Critique on Humes tenets

Introduction Hume argues that there is lack of evidence to support claims of an afterlife or dreaded punishment. Such prediction is only based on imagination. Hume’s argument is based on past experiences and what nature provides as evidence.Advertising We will write a custom research paper sample on Critique on Hume’s tenets specifically for you for only $16.05 $11/page Learn More He argues that priests and poets have no justification to forge the probability of future events without supporting it with what is practiced or observed. Hume recognizes that the role of religion is to regulate passions and ambitions. It creates order and tolerance as a result of the regulation. Criticism based on observation and practice Hume empiricism on the existence on a Supreme Intelligence is based on the fact that existing things are perfectly arranged. Hume discusses that Natural Religion is less likely to be corrupted. It cannot corrupt an individual. T he more someone considers common sense the more he reveres the Supreme Being. It is discovered that when one uses reasoning the more â€Å"one pays profound adoration to the Divine Being† (Hume â€Å"Dialogues Concerning Natural Religion, Part 12†). He dismisses those philosophers of the new age who doubt the existence of a Supreme Intelligence. They do not derive their doubt from nature. According to Hume, there is enough evidence found in many species that support existence of a Supreme Intelligence. They existed even before the changes that led to perfection had an effect. There was still a cause that could be traced back to a Supreme Intelligence. When religion is joined by ambitious groups, suffering becomes inevitable. Hume discusses that misery experienced in religious times is the effect of religion departing from its objective. Religion is supposed to â€Å"infuse the spirit of temperance, order, and obedience† (Hume â€Å"Dialogues Concerning Natural Religion, Part 12†). Hume is against the philosophy which dismisses the importance of morality to mankind. Hume’s pragmatism is that morality should not be based on the fear of future punishment. There is no proof that there is an afterlife, reward or punishment. However, morality is good for human habitation.Advertising Looking for research paper on philosophy? Let's see if we can help you! Get your first paper with 15% OFF Learn More Hume doubts the effectiveness of using oaths in courts and political occasions. The oaths are disregarded by many people as mere hypocrisy. These oaths are based on the fact that a Deity will enforce justice in the afterlife. This cannot be proved from observation or practice. Those who are truthful or false can be observed with no distinction of divine justice taking place. Hume considers projections of a state in which nature will be considered perfect as imaginative. The prediction of an afterlife where mankind is as mora l as the gods is considered as an imagination of priests and poets. According to Hume, man has not travelled outside this world to find proof to support such claims. Man has no ability to contact the gods on such matters. Hume discusses that the intelligence of a workman is derived from his production. According to Hume, philosophers should use a similar example such as that of the workman to derive qualities of the Supreme Being. Hume discusses that â€Å"from the order of the work, you infer that there must have been a project and forethought† (159). The forethought should be based on what can be seen. Hume’s empiricism is that priests and poets cannot observe nature and proof that the gods have an intention of creating another world apart from the one that already exists. Hume discusses that nature shows some degree of wisdom and goodness (169). As a result of this, we should only ascribe the same degree to the deity whom we seem to have known. According to this dis cussion, the gods have no intention of creating a perfect state because nature only shows some degree of goodness. Thinking of the gods intending to create a paradise of perfect nature cannot be derived from the qualities nature portrays about them.Advertising We will write a custom research paper sample on Critique on Hume’s tenets specifically for you for only $16.05 $11/page Learn More Hume argues that the gods should be described with qualities that can be derived from nature. According to Hume, the gods possess â€Å"the precise degree of power, intelligence and benevolence which appear in their workmanship† (160). Hume argues that nature lacks the perfection which religious groups use to describe gods. Hume discusses that priest and poets use imagination to presume â€Å"a more perfect production than the present world† (162). Afterwards, they describe the gods with similar perfection of things forecast into the future. Humeâ €™s empiricism considers that the gods lack the qualities to create a perfect state now or in the future. Hume disagrees with the assumption that the world is only a passage to a better production set by gods. According to Hume, a rational human being would not think of â€Å"this life as merely a passage to something further† (165). This life should be the main theme of contemplation. The empiricism of this argument is that we should be more concerned