This volume, first published in 1954, is one of three presenting the correspondence of David Hume. It collects letters from 1737 to 1776 which do not appear in J. Y. T. Greig's two volumes of 1932, and offers a rich picture of the man and his age. The correspondents include such famous thinkers as Adam Smith, James Boswell, and Benjamin Franklin.

In a final, short summary of his life and works, David Hume wrote My Own Life as he suffered from gastrointestinal issues that ultimately killed him. Despite his bleak prognosis, Hume remains lighthearted and inspirational throughout. He discusses his life growing up, his family relationships, and his desire to constantly improve his works and his reputation as an author. He confesses, "I have suffered very little pain from my disorder; and what is more strange, have... never suffered a moment's abatement of my spirits; insomuch that were I to name the period of my life which I should most choose to pass over again, I might be tempted to point to this later period." This short biography ends with a series of letters from Hume's close friend and fellow author Adam Smith to their publisher William Strahan, recounting Hume's death and giving a stirring eulogy in honor of their friend.

A compelling exploration of the convergence of Jane Austen’sliterary themes and characters with David Hume’s views onmorality and human nature. Argues that the normative perspectives endorsed in JaneAusten's novels are best characterized in terms of a Humeanapproach, and that the merits of Hume's account of ethical,aesthetic and epistemic virtue are vividly illustrated by Austen'swriting. Illustrates how Hume and Austen complement one another, eachproviding a lens that allows us to expand and elaborate on theideas of the other Proposes that literature may serve as a thought experiment,articulating hypothetical cases which allow the reader to test hermoral intuitions Contributes to ongoing debates on the philosophy of literature,ethics, and emotion

David Hume is traditionally seen as a devastating critic of religion. He is widely read as an infidel, a critic of the Christian faith, and an attacker of popular forms of worship. His reputation as irreligious is well forged among his readers, and his argument against miracles sits at the heart of the narrative overview of his work that perennially indoctrinates thousands of first-year philosophy students. In Toward a Humean True Religion, Andre Willis succeeds in complicating Hume’s split approach to religion, showing that Hume was not, in fact, dogmatically against religion in all times and places. Hume occupied a “watershed moment,” Willis contends, when old ideas of religion were being replaced by the modern idea of religion as a set of epistemically true but speculative claims. Thus, Willis repositions the relative weight of Hume’s antireligious sentiment, giving significance to the role of both historical and discursive forces instead of simply relying on Hume’s personal animus as its driving force. Willis muses about what a Humean “true religion” might look like and suggests that we think of this as a third way between the classical and modern notions of religion. He argues that the cumulative achievements of Hume’s mild philosophic theism, the aim of his moral rationalism, and the conclusion of his project on the passions provide the best content for this “true religion.”

The Letter to Strahan is an ostensible letter that Adam Smith wrote on the last days, death, and character of his closest friend, the philosopher David Hume, and published alongside Hume’s autobiography, My Own Life, in 1777. Other than his two books, it is the only work that Smith published under his name during his lifetime, and it elicited a great deal of commentary and controversy. Because of Hume’s reputation for impiety, Smith’s portrayal of his friend’s cheerfulness and equanimity during his final days provoked outrage among the devout. Smith later commented that this work “brought upon me ten times more abuse than the very violent attack I had made upon the whole commercial system of Great Britain”—meaning, of course, The Wealth of Nations. This is the first annotated version of this fascinating and important work. Along with the Letter to Strahan, the volume also includes Hume’s My Own Life, the work to which the Letter was a kind of companion piece; two personal letters related to the Letter; and three published responses to the Letter—two viciously critical and one generally favorable. A substantial editor’s introduction discusses the context, composition, publication, and significance of the Letter, along with the strong reaction that it provoked. Taken together, the works included in the volume provide an entertaining and accessible entrée into some of the most controversial debates over religion and morality in the eighteenth century.