Journal of Scottish Philosophy 8 (1):33-49 (2010)

Christian Maurer
University of Lausanne
Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is tied to a second point, which Hutcheson highlights himself: His conception of virtue as benevolence and the general importance of the public affections seem to be in conflict with a Stoic conception of virtue as an internal good, since the happiness of others, which is the object of both Hutchesonian benevolence and the public sense, is external for the Stoics
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DOI 10.3366/E1479665109000499
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References found in this work BETA

The Morality of Happiness.Julia Annas - 1993 - Oxford University Press.
Tusculan Disputations.Marcus Tullius Cicero & J. E. King - 1927 - W. Heinemann G.P. Putnam's Sons.
Stoicism.John Sellars - 2006 - Acumen Publishing.

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Citations of this work BETA

Adam Smith, Anti-Stoic.Michele Bee & Maria Pia Paganelli - 2019 - History of European Ideas 45 (4):572-584.
Hume and Hutcheson on Cicero's ‘Proof Against the Stoics’.Jeff Edwards - 2017 - Journal of Scottish Philosophy 15 (2):175-195.
Recent Works on Hutcheson.Christina Chuang - 2015 - Journal of Scottish Philosophy 13 (2):115-121.
Pride Aside: James Dundas as a Stoic Christian.Giovanni Gellera - 2019 - Journal of Scottish Philosophy 17 (2):157-174.

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