about what we are sure of than things based on imagination. This world is real for all of us while an afterlife has no proof of existence. Hume criticizes priests and poets who seem to know what the gods intend to do. He argues that discourse should be based on what has actually occurred (162). According to Hume, it is impossible to have priests and poets sitting in the council of gods. It follows that they are not aware of their plans. When priest and poets claim that the gods have an intention of creating perfection in an other world and administering justice to past evil deeds, they have no proof of conversation with the gods. Hume disagrees with justice that is ascribed to the action of the gods. Justice comes as a result of human action. In this case, mankind through law and enforcement administers justice. Hume discusses that from common understanding â€Å"there is no reason to ascribe justice to the gods† (166). Hume’s empiricism is that those that can hide from the constitutional and common law are able to go unpunished.Advertising Looking for research paper on philosophy? Let's see if we can help you! Get your first paper with 15% OFF Learn More Hume criticizes the religious perception of a dreaded future punishment. According to Hume, nature does not provide any clues about â€Å"reward or punishment expected or dreaded beyond what is already known† (171). Hume’s empiricism is that neither practice nor observation supports the existence of such perfect or dreaded places in the universe. On miracles Hume discusses that the immediate proof that can be obtained from common sense is stronger than the evidence based on religion (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). He argues that miracles are not only found in Christianity but also in history. Hume’s empiricism is based on the wonder of someone believing what goes against the laws of nature. The laws of nature always apply. On the other hand, a miracle is based on a single event which cannot be proved. Hume argues that a rational man would incline his belief in the side that provides more proof (â€Å"An Enquir y Concerning Human Understanding, Of Miracles, Part I II†). Hume insists that we must â€Å"balance the opposite experiments, where there is an opposite† (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). From balancing, we should choose the side with a greater weight. Hume’s empiricism is that we should believe something that occurs a hundred times than one which happens only once. Compared to the miracles that occur once, one should choose occurrences that follow the laws of nature. The laws of nature are applied many times, have more weight, and are more credible. Hume argues that miracles are based on human testimony. He raises doubt on the degree that human memory is accurate, and mankind is inclined to tell the truth (Hume â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). It is more practical that human memory is not accurate. Hume’s empiricism is that mankind is never inclined to tel l the truth unless there is a method to expose the lie. In that case, the liar is afraid of shame. When there is no technique to disclose a lie, mankind may tell a lie without hesitation. Hume discusses that there are a number of factors that may make a testimony to be doubted. Those that challenge religious believes include the number of witnesses, witnesses having interest in their claims, testimony delivered with hesitation or violent utterances (Hume â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). Religious beliefs in some practices fall under these categories. It raises doubt on testimonies based on the followers of the particular religion. Hume’s empiricism is that the testimonies would bear more weight if they were delivered by people who are not followers of the particular religion. Testimonies do not provide enough evidence to support the occurrence of miracles. Hume discusses that â€Å"no testimony is sufficient to establish a mi racle† (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). He argues that proof should be established through repetition of similar events. Through practice, it follows that miracles are rarely repetitive in the sight of those seeking proof. They cannot be counted as credible. Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) discusses that miracles are based on testimonies of people whose â€Å"good sense, education and learning is questionable†. It is possible that they have been deceived. He also argues that most testimonies are not strongly disputed. Most religious beliefs are too violent to be disputed. Those who try to come up with new ideas are persecuted or considered to lack faith. It would be more convincing if the contests about the credibility of these testimonies were conducted in public. Hume’s empiricism on this matter is that testimonies need to be verified through questioning. Hume discusses the event in which a false prophet, Alexander, forms his popularity among the least educated. He then uses this mass to convince even the most learned. Hume argues that â€Å"the advantages are so great, of starting an imposture among an ignorant people† (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). There is much to lose in case the proponents of miracles