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Ricerche sull’intelletto umano
Hume
superstizione
dogmatismo
empirismo inglese
illuminismo
illuminismo scozzese
moralisti inglesi
utalitarismo
moventi affettivo-istintuali
con-sentire
storia della filosofia
storia delle idee
Bernardo Croci
filosofia moderna
filosofia morale
etica
scuola
didattica
Lezione di filosofia
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00:00:03
Good morning with this last lesson
00:00:07
we will conclude the elements of
00:00:09
David's philosophy and in particular
00:00:13
we will focus on the ethical and
00:00:18
moral aspects of the philosophy of the
00:00:23
Scottish philosopher first of all what can we
00:00:26
say then Yum dealt with these
00:00:29
topics both in research on the
00:00:31
human intellect the principles of
00:00:34
moral Precisely but here we will
00:00:36
also take into consideration his dialogues
00:00:38
on natural religion and Let's start
00:00:42
precisely from what was the analysis
00:00:45
conducted by Yum in his works we
00:00:48
saw that it was important for Yum not
00:00:51
so much to contrast the possibility of
00:00:54
scientific prediction
00:00:57
but exclusively to put it into
00:01:01
discussion those dogmas and those certainties
00:01:05
that claimed to establish
00:01:09
absolute relationships with respect to events and you
00:01:13
will remember that in the previous lesson
00:01:15
we said that perum instead
00:01:17
science Yes was useful but it had to be
00:01:21
considered probable on the basis of
00:01:23
experience and not necessary and therefore
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the its main objective was not
00:01:31
so much to lead to a
00:01:36
classical skepticism, we would say,
00:01:39
an ancient skepticism that rejects every
00:01:43
form of knowledge, but rather to
00:01:46
defeat every form of dogmatism and
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superstition, therefore any
00:01:54
belief, we would say, is
00:01:57
unjustified, any belief taken
00:02:00
for granted without say having done
00:02:06
a critical thought on it and it must be said
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that from this point of view in coherence
00:02:14
in this case with the typical aspects
00:02:16
of Enlightenment philosophy David
00:02:21
hum also adheres to
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deism what is deism we will
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then say deism more precisely in the
00:02:30
lessons dedicated to The introduction
00:02:32
to the Enlightenment is the belief that there is
00:02:38
a certain
00:02:41
ordering principle, a certain
00:02:45
Divine principle from which the world evidently
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emerged,
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however suspending all judgment on
00:02:55
what this principle could be,
00:02:58
suspending all judgment iiz on how to
00:03:01
link this principle to a
00:03:05
particular religion in essence it
00:03:08
was a sort
00:03:11
of rejection of Pure and Simple atheism
00:03:16
as we have also seen in lock but
00:03:19
on the other hand it was a way to reject
00:03:22
all religions and beliefs linked
00:03:25
to mysteries and miracles and to everything
00:03:28
that deviated from
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reasoning rational and
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experimentable scientific and in fact Yum
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also adheres albeit cautiously to
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this deisa perspective
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deisa perspective which says Yum can be imagined
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thought albeit always from a
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probabilistic and not certain perspective Because in the
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moment in which we, so to speak, observe
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the world the complexity of nature for
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example the perfection of our body
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He gives the example of the manum no of the nerves
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of the hand and so on Well we are
00:04:13
led to suppose the existence of a
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superior being Here we have deliberately
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put, as it were, an image which however does not
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convey to nothing that could have, let's say,
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determined this order and this
00:04:27
perfection without however
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claiming to identify this in a
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very specific entity and even less in a
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very specific religion and in fact at
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the same time it states that
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Christianity and the other
00:04:45
religions are in reality of dogmas
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precisely dogmas against which he wants to
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fight because they break through on miracles
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on mysterious events Where it is always
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possible for example to invoke
00:04:59
Divine intervention in worldly events and
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here we have put the example precisely the
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miracle of Trani a miracle that is
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the idea that these religions are
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based on extraordinary miraculous events
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writes jum we can
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conclude that the Christian religion
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here the attack
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is made on the Christian religion but can
00:05:20
be extended to all the others not
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only was it accompanied by miracles
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in its origins but not even today it cannot be
00:05:28
believed by any reasonable person
00:05:30
without a miracle, that is, Belief in Christianity is justified by
