By Galen Strawson
It's commonly intended that David Hume invented and espoused the "regularity" thought of causation, retaining that causal family are not anything yet a question of 1 kind of factor being usually by means of one other. it's also generally intended that he used to be not just correct approximately this, yet that it used to be one among his maximum contributions to philosophy. Strawson right here argues that the regularity conception of causation is indefensible, and that Hume by no means followed it at the least. Strawson continues that Hume didn't declare that causation within the wildlife is simply a question of normal succession, that this type of dogmatic metaphysical declare in regards to the nature of truth could were totally opposite to his basic philosophical rules, and that he rightly took it with no consideration that there has been extra to causation than regularity of succession, claiming simply that regularity of succession used to be all that shall we ever recognize of causation.
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Additional resources for The Secret Connexion: Causation, Realism, and David Hume (Clarendon Paperbacks)
Although his reﬂections on the Gemeinde at times extended into more critical pronouncements on worldly law, he did not consistently see freedom in the Gemeinde as a freedom to make laws, and the Gemeinde did not provide an expressly positive or natural basis for worldly laws. Indeed, it is speciﬁc to Luther’s thinking that faith cannot legislate and that new laws cannot be applied to outer nature. Natural law, such as it exists, is deﬁned precisely by the fact that it does not originate in faith or divine reason and that it only applies to the functional necessities of the worldly kingdom.
On the contrary, in fact, he suggested that secular law, beyond its usefulness in keeping the peace and protecting good people from violence, has no necessary normative origin in divine reason, and true freedom, both the freedom of God and the freedom of humanity, is always freedom to be other than law. 51 As a consequence of this, a ﬁrst result of the Reformation, both practically and theoretically, was that freedom was detached from inherited law, that laws had to be explained in relatively contingent manner, without reference to ideas of natural law in Roman Catholicism.
First, before the Reformation the German territories of the Holy Roman Empire already possessed a set of institutions close in form and competence to an early modern state. This state naturally had little similarity with modern ideas of the nation state, but it was already very distinct from the personalized or local governance of the high feudal era, and, crucially, it arranged itself as a source of jurisdiction, in which laws were applied in relative independence of religious inﬂuence. This early state, however, had certain distinctive characteristics and problems.