डेविड ह्यूम

thumb|220px|devid hyoom devid hyoom (janm: 1711 - mrityu: 1776) sk aautalaiand ke mahanh darshanik the. devid hyoom ka janm 1711 mean hua aur usaki mrityu 1776 mean huee. san 1723 se 1727 tak edinabara vishvavidyalay mean usane shiksha paee, kintu vahaan se usane koee upadhi nahian li. darshan ke kshetr mean jnan, satta, niti evan dharm ke vishay mean usake vichar atyadhik mahattv rakhate haian aur unaka prabhav aj ke darshan par bahut hai.

devid hyoom ke siddhaant

devid hyoom ke samay mean ek prachalit dharana yah thi ki jnan do prakar ka hota hai- sadharan aur asadharan. sadharan vyaktiyoan ko sadharan tarikoan se hone vale jnan, anubhav aur prayogoan dvara milane vale am jnan aur usake vikasit roop vijnan ko sadharan jnan ke aantargat rakha jata hai. ise nimnakoti ka jnan samajha jata tha. usake viparit, buddhi se milane vale jnan ko shreshth tatha asadharan jnan mana jata tha. logoan ka vishvas tha ki buddhi ek prakar ki daivi shakti hai aur isase mila jnan vishv ki aantim vyakhya prastut karata hai, aisi vyakhya jo asandigdh hoti hai aur kabhi galat nahian siddh ho sakati. devid hyoom ke anusar jnan ke is dvait mean vishvas niradhar hi nahian balki hanikarak bhi hai, kyoanki isase ahankar aur hath utpann hota hai. isake atirikt devid hyoom ke anusar yah janane ke lie ki kis prakar ka jnan manushy ke lie sambhav hai, jnanoparjan ki shakti, jnan ki sima tatha avabodh ki yogyata adi ki pariksha apekshit hai. bodhashakti ka hi prayog ganit, bhautiki, manovijnan adi vishayoan mean hota hai. isalie bodh shakti ki pariksha sabake lie adharik hai. apani darshanik pranali ko devid hyoom prayogik kahate haian, jisaka yah arth yah hai ki usake nishkarshoan ki satyata ki pariksha koee bhi apane anubhavoan dvara kar sakata hai.

jnan mimaansa

hyoom ki jnan mimaansa iandriyanubhavavadi hai. vah manata hai ki jnan ke do mool ghatak haian- iandriyanubhav aur (saral) pratyay. pratyay iandriyanubhav se utpann unaki nakal ki tarah hote haian aur unase kam spasht, durbal tatha dhoomil hote haian. bina kisi iandriyanubhav ke koee bhi pratyay nahian utpann ho sakata. jise ham pratyay samajhate haian, usake mool mean yadi kisi iandriyanubhav ka hona asiddh ho jaye to hamean use pratyay nahian balki dhokha ya chhalana matr kahana chahie.

iandriyanubhav

iandriyanubhav mean sabhi prakar ki anubhootiyaan samavisht haian, jaise sanvedan, bhavanaean, aveg, aantarik pratyaksh, ityadi. pahale hamean pratyakshanubhav hota hai aur usake bad hamari kalpana ya smriti mean usaki anukriti ke aankit ho jane se pratyay utpann ho jate haian. pahale hamean mithas ka anubhav hota hai aur usake bad mithas ke pratyay ka uday hota hai, isilie mithas ka pratyay usake anubhav svabhavat: durbal ya dhoomil hota hai. chooanki sabhi pratyay anubhav prasoot hai. isilie kisi ko bhi janmajat nahian kaha ja sakata. hamari pravritti hi aisi hai ki bina pratyakshanubhav ke ham koee pratyay nahian bana sakate. kisi anubhavik pad ke arth ko ham tabhi samajh sakate haian, jab usase vyakt pratyay ko apane kisi pratyakshanubhav se sanbodhit kar pate haian. anubhav iandriyoan se ya man se hota hai. iandriyoan se bahy vastuoan ka hota hai aur man se manovikaroan ka. koee atiandriy anubhav hamean nahian hota. anubhav se svatantr kalpana bhi nahian hai, kyoanki usaka bhi niyantran hamara anubhav karata hai.

