Hume's conception is a more temperate one, but at the same time more vague, skeptical and relative. Neither for Hume, the substance of body or soul is not the primary focus, but the changing perceptions - becoming conscious of the bundle of perceptions characteristic for a person at a certain time. However, for Hume, these perceptions do not belong to anything; they do not belong to a "thinking substance" as with Locke. Hume holds that the "self" is utterly unobservable. In the process of introspection, all we may observe are fleeting thoughts, feelings, and experiences: never a self. Therefore, Hume's view on personal identity is not entirely clear, Locke establishes a clearer concept of personal identity, even though a contradictory one.
A common point between the two philosophers is their diachronic view of personal identity. With Locke, the same soul or thinking substance is neither necessary not sufficient for personal identity over time and for Hume also, time is important in what concerns identity. However, there is also differentiation point: for Locke consciousness remains the same in the transition between thinking substances, and for Hume identity is shaped by perceptions, in the course of time. Only the large temporal frame is common, the approaches to identity in time differ.
Locke has also provided the context for the contemporary debate about personal identity by sustaining the idea of "psychological continuity" described briefly in the situation: for a to be the same person as B, it doesn't matter whether a has the same body as B (a and B. could undergo a 'body swap'), nor does it matter whether a and B. have the same soul; the only thing that matters is that B. can remember doing and experiencing all the things that a did and experienced). For Locke, memory is a facilitator of identity and a preserver of personal identity. A contemporary thinker, Intisar-Ul-Haque seems to object to by concluding...
Monticello, the mansion that Thomas Jefferson designed in the hills of Virginia near the State University that he founded, has three portraits that are to be found on the wall of President Jefferson's study that have remained there for 200 years. These portraits are of three writers Francis Bacon, Isaac Newton and John Locke. Jefferson, who wrote the Declaration of Independence and acquired the Louisiana Purchase form the French, refers
5. Kant's "Copernican Revolution" in philosophy is in his genius use of the positive aspects of Rationalism (Descartes and so on) and Empiricism (Locke, Berkeley and Hume). How can you argue this out with the help of the "Critique of Pure Reason"? The human experience of negotiating the universe as it seems to be presented to us is one governed by a great many assumptions. Our education of this process, and
Greek philosophers Plato and Aristotle explored the concept of political philosophy (Trajkovic). In the process of exploring such concept, both came to the agreement that the best form of government was that which every man can act best and live happily. In considering how such a government might be organized Plato and Aristotle discussed the concept the rule of law. The rule of law is the principle that no
On page 261-262 Alberto raises the issue of "rationalism" (in the 17th Century Descartes believed reason is the essential source of knowledge and that man has "certain innate" ideas in his mind prior to any experience). Alberto, as part of the novel's didactic (teaching) theme, then contrasts Descartes' rationalism with 18th Century philosophers including Locke, Hume, and Berkeley who were "empiricists." The empiricist (including the original empiricist thinker Aristotle) believed
If it was a dream, then the programmers clearly attempted to incorporate background realism. For example, the characters get dirty; like sweat, dirt is not something that the programmers would need to create to have realistic humans, but there is dirt on people. If one accepts the premise that the entire story is a dream, it is not difficult to take an additional step and assume that the programmers
Philosophy Nietzsche often identified life itself with "will to power," that is, with an instinct for growth and durability. This concept provides yet another way of interpreting the ascetic ideal, since it is Nietzsche's contention "that all the supreme values of mankind lack this will -- that values which are symptomatic of decline, nihilistic values, are lording it under the holiest names" (Kaufmann 1959). Thus, traditional philosophy, religion, and morality
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