Benjamin Hill

In this book, Robert Fogelin revisits much that was covered in his Hume’s Skepticism in the Treatise of Human Nature . Even so, there is a wealth of new material here, reflecting a number of developments in Fogelin’s thinking about Hume’s THN. I shall highlight three.In the earlier book, Fogelin had pushed a strongly skeptical interpretation of THN. Now, however, he has mitigated his reading somewhat, and is offering “a more balanced account of the relationship between Hume’s naturalism and his skepticism” . Naturalist themes were present in the earlier book, but Fogelin downplayed them and perhaps overplayed the skeptical themes to counteract the dominance of naturalistic interpretations. But the difference now is largely a matter of emphasis rather than orientation: Fogelin now recognizes Hume’s naturalism is one of four “voices” that were each sincere and heartfelt, and which all deserve equal emphasis and weight .The most significant addition is Fogelin’s claim that “Hume’s pursuit of a science of human nature itself generates a skeptical challenge that calls his naturalistic program into question” . In Skepticism in the Treatise of Human Nature

The most pedigreed line of thought about mind is the simplicity argument: that the unity of thinking entails the simplicity, immateriality, and immortality of soul. It is widely taken to be a rationalist argument, as opposed to an empiricist or peripatetic argument (see Mijuskovic, The Achilles of Rationalist Arguments), which was completely destroyed by Kant in the First Critique. In this paper it is argued that there is a conceptual connection between the downfall of the Aristotelian conception of soul as substantial form and the downfall of this argument in that in the downfall of the Aristotelian conception of soul it became acceptable to view the functional unity of a material system as constituting a genuine unity per se. This then undermined all philosophical motivation for the postulation of substantial forms. As a result, there was no longer reason for rooting the unity of apperception in the simplicity of a subsistence soul as opposed to some simply emergent power of thinking.