- Hume: In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprised to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not.
Section I - Treatise of Human Nature
Kant: Nothing is more reprehensible than to derive the Laws prescribing what-ought-to-be-done from what-is-done, or to impose upon them the Limits by which the latter [what-is-done] is circumscribed. CPR: A318 B375
Hume's NOFI is argued against Rationalists of his time but I believe his focus was directed on theists, the Church and clerics who simply imposed 'oughts' from God on everyone merely based on faith.
While NOFI makes sense at one level, it has contributed to the hindrance of development and progress of moral competence within humanity for the last 250 years. Within that period to the present, anyone who proposed any thesis resembling NOFI would be ridiculed as stupid!
But Hume's NOFI is limited by his ignorance of facts [not available during his time] which he readily admitted in his writings;
- Hume: A Treatise of Human nature [1739]
Impressions may be divided into two kinds,
1. those of SENSATION and
2. those of REFLEXION.
The first kind arises in the soul originally, from unknown causes.
SECTION II.: Division of the Subject.
Its effects are every where conspicuous; but as to its causes, they are mostly unknown, and must be resolv’d into original qualities of human nature, which I pretend not to explain.
SECTION IV.: Of the connexion or association of ideas.
The examination of our sensations belongs more to anatomists and natural philosophers than to moral; and therefore shall not at present be enter’d upon.
SECTION II.: Division of the Subject.
I believe at present it is the time we should put Hume's NOFI aside and expedite research to establish real objective moral facts within the human brain and human nature.
I believe the majority will be bewildered by my above propositions but I will merely make the above claims nevertheless.