are discovered as liars. This makes it difficult to convince the witnesses otherwise about a possible delusion of facts. Hume empiricism considers the possibility of one person creating an illusion that influences a large group. There is an excitement that accompanies the testimonies of miracles. Moreover, those who disbelief are enticed to spread the news. Miracles and fairy tales gain popularity through â€Å"the love of wonder† (Hume â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). Hume argues that when a witness is eloquent, the audience rarely uses their reasoning capacity fully. When the person addressing the crowd wants to achieve much through speech then he/she is most likely to use events based on imagination. It is noted that â€Å"the gazing populace receives greedily, without examination, whatever soothes superstition and promotes wonder† (Hume â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†). Hume considers the impractical nature of imaginative descriptions. They are known to drive human passion and curiosity beyond what common discourse can achieve. Events that were considered mysterious are demystified when human understanding of the laws of nature improves. Omens and oracles that were once considered mysterious are proved to follow a certain trend of natural laws. Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) discusses that the origin of miracle testimonies is mostly found in uncivilized groups. The testimonies us ually are conveyed without disputation. Hume’s empiricism proves that civilization and learning eliminates most of what was once considered miracles. Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) dismisses those who claim that miracles do not conform to the world of today as additional lies. According to Hume, if miracles ever existed, they should exist through all ages. Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) discusses the testimony of a priest who claimed that miracles no longer happen in this age. From this argument, it follows that miracles have never happened. The testimony of one deluded individual can influence a large group. Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) discusses the difficulty that exists to disapprove testimony from its place of origin. It is because there is usually a large group of followers who will testify about the same thing whose origin may as well be the delusion of one individual. Hume considers prophecy to be practical because they can be connected to occurrence of events. According to Hume (â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II†) prophecies are the only miracles that may be believed if they are to be followed by actual occurrences. This may not stand out today, where prediction can be made by studying the laws of nature such as meteorology. Conclusion Hume concludes that if miracles are only based on testimony, then they are not credible. If miracles existed in the past, they should happen today. Following the perception of a priest that modern physical environments do not allow the performance of miracles, Hume concludes that miracles have never existed. Hume is aware of the role religion plays to create order and tolerance among communities. He points out misery that accompanies the dominance of religion is not as a result of natural religion but as a result of factions and ambition. Afterlife is based on imagination because it cannot be proved through observable features. Works Cited Hume, David. â€Å"An Enquiry Concerning Human Understanding, Of Miracles, Part I II.†Ã‚  Bartleyby.com, The Harvard Classics, 1909-14. Web. https://www.bartleby.com/37/3/14.html. Hume, David. â€Å"Dialogues Concerning Natural Religion, Part 12.† eBooks@Adelaide.The University of Adelaide Library, 5 Nov 2012. Web. https://ebooks.adelaide.edu.au/h/hume/david/h92d/part12.html. Hume, David. The Philosophical Works of David Hume, London: Adam Black, William Tait and Charles Tait, 1826. Print. This research paper on Critique on Hume’s tenets was written and submitted by user J0anna to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Querer Conjugation in Spanish, Translation, Examples

Querer Conjugation in Spanish, Translation, Examples The Spanish verb querer is a common verb that means to want, to wish, to love or to like, and its conjugation is highly irregular. Both its stem and endings often depart from the norm in unpredictable ways. This article includes querer conjugations in the present, past, conditional and future indicative, the present and past subjunctive, the imperative, and other verb forms. There are only three verbs that are conjugated in the same way as querer, and all three are derived from it: bienquerer (to like or be fond of), desquerer (to cease wanting or loving) and malquerer (to dislike). None of them are particularly common. Using the Verb Querer The verb querer can be translated to English in several different ways. The most common meaning is to want or to wish, as in El nià ±o quiere muchos regalos para su cumpleaà ±os (The boy wants a lot of presents for his birthday), or Ella quiere que todos los nià ±os sean felices (She wishes for all children to be happy). When used with people (or pets), the verb querer can also mean to love. Although the verb amar