In his concise Introduction, Eric Steinberg explores the conditions that led Hume to write the Enquiry and the work's important relationship to Book I of Hume's A Treatise of Human Nature.
Working initially from Graburn’s definition of tourist art, as the art of one culture made specifically for the consumption of another, Tourism Art and Souvenirs sheds light on important aspects of the souvenir that have not been widely discussed. The most recent research is used to consider how the souvenir is designed and consumed, consumer expectations and influence on the character of the souvenir, how the souvenir maker is consumed by the tradition of heritage and how products become successful as souvenirs. The title also investigates the language involved in the representation of place and the recording of experience through the souvenir, developing a method that expresses the descriptive data of individual souvenir artefacts graphically so the patterns of language may be analysed.
Enhancing the understanding of material culture in tourism and therefore adding to future tourism development this volume will be of interest to upper level students, researchers and academics in tourism, culture, heritage and sustainability.
The introduction to this edition discusses the Enquiry’s origin, evolution, and critical reception, while appendices provide examples of contemporary responses to Hume.
Having been accused of heresy during his lifetime, Hume knew not to publish this book until after his death, so he bequeathed the manuscript, a few days before his death, to his printer, but if the printer didn't publish it within 2 years, the manuscript would go to Hume's nephew, also named David Hume, which it did and the nephew did publish it.
One of the oldest and most popular arguments for the existence of God is the design argument, that order and "purpose" in the world must be proof of a divine origin: Where one sees a watch, one may infer the existence of the watchmaker.Here Philo, Cleanthes, and Demea volley their arguments back and forth. Cleanthes advocates for the existence of God based upon observed design in the world, Philo counters that argument, and Demea represents rigid orthodoxy. The dialogues continue for a total of 12 parts, exploring many ideas such as that there may be more than one supreme God, that our universe may have been spawned without a creator from an older one as a plant procreates by spreading its seeds, and other questions about the natural world and the concept of the Deity.
Scholars disagree regarding which character most closely represents Hume's own voice in the dialogues, but most say that Philo speaks for Hume.The Dialogues and Hume's other philosophical writings about the nature of "knowing" would lead one to a conclusion that Hume was an agnostic, not an atheist.
In the introduction, as a letter from Pamphilus to Hermippus, Hume explains his choice of the dialogue as the style for this presentation: "Any question of philosophy ... which is so OBSCURE and UNCERTAIN, that human reason can reach no fixed determination with regard to it; if it should be treated at all, seems to lead us naturally into the style of dialogue and conversation. Reasonable men may be allowed to differ, where no one can reasonably be positive. Opposite sentiments, even without any decision, afford an agreeable amusement; and if the subject be curious and interesting, the book carries us, in a manner, into company; and unites the two greatest and purest pleasures of human life, study and society."
Open this eBook and you will find yourself in Cleanthes' library alongside Pamphilus, the pupil of Cleanthes, as he silently audits these dialogues concerning natural religion among Cleanthes, the precise philosopher, Philo, the sceptic, and Demea, the inflexibly orthodox believer.
Images of the actual hand-written manuscript and editorial notes about this and all of Hume's published writings are available at the website http://www.davidhume.org/.
(Sources: Wikipedia and www.davidhume.org, which is a website created and maintained by Amyas Merivale, University of Leeds, and Peter Millican, Hertford College, University of Oxford.)