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Another way to put this is, the impression is the type of perception you have when you are experiencing a sensation, say, pain, and the idea of pain is the memory, or the imagining, or the thought of pain. On Hume’s account of perception, in order to have an idea of something, one must either have derived this idea directly from an impression, or have combined several ideas into a new idea. For example, I can have the idea of a unicorn, even though I have never had the sense impression of a unicorn. So even though I have never seen a unicorn, I am able to have an idea of a unicorn simply by combining the idea of a horse, and the idea of a horn affixed to the forehead of a horse. In addition to combining ideas, we can also compound, transpose, augment, or diminish ideas (Hume, p.

]he idea of God, as meaning an infinitely intelligent, wise, and good Being, arises from reflecting on the operations of our own mind, and augmenting, without limit, those qualities of goodness and wisdom” (p. Hume begins his criticism of ‘self’ by reminding us that every idea is derived from an impression. He then goes on to say that if the idea of self is dependent on an impression, that impression must somehow continue throughout one’s entire life, since self is supposed to continue throughout one’s life. However, there is no one impression that we have throughout our lives; our impressions are constantly changing from one minute to the next: one minute I am experiencing pleasure, the next I might be experiencing pain. So, if the notion of ‘self’ needs to rely on a persisting impression, but there is no one impression that persists throughout our lives, there can be no idea of self (p.

To see the real force of Hume’s position on ‘self,’ we need to undertake an experiment conducted by Hume. Upon introspection of your mind what do you see? Do you see a quality or feature of your mind that you identify as ‘self’? For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe anything but the perception (p. So why are we so intent on ascribing an identity to ourselves throughout our lives? That is, why think that I am the same person now, that I was when I was 15, 20, and so on? Hume has a two-part answer to this. The first part of the answer is that we confound identity with relation (p.