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By James R. Otteson Cambridge, England: Cambridge University Press, 2002. Pp. xiii, 338. $70.00 cloth, $26.00 paperback. As James Otteson points out in the introduction to Adam Smith's Market Place [...]

The literature on Hume's approach to tragedy and the various observations that have been made concerning the parallel he draws between natural and artistic beauty, on one side, and moral beauty, on the other is considered. Some suggestions are provided for areas where further research into Hume's aesthetics might prove both interesting and useful.

Many critics have noted the resemblance of George Herbert Mead's 'Social Psychology' and Adam Smith's 'Theory of Moral Sentiments' (TMS). However, no connection was established between the two books. The relationship between Mead's and Smith's works, including the different treatments made by commentators, showed strong probability that Mead knew Smith's TMS. The author's works also showed similarity in discussing the nature of self and society.

The distinction Alfred Schutz makes between an outer objective time and an inner subjective time in his theory of socio-musical interaction and temporality fails to recognize that time and duration cannot be ascribed to certain linguistic phenomena. Linguistic usage has certain limits as Wittgenstein's philosophy of language proved, but which Schutz fails to take into account in his dichotomous view of social interaction, music and temporality. A sociology of time requires an appraisal of the linguistic aspects of temporality.

To authenticate to the full-text of this article, please visit this link: http://dx.doi.org/10.1111/j.1540-6245.2010.01403_3.x Byline: TIMOTHY M. COSTELLOE (1) Author Affiliation: (1)Department of PhilosophyThe College of William and Mary

Byline: Timothy M. Costelloe (1) Abstract: This paper considers the claim that Hume washostile to religion and religious belief, andhoped for their demise. Part one examines hisapproach to belief, showing how commentatorstake him to see religious belief asnon-natural. Part two challenges thisconclusion by arguing, first, that Hume'sdistinction between natural and artificialvirtue allows the term ``natural'' to coverreligious belief as well; second, that Humehimself never denies religious belief isnatural, and, third, that he takes religion tobe a necessary part of any flourishing society. The target of Hume's critical remarks onreligion, it is then emphasized, are forms of``false'' religion, which arise from thecorrupting influence of passion, hypocrisy,bigotry, enthusiasm, and superstition. Atbest, it is concluded, the claim that Hume washostile to religion requires qualification,while the view that he was in favor of itsactual demise is largely unwarranted. Author Affiliation: (1) Department of Philosophy, The College of William and Mary, PO Box 8795, Williamsburg, VA, 23187, USA Article History: Registration Date: 02/10/2004

Hume's approach to belief is studied to examine the claim that he was hostile to religion and religious belief and hoped for their demise. It was concluded that he was not against religion but against false religion that stems from corrupting influence of passion, hypocrisy and bigotry and the view that he was in favor of its actual demise is largely baseless.

Parallels and differences between Hume's essay 'Of the Standard of Taste' and Kant's Antinomy of Taste are discussed. Topics include Kant's conception of antinomy, common sense in relation to Hume's antinomy of taste, solutions to the antinomy according to Kant and Hume, criticism, critical philosophy and the regulative use of reason.

The benefits and the disadvantages that a theater would bring to Geneva are described in Rousseau's moral philosophy. This philosophy deals with the conflict between the simplicity of nature and the artifice of civilization.