David Hume's Critique of Infinity (Brill's Studies in by Professor of Philosophy Dale Jacquette
By Professor of Philosophy Dale Jacquette
This research of Hume's philosophy of arithmetic significantly examines his objections to the idea that of infinity in its old context as a fabricated from Enlightenment conception of data, and assesses the clients of his strict finitism within the mild of up to date arithmetic.
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Extra info for David Hume's Critique of Infinity (Brill's Studies in Intellectual History)
These structures were enhanced and became consolidated as an Asian framework of modernisation during the post-war and Cold War years through the dominant presence of the Americans. Indeed, it was the American presence, through the Bretton Woods Agreement of July 1944, which established and controlled an international ﬁnancial structure that provided most of the funds for Asia’s modernisation project and beyond. Therefore, the overall nature of the historical and cultural links between Europe and Asia, then and now, are neither ‘value-free’, ‘neutral’, nor ‘equal’.
9 Very often, it has been assumed in the West, for instance, that modernisation will necessarily be accompanied everywhere by a ‘contraction’ of the extended family to the nuclear family. g. China and Japan), and it also obscures the historical fact that within the Christian tradition in the West, kinship relations had already been socially devaluated by the fourth century in favour of the social relations within the congregation of believers—this was a process that was deliberately supported by the church to gain control over family property.
There is hardly any serious reﬂection in the social scientiﬁc study of ‘religion’ in the West on the fundamental structure behind this division which, for instance, produces ‘privatised’ expressions of ‘religiosity’ precisely because the normative expectations of institutional ‘religion’ are too specialised and subtle to be regularly fulﬁlled by everybody, and because they are part of a ‘social world’ (the world of church life) which has become just one marginalised segment within the multiplicity of social worlds in which one is living.