By Christopher J. Berry
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Both of these are indeed key ingredients in his philosophy and I will explore them. But what I do mean, and here I am in sympathy with John B. Stewart’s argument (1992 and see also McArthur, 2007), is that his philosophy embraces his understanding of the findings and implications of modern science and, moreover, his conviction that philosophy consequently has to be put on a “new footing” results in a critique of traditional understandings of morals, economics, politics and, perhaps above all, religion.
And this inflexibility is necessary because the temptation to relax the rules is strong. He cites the case of miser who justly receives a great fortune. 22). If an exception is made in one case, if the rules are made flexible or made to forfeit their generality, then justice in the Hume’s Thought 45 form of expectations that “everyone will perform the like” will break down. Hume counsels against evaluating single transactions as unjust if they seem clearly contrary to the public interest (as when a miser justly inherits a fortune).
One of the commonest complaints of Hume’s account of justice is that he confines it too narrowly to questions of property (Harrison, 1981). To explain, 46 David Hume and account for, his position we need to return to his naturalism, his identification of the human predicament. 7). He then asserts that we are “perfectly secure in the enjoyment” of the first of these. Hume is no fan of the Stoics but this is consistent with their conviction that humans are independent, capable of “apathy” or being unperturbed by external events.