Reviewed by:

• Hume's Sceptical Enlightenment by Ryu Susato
• Spyridon Tegos

Ryu Susato's book is a comprehensive assessment of Hume's thought that defies usual labels and categorizations while operating in an unprecedented interdisciplinary spirit. It is slightly iconoclastic on two levels: from a Hume-studies point of view, Susato contextualizes Hume's oeuvre as a dynamic and ultimately unclassifiable whole within its 18^th century context. In this sense, this book is an idiosyncratic follow up on the recent, path-breaking intellectual biography of Hume given by James Harris. In the same vein, 21st century labels prove to be equally inadequate to cover Hume's multiform intellectual production. Intellectual history, history of ideas, (history of) philosophy, political theory and history of political thought claim Hume's legacy on legitimate grounds. Similarly, Susato is original in adding a closing chapter on Hume's reception in 19th century British thought, which itself bequeathed us various lenses through which we still envision Hume's thought. Overall, Susato uses the Sceptical Enlightenment frame to accommodate Hume's multilayered approach and style without (too much) anachronism.

The title, Sceptical Enlightenment, combines together two highly-debatable conceptual and historical spaces: skepticism and Enlightenment. Susato discusses the complex and controversial statuses of both. Instead of using the frame of moderate, radical (J. Israel), pragmatic (D. Rasmussen), or other typology of Enlightenment, Susato locates Hume's oeuvre—including rare pieces such as "A true account of the behavior and conduct of Archibald Stewart" and various letters [End Page 103] that go often unnoticed—within the Scottish enlightenment, focusing on Hume's French, English and Scottish predecessors, interlocutors, and critics. In doing so, he opts for a conception of Enlightenment as an "historical awareness" (7) of partaking in a common "civilizing process" (23) in Europe, potentially involving non-Europeans in the long run. In the context of Hume scholarship, it remains a matter of speculation whether the very distinction between civilization and barbarism, or, put in the period's phrasing, between rudeness and refinement, is a normative one. To be sure, Hume clearly sides with modernity regarding the undeniable progress of "industry, knowledge and humanity." The advancement of worldly pleasures and refined sociability leads to individual and social betterment. However, it always takes place over grey areas of uncertainty and black holes of relapse into barbarity or novel forms of rudeness. At this point the Skeptical nature of Humean Enlightenment kicks in. At first glance, as Susato acknowledges, it may appear, as conservatism. Hume's reception from his own times onwards abounds with such interpretations. For more perceptive eyes though, Hume's attitude is anti-dogmatic, with strong demystifying tendencies: "In sum, Hume's Sceptical Enlightenment is the concept representing his distinctive way of supporting what he believes to be the core of modern values (refinement and politeness), while avoiding falling into any kind of dogmatism, including philosophical dogmatism. In doing so, Hume levels his criticism against what has been considered the alleged 'Enlightening' credo of 'Reason and Progress', while simultaneously refusing to side with naïve traditionalism" (21).

Susato deals with the issue of Hume's skepticism in an original way. Firstly, he shifts the debate about Hume's skepticism from the theory of knowledge and, less often, moral epistemology, to social and political philosophy. Indeed, Susato presents a path-breaking view of Hume's skepticism as grounded in a pervasive, multilayered, and variously-expressed skeptical spirit permeating Hume's oeuvre. Susato demonstrates the importance of the status of "Sceptical spirit" that inextricably links morality, politics, aesthetics, history and philosophical anthropology. To this extent, Popkin seems to be right: Hume is a rather unique case of an idiosyncratic skeptic. Despite obvious connections with Bayle or ancient skepticism, Hume's mitigated Skepticism grows out of multiple, often non-skeptic sources, far beyond the religious, mainly fideist context. Susato strategically sets up a gateway between epistemology and the rest through the first chapter on the status of imagination and the association of ideas in social philosophy.

The book's main topics are: imagination and its problematic institutionalization (chap. 2), opinion...

审核人：

• 休ume的怀疑启蒙
• Spyridon Tegos

柳素里（Ryu Susato）的书全面评估了休assessment（Hume）的思想，该思想违背了通常的标签和分类，同时以前所未有的跨学科精神运作。它在两个层面上略显反传统：从休ume研究的角度来看，Susato将休ume的作品情境化为一个动态的，最终无法归类的整体，在其^第18^个时期中世纪背景。从这个意义上讲，这本书是对詹姆斯·哈里斯（James Harris）近期开创性的休ume知识分子传记的特质跟进。同样，事实证明，21世纪的标签还不足以涵盖休H的多种形式的知识生产。休history的思想史，思想史，（哲学史），政治理论和政治思想史声称休ume的遗产是有正当理由的。同样，Susato最初是在19世纪英国思想中对休'的接受作最后一章的结尾，这本身就给了我们各种各样的视角，使我们仍然可以预见休ume的思想。总体而言，Susato使用“怀疑的启蒙”框架来适应休ume的多层方法和风格，而不会（过多）过时。

怀疑启蒙的标题将怀疑和启蒙这两个高度值得商conceptual的概念和历史空间结合在一起。Susato讨论了两者的复杂和有争议的状态。Susato没有使用温和的，激进的（以色列），务实的（D. Rasmussen）或其他启蒙类型的框架，而是寻找休的作品，包括诸如“真实地描述了阿奇博尔德·斯图尔特的行为和举止”的罕见作品。 ”和各种字母[结束第103页]在苏格兰的启蒙运动中，通常不引起人们的注意，重点是休ume的法语，英语和苏格兰前任，对话者和批评家。为此，他选择了启蒙的概念，将其作为欧洲在共同的“文明进程”（23）中做出贡献的“历史意识”（7），从长远来看可能会涉及非欧洲人。在休ume（Hume）奖学金的背景下，仍然需要猜测的是，文明与野蛮之间的区别，还是粗鲁与精致之间的区别，是否是规范性的。可以肯定的是，休ume对于“工业，知识和人文”的不可否认的进步显然具有现代性。世俗的享乐和友善的社交活动的发展导致个人和社会的进步。然而，它总是发生在不确定的灰色区域和复发的野蛮或新形式的粗鲁的黑洞中。至此，悍马启蒙运动的怀疑性开始显现。乍一看，正如Susato所承认的那样，它可能表现为保守主义。休ume从他那个时代开始的接待就充斥着这样的解释。不过，对于更具感知力的眼睛，休ume的态度是反教条主义，具有强烈的神秘化倾向：“总而言之，休ume的“怀疑启蒙”是代表他独特的方式来支持他认为是现代价值观（精致和礼貌）的核心的概念，在避免陷入任何教条主义，包括哲学教条主义的过程中，休H提出了对所谓“开明”信条的批评。

Susato以独创的方式处理休ume的怀疑论问题。首先，他将有关休ume怀疑论的辩论从知识论（很少是道德认识论）转移到社会和政治哲学上。实际上，Susato提出了休ume的怀疑论的开创性观点，其基础是普遍存在的，多层次的和各种表达的怀疑精神。弥漫于休ume的作品中。Susato展示了将道德，政治，美学，历史和哲学人类学紧密联系在一起的“怀疑精神”地位的重要性。在某种程度上，波普金似乎是对的：休ume是一个特质怀疑论者的相当独特的例子。尽管与Bayle或古老的怀疑论者有明显的联系，休d缓和的怀疑论者起源于多种（通常是非怀疑论者）来源，远远超出了主要是信奉宗教的宗教背景。Susato在第一章关于想象力的地位和社会哲学中的思想联系的第一章中，战略性地建立了认识论与其他思想之间的门户。

该书的主要主题是：想象力及其有问题的制度化（第2章），观点...