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to resume them."

      The careers open to a poor Scottish gentleman in those days were very few; and, as Hume's option lay between a travelling tutorship and a stool in a merchant's office, he chose the latter.

      "And having got recommendation to a considerable trader in Bristol, I am just now hastening thither, with a resolution to forget myself, and everything that is past, to engage myself, as far as is possible, in that course of life, and to toss about the world from one pole to the other, till I leave this distemper behind me."[3]

      But it was all of no use—Nature would have her way—and in the middle of 1736, David Hume, aged twenty-three, without a profession or any assured means of earning a guinea; and having doubtless, by his apparent vacillation, but real tenacity of purpose, once more earned the title of "wake-minded" at home; betook himself to a foreign country.

      "I went over to France, with a view of prosecuting my studies in a country retreat: and there I laid that plan of life which I have steadily and successfully pursued. I resolved to make a very rigid frugality supply my deficiency of fortune, to maintain unimpaired my independency, and to regard every object as contemptible except the improvement of my talents in literature."[4]

      Hume passed through Paris on his way to Rheims, where he resided for some time; though the greater part of his three years' stay was spent at La Flêche, in frequent intercourse with the Jesuits of the famous college in which Descartes was educated. Here he composed his first work, the Treatise of Human Nature; though it would appear from the following passage in the letter to Cheyne, that he had been accumulating materials to that end for some years before he left Scotland.

      "I found that the moral philosophy transmitted to us by antiquity laboured under the same inconvenience that has been found in their natural philosophy, of being entirely hypothetical, and depending more upon invention than experience: every one consulted his fancy in erecting schemes of virtue and happiness, without regarding human nature, upon which every moral conclusion must depend."

      This is the key-note of the Treatise; of which Hume himself says apologetically, in one of his letters, that it was planned before he was twenty-one and composed before he had reached the age of twenty-five.[5]

      Under these circumstances, it is probably the most remarkable philosophical work, both intrinsically and in its effects upon the course of thought, that has ever been written. Berkeley, indeed, published the Essay Towards a New Theory of Vision, the Treatise Concerning the Principles of Human Knowledge, and the Three Dialogues, between the ages of twenty-four and twenty-eight; and thus comes very near to Hume, both in precocity and in influence; but his investigations are more limited in their scope than those of his Scottish contemporary.

      The first and second volumes of the Treatise, containing Book I., "Of the Understanding," and Book II., "Of the Passions," were published in January, 1739.[6] The publisher gave fifty pounds for the copyright; which is probably more than an unknown writer of twenty-seven years of age would get for a similar work, at the present time. But, in other respects, its success fell far short of Hume's expectations. In a letter dated the 1st of June, 1739, he writes—

      "I am not much in the humour of such compositions at present, having received news from London of the success of my Philosophy, which is but indifferent, if I may judge by the sale of the book, and if I may believe my bookseller."

      This, however, indicates a very different reception from that which Hume, looking through the inverted telescope of old age, ascribes to the Treatise in My Own Life.

      "Never literary attempt was more unfortunate than my Treatise of Human Nature. It fell deadborn from the press without reaching such a distinction as even to excite a murmur among the zealots."

      As a matter of fact, it was fully, and, on the whole, respectfully and appreciatively, reviewed in the History of the Works of the Learned for November, 1739.[7] Whoever the reviewer may have been, he was a man of discernment, for he says that the work bears "incontestable marks of a great capacity, of a soaring genius, but young, and not yet thoroughly practised;" and he adds, that we shall probably have reason to consider "this, compared with the later productions, in the same light as we view the juvenile works of a Milton, or the first manner of a Raphael or other celebrated painter." In a letter to Hutcheson, Hume merely speaks of this article as "somewhat abusive;" so that his vanity, being young and callow, seems to have been correspondingly wide-mouthed and hard to satiate.

      It must be confessed that, on this occasion, no less than on that of his other publications, Hume exhibits no small share of the craving after mere notoriety and vulgar success, as distinct from the pardonable, if not honourable, ambition for solid and enduring fame, which would have harmonised better with his philosophy. Indeed, it appears to be by no means improbable that this peculiarity of Hume's moral constitution was the cause of his gradually forsaking philosophical studies, after the publication of the third part (On Morals) of the Treatise, in 1740, and turning to those political and historical topics which were likely to yield, and did in fact yield, a much better return of that sort of success which his soul loved. The Philosophical Essays Concerning the Human Understanding, which afterwards became the Inquiry, is not much more than an abridgment and recast, for popular use, of parts of the Treatise, with the addition of the essays on Miracles and on Necessity. In style, it exhibits a great improvement on the Treatise; but the substance, if not deteriorated, is certainly not improved. Hume does not really bring his mature powers to bear upon his early speculations, in the later work. The crude fruits have not been ripened, but they have been ruthlessly pruned away, along with the branches which bore them. The result is a pretty shrub enough; but not the tree of knowledge, with its roots firmly fixed in fact, its branches perennially budding forth into new truths, which Hume might have reared. Perhaps, after all, worthy Mrs. Hume was, in the highest sense, right. Davie was "wake-minded," not to see that the world of philosophy was his to overrun and subdue, if he would but persevere in the work he had begun. But no—he must needs turn aside for "success": and verily he had his reward; but not the crown he might have won.

      In 1740, Hume seems to have made an acquaintance which rapidly ripened into a life long friendship. Adam Smith was, at that time, a boy student of seventeen at the University of Glasgow; and Hume sends a copy of the Treatise to "Mr. Smith," apparently on the recommendation of the well-known Hutcheson, Professor of Moral Philosophy in the university. It is a remarkable evidence of Adam Smith's early intellectual development, that a youth of his age should be thought worthy of such a present.

      In 1741 Hume published anonymously, at Edinburgh, the first volume of Essays Moral and Political, which was followed in 1742 by the second volume.

      These pieces are written in an admirable style and, though arranged without apparent method, a system of political philosophy may be gathered from their contents. Thus the third essay, That Politics may be reduced to a Science, defends that thesis, and dwells on the importance of forms of government.

      "So great is the force of laws and of particular forms of government, and so little dependence have they on the humours and tempers of men, that consequences almost as general and certain may sometimes be deduced from them as any which the mathematical sciences afford us."—(III. 15.) (See p. 45.)

      Hume proceeds to exemplify the evils which inevitably flow from universal suffrage, from aristocratic privilege, and from elective monarchy, by historical examples, and concludes:—

      "That an hereditary prince, a nobility without vassals, and a people voting by their representatives, form the best monarchy, aristocracy, and democracy."—(III. 18.)

      If we reflect that the following passage of the same essay was written

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