| I argue that Hume's critique of religion can be divided into rational and historical parts. Because Hume privileges other faculties of belief, especially common life beliefs, above reason, according to the logic of Hume's own system the historical critique is more basic than the rational. To be effective, the historical critique must demonstrate that religious beliefs corrupt the naturally benevolent tendencies of groups and individuals, that they poison common life. In my thesis I explore Hume's use of this tactic, especially as it appears in his six-volume History of England. If we are convinced that Hume has proven his point, then it does not follow that religious beliefs are irrational (strictly speaking), but that they should be excluded from society because of the division and ill-will which they promote. For Hume, religious groups should be treated with as much respect as the body treats a potentially lethal disease. |
