Synthesized answer
Hume's view on personal identity is that it is not based on discovering ultimate original qualities of the soul, as such an endeavor would be presumptuous and chimerical, going beyond experience [1]. He suggests that our ideas of identity are formed through the connection of perceptions [5].
Regarding the immateriality of the soul, the provided passages do not directly address Hume's view on this specific aspect. While Passage 3 mentions the belief in the "immortality of the soul" and how it is not held with a "true and established judgment" by most, it focuses on the lack of resemblance to the present life and the influence of cool reflection versus passionate judgment. The passages do not offer Hume's direct opinion on whether the soul is material or immaterial.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
iments, and the observation of those particular effects, which result from its different circumstances and situations. And though we must endeavour to render all our principles as universal as possible, by tracing up our experiments to the utmost, and explaining all effects from the simplest and fewest causes, it is still certain we cannot go beyond experience; and any hypothesis, that pretends to discover the ultimate original qualities of human nature, ought at first to be rejected as presumptuous and chimerical. I do not think a philosopher, who would apply himself so earnestly…
never supply the place of that comparison, nor produce any act of the mind, which naturally belonged to that principle. A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. After the death of any one, it is a common remark of the whole family, but especially of the servants, that they can scarce believe him to be dead, but still imagine him to be in his chamber or in any other place, where they were accustomed to find him. I have often heard in conversation, after talking of a person, that is any way celebrated, that…
r future condition, derived from its want of resemblance to the present life, than to that derived from its remoteness. For I observe, that men are everywhere concerned about what may happen after their death, provided it regard this world; and that there are few to whom their name, their family, their friends, and their country are in any period of time entirely indifferent. And indeed the want of resemblance in this case so entirely destroys belief, that except those few, who upon cool reflection on the importance of the subject, have taken care by repeated meditation to imprint in…
by those perceptions they occasion. To hate, to love, to think, to feel, to see; all this is nothing but to perceive. Now since nothing is ever present to the mind but perceptions, and since all ideas are derived from something antecedently present to the mind; it follows, that it is impossible for us so much as to conceive or form an idea of any thing specifically different from ideas and impressions. Let us fix our attention out of ourselves as much as possible: Let us chase our imagination to the heavens, or to the utmost limits of the universe; we never really advance a step beyond…
o beyond what is immediately present to the senses, either to discover the real existence or the relations of objects. It is only causation, which produces such a connexion, as to give us assurance from the existence or action of one object, that it was followed or preceded by any other existence or action; nor can the other two relations be ever made use of in reasoning, except so far as they either affect or are affected by it. There is nothing in any objects to perswade us, that they are either always remote or always contiguous; and when from experience and observation we…