By Thomas Paine
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Published anonymously in 1776, six months ahead of the announcement of Independence, Thomas Paine’s Common Sense was once an intensive and impassioned demand the US to loose itself from British rule and arrange an self sufficient republican govt. Savagely attacking hereditary kingship and aristocratic associations, Paine prompt a brand new starting for his followed kingdom within which own freedom and social equality will be upheld and fiscal and cultural development encouraged. His pamphlet used to be the 1st to talk on to a mass audience—it went via fifty-six variants inside of a yr of publication—and its assertive and sometimes caustic variety either embodied the democratic spirit he endorsed, and switched over hundreds of thousands of electorate to the reason for American independence.
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Additional info for Common Sense: and The American Crisis I (Penguin Classics)
But ’tis vain to ask, Whether there be body or not? That is a point, which we must take for granted in all our reasonings’ (T 187). Even so a number of questions remain to be answered. We have seen that the bodies the existence of which Hume took for granted were such things as houses and books and trees and the bodies of animals and human beings, including their inner organs. How did he conceive of them? Like Locke, as the external causes of sensory impressions? Like Berkeley, as congeries of sensible qualities?
The subject is introduced by the remark that ‘we may divide all the perceptions of the mind into two classes or species, which are distinguished by their different degrees of force and vivacity’ (E 18). The reason why I said that these explanations are inadequate is not just that they carry the false assumption that the work of concepts, which is what ideas perform for Hume, is always carried out by images. It is rather that the emphasis is laid on the wrong factor. Let us consider, for the sake of argument, the case where the thought of some passion or sensation does take the form of an image.
This tendency persists even when the beings rarely or never assume corporeal form, and their Hume number is reduced to one. Hume nowhere proclaims himself an atheist. On the contrary, in ‘The Natural History of Religion’ and elsewhere in his writings, he professes to accept the argument from design. ‘The whole frame of nature’, he writes, ‘bespeaks an Intelligent Author; and no rational inquirer can, after serious reﬂection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion’ (G 309).