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leveraging precisely these sensational,
00:05:41
mysterious and miraculous events la la la pure
00:05:45
reason. It is in fact insufficient to
00:05:48
convince us of its truthfulness. That is, it is
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impossible to demonstrate how to say
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Christianity through the instruments
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of reason. Here too hum Move aside
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partly D lock because you remember that
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lock certainly adhered to an idea very
00:06:06
close to that of deism but
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he considered Christianity a perfectly
00:06:12
rational philosophy albeit purified from the dogmas
00:06:15
of mysticism and instead
00:06:18
here Yum takes a further step forward
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by referring precisely to a religion
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natural in the sense
00:06:26
of something that can be hypothesized if
00:06:30
one observes the perfection, the order, the
00:06:33
complexity of nature but nothing that
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can be identified with a
00:06:41
specific entity that intervenes in
00:06:44
human affairs and so on. And this
00:06:47
discussion then resumes in
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For example, a very interesting debate
00:06:52
between Volta and Russo. About the
00:06:56
divinity. And what does he say? What
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is the origin of this rather
00:07:03
human tendency which is mostly Trying to believe in
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these religions which are based on the
00:07:08
mystery which are based on the miracle and
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on the idea that the divinity can
00:07:13
continually intervene says that it is the
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fear of the unknown and of the future says Yum
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that pushes men to believe in a
00:07:23
religion based on miracles and
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the intervention of divinity in the order
00:07:30
of the world Since I am afraid I trust
00:07:31
in God Hoping he intervenes to solving
00:07:34
my problems is the miracle sinking The
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general belief in the existence of
00:07:40
divinity but the miracles as such
00:07:44
says humum has no
00:07:47
plausible foundation they are stories they are
00:07:51
tales that have stratified over time
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but in reality there are no
00:07:57
mental observations that
00:08:00
prove its truthfulness is more than anything else
00:08:04
a human desire of how to
00:08:07
overcome the fears of the future
00:08:10
of the unknown of the tasks of the
00:08:12
problems of life the fears of
00:08:15
death In short of many issues of
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this of this relevance
00:08:21
And then Yum obviously cannot
00:08:24
approach to the moral question
00:08:27
starting from religion must
00:08:30
evidently find an
00:08:32
alternative path to the religious one in this case too
00:08:36
because from deism
00:08:38
a religion cannot arise which in a certain
00:08:40
sense prescribes
00:08:43
human behavior and
00:08:46
therefore Yum Cosa does tries to introduce
00:08:48
the experimental method also in
00:08:50
moral arguments And from this point of
00:08:53
view it shifts attention from an
00:08:56
unexamined vision of the moral problem because
00:09:00
it believes that the concepts of good and
00:09:02
evil actually have a
00:09:06
historical origin and therefore are not determined For
00:09:09
example by the presumed original sin
00:09:12
no you will remember Augustine of Pona of
00:09:15
Pona who man could not help but
00:09:19
sin because there was the
00:09:21
original sin from which imperfection derives
00:09:26
and all the sins of the
00:09:29
subsequent world, instead it is necessary to take into account
00:09:32
the historical conditions that determined
00:09:36
the how to say the positive or
00:09:39
negative judgment on certain actions and
00:09:43
precisely as regards
00:09:46
morality, the Scottish philosopher criticizes the
00:09:49
claim of those who since ancient times but
00:09:53
also in modern times have tried to found
00:09:56
morality on non-
00:09:58
verifiable principles AB and And therefore which cannot
00:10:01
be passed to rational scrutiny, he
00:10:05
therefore does not reject the search for a
00:10:07
possible foundation of human action but does
00:10:11
not want this foundation to be
00:10:13
assumed as an absolute universal value
00:10:15
precisely because there is this
00:10:18
continuous condemnation of Yum towards these
00:10:20
absolutes which according to the As
00:10:23
we have seen, his analysis is not reachable
00:10:26
by human science but only
00:10:30
probable predictions. And from this point
00:10:33
of view, however, lium finds himself, let's say,
00:10:35
between a rock and a hard place.
00:10:38
Why? Why is he forced to
00:10:41
reject both the theses of the
00:10:43
rationalists and those of
00:10:46
sentimentalism that both reason in
00:10:49
reality and feeling alone do not
00:10:53
determine our moral actions and that
00:10:57
rather our inactions and
00:11:01
moral actions are due Sem maai to a
00:11:04
coexistence of elements that concern
00:11:07
feeling and rationality and therefore
00:11:12
something that cannot be traced back
00:11:14
exclusively to a single aspect
00:11:18
and in the same way as to say it
00:11:22
also rejects the ambition of philosophers to
00:11:24
bring ethics back to the sphere of
00:11:26
physical and mathematical sciences for Why
00:11:29
But because human action realizes
00:11:31
Yum and cannot be a pure calculation
00:11:34
because because it depends on a
00:11:37
too complex series of factors in fact
00:11:39
when we think about our actions
00:11:41
going to research psychoanalysis has
00:11:43
tried to look for
00:11:46
how to say everything that leads us
00:11:53
to develop certain behaviors
00:11:56
but psychoanalytic determinism still
00:11:59
remains The incomplete task
00:12:02
of ethics is therefore not to
00:12:04
evaluate or calculate human action, but to
00:12:07
possibly understand its
00:12:09
motivations and purposes. Therefore, a
00:12:12
reflection on
00:12:15
why I am led to act on. What
00:12:19
are the purposes that I want to achieve with my action?