saral pratyay

saral pratyayoan mean koee apasi anivary sambandh nahian hote, ve ek doosare se tatvat: svatantr hote haian. ek se doosare ko nigamit nahian kiya ja sakata. unamean sambandh hote haian, kintu ve matr sahachary ke tathyatmak sambandh hote haian. saral pratyayoan ke moolat: alag alag hone par bhi unake sandhat samooh banate haian. hamara man kee svatantr pratyayoan ko ek sath saja kar unase sanshlisht pratyayoan ko banata hai. pratyayoan ke samooh kuchh niyamoan se niyantrit hote haian. kuchh hi pratyay kuchh any pratyayoan ke sath ho sakate haian, unase milakar samooh banakar ek ne sanshlisht pratyay ko janm de sakate haian. pratyayoan ke is prakar apas mean milane ke niyamoan ko sahachary niyam kahate haian. ye haian- sadrishy, dashiank kalik samipy (sannidhi) aur karyakaran bhav. saman vastuoan ke pratyay, dikh ya kal mean ek sath vidyaman vastuoan ya ghatit hone vali ghatanaoan ke pratyay, ya karanata sambandh ke dvara sambandhit vastuoan ya ghatanaoan ke pratyay ek doosare ke sath ho lete haian. anubhavavadi darshan mean amoort pratyayoan ki samasya kathin hoti hai. amoort pratyay samany hota hai aur kee vastuoan ke vishay mean ek sath lagoo hota hai, jaise 'gotv' (gay hone ka) pratyay. 'gotv' ke dvara kisi gay vishesh ka nahian balki gay jati ka bodh hota hai. hyoom ke anusar vastut: koee bhi pratyay amoort ya samany nahian hota. sabhi pratyay vishishtoan ke hote haian. jab kee vastuoan mean kuchh samanata hoti hai, tab ham unake lie ek hi pad, jaise 'gay' ka, sab gayoan ke lie karane lagate haian. ek hi pad se anek vastuoan ka bodh karane ki adat se hamean lagata hai ki 'gotv' ka pratyay samany hai, jabaki 'gay' pad ke siva koee aisa pratyay vastut: nahian hai. aise mat ko nagavad kahate haian.

padoan ke arth unase soochit pratyay hote haian. 'lal' shabd ka arth usake dvara vyakt ya bodhit pratyay hai. yadi kisi pad se kisi bhi pratyay ka bodh nahian hota hai to vah nirarthak hai. jab ham kisi pad ka kisi vishesh arth mean kafi arase tak vyavahar karate rahate haian, tab use usi roop mean vyavahrit karane ki adat ban jati hai. inhian adatoan se bhashiy paramparaean utpann hoti haian. in adatoan ya bhashiy paramparaoan ke chalate kisi pad se vyakt pratyay ka bina dhyan kie bhi ham usaka sarthak vyavahar kar sakate haian. jab kabhi yah samasya uthe ki koee pad arthavanh hai ya nahian, tab hamean yah nishchit karana chahie ki usase vyakt koee pratyay hai ya nahian aur pratyayoan ke vishay mean prashn uthane par unake janak pratyakshanubhavoan ki khoj karani chahie. isilie aantat: bhashiy vivadoan ko bhi pratyakshanubhavoan ke adhar par hi sulajhaya ja sakata hai, kyoanki bhashiy arth ka mool adhar ve hi haian. hyoom ka yahi mat vartaman shatabdi ke tarkik anubhav vadiyoan ke satyapan siddhaant ka poorvaj hai.

