However, other leading philosophers of the era--such as David Hume, Adam Smith, and J.G. Herder--placed greater emphasis on feeling, seeing moral and political ...

Adam Smith wrote in a Scotland where Calvinism, Continental natural law theory, Stoic philosophy, and the Newtonian tradition of scientific natural theology were key to the intellectual lives of his contemporaries. But what impact did these ideas have on Smith's system? What was Smith's understanding of nature, divine providence, and theodicy? How was the new discourse of political economy positioned in relation to moral philosophy and theology? In this volume a team of distinguished contributors consider Smith's work in relation to (...) its Scottish Enlightenment religious background, and offer stimulating theological interpretations of his account of fallible human nature, his providential account of markets, and his invisible hand metaphor. Adam Smith as Theologian it is a pioneering study which will alter our view of Smith and open up new lines of thinking about contemporary economics. (shrink)

This chapter provides an overview of the philosophy of Adam Smith by examining the place of history and the role of impartiality in his philosophy. A brief introduction to Smith and his writings is followed by discussions of impartiality and Smith’s engagement with the philosophical role of history and the historian. The section that follows focuses on Smith’s discussion of rights as providing a connection between his moral theory and history via the role of the impartial spectator. The chapter concludes (...) with a brief description of Smith’s history of moral systems. Throughout the chapter tries to show unified philosophical commitments in Smith’s range of writings. (shrink)

Annette Baier's aim is to make sense of David Hume's Treatise as a whole. Hume's family motto, which appears on his bookplate, was True to the End. Baier argues that it is not until the end of the Treatise that we get his full story about truth and falsehood, reason and folly. By the end, we can see the cause to which Hume has been true throughout the work. Baier finds Hume's Treatise of Human Nature to be a carefully crafted (...) literary and philosophical work which itself displays a philosophical progress of sentiments. His starting place is an overly abstract intellectualism that deliberately thrusts passions and social concerns into the background. In the three interrelated books of the Treatise, his self-understander proceeds through partial successes and dramatic failures to emerge with new-found optimism, expecting that the exact knowledge the morally self-conscious anatomist of human nature can acquire will itself improve and correct our vision of morality. Baier describes how, by turning philosophy toward human nature instead of toward God and the universe, Hume initiated a new philosophy, a broader discipline of reflection that can embrace Charles Darwin and Michel Foucault as well as William James and Sigmund Freud. Hume belongs both to our present and to our past. (shrink)

The story of the greatest of all philosophical friendships—and how it influenced modern thought David Hume is widely regarded as the most important philosopher ever to write in English, but during his lifetime he was attacked as “the Great Infidel” for his skeptical religious views and deemed unfit to teach the young. In contrast, Adam Smith was a revered professor of moral philosophy, and is now often hailed as the founding father of capitalism. Remarkably, the two were best friends for (...) most of their adult lives, sharing what Dennis Rasmussen calls the greatest of all philosophical friendships. The Infidel and the Professor is the first book to tell the fascinating story of the friendship of these towering Enlightenment thinkers—and how it influenced their world-changing ideas. The book follows Hume and Smith’s relationship from their first meeting in 1749 until Hume’s death in 1776. It describes how they commented on each other’s writings, supported each other’s careers and literary ambitions, and advised each other on personal matters, most notably after Hume’s quarrel with Jean-Jacques Rousseau. Members of a vibrant intellectual scene in Enlightenment Scotland, Hume and Smith made many of the same friends, joined the same clubs, and were interested in many of the same subjects well beyond philosophy and economics—from psychology and history to politics and Britain’s conflict with the American colonies. The book reveals that Smith’s private religious views were considerably closer to Hume’s public ones than is usually believed. It also shows that Hume contributed more to economics—and Smith contributed more to philosophy—than is generally recognized. Vividly written, The Infidel and the Professor is a compelling account of a great friendship that had great consequences for modern thought. (shrink)

The foundation for a system of morals, this 1749 work is a landmark of moral and political thought. Its highly original theories of conscience, moral judgment, and virtue offer a reconstruction of the Enlightenment concept of social science, embracing both political economy and theories of law and government.

