Download A Defense of Hume on Miracles (Princeton Monographs in by Robert J. Fogelin PDF

By Robert J. Fogelin

ISBN-10: 1400825776

ISBN-13: 9781400825776

Considering that its ebook within the mid-eighteenth century, Hume's dialogue of miracles has been the objective of serious and infrequently ill-tempered assaults. during this publication, one among our major historians of philosophy deals a scientific reaction to those attacks.

Arguing that those criticisms have--from the very start--rested on misreadings, Robert Fogelin starts via delivering a story of how Hume's argument truly unfolds. What Hume's critics (and even a few of his defenders) have didn't see is that Hume's fundamental argument will depend on solving the fitting criteria of comparing testimony awarded on behalf of a miracle. Given the definition of a miracle, Hume really quite argues that the factors for comparing such testimony has to be tremendous excessive. Hume then argues that, in reality, no testimony on behalf of a non secular miracle has even come on the subject of assembly the right criteria for recognition. Fogelin illustrates that Hume's critics have constantly misunderstood the constitution of this argument--and have saddled Hume with completely lousy arguments now not present in the textual content. He responds first to a few early critics of Hume's argument after which to 2 fresh critics, David Johnson and John Earman. Fogelin's objective, although, isn't really to "bash the bashers," yet particularly to teach that Hume's remedy of miracles has a coherence, intensity, and tool that makes it nonetheless the simplest paintings at the topic.

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Extra resources for A Defense of Hume on Miracles (Princeton Monographs in Philosophy)

Sample text

Leur caractère symbolique est leur vérité et leur puissance. Il ne faut pas moins que des symboles et des mythes pour donner une expression à riotre préoccupation ultime. Une autre question se présente : les mythes sont-ils ou non capables d'exprimer toutes les sortes de préoccupation ultime? Des théologiens chrétiens, par. exemple, soutiennent que le terme ·. de « mythe » devra,it être réservé pour désigner ces mythes de la nature par lesquels des proèessus cycliques, tels que les ~aisons, sont compris dans leur sens religieux.

Type de religion sacramentel, ne consiste · pas à affirmer que quelque chose est sacré et que les autres choses ne le sont pas; elle consiste à être saisi par le sacré à travers une médiation particulière. L'affirmation du caractère sacré d'une chose. n'a de sens que pour la foi qui l'atteste. En tant que jugement théorique prétendant à une validité universelle, une · telle affirmation n'est qu'un· groupement de mots vides de sens. Ce n'est que dans la corrélation entre le sujet et l'objet de la foi qu'elle trouve son sens et sa vérité.

Il en est de même de toutes les autres qualités et de toutes les actions, passées, présentes ou à venir, que l'homme attribue à Dieu. Ce sont des symboles que nous tirons de notre expérience quotidienne et non des informations sur ce que Dieu a fait dans la nuit des temps ou fera dans un avenir éloigné. La foi n'est pas la croyance à de telles histoires, mais elle est, au contraire, l'acceptation de symboles qui expriment notre préoccupation ultime en termes d'actions divines. · Un autre groupe de.

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