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“Amazing Rapidity”

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

Edward Jones Corredera

This article explores David Hume’s views on public credit, the state, and geopolitics as outlined in his Political Discourses. By drawing attention to Hume’s analysis of the speed of political economic dynamics, the article suggests the philosopher feared that public credit, a crucial source of eighteenth-century European economic growth, fundamentally revolutionized the pace of social relations, the mechanics of the state, and European geopolitics at large. Hume’s study of public credit highlighted its role in reshaping eighteenth-century visions of time, and the philosopher’s disappointment with his own solution, in turn, reinforces the need to consider the multifaceted effects of public credit in the modern world.

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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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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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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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Dis-orienting Western Knowledge

Coloniality, Curriculum and Crisis

Zeus Leonardo

Western Concept of the Self: On Forgetting David Hume ’. Ethos 21 ( 1 ): 3 – 23 . Nieto , S. 2003 . Affirming Diversity . 4th ed . New York : Longman . Pinar , W. 1981 . ‘The Reconceptualization of Curriculum Studies’ . In H. Giroux , A

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Valery B. Ferim

principles of natural law, and to have reproofs of conscience. They are strangers to every sentiment of compassion, and are an awful example of the corruption of man when left to himself. Also, in the depiction of blacks, Eurocentric scholars such as David

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From Yehuda Etzion to Yehuda Glick

From Redemptive Revolution to Human Rights on the Temple Mount

Shlomo Fischer

David Hume, “Of Superstition and Enthusiasm” ([c. 1750] 1875–1882). The confidence, and even the presumption, of the extremist settlers and Temple Mount activists, their explicit or implicit claim to divine inspiration, and, of course, their political

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From Morality to Psychology

Emotion Concepts in Urdu, 1870—1920

Margrit Pernau

Sensibility or even the Age of Sentimentality, but that the proponents of the Enlightenment project, from David Hume to Adam Smith, were also the same as those reflecting on the need for a cultivation of emotions and passions. 52 Psychology in Translation: The

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Jean Terrier

important role in France after its adoption and defense by Gilles Deleuze, who placed himself in a pluralist and empiricist tradition encompassing Democritus, David Hume, and James. 14 More generally and more concretely, as observed by Émile Durkheim, the

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Christine Adams

contention, which is that the role of French women under the Old Regime was unusual—something that observers as diverse as Montesquieu, David Hume (who called France a country of women), Germaine de Staël, and Mary Wollstonecraft recognized. 13 All of these