David Hume and Adam Smith are usually, and understandably, seen as developing very similar sentimentalist accounts of moral thought and practice. As similar as Hume's and Smith's accounts of moral thought are, they differ in telling ways. This essay is an attempt primarily to get clear on the important differences. They are worth identifying and exploring, in part, because of the great extent to which Hume and Smith share not just an overall approach to moral theory but also a conception (...) of what the key components of an adequate account of moral thought will be. In the process, I hope to bring out the extent to which they both worked to make sense of the fact that we do not merely have affective reactions but also, importantly, make moral judgments. (shrink)

A number of commentators on Smith's philosophy have observed that the relationship between his moral theory and his theological beliefs is "exceedingly difficult to unravel". The available evidence, as generally presented, suggests that although Smith was not entirely orthodox by contemporary standards, he has no obvious or significant irreligious commitments or orientation. Contrary to this view of things, I argue that behind the veneer of orthodoxy that covers Smith's discussion in The Theory of the Moral Sentiments there are significant irreligious (...) themes present in his work. Two irreligious themes, I maintain, are especially important. The first is that the impartial spectator, as described in Smith's moral system, serves to sustain and support moral conduct and practice without any reliance on the goodness and justice of God in a future state. By this means, Smith is able to show how moral life is grounded in human nature without collapsing into the scepticism and "licentiousness" associated with the moral systems of Hobbes and Mandeville. On the other hand, related to this first irreligious theme, Smith also points out that there is no perfect match between virtue and happiness in this life. More specifically, he notes that even the mechanism of the impartial spectator cannot protect the innocent person from the miseries associated with unjust condemnation by others in our society. The general force of Smith's observations on this matter is not to justify the credibility of the doctrine of a future state but rather to explain its deep psychological roots in our (human) moral nature. In the final section of this paper I argue that although these two irreligious themes are clearly present in The Theory of the Moral Sentiments, Smith does not manifest the kind of systematic hostility to the influence of religion on moral life that features prominently in Hume's writings. On this basis, I conclude that Smith's views on ethics should be characterized as "weakly irreligious" in contrast with Hume's "strongly irreligious" ethical views. (shrink)

"Adam Smith is widely regarded as the founder of political economy and one of the great thinkers of the Enlightenment period. Best-known for his founding work of economics, The Wealth of Nations, Smith's thought engaged equally with the nature of morality, above all in his Theory of Moral Sentiments. Smith's brilliance leaves us with an important question, however: Was he first and foremost a moral philosopher, who happened to turn to economics for part of his career? In this outstanding philosophical (...) introduction Samuel Fleischacker argues that Smith is a superb example of the broadly curious thinkers who flourished in the Enlightenment; one for whom morality, politics and economics were just a few of the many fascinating subjects that could be illuminated by naturalistic modes of investigation. After a helpful overview of his life and work, Fleischacker examines the full range of Smith's thought, including: epistemology, philosophy of science and aesthetics, moral sentimentalism, moral approval, sympathy, and judgement, the character of virtue advantages and disadvantages of Smith's moral philosophy, Smith's views on religion, justice and jurisprudence, governmental policy, economic principles, Smith's philosophical legacy and his place in the history of liberalism. Including chapter summaries, suggestions for further reading and a glossary, Adam Smith is essential reading for those studying ethics, political philosophy, the history of philosophy, and the Enlightenment, as well as those reading Smith in related disciplines such as economics, law and religion"--. (shrink)

Smith scholars have become interested of late in his thoughts on religion, and particularly the question of the degree to which Smith's understanding of religion was indebted to the influence of his close friend Hume. Until now this debate has largely focused on three elements of Smith's religious thought: his personal beliefs, his conception of natural religion, and his treatment of revealed religion. Yet largely unexplored has been one of the most important elements of Smith's thinking about religion: namely his (...) treatment of ‘the natural principles of religion’ in TMS 3.5. What follows aims to reconstruct this treatment and thereby shed light on what Smith might have meant by ‘the natural principles of religion’, and how he understood the relationship of religion and morality more generally – an understanding, it is argued, that significantly differs from Hume's, and reveals Smith to have been a critic of Hume's vision of the relationship of religion to morality, for all their agreements on other fronts. (shrink)

Charles Griswold has written a comprehensive philosophical study of Smith's moral and political thought. Griswold sets Smith's work in the context of the Enlightenment and relates it to current discussions in moral and political philosophy. Smith's appropriation as well as criticism of ancient philosophy, and his carefully balanced defence of a liberal and humane moral and political outlook, are also explored. This 1999 book is a major philosophical and historical reassessment of a key figure in the Enlightenment that will be (...) of particular interest to philosophers and political and legal theorists, as well as historians of ideas, rhetoric, and political economy. (shrink)

This chapter contains section titled: Introduction Smith's Contributions to Moral Philosophy in TMS Common Objections to TMS From TMS to WN: Smith's Contribution to Political Philosophy Common Misunderstandings of WN (I): The Invisible Hand Common Misunderstandings of WN (11): The Role of Self‐interest Conclusion.