bodh shakti

thumb|250px|devid hyoom hyoom ke anusar hamari jnan shakti ya bodh shakti ki sima anubhav ki sima hai. buddhi kisi mool ya saral pratyay ko apane aandar se utpann nahian kar sakati, vah keval anubhavadatt pratyayoan ka vishleshan, sanshleshan, unaki tulana matr hi kar sakati hai. hamara jnan pratyayatmak hota hai ya tathyatmak. pratyayatmak jnan ke vishay pratyayoan ke sambandh hote haian aur tathyatmak jnan ke vishay tathy aur unake sambandh. tark shastr aur ganit pratyayoan ke sambandhoan ka jnan dete haian aur manovijnan, bhautiki adi anubhavik vijnan tathyoan ka jnan. pahale prakar ka jnan bauddhik vishleshan matr se prapt hota hai, jabaki doosare prakar ka jnan anubhav se hi prapt ho sakata hai. pratyayatmak arthath bauddhik jnan nishchayatmak evan anivary hota hai, jabaki tathyatmak arthath anubhavik jnan apatik hota hai. jnan ke is vishleshan ke adhar par hi hyoom tatvamimaansiy athava dharm sambandhi uktiyoan ko jnan ki koti mean nahian rakhate, chooanki jnan ke uparyukt do hi prakar haian, isilie aise kathan ko, jisase pratyayatmak ya tathyatmak jnan nahian milata, koee mahattv nahian diya ja sakata hai. dharm aur tatvamimaansa ki adhikaansh pustakan aisi hi haian

anubhavik jnan

anubhavik jnan pratyakshanubhav se arambh hokar usase bahut age tak jata hai. is tarah jnan ka adhar hai anubhav, jo karyakaran sambandh par ashrit hai. kisi bhi anubhoot tathy se kisi bhi ananumoot tathy ko anumit karana anubhavik anuman kaha jayega. anubhavik anuman mean nishchayatmakata nahian hogi. anubhavik anuman ka adhar karyakaran sambandh hai. karan kary mean kisi ek ke anubhoot hone par doosare ka, karan se kary ka, kary se karan ka, anuman kiya ja sakata hai. hyoom kary karan sambandh ko anubhavik manata hai. yah vastuoan, ghatanaoan ke bich ka sambandh hai, jisaka jnan anubhav se hota hai n ki pratyayoan ke vishleshan se. pani mean dalana shakkar ke ghulane ka karan hai. kintu aisa ham tabhi kahate haian, jab anek bar bina kisi apavad ke pani mean shakkar ko ghulate dekhate haian, vastut: kary karan sambandh do vishisht padarthoan ke bich ka nahian balki do prakar ke padarthoan ke bich ka sambandh hai.

karanata ke pratyay ka janak sanyog ka pratyakshanubhav hai. jab ham k ko kh ka karan kahate haian to k jaisi aur kh jaisi vastuoan ke bich avirat sanyog ke atirikt aur koee sambandh nahian pate haian. hamean lagata hai ki karanata mean koee anivaryata hai. kintu hamean kisi prakar ki anivaryata ka anubhav nahian hota. hyoom ka kahana hai ki anivaryata ki yah bhavana manovaijnanik matr hai. jab ham do vastuoan mean avirat sanyog ka anubhav karate haian, tab yah anubhav hamare andar ek ke hone par doosare ke hone ki asha ki adat paida kar deta hai. isi adat ke chalate ham samajhane lagate haian ki ek ke hone par doosara avashy hi hoga (ya hua hoga). hamari yahi adat karanata mean aropit anirvayata ki janani hai.

tatvamimaansa

apani tatvamimaansa mean bhi hyoom ek atyant hi sahasi aur sangat anubhavavadi ki bhoomika ada karata hai, jo anubhoot hai, usaki vastavikata vah nahian manata. l aauk bhi manata hai ki hamean keval gunoan ka anubhav hota hai. shakkar ki mithas, saphedi adi ke gun hi anubhav hote haian. shakkar nam ka koee dravy nahian. phir bhi vah anuman ke adhar par shakkar dravy ko bhi svikar karata hai, kyoanki bina dravy ke gunoan ka astitv nahian hota. gunoan ko dravy ki apeksha hai, isilie anubhavagamy n hone par bhi dravy ke astitv ko manana p data hai. hyoom is tark ko svikar karata hai. usaka kahana hai ki jab hamean dravy ka pratyakshanubhav nahian milata, tab usaki satta mean vishvas karane ka koee aur auchity nahian hai. aantarik aur bahy, donoan mean kisi prakar ke anubhav se dravy ka pratyay nahian milata. bhautik aur adhyatmik donoan prakar ke dravy ko hyoom ayatharth kahata hai, kyoanki koee bhi pratyakshanubhav inake pratyayoan ke janak ke roop mean hamean nahian milata. n to hamara aantarnirikshan atma jaise kisi aantarik sookshm dravy ka pratyakshanubhav deta hai, n hi koee aindriy anubhav shakkar jaise kisi bhautik dravy ka.

