It is seldom, that liberty of any kind is lost all at once. Slavery has so frightful an aspect to men accustomed to freedom, that it must steal upon them by degrees, and must disguise itself in a thousand shapes, in order to be received. But, if the liberty o "It is a very comfortable reflection to the lovers of liberty, that this peculiar privilege of Britain is of a kind that cannot easily be wrested from us, but must last as long as our government remains, in any degree, free and independent. But, if the liberty of the press ever be lost, it must be lost at once.
And in distinction to the assertion that we only find the solution in the principles of a fixed and permanent content form a reconciliation here and now, they adopt a position of independence, and assume an intellectual standing-ground which they find in what has generally been termed the healthy human understanding.
Such determinations may indeed be found to be perfectly good and valid if the feelings, intuitions, heart and understanding of man be morally and intellectually fashioned; for in that case better and more noble feelings and desires may rule in men and a more universal content, may be expressed in these principles.
But when men make what we call sound reason - that which is by nature implanted in man's breast - into the content and the principle, the healthy human understanding discovers itself to be identical with a feeling and knowledge belonging to nature.
But the healthy human understanding and the natural feeling of rude and barbarous Turks, when taken as a standard, result in shocking principles. When we speak of healthy human understanding, however, of natural feelings, we always have before our eyes a cultured mind; and those who make the healthy human reason, the natural knowledge, the immediate feelings and inspirations found in themselves, into a rule and standard, do not know that when religion, morality, and rectitude are discovered to be present in the human breast, this is due to culture and education, which are the first to make such principles into natural feelings.
Here natural feelings and the Hume essays and treatises on several subjects human understanding are thus made the principle; and much may be recognized as coming under these heads. This then is the form taken by Philosophy in the eighteenth century.
Taken as a whole, three points of view have to be considered; in the first place, Hume must be regarded on his own account, then the Scottish, and, thirdly, the French philosophy. Hume is a sceptic; the Scottish philosophy opposes the scepticism of Hume, the French philosophy has in the "enlightenment" of Germany by which expression is indicated that form of German philosophy which is not Wolffian metaphysics an appendage of a feebler form.
Since from the metaphysical God we can make no further progress in the concrete, Locke grounds his content on experience. But that empiricism leads thought to no fixed standpoint, Hume demonstrates by denying every universal; the Scottish philosophers, on the contrary, undoubtedly maintain universal propositions and truths, but not through thought.
They do not, however, find its content in and from thought, but as living substance, as nature and matter.
All this is a further working out of reflecting empiricism, and some more details respecting it must still be given. Idealism and Scepticism Thought generally is simple, universal self-identity, but in the form of negative movement, whereby the determinate abrogates itself. This movement of Being-for-self is now an essential moment of thought, while hitherto it was outside it; and thus grasping itself as movement in itself, thought is self-consciousness - at first indeed formal, as individual self-consciousness.
Such a form it has in scepticism, but this distinction marks it off from the older scepticism, that now the certainty of reality is made the starting point. With the ancients, on the contrary, scepticism is the return into individual consciousness in such a way that to it this consciousness is not the truth, in other words that scepticism does not give expression to the results arrived at, and attains no positive significance.
But since in the modern world this absolute substantiality, this unity of implicitude and self-consciousness is fundamental - that is, this faith in reality generally - scepticism has here the form of idealism, i. The crudest form of this idealism is when self-consciousness, as individual or formal, does not proceed further than to say: All objects are our conceptions.
We find this subjective idealism in Berkeley, 1 and another form of the same in Hume.
Scottish Philosophy In Scotland quite another school of thought developed, and the Scotch are the foremost of Hume's opponents; in German philosophy, on the other hand, we have to recognize in Kant another opposing force to that of Hume.
To the Scottish school many philosophers belong; English philosophy is now restricted to Edinburgh and Glasgow, in which places a number of professors belonging to this school succeeded one another.
To the scepticism of Hume they oppose an inward independent source of truth for all that pertains to religion and morality. This coincides with Kant, who also maintains an inward source or spring as against external perception; but in the case of Kant this has quite another form than that which it possesses with the Scottish philosophers.
To them this inward independent source is not thought or reason as such, for the content which comes to pass from this inwardness is concrete in its nature, and likewise demands for itself the external matter of experience.
It consists of popular principles, which on the one hand are opposed to the externality of the sources of knowledge, and, on the other, to metaphysics as such, to abstract thought or reasoning on its own account.
This sort of reasoning understanding applied itself to ethics and to politics - sciences which have been much developed by German, French, and above all by Scottish philosophers supra, p. Many of their works are translated into German; several of these on ethics or morality are translated by Garve, for instance, who also translated Cicero De Officiis, and they are written in a manner similar to that of Cicero when he uses the expression Insitum est a natura Vol.
This moral sentiment and the ordinary human understanding hereafter formed the common principle to a whole succession of Scots, such as Thomas Reid, Beattie, Oswald, and others; in this way they frequently made sagacious observations, but with them speculative philosophy quite disappears.
One special characteristic of these Scottish philosophers is that they have sought accurately to define the principle of knowledge; but on the whole they start from the same point as that which was in Germany likewise accepted as the principle.
That is to say they represented the so-called healthy reason, or common-sense sensus communisas the ground of truth. The following are the principal members of this school, each of whom has some special feature distinguishing him from the rest.Essays and Treatises on Several Subjects: Volume 1 - Ebook written by David Hume.
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Essays and Treatises on Several Subjects did not contain the autobiography, but it was added to the first, , posthumous edition of the History of England.
In writing his autobiography, Hume anticipated the keen desire on the public’s part to know, in view of his scepticism about the claims of revealed religion, if he would face death with.
John Locke (—) John Locke was among the most famous philosophers and political theorists of the 17 th century. He is often regarded as the founder of a school of thought known as British Empiricism, and he made foundational contributions to modern theories of limited, liberal government.
An Enquiry Concerning Human Understanding appeared for the first time under this title in the edition of Essays and Treatises on Several Subjects. Earlier it had been published several times, beginning in , under the title. Essays and Treatises on Several Subjects Containing Essays, Moral, Political, and Literary by David Hume Volume 1 of 2.