Humeâs manuscript, with some modernization. In most instances where Hume uses an initial capital for a substantive, this text employs lower case; but there are exceptions, such as âGodâ. Abbreviated forms such as âthoâ and âconveyâdâ have been expanded: âthoughâ, âconveyedâ. Spelling has been modernized; but for the most part Humeâs punctuation is retained, since changes might affect the meaning.
Humeâs own notes are signalled in the text by asterisks, and appear at the foot of the page. Editorial notes are signalled by superscript numerals, and are together after the text.
I am grateful to the Council of the Royal Society of Edinburgh for permission to use the manuscript, and to the staff of the National Library of Scotland for their help, and for making photocopies of the manuscript and of the so-called Second Edition, London, 1779.
DIALOGUES CONCERNING NATURAL RELIGION
PAMPHILUS TO HERMIPPUS
IT has been remarked, my
Hermippus
, that, though the ancient philosophers conveyed most of their instruction in the form of dialogue, this method of composition has been little practised in later ages, and has seldom succeeded in the hands of those, who have attempted it. Accurate and regular argument, indeed, such as is now expected of philosophical inquirers, naturally throws a man into the methodical and didactic manner; where he can immediately, without preparation, explain the point, at which he aims; and thence proceed, without interruption, to deduce the proofs, on which it is established. To deliver a SYSTEM in conversation scarcely appears natural; and while the dialogue-writer desires, by departing from the direct style of composition, to give a freer air to his performance, and avoid the appearance of
author
and
reader
, he is apt to run into a worse inconvenience, and convey the image of
pedagogue
and
pupil
. Or if he carries on the dispute in the natural spirit of good-company, by throwing in a variety of topics, and preserving a proper balance among the speakers; he often loses so much time in preparations and transitions, that the reader will scarcely think himself compensated, by all the graces of dialogue, for the order, brevity, and precision, which are sacrificed to them.
There are some subjects, however, to which dialogue writing is peculiarly adapted, and where it is still preferable to the direct and simple method of composition.
Any point of doctrine, which is so
obvious
, that it scarcely admits of dispute, but at the same time so
important
, that it cannot be too often inculcated, seems to require some such method of handling it; where the novelty of the manner maycompensate the triteness of the subject, where the vivacity of conversation may enforce the precept, and where the variety of lights, presented by various personages and characters, may appear neither tedious nor redundant.
Any question of philosophy, on the other hand, 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.
Happily, these circumstances are all to be found in the subject of NATURAL RELIGION . What truth so obvious, so certain, as the
being
of a God, which the most ignorant ages have acknowledged, for which the most refined geniuses have ambitiously striven to produce new proofs and arguments? What truth so important as this, which is the ground of all our hopes, the surest foundation of morality, the firmest support of society, and the only principle, which ought never to
Humeâs own notes are signalled in the text by asterisks, and appear at the foot of the page. Editorial notes are signalled by superscript numerals, and are together after the text.
I am grateful to the Council of the Royal Society of Edinburgh for permission to use the manuscript, and to the staff of the National Library of Scotland for their help, and for making photocopies of the manuscript and of the so-called Second Edition, London, 1779.
DIALOGUES CONCERNING NATURAL RELIGION
PAMPHILUS TO HERMIPPUS
IT has been remarked, my
Hermippus
, that, though the ancient philosophers conveyed most of their instruction in the form of dialogue, this method of composition has been little practised in later ages, and has seldom succeeded in the hands of those, who have attempted it. Accurate and regular argument, indeed, such as is now expected of philosophical inquirers, naturally throws a man into the methodical and didactic manner; where he can immediately, without preparation, explain the point, at which he aims; and thence proceed, without interruption, to deduce the proofs, on which it is established. To deliver a SYSTEM in conversation scarcely appears natural; and while the dialogue-writer desires, by departing from the direct style of composition, to give a freer air to his performance, and avoid the appearance of
author
and
reader
, he is apt to run into a worse inconvenience, and convey the image of
pedagogue
and
pupil
. Or if he carries on the dispute in the natural spirit of good-company, by throwing in a variety of topics, and preserving a proper balance among the speakers; he often loses so much time in preparations and transitions, that the reader will scarcely think himself compensated, by all the graces of dialogue, for the order, brevity, and precision, which are sacrificed to them.
There are some subjects, however, to which dialogue writing is peculiarly adapted, and where it is still preferable to the direct and simple method of composition.
Any point of doctrine, which is so
obvious
, that it scarcely admits of dispute, but at the same time so
important
, that it cannot be too often inculcated, seems to require some such method of handling it; where the novelty of the manner maycompensate the triteness of the subject, where the vivacity of conversation may enforce the precept, and where the variety of lights, presented by various personages and characters, may appear neither tedious nor redundant.
Any question of philosophy, on the other hand, 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.
Happily, these circumstances are all to be found in the subject of NATURAL RELIGION . What truth so obvious, so certain, as the
being
of a God, which the most ignorant ages have acknowledged, for which the most refined geniuses have ambitiously striven to produce new proofs and arguments? What truth so important as this, which is the ground of all our hopes, the surest foundation of morality, the firmest support of society, and the only principle, which ought never to
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