By Jeffrey Bell

This booklet deals the 1st prolonged comparability of the philosophies of Gilles Deleuze and David Hume. Jeffrey Bell argues that Deleuze's early paintings on Hume was once instrumental to Deleuze's formula of the issues and ideas that might stay the point of interest of his whole corpus. analyzing Deleuze's paintings in gentle of Hume's impact, in addition to a comparability of Deleuze's paintings with William James, Henri Bergson, and others, units the degree for a lively defence of his philosophy opposed to a few fresh criticisms. It additionally extends the sphere of Deleuze reviews by means of exhibiting how Deleuze's notion can make clear and give a contribution to the paintings being performed in political thought, cultural reports and background, really the background of the Scottish Enlightenment. by way of enticing Deleuze's inspiration with the paintings of Hume, this booklet clarifies and helps the paintings of Deleuze and exemplifies the continued relevance of Hume's notion to a couple of modern debates.

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Extra resources for Deleuze's Hume: Philosophy, Culture and the Scottish Enlightenment

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As a result of emphasizing the passivity of belief, Bennett claims that Hume is then subsequently led to account for belief in ‘independent continuous objects’ by ‘an identity-concept’ (ibid. 304), or the fictioned identity as discussed above. ). ). In summarizing his overall problem with Hume’s theory of belief, Bennett claims that ‘The crucial trouble is that Hume’s theory is genetic rather than analytic’; that is to say, it is a theory ‘about what must occur before there can be understanding, rather than about what understanding is, or about what it is for an expression to have a meaning’ (Bennett 2002, 103).

As Hume stresses in the Treatise, a belief is not a distinct idea; rather, it is ‘nothing but vivacity’ (T 86) and thus belief adds nothing to an idea but ‘only changes our manner of conceiving it’ (T 101). qxp:Graham Q7 13/11/08 10:27 Page 34 Chapter 2 Becoming Who We Are In Empiricism and Subjectivity Deleuze is, as we have seen, forthright in asserting that ‘empiricism will not be correctly defined except by means of dualism’ (ES 108). For Hume this consists of the dualism of the causes of perception, the hidden powers of nature, and the causes of relations, or the principles of human nature.

Qxp:Graham Q7 13/11/08 10:27 Page 33 Staging the Mind 22. 23. 24. 25. 33 is suppos’d to participate of the changes of co-existent objects, and in particular of that of our perceptions’ (T 200–1). Deleuze is quite adamant that the world is fictioned: ‘There is no complete system, synthesis, or cosmology that is not imaginary’ (ES 83); or again, ‘The world as such is essentially the Unique. It is a fiction of the imagination – never an object of the understanding’ (ES 75). This position differs as well from one offered by Donald Baxter, who sees Hume as ‘a pyrrhonian skeptic in the tradition of Sextus Empiricus’ (Baxter 2006, 115), by which he means that for Hume the fictioning of identity leaves our beliefs without empirical warrant, such that Hume is left to account for them by ‘acquiescing to nature’s insistence without epistemic warrant’ (ibid.

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