le bon David

I recently read David Hume's Essays Moral, Political, and Literary. Hume is a liberal and manly writer, by which I mean he is a generous and spirited, good humored writer. I'm oft times disappointed in my countrymen who abuse the term "liberal," by signifyin' opprobrium with every use of it. Hume is a British liberal, which is to say he's for personal liberty in speech and thought, markets, and religion. Hume was an atheist, too. (One of the things I'm most interested in is the interplay between religion and politics/political theory. Starting with Hume is a hint that more will come on these themes.)

All of that said, I think I have a great deal in common with him. In addition to our names, he was by all accounts an easy-going, affable sort of dude, down to earth, and a practical reasoner. He enjoyed writing philosophy and playing pool. The French called him le bon David, by which they meant, Good times, Dave. My two favorite things that Hume said are these: "Philosophize, but amidst all your philosophy, be a man!" Also, when he was asked why he didn't write a seventh volume to his masterful History of England, Hume replied, "Because I'm old, I'm fat, I'm lazy, and I'm rich."

Here are some quotes from the essays I adore:

Essay IX: "the heart of man is made to reconcile contradictions"

Essay XVIII:
"When we reflect on the shortness and uncertainty of life, how despicable seem all our pursuits of happiness? And even, if we would extend our concern beyond our own life, how frivolous appear our most enlarged and most generous projects: when we consider the incessant changes and revolutions in human affairs, by which laws and learning, books and governments are hurried away by time, as by a rapid stream, and are lost in the immense ocean of matter?"

And from the same essay, some questions to tranquilize and soften the passions:

1. Is it not certain, that every condition has concealed ills? Then why envy anybody?
2. Every one has known ills; and there is a compensation throughout. Why not be contented with the present?
3. Custom deadens the sense both of the good and the ill, and levels everything.
4. Health and humour all. The rest be of little consequence, except these be affected.
5. How many other good things have I? Then why be vexed for one ill?
6. How many are happy in the condition of which I complain? How many envy me?
7. Every good must be paid for: Fortune by labour, favour by flattery. Would I keep the price, yet have the commodity?
12. I desire fame. Let this occur: If I act well, I shall have the esteem of all my acquaintance. And what is all the rest to me?

In Essay XXI: "Of National Characters" Hume argues that character is not touched by the climate of a place. I'm totally unpersuaded by this line. I think people in Minnesota are quite different from Texans, and partly, at least, because they live in winter chill over half the year as opposed to oppressive humidity year-round. The national character of Minnesota is very different from that of Texas, of this I'm certain. I think it has something to do with climate, where Hume doesn't.

Soldiers, Hume says, are lavish, generous, and brave. Their idleness together with the large societies they form in camps and garrisons, inclines them to pleasure and gallantry. "Being employed against a public and an open enemy, they become candid, honest, and undesigning: And as they use more the labour of the body than that of the mind, they are commonly thoughtless and ignorant."

Part II, Essay I: Of Commerce:
"A too great disproportion among the citizens weakens any state. Every person, if possible, ought to enjoy the fruits of his labour, in a full possession of all the necessaries, and many of the conveniencies of life. No one can doubt, but such an equality is most suitable to human nature, and diminishes much less from the happiness of the rich than it adds to that of the poor. It also augments the power of the state, and makes any extraordinary taxes or impositions be paid with more cheerfulness. Where the riches are engrossed by a few, these must contribute very largely to the supplying of the public necessities. But when the riches are dispersed among multitudes, the burthen feels light on every shoulder, and the taxes make not a very sensible difference on any one's way of living.
"Add to this, that, where the riches are in few hands, these must enjoy all the power, and will readily conspire to lay the whole burthen on the poor, and oppress them still farther, to the discouragement of all industry." Emphasis Original.

[Interestingly, Hume thought industry would be generated by the poor, even though today I always here that taxes need to be low on the rich for the same reason. Something's changed.]

Part II, Essay XI:
" . . . One extreme produces another. In the same manner as excessive severity in the laws is apt to beget great relaxation in their execution; so their excessive lenity naturally produces cruelty and barbarity. It is dangerous to force us, in any case, to pass their sacred boundaries."

"The humour of blaming the present, and admiring the past, is strongly rooted in human nature, and has an influence even on persons endued with the profoundest judgment and most extensive learning."

Part II, Essay XV: [Some good advice to remember during the build-up to our election in November]:
"It belongs, therefore, to a philosopher alone, who is of neither party, to put all the circumstances in the scale, and assign to each of them its proper poise and influence. Such a one will readily, at first, acknowledge that all political questions are infinitely complicated, and that there scarcely ever occurs, in any deliberation, a choice which is either purely good or purely ill. Consequences, mixed and varied, may be foreseen to flow from every measure: And many consequences, unforeseen, do always, in fact, result from every one. Hesitation, and reserve, and suspence, are, therefore, the only sentiments he brings to this essay or trial. Or if he indulges any passion, it is that of derision against the ignorant multitude, who are always clamorous and dogmatical, even in the nicest questions, of which, from want of temper, perhaps still more than of understanding, they are altogether unfit judges."

Finally, on history, Hume writes:

"The advantages found in history seem to be of three kinds, as it amuses the fancy, as it improves the understanding, and as it strengthens virtue."

As mentioned, I found myself disagreeing with Hume a few times. I do not agree with his essay on suicide, that we have a right to such action. And I do not agree with his thoughts on the immortality of the soul, that the soul is mortal. He is, nevertheless, a clear and engaging writer.