人性論（上下）

內(nèi)容概要

　　《世界·大師·原典·文庫(kù)：人性論（中文導(dǎo)讀插圖版）（套裝上下冊(cè)）》作者認(rèn)為一切科學(xué)都與人性有關(guān)，對(duì)人性的研究應(yīng)是一切科學(xué)的基礎(chǔ)?！度诵哉摚ㄖ形膶?dǎo)讀插圖版）（套裝上下冊(cè)）》試圖通過(guò)對(duì)人性的研究來(lái)揭示制約人的理智、情感和道德行為的準(zhǔn)則。全書(shū)分三卷，第一卷討論知性；第二卷討論情感；第三卷討論道德。

作者簡(jiǎn)介

　　大衛(wèi)·休謨（1711-1776），英國(guó)哲學(xué)家、經(jīng)濟(jì)學(xué)家和歷史學(xué)家，被視為英國(guó)啟蒙運(yùn)動(dòng)以及西方哲學(xué)歷史中最重要的人物之一，與法國(guó)的伏爾泰和盧梭是同時(shí)代人。他與貝克萊一樣是從洛克的經(jīng)驗(yàn)論出發(fā)的，不過(guò)他在經(jīng)驗(yàn)論上比洛克和貝克萊更徹底，合乎邏輯地得出了懷疑主義的結(jié)論。休謨的主要著作有：《人性論》、《人類(lèi)理解研究》、《道德原則研究》和《宗教的自然史》等。與約翰-洛克及喬治-貝克萊并稱三大英國(guó)經(jīng)驗(yàn)主義者。

書(shū)籍目錄

《人性論（中文導(dǎo)讀插圖版） 上冊(cè)》
INTRODUTION
BOOK Ⅰ OF THE UNDERSTANDING
PART Ⅰ OF IDEAS, THEIR ORIGIN, COMPOSITION,CONNEXION, ABSTRACTION,
ETC
PART Ⅱ OF THE IDEAS OF SPACE AND TIME
PART Ⅲ OF KNOWLEDGE AND PROBABILITY
PART Ⅳ OF THE SCEPTICAL AND OTHER SYSTEMS OF PHILOSOPHY
《人性論（中文導(dǎo)讀插圖版） 下冊(cè)》

章節(jié)摘錄

　　PART Ⅰ　　OF IDEAS，THEIR ORIGIN， COMPOSITION，CONNEXION， ABSTRACTION， ETC.　　SECT.Ⅰ Of the origin of our Ideas　　All the perceptions of the human mind resolve themselves intotwo distinct kinds， which I shall call IMPRESSIONS and IDEASThe difference betwixt these consists in the degrees of force andliveliness， with which they strike upon the mind， and make theirway into our thought or consciousness. Those perceptions， whichenter with most force and violence， we may name impressions：and under this name I comprehend all our sensations， passionsand emotions， as they make their first appearance in the soul. Byideas I mean the faint images of these in thinking and reasoning;such as， for instance， are all th. e perceptions excited by the presentdiscourse， excepting only those which arise from the sight andtouch， and excepting the immediate pleasure or uneasiness it mayoccasion. I believe it will not be very necessary to employ many words in explaining this distinction. Every one of himself will readilyperceive the difference betwixt feeling and thinking. The commondegrees of these are easily distinguished; tho' it is not impossiblebut in particular instances they may very nearly approach to eachother. Thus in sleep， in a fever， in madness， or in any very violentemotions of soul， our ideas may approach to our impressions， As onthe other hand it sometimes happens， that our impressions are soFaint and low， that we cannot distinguish them from our ideas. Butnotwithstanding this near resemblance in a few instances， they arein general so very different， that no-one can make a scruple to rankthem under distinct heads， and assign to each a peculiar name tomark the difference.　　There is another division of our perceptions， which it willbe convenient to observe， and which extends itself both to ourimpressions and ideas. This division is into SIMPLE and COMPLEX.Simple perceptions or impressions and ideas are such as admit of nodistinction nor separation. The complex are the contrary to these，and may be distinguished into parts. Tho'a particular colour， taste，and smell， are qualities all united together in this apple， 'tis easy toperceive they are not the same， but are at least distinguishable fromeach other.　　Having by these divisions given an order and arrangement toour objects， we may now apply ourselves to consider with the moreaccuracy their qualities and relations. The first circumstance， thatstrikes my eye， is the great resemblance betwixt our impressionsand ideas in every other particular， except their degree of forceand vivacity. The one seem to be in a manner the reflexion of theother; so that all the perceptions of the mind are double.， and appearboth as impressions and ideas. When I shut my eyes and thinkof my chamber， the ideas I form are exact representations of theimpressions I felt; nor is there any circumstance of the one， which isnot to be found in the other. In running over my other perceptiofts，I find still the same resemblance and representation. Ideas andimpressions appear always to correspond to each other. Thiscircumstance seems to me remarkable， and engages my attention fora moment.　　……

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