This post was originally published on Philosophical Disquisitions.
This is the second part in my series of posts on David Hume’s argument against miracles. Though Hume’s argument is widely-discussed and widely-referenced, it has been subject to a number of uncharitable interpretations. This, at any rate, is Robert Fogelin’s contention in his excellent little book A Defense of Hume on Miracles, which is the primary source for this series of posts.
In the previous entry, I explained some of the background to Fogelin’s book. He believes there are two major misreadings of Hume in the literature. The first holds that Hume thinks that no evidence could possibly suffice to establish the historical occurrence of a miracle. The second holds that Hume thinks that an a priori argument suffices to make the case against miracle claims. Both readings are in error.