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(NET-2000 Shooting Net Spidey-style)The NET-2000 Shooting Net Rod uses a charge of highly compressed air to fire a 52 square foot net of high-strength Nylon fiber at your foe. Capture suspects up to 49 feet away.Before you play the NET-2000 Shooting Net Rod video, be sure to follow these instructions. First, click on the comments link to open the comments page in another tab or window. Find the video that shows the opening to the original Spiderman television cartoon series. Make sure sound is on, then start the cartoon video. This will provide the correct audio, which should have been provided on the video of the NET-2000 Shooting Net Rod below. Once you have the sound started, return to this window or tab, and start the NET-2000 Shooting Net Rod video with its sound off. Now, you've got picture and sound!

(NET-2000 Shooting Net Rod Spiderman-style)Amazing. Now, they need to sell them to kids forty years ago, because I'd certainly have one, along with my AirBlaster.Via Web Gun Turns You Into Spider Man; thanks to Moira for the tip and references.

The education David received, both at home and at the university,aimed at training pupils to a life of virtue regulated by sternScottish Calvinist strictures. Prayers and sermons were prominentaspects of his home and university life. At some point, Hume readThe Whole Duty of Man, a widely circulated Anglicandevotional tract that details our duties to God, our fellow humanbeings, and ourselves.

Hume is proposing an empiricist alternative to traditionala priori metaphysics. His empiricism is naturalisticin that it refuses to countenance any appeal to thesupernatural in the explanation of human nature. As anaturalist, he aims to account for the way our minds work in a mannerthat is consistent with a Newtonian picture of the world.

He begins with an account of perceptions, because he believesthat any intelligible philosophical question must be asked andanswered in those terms. He uses perception to designate anymental content whatsoever, and divides perceptions into twocategories, impressions and ideas.

Hume uses his account of definition in the critical phaseofhis project to show that many of the central concepts of traditionalmetaphysics lack intelligible content. He also uses it in theconstructive phase to determine the exact meaning of ourterms and ideas.

Causal inferences are the only way we can go beyond the evidence ofour senses and memories. In making them, we suppose there is someconnection between present facts and what we infer from them.But what is this connection? How is it established?

(1) summarizes my past experience, while (2) predicts what will happenin the immediate future. The chain of reasoning I need must show mehow my past experience is relevant to my future experience. I needsome further proposition or propositions that will establish anappropriate link or connection between past andfuture, and take me from (1) to (2) using either demonstrativereasoning, concerning relations of ideas, or probablereasoning, concerning matters of fact.

Adopting [UP] will indeed allow us to go from (1) to (2). But beforewe can use it to establish that our causal inferences are determinedby reason, we need to determine our basis for adopting it. [UP] isclearly not intuitive, nor is it demonstrable, asHume has already pointed out, so only probable argumentscould establish it. But to attempt to establish [UP] this way would beto try to establish probable arguments using probable arguments, whichwill eventually include [UP] itself.

Hume describes their operation as a causal process: custom or habit isthe cause of the particular propensity you form after your repeatedexperiences of the constant conjunction of smoke and fire. Causationis the operative associative principle here, since it is the only oneof those principles that can take us beyond our senses andmemories.

Hume concludes that belief must be some sentiment or feeling arousedin us independently of our wills, which accompanies those ideas thatconstitute them. It is a particular way or manner of conceiving anidea that is generated by the circumstances in which we findourselves.

While Hume thinks that defining this sentiment may beimpossible, we can describe belief, if only by analogy,although he was never completely satisfied with his attempts to do so.Belief is a livelier, firmer, more vivid, steady, and intenseconception of an object. Hume intends these characterizations to gobeyond merely recording intensity of feeling to capture how belief

In keeping with his project of providing a naturalistic account of howour minds work, Hume has given empirical explanations of ourpropensity to make causal inferences, and the way those inferenceslead to belief.

Hume locates the source of the idea of necessary connection inus, not in the objects themselves or even in our ideas of thoseobjects we regard as causes and effects. In doing so, he completelychanges the course of the causation debate, reversing what everyoneelse thought about the idea of necessary connection. Subsequentdiscussions of causation must confront the challenges Hume poses fortraditional, more metaphysical, ways of looking at our idea ofcausation.

As he did in the causation debate, Hume steps into an ongoing debateabout ethics, often called the British Moralists debate, which beganin the mid-seventeenth century and continued until the end of theeighteenth. He uses the same method here as he did in the causationdebate: there is a critical phase in which he argues againsthis opponents, and a constructive phase in which he developshis version of sentimentalism. Hume has two sets of opponents: theself-love theorists and the moral rationalists. He became the mostfamous proponent of sentimentalism.

No one thinks that mathematical reasoning by itself is capable ofmoving us. Suppose you want to stay out of debt. This may move you tocalculate how much money comes in and how much goes out, butmathematical reasoning by itself does not move us to do anything.Mathematical reasoning, when it bears on action, is always used inconnection with achieving some purpose and thus in connection withcausal reasoning.

Hume, however, argues that when causal reasoning figures in theproduction of action, it always presupposes an existing desire orwant. On his view, reasoning is a process that moves you from one ideato another. If reasoning is to have motivational force, one of theideas must be tied to some desire or affection. As he says,

It immediately follows that reason alone cannot oppose a passion inthe direction of the will. To oppose a passion, reason must be able togive rise to a motive by itself, since only a motive can opposeanother motive, but he has just shown that reason by itself is unableto do this.

Reason for Hume is essentially passive and inert: it is incapable byitself of giving rise to new motives or new ideas. Although he thinksthe argument from motivation is decisive, in T 3.1.1 he offers abattery of additional arguments, which are intended to show that moralconcepts do not arise from reason alone.

In Treatise 3.3.1, Hume turns to his constructive task ofproviding a naturalistic explanation of the moral sentiments. Herefers to them as feelings of approval or disapproval, praise orblame, esteem or contempt. Approval is a kind of pleasant or agreeablefeeling; disapproval a kind of painful or disagreeable feeling. Inseveral key passages, he describes the moral sentiments as calm formsof love and hatred. When we evaluate our own character traits, prideand humility replace love and hatred.

every quality of mind, which is useful or agreeableto the person himself or to others,communicates a pleasure to the spectator, engages his esteem, and isadmitted under the honourable denomination of virtue or merit. (EPM9.1.12/277)

Hume supplements this argument from experience with a highlycompressed sketch of an argument he borrows from Butler. Happinessconsists in the pleasures that arise from the satisfaction of ourparticular appetites and desires. It is because we want food, fame,and other things that we take pleasure in getting them. If we did nothave any particular appetites or desires, we would not want anythingand there would be nothing from which we would get pleasure. To getthe pleasures that self-love aims at, we must want something otherthan happiness itself.

Hume wrote forcefully and incisively on almost every central questionin the philosophy of religion, contributing to ongoing debates aboutthe reliability of reports of miracles, the immateriality andimmortality of the soul, the morality of suicide, and the naturalhistory of religion, among others. All his work excited heatedreactions from his contemporaries, and his arguments still figurecentrally in discussions of these issues today.

The Dialogues are a sustained and penetrating criticalexamination of a prominent argument from analogy for the existence andnature of God, the argument from design. The argument from designattempts to establish that the order we find in the universe is solike the order we find in the products of human artifice that it toomust be the product of an intelligent designer.

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