means to love, it is often used in more profound or romantic relationships. You can use the verb querer as in Quiero mucho a mi mejor amigo (I really love my best friend) or La nià ±a quiere a sus maestros (The girl loves her teachers). In the last example, querer has a connotation of to appreciate more than to love. Also, notice that when used in this way with people or pets, the personal a is always used before the direct object. Querer Present Indicative In the present indicative tense, the verb querer is stem-changing. This means that the e in the stem of the verb changes to ie when part of a stressed syllable. Yo quiero I want Yo quiero viajar a Espaà ±a. Tà º quieres You want Tà º quieres un carro nuevo. Usted/à ©l/ella quiere You/he/she wants Ella quiere a sus amigos. Nosotros queremos We want Nosotros queremos tener paz en el mundo. Vosotros querà ©is You want Vosotros querà ©is aprender italiano. Ustedes/ellos/ellas quieren You/they want Ellos quieren mucho a sus mascotas. Querer Preterite Indicative In the preterite tense, querer is irregular, since the stem changes to quis-. The preterite is used to talk about completed actions in the past. When using the verb querer in the preterite, it has the meaning of something that someone wanted but did not obtain. For example, Quise ir a la fiesta means I wanted to go to the party but I ended up not being able to go. Yo quise I wanted Yo quiseviajar a Espaà ±a. Tà º quisiste You wanted Tà º quisisteun carro nuevo. Usted/à ©l/ella quiso You/he/she wanted Ella quisoa sus amigos. Nosotros quisimos We wanted Nosotros quisimos tenerpaz en el mundo. Vosotros quisisteis You wanted Vosotros quisisteisaprender italiano. Ustedes/ellos/ellas quisieron You/they wanted Ellos quisieron mucho a sus mascotas. Querer Imperfect Indicative The imperfect tense conjugation of querer is regular. You start with the stem quer- and add the imperfect ending for -er verbs (à ­a, à ­as, à ­a, à ­amos, à ­ais, à ­an). In the imperfect tense the verb querer usually means wanted, but can also be translated as was wanting or used to want. The imperfect is used to talk about ongoing actions in the past. With the verb querer it means that someone wanted something, but we dont know if they obtained it or not. Yo querà ­a I used to want Yo querà ­aviajar a Espaà ±a. Tà º querà ­as You used to want Tà º querà ­as un carro nuevo. Usted/à ©l/ella querà ­a You/he/she used to want Ella querà ­a a sus amigos. Nosotros querà ­amos We used to want Nosotros querà ­amos tener paz en el mundo. Vosotros querà ­ais You used to want Vosotros querà ­ais aprender italiano. Ustedes/ellos/ellas querà ­an You/they used to want Ellos querà ­an a sus mascotas. Querer Future Indicative To conjugate the future tense you start with the infinitive (querer) and add the future tense endings (à ©, s, , emos, is, n). However, the verb querer is irregular because there is an extra r in the stem, so it ends up being querr-. Yo querrà © I will want Yo querrà © viajar a Espaà ±a. Tà º querrs Youwill want Tà º querrs un carro nuevo. Usted/à ©l/ella querr You/he/shewill want Ella querra sus amigos. Nosotros querremos Wewill want Nosotros querremostener paz en el mundo. Vosotros querrà ©is Youwill want Vosotros querrà ©is aprender italiano. Ustedes/ellos/ellas querrn You/theywill want Ellos querrn a sus mascotas. Querer PeriphrasticFuture Indicative The periphrastic future is formed with the present indicative conjugation of the verb ir (to go), the preposition a, and the infinitive querer. Yo voy a querer I am going to want Yo voy a querer viajar a Espaà ±a. Tà º vasa querer You aregoing to want Tà º vasa querer un carro nuevo. Usted/à ©l/ella vaa querer You/he/shegoing to want Ella vaa querer a sus amigos. Nosotros vamosa querer We aregoing to want Nosotros vamos a querer tener paz en el mundo. Vosotros vaisa querer You aregoing to want Vosotros vaisa querer aprender italiano. Ustedes/ellos/ellas vana querer You/they aregoing to want Ellos vana querer mucho a sus mascotas. Querer Present Progressive/Gerund Form The gerund  or present participle for the verb querer is formed regularly, by starting with stem of the verb quer- and the ending the ending -iendo (for -er and -ir verbs). The present participle can be used to form progressive tenses like the present progressive, which usually requires the auxiliary verb estar. However, it is rare to use the verb querer in progressive tenses, since to want already implies an ongoing action. Therefore, it sounds redundant to say est queriendo (is wanting) and it is simpler to say quiere (wants). The form queriendo is more commonly used as an adverb, as in Queriendo ayudar, hicimos un gran esfuerzo (Wanting to help, we made a great effort). Present Progressive ofQuerer est queriendo She is wanting Ella est queriendo a sus amigos. Querer Past Participle The past participle is formed with the stem quer- plus the ending -ido. It can be used to form perfect tenses, such as the present perfect. The present perfect is formed with the auxiliary verb haber and the past participle querido. Present Perfect ofQuerer ha querido She has wanted Ella ha querido a sus amigos. Querer Conditional Indicative The conditional tense is usually translated to English as would verb. Similar to the