Hume

Naturally faint

Obscure

Held by a slender hold

Abstract

Hume says reason is subject to our passions while Plato argues that reason can grasp the Good and should rule passions.

Plato indicates that reason and passion work together. Hume says that reason is the slave to passion.

Plato says reason is subject to our passions while Hume argues that reasons can grasp the Good and should rule passions.

Hume indicates that reason and passion work together. Plato says that passion is the slave to reason.

An object followed by another, and whose appearance always conveys the thought to that other

An object, preceded by another, and where all the objects, similar to the first, are preceded by objects similar to the second

An object, where all the objects, similar to the first, are preceded by objects similar to the second

An object followed by another, and whose appearance never conveys the thought to that other

The pinnacle of God’s creation (mankind) is far from perfect.

The cause (the world) must be proportioned to the effect (God).

The world is short of perfect goodness, and therefore its creator cannot far exceed the goodness of the world.

Infinite goodness would leave no room for progression, and Hume believes in continual progression.

A close experimental examination of the sensible facts

Coming up with an intuitive explanation for the phenomena first

Asking local theological and scientific leaders what they think

Both A. and B.

Its associated idea must be traced back to an impression

It must be supported by reason

It must show cause and effect

Nothing can be shown to have any real meaning

God, as our designer, left within us certain ideas which could not originate within our own minds.

The world is comparable to a great and complex machine, and all machines are made by some intelligent craftsman. Thus there must be a great craftsman that made the great machine of the world.

God may be described as that being than which none greater may be conceived. Because the world is so beautiful and awe-inspiring, it must have been designed and created by just such a being.

The world could not have brought itself into existence, nor could it have been brought into existence by another world (at least not in an infinite chain, there must have been a first world), thus the world must have its origins in an intelligent designer that exists outside of the normal rules of causality.

Such an impression must necessarily be “constant and invariable” throughout life, and no such impression exists.

Such an impression is contingent upon having “clear and distinct” knowledge of God, which knowledge is beyond our capacity to have.

Just as an eye cannot turn to perceive itself, neither can the “self” turn to perceive itself.

The “self” must be several impressions that provide reference, however it is actually one single impression.

Our actions are governed by nonrational passions

Our idea of causality is a nonrational custom that our minds learn over time

We have no reason to believe in God and are therefore reduced to solipsism and despair.

Our liberty in action is not a matter of reason but simply a matter of nothing standing in the way of following our passions.

Sympathy or “fellow feeling”

Compassion

Moral passiveness

Egoism

Ideas are strong and vivid; impressions are naturally faint and obscure

Ideas are frequent; impressions are infrequent

Ideas are infrequent; impressions are frequent

Ideas are naturally faint and obscure; impressions are strong and vivid

That we are incapable of understanding a material world because we are non-material.

That the mind is capable of perfect reason, and reason is universal among all people.

That what we know first and best are our ideas.

That understanding of the world comes only through experimentation and not through reasoning it out half credit for late work