kee darshanik atma ko hamare anubhavoan ke ashray anubhavakarta ya bhokta ke roop mean manasik dravy manate haian. hyoom ka kahana hai ki ek to aise dravy ka kabhi anubhav nahian hota, doosare ise anubhoot manane mean vyaghath bhi utpann hota hai. jo sabhi anubhavoan ka adhar hai, vah svayan kaise anubhoot ho sakata hai. phir atma ko chirantan, anavachchhinn mana jata hai. isalie is pratyay ke janak pratyakshanubhav ko bhi vaisa hi hona chahie. kintu hamara antarnirikshan batalata hai ki aisa koee pratyakshanubhav hamean kabhi nahian prapt hota. yadi hamean atma shabd ka prayog avashyak lagata hai to usase anubhavoan ke sanghat ka samooh matr ka hi bodh karana chahie. atma ki ekaroopata mean ham pray: vishvas karate haian. kintu yah ekaroopata ka pratyay anubhav se nahian utpann hota. ise hyoom kalpanik manata hai. bhinn bhinn samay mean hone vale anubhavoan mean sadrishy dekhane par ham kalpana kar lete haian ki unake ashray ke roop mean koee atma nam ka aparivartanashil dravy hai, jo vibhinn anubhavoan ko ek dhage ki tarah piroe hue hai. bhautik vastuoan ki tathakathit ekaroopata ki vyakhya bhi is tarike se hyoom karata hai. bahy jagath ka ham pray: man se svatantr, apane anubhavoan se svatantr vastuoan ki samashti samajhate haian. hyoom ke anusar aise bahy jagath mean vishvas karane ka bhi koee auchity nahian hai. hamean to sirf pratyakshanubhav hote haian. unase svatantr ya unako utpann karane vale bahy padarthoan ka hamean kabhi anubhav nahian hota. bahy vastuoan mean vishvas bhi atma ke astitv mean vishvas ki tarah kalpana ki upaj hai. phir bhi hamare andar yah vishvas kafi sabal roop mean vidyaman hai. hamari prakrit mean ek atyant hi balavati pravritti hai, jo hamean bahy jagath mean vishvas karane ke lie vivash karati hai. buddhi isaka virodh karati hai, kintu yah pravritti buddhi se sabal siddh hoti hai.

niti aur dharm

hyoom ke nitishastr ki mukhy samasya naitik padoan ke arth ki hai. kisi chiz ko naitik drishti se achchha-bura kahane ka kya arth hai. isake uttar ke lie vah anubhavik aur vaishleshik pranali ka prayog karata hai. usaka kahana hai ki hamean pahale to anubhav ke adhar par yah sthir karana chahie ki in padoan ka prayog kin kin chijoan ke lie hota hai aur phir bauddhik vishleshan dvara unake samany lakshanoan ko. tabhi ham kah sakate haian ki in padoan ke prayog ka arth yah batalana hai ki ve vastuean un (samany) gunoan se yukt haian.

naitik padoan jaise eemanadar, dayalu, udar, dusht, charitrahin adi ka prayog manushy apani, usaki kriyaoan aur pravrittiyoan ke visheshan ke roop mean hota hai. hyoom ka kahana hai ki sabhi prashansaniy naitik kriyaoan ya pravrittiyoan ka samany lakshan yah hai ki ve apane karta ya dharak ke lie ya doosaroan ke lie tatkal sukhadayi ya upayogi hoti hai. yahaan par char sambhavanaean haian-

1. tatkal sukhadayi hona
2. usake lie upayogi hona
3. doosaroan ke lie tatkal sukhadayi hona
4. doosaroan ke lie upayogi hona.

kisi kriya ko naitik drishti se prashansaniy hone ke lie kam se kam charoan mean se kisi ek gun ka usamean hona zaroori hai aur usake nindaniy hone ke lie charoan ke virodhi gunoan ka. yadi usamean charoan ka abhav matr hai to vah n to prashansaniy hota hai, n nindaniy. hyoom to manata hai ki upayogi ya sukhad hona kisi bhi moolyavan vastu ka lakshan hai. chahe ve naitik ya anaitik drishti se moolyavan kahi jae. hyoom naitik aur anaitik drishtiyoan se aanke ge moolyoan mean bhed, milane vale sukh ya upayogita ki bhinnata ke adhar par karata hai.