future tense, it is conjugated by starting with the infinitive form. However, just like in the future tense, the verb querer is irregular because it has an extra r, so it uses the stem querr-. Yo querrà ­a I would want Yo querrà ­a viajar a Espaà ±a si no me diera miedo viajar en avià ³n. Tà º querrà ­as Youwould want Tà º querrà ­as un carro nuevo, pero estn muy caros. Usted/à ©l/ella querrà ­a You/he/shewould want Ella querrà ­a a sus amigos si fueran ms amables. Nosotros querrà ­amos Wewould want Nosotros querrà ­amostener paz en el mundo, pero sabemos que es muy difà ­cil. Vosotros querrà ­ais Youwould want Vosotros querrà ­ais aprender italiano, pero preferisteis aprender francà ©s. Ustedes/ellos/ellas querrà ­an You/theywould want Ellos querrà ­an mucho a sus mascotas si se portaran mejor. Querer Present Subjunctive The present subjunctive is used for subjective situations like desires, doubts and recommendations. It is formed starting with the first person singular present indicative conjugation (yo). It is also stem-changing (e to ie) when the e falls on the stressed syllable. Que yo quiera That I want El agente de viajes espera que yo quiera viajar a Espaà ±a. Que tà º quieras That you want El vendedor espera que tà º quieras un carro nuevo. Que usted/à ©l/ella quiera That you/he/she want Mam espera que ella quiera a sus amigos. Que nosotros queramos That we want Los diplomticos esperan que nosotros queramos tener paz en el mundo. Que vosotros queris That you want El maestro espera que vosotros queris aprender italiano. Que ustedes/ellos/ellas quieran That you/they want Pap espera que ellos quieran mucho a sus mascotas. Querer Imperfect Subjunctive There are two options for conjugating the imperfect subjunctive. Option 1 Que yo quisiera That I wanted La agente de viajes esperaba que yo quisiera viajar a Espaà ±a. Que tà º quisieras That you wanted El vendedor esperaba que tà º quisieras un carro nuevo. Que usted/à ©l/ella quisiera That you/he/she wanted Mam esperaba que ella quisiera a sus amigos. Que nosotros quisià ©ramos That we wanted Los diplomticos esperaban que nosotros quisià ©ramos tener paz en el mundo. Que vosotros quisierais That you wanted El maestro esperaba que vosotros quisierais aprender italiano. Que ustedes/ellos/ellas quisieran That you/they wanted Pap esperaba que ellos quisieran mucho a sus mascotas. Option 2 Que yo quisiese That I wanted La agente de viajes esperaba que yo quisiese viajar a Espaà ±a. Que tà º quisieses That you wanted El vendedor esperaba que tà º quisieses un carro nuevo. Que usted/à ©l/ella quisiese That you/he/she wanted Mam esperaba que ella quisiese a sus amigos. Que nosotros quisià ©semos That we wanted Los diplomticos esperaban que nosotros quisià ©semos tener paz en el mundo. Que vosotros quisieseis That you wanted El maestro esperaba que vosotros quisieseis aprender italiano. Que ustedes/ellos/ellas quisiesen That you/they wanted El pap esperaba que ellos quisiesen mucho a sus mascotas. Querer Imperative The imperative mood is used to give orders or commands. It is not common to use commands with the verb querer, because usually you dont tell people to want something. However, it is possible that you would tell someone to love someone else, which is one of the meanings of the verb querer. Therefore, the examples below were changed to show more realistic situations of querer in the imperative. Positive Commands Tà º quiere Love!  ¡Quiere a tus amigos! Usted quiera Love!  ¡Quiera a su madre! Nosotros queramos Let's love!  ¡Queramos a nuestros hermanos! Vosotros quered Love!  ¡Quered a vuestra familia! Ustedes quieran Love!  ¡Quieran a sus padres! Negative Commands Tà º no quieras Don't love!  ¡No quieras a tus amigos! Usted no quiera Don't love!  ¡No quiera a su madre! Nosotros no queramos Let's not love!  ¡No queramos a nuestros hermanos! Vosotros no queris Don't love!  ¡No queris a vuestra familia! Ustedes no quieran Don't love!  ¡No quieran a sus padres!

The Use of the Culture in the Expression of Customs of a Society Essay - 7

The Use of the Culture in the Expression of Customs of a Society - Essay Example I have come to know that the change in one walk of life makes an impact on all the other paths at the same time (West). Furthermore, the mythical characterization of the role models also changed as democracy was put into practice. As a matter of fact, the change in the lifestyle can easily be noted in the time of Hellenistic Greek. When I undertook comparison, I marked that different areas of the Greek culture allow understanding that literature was contributed with the newer subjects because every other field of interest was also changing. Through the above comparison of the analysis of the two eras and areas of culture, it came to my knowledge that each area was affected largely by the political changes and the way policy took place. The lifestyle of the Greeks was marginally changed as the democracy was put into practice. As a matter of fact, the change in the lifestyle can easily be noted in the time of Hellenistic Greek. When I undertook comparison, I marked that different areas of the Greek culture allow understanding that literature was contributed with the newer subjects because every other field of interest was also changing.