Analyzing Plato's and David Hume's View of Death Essay

Analyzing Platos and David Humes View of Death - Essay ExampleThe following will flop down his argument concerning introductory noesis or recollection. In turn, the philosophy of David Hume will be presented. Concerning death, Hume was famously a non-believer in any typewrite of an afterlife, and famously, when his good friend Adam Smith visited him when he was dying, he just joked about it with him and was quite cheerful Norton 23. For Hume, all that exists, is within the perceptable world. Where Plato maintained that we have prior knowledge, Hume argues that any notion of continuity or sameness through time, is a notion not that we are born with, but have been conditioned to have. What might appear to fall from beyond the senses, is just the product of conditioning that begins in perception and the perceivable world. To state or argue that we have a priori knowledge, is to necessarily posit this as succinct from the senses. In other words, this is a embodiment of knowledge wh ich can be understood as interacting with the senses or perception, but it is also a form of knowledge which is distinct as well. Toward establishing this authorised distinction, Plato raises the paradox with respect to the notion of cope withs and unequals. However, he arrives at these abstractions through an argument which claims that acquire is recollection Plato 73B. ... However, this process of learning necessarily involves recollection, and second, we are capable of making abstractions concerning this process of learning. For example, from the notion of similarity and difference, we can arrive at more abstract notions such as equal and unequal. Further, we can abstract these notions from the sensible or perceivable objects which there are often predicated of what of the equals themselves Plato 74C. The knowledge of the nature of the equal itself Plato 75B, is a problem which leads Plato to distinguish prior knowledge Plato 74E from perception Plato 75B. This is an importan t argument in relation to Platos notion of a dualism between reality and appearance Russell 134, and moreover, it is an important problem with respect to the ontological difference between continuity and change which was raised in the introduction of the present analysis. In a sense, the nature of the equal itself, is given a assorted ontological status than things which are unequal. For example, in the world of perception, all things are different or unequal. In other words, there is change, decay, growth, death, corruption, generation, and so forth. As mentioned in the previous section, all of nature is marked by a process of becoming Plato 71E. Thus, if everything which we perceive is different and changing, and yet we are capable of abstracting notions such as equality that is, we have knowledge of the nature of the equal itself, then, where does this knowledge come from? We could not have acquired this knowledge through