The Natural History of Religion, by David Hume
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The Natural History of Religion, by David Hume
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In this essay, Hume pioneers a naturalist account of the causes, effects, and historical development of religious belief. Hume locates the origins of religion in emotion, particularly fear and the desire to control the future. He further argues that monotheism arises from competition between religions, as believers seek to distinguish their deities as superior to all rivals. The monotheist drive to dominate other beliefs, and to burnish the primitive, emotional core of religion under a veneer of theology, Hume concludes that this yields intolerance, intellectual dishonesty, and unnatural moral doctrines.
The Natural History of Religion, by David Hume- Amazon Sales Rank: #1779871 in Books
- Published on: 2015-06-12
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .16" w x 6.00" l, .24 pounds
- Binding: Paperback
- 70 pages
About the Author David Hume was an eighteenth-century Scottish philosopher, historian, and essayist, and the author of A Treatise of Human Nature, considered by many to be one of the most important philosophical works ever published.
Hume attended the University of Edinburgh at an early age and considered a career in law before deciding that the pursuit of knowledge was his true calling. Hume s writings on rationalism and empiricism, free will, determinism, and the existence of God would be enormously influential on contemporaries such as Adam Smith, as well as the philosophers like Schopenhauer, John Stuart Mill, and Karl Popper, who succeeded him. Hume died in 1776.
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0 of 0 people found the following review helpful. THE FAMED SKEPTICAL PHILOSOPHER SPECULATES ON THE ORIGINS OF RELIGIONS By Steven H Propp David Hume (1711-1776) was a Scottish philosopher, historian [History of England], economist, and essayist; his other works include A Treatise of Human Nature Volume 1, A Treatise of Human Nature Volume 2, An Inquiry Concerning Human Understanding, An Inquiry Concerning the Principles of Morals, Dialogues Concerning Natural Religion, etc. [NOTE: page numbers below refer to the 76-page Stanford University paperback edition.]Hume wrote in his Introduction, "The whole frame of nature bespeaks an intelligent author; and no rational inquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But ... concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exception, nor has it been... uniform in the ideas, which it has suggested... The first religious principles must be secondary; such as may easily be perverted by various accidents and causes, and whose operation too, in some cases, may... be altogether prevented. What those principles are, which give rise to the original belief, and what those accidents and causes are, which direct its operation, is the subject of our present enquiry."He suggests, "it must appear impossible, that theism could, from reasoning, have been the primary religion of human race, and have afterwards, by corruption, given birth to polytheism and to all the various superstitions of the heathen world. Reason, when obvious, prevents those corruptions: When abstruse, it keeps the principles entirely from the knowledge of the vulgar, who are alone liable to corrupt any principle or opinion." (I, Pg. 26)He observes, "if ... we trace the footsteps of invisible power in the various and contrary events of human life, we are necessarily led into polytheism and to the acknowledgement of several limited and imperfect deities. Storms and tempests ruin what is nourished by the sun. The sun destroys what is fostered by the moisture of dews and rains. ... In short, the conduct of events, or what we may call the plan of a particular providence, is so full of variety and uncertainty, that, if we suppose it immediately ordered by any intelligent beings, we must acknowledge a contrariety in their designs and intentions, a constant combat of opposite powers, and a repentance or change of intention in the same power, from impotence of levity." (II, Pg. 27)He points out, "From the comparison of theism and idolatry, we may form some other observations... that the corruption of the best things gives rise to the worst. Where the deity is represented as infinitely superior to mankind, this belief, though altogether just, is apt, when joined with superstitious terrors, to sink the human mind into the lowest submission and abasement, and to represent the monkish virtues of mortification, penance, humility, and passive suffering, as the only qualities which are acceptable to him. But where the gods are conceived to be only a little superior to mankind, and to have been, many of them, advanced from that inferior rank, we are more at our ease, in our addresses to them, and may even, without profaneness, aspire sometimes to a rivalship and emulation of them." (X, pg. 52)He asserts, "all popular theology, especially the scholastic, has a kind of appetite for absurdity and contradiction. If that theology went beyond reason and common sense, her doctrines would appear too easy and familiar. Amazement must of necessity be raised: Mystery affected: Darkness and obscurity sought after: And a foundation of merit afforded to the devout votaries, who desire an opportunity of subduing their rebellious reason, by the belief of the most unintelligible sophisms." (XI, Pg. 54)He states, "Upon the whole, the greatest and most observable differences between a traditional, mythological religion, and a systematical, scholastic one are two: the former is often more reasonable, as consisting only of a multitude of stories, which, however, groundless, imply no express absurdity and demonstrative contradiction; and sits also so easy and light on men's minds, that, though it may be as universally received, it happily makes no such deep impression on the affections and understanding." (XII, Pg. 65)This hardly a "distinguished" work of religious anthropology. (If Hume was an "armchair historian," he was even more certainly an "armchair religious anthropologist.") But it is a very insightful book and provides more useful insight on Hume's views on religion.
0 of 0 people found the following review helpful. Five Stars By I. Strenski where religious studies all began
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