00:12:22
we will say a
00:12:27
less less
00:12:30
scientific, more probabilistic vision in this case too Yum
00:12:32
states that to understand the
00:12:34
motivations of the human needle we must
00:12:36
certainly take into account the
00:12:39
instinctual dimension, instinct in fact characterizes
00:12:42
our being man. In fact,
00:12:46
despite being inspired by reason and
00:12:49
rationality operates mainly with a
00:12:52
view to satisfying one's own
00:12:54
needs, desires and passions therefore moved by instinct to
00:12:58
say we
00:13:00
have put here Sorry there should have
00:13:04
been the pyramid of masl's needs
00:13:07
instead the previous image has returned
00:13:11
precisely for this reason the study
00:13:13
of ethics has not as a result
00:13:16
the approval or condemnation of
00:13:18
individual actions but rather the
00:13:20
understanding of human motives and
00:13:23
conduct, this understanding cannot
00:13:26
ignore the criterion of utility which is
00:13:29
therefore a
00:13:31
fundamental concept for the understanding
00:13:33
of human action and therefore a
00:13:37
fundamental criterion of human action is the
00:13:39
criterion of the useful you will remember that
00:13:42
this perspective this
00:13:45
utilitarian ethics and well we have already
00:13:49
met it we have met it when talking
00:13:52
for example about the philosophy of
00:13:56
Protagoras of the sophists
00:13:59
in the so-called Greek Enlightenment and it is not
00:14:03
surprising to find it precisely in the
00:14:05
philosophy of a great Enlightenment thinker of the
00:14:07
1700s and it is no coincidence that the
00:14:10
Greek Enlightenment is called the
00:14:12
Greek Enlightenment, this
00:14:15
pragmatic dimension of ethics and morals which,
00:14:19
if you want, also anticipates
00:14:21
actual utilitarianism
00:14:23
then, as it were,
00:14:25
articulated by eh the
00:14:30
English Enlightenmentists and and also
00:14:33
by certain positivist philosophy in the 19th century.
00:14:37
Therefore, since man is moved by
00:14:40
instinctual affective motives, now the first thing
00:14:43
we would like to say, but then
00:14:45
Yum is the value of ethics and
00:14:47
morals, man will be
00:14:50
exclusively moved by selfish instincts.
00:14:54
Therefore all the his actions will be aimed
00:14:57
exclusively at his own self
00:15:00
but on this aspect umum perhaps
00:15:05
this is what we say, demonstrating that he is a
00:15:08
bit of a child of his time, however,
00:15:11
he states that in reality man is able
00:15:13
to go beyond the horizon of his own
00:15:15
self thanks to
00:15:17
sympathy to sympathy this concept
00:15:20
which we will also find here in other
00:15:23
authors in a moral way here too but not
00:15:28
only
00:15:29
moral in Adam
00:15:31
Smith Precisely this idea that
00:15:35
sympathy In a certain way regulates
00:15:38
relationships between
00:15:40
men a sympathy which is equivalent to
00:15:45
consent says Yum that is, allowing
00:15:48
one to feel the sufferings
00:15:51
of others with joys. Therefore an
00:15:53
altruistic dimension which would be innate social
00:15:57
innate in
00:15:59
human nature and therefore therefore action is
00:16:02
also given by a sort of general consensus
00:16:05
which is a bit of a yardstick for judging
00:16:09
establish which
00:16:11
right actions are acceptable and which are
00:16:15
rejectable or harmful.
00:16:19
This measure of judgment is a
00:16:23
sort
00:16:24
of conformity to an average judgment
00:16:29
which we could also define as common
00:16:31
sense so that morality in a certain
00:16:34
sense can the rules of morality can
00:16:36
be evaluated On the basis of the common
00:16:39
sense of common sense in
00:16:43
this case obviously these theses of
00:16:46
Yum were immediately associated with
00:16:50
moral relativism However instead we can
00:16:54
say that more than
00:16:56
moral relativism as well as
00:17:00
Obviously the accusation of relativism
00:17:03
was leveled against him towards his analysis
00:17:05
on human knowledge we can instead
00:17:07
rather say that in this case
00:17:10
speaking precisely of general consensus of
00:17:13
eh utility of respect of the needs that
00:17:18
move the gidano we could instead
00:17:21
think that this analysis of rum
00:17:23
also tells us something about eh possibly
00:17:27
the origin of let's say the foundations
00:17:30
Democratic action within
00:17:33
society certainly cannot yet be
00:17:35
spoken of in these terms but it
00:17:38
can certainly be a stimulus for
00:17:40
reflection in this sense. Thank you for
00:17:43
your attention

Description:

Lezioni di Filosofia. David Hume: Ricerca sui principi della morale. Lezione n°4. Hume e l'adesione al deismo. La confutazione delle religioni rivelate. L'applicazione del metodo sperimentale ai temi morali. La visione naturalistica della morale. La contrarietà alla visione utilitaristica della morale e al'idea che il bene possa essere calcolato. Il consenso generale come metro di giudizio. Questo video fa parte delle videolezioni di storia delle idee della filosofia e della scienza occidentale a cura del Prof. Bernardo Croci. Il testo di queste lezioni è visibile su sito www.storiadelleidee.it

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