Hume on Natural Belief and Original Principles

Abstract THE possibility of seeing pigment particles in a rubber stock has always been a desire of rubber chemists. There has been a natural belief that if the particles in rubber could actually be observed with a microscope more could be learned about their action and properties. The main difficulty in attaining this end lies in the preparation of sufficiently thin sections. For clear observation of highly loaded gas-black stocks the sections must be less than 1 micron thick. For bright-field work with light-colored or colorless pigments, such as litharge and zinc oxide, the sections may be somewhat thicker. However, if the examination is to be made with dark-field illumination the sections for even the colorless pigments must again be very thin. Several methods have been proposed and utilized for making thin sections, and the names of Dannenberg (2), Depew (3), Green (4), Grenquist (5), Hauser (7), Moore (11), Pohle (9), Ruby (3), Spear (11), and Walton (12) are identified with the skilful manipulation which is necessary for achieving the desired result. There have been many other workers in this field, including Weber (13), Breuil (1), Loewen (8), Regnaud (10), and Hardman (6). The method to be described was developed in this laboratory in 1926. It has been used continually since that time and has proved valuable in the study of rubber compounds and pigments. While it bears a slight similarity to some of the other methods, it has certain unique and distinct advantages of its own.

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The Potential Use-Value of Hume's ‘True Religion’

Journal of Scottish Philosophy ◽

10.3366/jsp.2015.0078 ◽

2015 ◽

Vol 13 (1) ◽

pp. 1-15 ◽

Cited By ~ 2

Author(s):

Andre C. Willis

Keyword(s):

Philosophy Of Religion ◽

Popular Religion ◽

Religious Studies ◽

Use Value ◽

Contemporary Philosophy ◽

Reading Public ◽

Philosophical Position ◽

Natural Belief ◽

The Church ◽

Potential Use

Many hold that Hume was an atheist, that he despised the church, and that he was a devastating critic of religion. One cannot deny, however, the references to ‘true religion’ in his work, his sometimes seemingly favorable references to Deity, his call for religion in ‘every civilized community’, and his sense of (what has come to be known as) ‘natural belief’. The following essay describes a speculative Humean ‘true religion’ and discusses its potential use-value for contemporary philosophy of religion. It begins, anecdotally, with a description of Hume's happiness in France, which I attribute to the fact that Hume was not taken to be an atheist by the French reading public. The main argument is that while Hume was critical of ‘vulgar’ and ‘popular’ religion, his philosophical position did not deny our habit to accept a genuine theism that could, if informed by the calm passions, serve to ‘purify our hearts’ and bond us more closely together. Reconceiving Hume's ‘true religion’ in this way allows his insights to be used to support constructive efforts in the philosophy of religion. I conclude with a description of how this might work in light of three debates in religious studies and the philosophy of religion.

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God, Hume and Natural Belief

Philosophy ◽

10.1017/s0031819100048233 ◽

1974 ◽

Vol 49 (189) ◽

pp. 281-294 ◽

Cited By ~ 8

Author(s):

J. C. A. Gaskin

Keyword(s):

Philosophy Of Religion ◽

External World ◽

John Hick ◽

Reasonable Belief ◽

Belief In God ◽

Natural Belief

Hume's doctrine of natural belief allows that certain beliefs are justifiably held by all men without regard to the quality of the evidence which may be produced in their favour. Examples are belief in an external world and belief in the veracity of our senses. According to R. J. Butler, Hume argues in the Dialogues that belief in God is of this sort. More recently John Hick has argued that for some people it is as natural (and as rational) to believe in God as to believe in an external world. I shall first inquire what Hume understands by reasonable belief and by natural belief. I shall then use the results of this investigation to argue, against Butler, that belief in God is not a natural belief; and against Hick, more briefly, that his thesis is not viable in as far as it depends upon Hume's doctrine of natural belief. These discussions are important to the philosophy of religion since by means of natural beliefs it could be urged that belief in God is something justifiable without reference to reason or evidence: a position which would be of immense value to the theist.

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