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“Amazing Rapidity”

Time, Public Credit, and David Hume's Political Discourses

Edward Jones Corredera

of compassing the globe under these disadvantageous circumstances. My memory of past errors and perplexities, makes me diffident for the future. 1 David Hume, when describing the tools he used to navigate and explore the nature of knowledge, 2

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Robert R. Clewis

How should a film's appearing dated affect critical evaluation of it? This article distinguishes enjoyment of a film from evaluation and describes how films undergo positive, negative, and comic dating. The affective responses of nostalgia, boredom, and humorous amusement, respectively, are associated with each of these kinds of dating. Insofar as these affective responses are unintended and thus beyond the control of the filmmakers, they have little influence on the film's artistic value, which is understood in terms of the filmmakers' achievement. Conversely, these states do affect levels of enjoyment. By recognizing this, evaluators can rationally resolve disagreements that are grounded on these unintended affective responses to dated films. Several films and film reviews are examined, yet no attempt is made to give close readings or analyses of the films discussed.

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What Determines the Boundary of Civil Society?

Hume, Smith and the Justification of European Exploitation of Non-Europeans

Elias L. Khalil

Civil society consists of members obligated to respect each other's rights and, hence, trade with each other as equals. What determines the boundary, rather than the nature, of civil society? For Adam Smith, the boundary consists of humanity itself because it is determined by identification: humans identify with other humans because of common humanness. While Smith's theory can explain the emotions associated with justice (jubilance) and injustice (resentment), it provides a mushy ground for the boundary question: Why not extend the common identity to nonhuman animals? Or why not restrict the boundary to one's own dialect, ethnicity or race? For David Hume, the boundary need not consist of humanity itself because it is determined by self-interest: a European need not respect the property of outsiders such as Native Americans, if the European benefits more by exploiting them than including them in the European society. While Hume's theory can provide a solid ground for the boundary question, it cannot explain the emotions associated with justice. This paper suggests a framework that combines the strengths, and avoids the shortcomings, of Smith's and Hume's theories.

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Beyond Metaphor

Corporeal Sociability and the Language of Commerce in Eighteenth-Century Britain and France

Joseph D. Bryan

, luxury “has managed to blunt all our senses … [and] the excess to which we have carried feeling will soon reduce us to the point of feeling nothing at all.” 1 In contrast, David Hume in Scotland and André Morellet in France both argued that commerce and

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Malcolm Turvey

, we care about these actions and the people who perform them. This is one way in which David Hume's famous dictum “Reason is and ought only to be the slave of the passions” can be understood. Without passions, we would have no motivation to reason

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Katrin Röder and Christoph Singer

–328. 12 Adam Potkay, The Passion for Happiness: Samuel Johnson and David Hume (Ithaca, NY: Cornell University Press, 2000), 65; Slack, ‘Politics of Consumption’, 629–630; Ahmed, Promise of Happiness , 4; Paul Dolan, Happiness by Design: Finding

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Cameron Bassiri

a concept of justice would either be unnecessary or would need to be fundamentally redefined. See David Hume, An Enquiry Concerning the Principles of Morals (Indianapolis, IN: Hackett Publishing Company, 1983), 20–22. 41 Sartre, Critique , 453. 42

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Klaus Oschema, Mette Thunø, Evan Kuehn, and Blake Ewing

David Hume’s and Adam Smith’s references to moral sentiments. Later in the eighteenth century, Johann Gottfried Herder brought the concept into philosophical circulation as a way to explain historical understanding as a “feeling into” another’s situation

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Dis-orienting Western Knowledge

Coloniality, Curriculum and Crisis

Zeus Leonardo

. ‘ What Is the Western Concept of the Self: On Forgetting David Hume ’. Ethos 21 ( 1 ): 3 – 23 . 10.1525/eth.1993.21.1.02a00010 Nieto , S. 2003 . Affirming Diversity . 4th ed . New York : Longman . Pinar , W. 1981 . ‘The

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Valery B. Ferim

himself. Also, in the depiction of blacks, Eurocentric scholars such as David Hume (1969: 208 ) states that: I am apt to suspect the Negroes to be naturally inferior to the whites. There scarcely ever was a civilized nation of that complexion, nor