Pragmatism, Empiricism and David Hume Essay

reality is based on the philosophy that ideas must be tested and re-tested, that experiences impose reality. Pragmatists in addition accept in no absolute truths or set existing. David Hume argues that, no proof abide be derived from any fact, of which we are so intimately conscious nor is there anything of which we can be certain, if we doubt this (Treatise 2645). Humes empiricist ideals were roots to early pragmatic thought, by way of the theory that, in our reality, nothing is certain and allthing that can be sensed must be un send awayingly qualified to find a place in reality.Humes position on our experiences deciding our veracity follows the school of reality by staying away from any conclusive ideals. Thus, his angle on empiricism melds with pragmatism on the level of determining ones selfs existence. Similar to Descartes, he explains that even, and to a greater extent often than not as per constant perception, metaphysical experience can mold ones identity. And were every my perceptions removed by death . . . I should be entirely annihilated, nor do I conceive what is farther requisite to make me a entire nonentity (2645).Based so heavily in perception, he come along deduces that when insensible during sleep and all perception of environment lies dormant, existence may halt (2645). Hume speculates most closely on miracles and opens his essay with the stance that, A miracle is a violation of the laws of record . . . the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined (Enquiry 2647). He continues throughout his essay, supporting his claim and also breaking down Christianity, highly-based in such phenomena, proving the impossibility of the existence of miracles.This stylus is something a pragmatist would argue against, firmly believing in there universe nothing absolute. Yet, despite his resistance he concludes, whoever is moved by reliance . . . is conscious of a continued miracle in his own person . . . and gives him a determination to believe what is most contrary to custom and experience (2650). This statement, although a bit contradictory to his thesis, appeases to pragmatist thought, allowing for an explanation to those who are still determined to believe in miracles and the like and allows for them to own anidentity under his definition. It is at this end where his level of pragmatism veers from Charles Peirce to William James end of the spectrum. Humes doctrine, were it truly classified ad as pragmatism, is all-encompassing and goes beyond pure knowlight-emitting diodege shaping the self. Hume utilizes experiences of every kind as an influence in realitys double-dyed(a) state of progress and even further takes on the pragmatist protocol by denying religion that believes in an all-knowing entity.This Agnostician point-of-view is what further fuels Humes philosophy and persists in categorizing him as a pragmatist. In his efforts t o liken the mind to a family he breaks down identity to a simplistic nature. The mind is a kind of theater, where several perceptions successively make their appearance pass, re-pass, glide away, and alter in an infinite variety of postures and situations (Treatise 2645). Hume believes all concepts to be greater, complicated and more intricate combinations of simpler forms.Like individual ingredients baked into a cake, everything can be broken down into smaller, easier to understand parts. These many pieces or ideas fit unneurotic to create perception and thus, identity which is constantly evolving, finally leading to pragmatism. Hume would possible have subscribed to such a school of thought, the more veritable formula. It seems, though, that he had the roots within his empiricist theories and the continuing progress would have led Hume down that path.