Investigación sobre el entendimiento humano
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~62.300 palabras · 296 pasajes
Cita esta obra
- APADavid Hume. (n.d.). An Enquiry Concerning Human Understanding [Investigación sobre el entendimiento humano]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/david-hume/an-enquiry-concerning-human-understanding
- MLADavid Hume. An Enquiry Concerning Human Understanding [Investigación sobre el entendimiento humano]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/david-hume/an-enquiry-concerning-human-understanding.
- ChicagoDavid Hume. An Enquiry Concerning Human Understanding [Investigación sobre el entendimiento humano]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/david-hume/an-enquiry-concerning-human-understanding.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
De dónde saca la mente sus ideas y con qué derecho conecta causas y efectos: la respuesta de Hume — costumbre, no razón — y su llamada a arrojar al fuego toda metafísica que no lo soporte.
Contexto e historia
Publicada en 1748, es la reescritura madura y concisa del 'Tratado de la naturaleza humana', que a sus veintitantos años había «nacido muerto de la imprenta», como dijo él mismo. El análisis de la causalidad y la crítica de los milagros la hicieron escandalosa; su prosa, un clásico. Y tuvo el lector más decisivo imaginable: Kant escribió que Hume lo había despertado del «sueño dogmático» — sin este libro, la 'Crítica de la razón pura' no existiría tal como la conocemos.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
abstract, and even unintelligible to common readers, they aim at the approbation of the learned and the wise; and think themselves sufficiently compensated for the labour of their whole lives, if they can discover some hidden truths, which may contribute to the instruction of posterity. 3. It is certain that the easy and obvious philosophy will always, with the generality of mankind, have the preference above the accurate and abstruse; and by many will be recommended, not only as more agreeable, but more useful than the other. It enters more into common life; moulds the heart and affections; and, by touching those principles which actuate men, reforms their conduct, and brings them nearer to that model of perfection which it describes. On the contrary, the abstruse philosophy, being founded on a turn of mind, which cannot enter into business and action, vanishes when the philosopher leaves the shade, and comes into open day; nor can its principles easily retain any influence over our conduct and behaviour. The feelings of our heart, the agitation of our passions, the vehemence of our affections, dissipate all its conclusions, and reduce the profound philosopher to a mere plebeian. 4. This also must be confessed, that the most durable, as well as justest fame, has been acquired by the easy philosophy, and that abstract reasoners seem hitherto to have enjoyed only a momentary reputation, from the caprice or ignorance of their own age, but have not been able to support their renown with more equitable posterity. It is easy for a profound philosopher to commit a mistake in his subtile reasonings; and one mistake is the necessary parent of another, while he pushes on his consequences, and is not deterred from embracing any conclusion, by its unusual appearance, or its contradiction to popular opinion.…