Combining the methods of the modern philosopher with those of the historian of ideas, Knud Haakonssen presents an interpretation of the philosophy of law which Adam Smith developed out of - and partly in response to - David Hume's theory of justice. While acknowledging that the influences on Smith were many and various, Dr Haakonssen suggests that the decisive philosophical one was Hume's analysis of justice in A Treatise of Human Nature and the second Enquiry. He therefore begins with a (...) thorough investigation of Hume, from which he goes on to show the philosophical originality of Smith's new form of natural jurisprudence. At the same time, he provides an over all reading of Smith's social and political thought, demonstrating clearly the exact links between the moral theory of The Theory of Moral Sentiments, the Lectures on Jurisprudence, and the sociohistorical theory of The Wealth of Nations. This is the first full analysis of Adam Smith's jurisprudence; it emphasizes its normative and critical function, and relates this to the psychological, sociological, and histroical aspects which hitherto have attracted most attention. Dr Haakonssen is critical of both purely descriptivist and utilitarian interpretations of Smith's moral and political philosophy, and demonstrates the implausibility of regarding Smith's view of history as pseudo-economic or 'materialist'. (shrink)

Rachel Cohon offers an original interpretation of the moral philosophy of David Hume, focusing on two areas.

Uncovering the historical roots of naturalistic, secular contemporary ethics, in this volume Michael Gill shows how the British moralists of the seventeenth and eighteenth centuries completed a Copernican revolution in moral philosophy. They effected a shift from thinking of morality as independent of human nature to thinking of it as part of human nature itself. He also shows how the British Moralists - sometimes inadvertently, sometimes by design - disengaged ethical thinking, first from distinctly Christian ideas and then from theistic (...) commitments altogether. Examining in detail the arguments of Whichcote, Cudworth, Shaftesbury, and Hutcheson against Calvinist conceptions of original sin and egoistic conceptions of human motivation, Gill also demonstrates how Hume combined the ideas of earlier British moralists with his own insights to produce an account of morality and human nature that undermined some of his predecessors' most deeply held philosophical goals. (shrink)

When a man of business enters into life and action, he is more apt to consider the characters of men, as they have relation to his interest, than as they stand in themselves; and has his judgement warped on every occasion by the violence of his passion. When a philosopher contemplates characters and manners in his closet, the general abstract view of the objects leaves the mind so cold and unmoved, that the sentiments of nature have no room to play, (...) and he scarce feels the difference between vice and virtue. History keeps in a just medium betwixt these extremes, and places the objects in their true point of view. The writers of history, as well as the readers, are sufficiently interested in the characters and events, to have a lively sentiment of blame or praise; and, at the same time, have no particular interest or concern to pervert their judgment. (shrink)

Until quite recently, philosophers tended to ignore Adam Smith. They noted his idea of sympathy in the Theory of Moral Sentiments, but generally regarded it as superficial and unsophisticated, and tended to dismiss Smith as a minor figure in the shadow of David Hume. Moreover, he was regularly cast aside as a crass materialist who corrupted the world with a moral justification for capitalism. In this environment, Smith scholarship was left to the mercy of economists and historians of economics who (...) for the most part subordinated his moral philosophy, if not ignored it altogether. This project joins in a interdisciplinary effort today among intellectual historians, moral philosophers and political theorists to shatter the economists' hegemony over Smith's meaning and to broaden the scope of his relevance to key questions in contemporary ethical and political theory. ;I develop a reading of Smith that will strike many as counterintuitive, given all he said in the Moral Sentiments about our capacity to sympathize with others. I pursue his provocative suggestion, woven throughout the text, that we actually live, in a world without sympathy, in a fundamentally conflictual world, in what Smith once referred to with trepidation as a "fatherless world," a world without the comforts of universal and timeless truths, without a summum bonum. I seek to understand why Smith believed the world was like this, why he believed that traditional theories of cosmopolitanism in such a world were implausible, and how as a moral philosopher, he attempted to reconcile his bleak description of the world with his ardent wish for harmony among peoples in the international sphere---how he sought to address the problem of international peace and cross-cultural intelligibility given the various constraints that his moral philosophy revealed to him. Addressing these timely questions will entail a fresh reading of the Moral Sentiments in its various editions, placing special emphasis on Smith's moral-psychological and sociological claim that sympathy has limits---that our natural interest in the well-being of others is constrained notably by physical proximity, by historical and cultural familiarity , and by affective partiality, and is therefore resistant to philosophical universalization. (shrink)