svahitavad ka khandan bhi hyoom anubhav ke adhar par karata hai. hyoom ke anusar doosaroan ke sukh ke lie ichchha ka hamare andar hona utana hi saty hai, jitana apane sukh ke lie ichchha ka hona. isilie yah kahana (jo svahitavad ko manata hai) ki har manushy keval apana hi sukh chahata hai, tathyat: galat hai.

naitik nirnayoan ke svaroop ke vishay mean hyoom ka kahana hai ki ve tathyatmak nahian hote, n unhean tathyatmak vakyoan se nigamit hi kiya ja sakata hai, kyoanki tathyatmak vaky varnanatmak hote haian, moolyatmak nahian. naitik nirnay kisi tathy ka varnan matr nahian karate, balki kartavy, chahie, shubh-ashubh, adi ki bhavana ko bhi vyakt karate haian. naitik nirnay buddhi nahian banati. buddhi to keval sambandhit tathyoan ka vishleshan bhar kar deti hai. kisi vastu ka moolyaankan karana, yah kahana ki vah achchhi ya buri hai, bhavana ka kam hai, buddhi ka nahian. buddhi hamean prerit nahian kar sakati, vah keval tathyoan ke hamare jnan ko suspasht kar deti hai. hamari kriyaoan ke lie prerana to bhavana se hi milati hai.

karyakaran bhav

karyakaran bhav ko manate hue hyoom kahata hai ki isaka sankalp-svatantray se koee virodh nahian hai. karyakaran sambandh keval avirat sanyog ka sambandh hai, anivaryata nahian. isako manav kriyaoan par lagoo karane ka yahi parinam hota hai ki ham unake vishay mean anuman kar sakate haian ki unake kya karan ya kary ho sakate haian. ham yah nahian kah sakate ki kriyaoan ko karana hi sambhav nahian hai. balki yadi ham eeshvar ko sarvashaktiman man lete haian to naitik moolyaankan asambhav ho jaega. us halat mean sab kuchh eeshvar ki ichchha se hi hoga, aur kisi manushy ko usake krityoan ke lie uttaradayi nahian kaha ja sakega. kintu chooanki naitik moolyaankan hote haian, isilie isase yah nigamit hota hai ki sarvashaktiman eeshvar ko saty nahian man sakate. eeshvar ko vishv ka adi karan, pooja ka vishay, sarvashaktiman poornat: shubh mana jata hai. usake lie kee tark diye jate haian. ek tark yah hai ki usaki satta usake pratyay se nikrisht hai. vah poorn hai aur poorn hone ke lie sattavan hona zaroori hai. yah tark galat hai, kyoanki satta ka anubhav pratyay se hi nahian balki anubhav ke adhar par, karyakaran ke adhar par hi ho sakata hai. kabhi bhi hamean vishv jaise padarth ka karan eeshvar jaise padarth ke hone ka anubhav nahian hota. isalie karyakaran sambandh ke adhar par eeshvar ko prabhavit nahian kiya ja sakata. eeshvar aur vishv donoan hi advitiy haian. isilie donoan mean karyakaran sambandh ka arop karana galat hai. du:kh ashubh ke astitv se bhi eeshvar ka astitv asiddh hota hai. yadi eeshvar du:kh ka karan hai to vah shubh nahian hai aur yadi karan nahian hai to vah sarvashaktiman nahian hai. hyoom ka kahana hai ki eeshvar mean vishvas yadyapi bauddhik drishti se auchityapoorn nahian hai tathapi bhavana hamean use manane ke lie prerit karati hai aur ham usase shanti pate haian.

hyoom apane ko sanshayavadi kahata hai. isaka arth yah nahian hai ki vah har prakar ke jnan ki sambhavana ko asvikar karata hai balki yah ki hamari manasik shaktiyaan is prakar ki haian ki ham anubhav ki sima ke bahar nahian ja sakate.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh