Moral canals: trust and social capital in the work of Hume, Smith and Genovesi

2000 ◽  
Vol 16 (1) ◽  
pp. 21-45 ◽  
Author(s):  
Luigino Bruni ◽  
Robert Sugden
Keyword(s):  
Social Capital ◽  
Eighteenth Century ◽  
Market Economy ◽  
David Hume ◽  
Adam Smith ◽  
Social Institution ◽  
Economic Life ◽  
Economic Agents ◽  
Trading Partners ◽  
History Of

It is a truism that a market economy cannot function without trust. We must be able to rely on other people to respect our property rights, and on our trading partners to keep their promises. The theory of economics is incomplete unless it can explain why economic agents often trust one another, and why that trust is often repaid. There is a long history of work in economics and philosophy which tries to explain the kinds of reasoning that people use when they engage in practices of trust: this work develops theories of trust. A related tradition in economics, sociology and political science investigates the kinds of social institution that reproduce whatever habits, dispositions or modes of reasoning are involved in acts of trust: this work develops theories of social capital. A recurring question in these literatures is whether a society which organizes its economic life through markets is capable of reproducing the trust on which those markets depend. In this paper, we look at these themes in relation to the writings of three eighteenth-century philosopher-economists: David Hume, Adam Smith, and Antonio Genovesi.

scholarly journals Emotions vocabulary and the reconceptualisation of emotions in Ann Radcliffe’s “The Italian, or the Confessional of the Black Penitents”

2019 ◽  
Vol 5 (1) ◽  
pp. 40-58
Author(s):  
Elena D. Andonova-Kalapsazova
Keyword(s):  
Eighteenth Century ◽  
David Hume ◽  
Adam Smith ◽  
Emotional Experience ◽  
Close Reading ◽  
The Novel ◽  
Emotional Experiences ◽  
Critical Studies ◽  
Francis Hutcheson ◽  
History Of

The article undertakes the analysis of Ann Radcliffe’s novel The Italian, or the Confessional of the Black Penitents (1797) from a history of literary emotions perspective which, I argue, yields insights into the attitudes towards emotions embedded in Radcliffe’s works. A reading of the novel from such a perspective also complements the critical studies of the artist’s engaging with the eighteenth-century cult of sensibility. The novel is read as a text that registered but also participated in the dissemination of an epistemology of emotional experience articulated in the idiom of eighteenth-century moral philosophers – Francis Hutcheson, David Hume and Adam Smith - at the same time as it retained some of the older, theology-based conceptions of passions and affections. The dynamic in which the two frameworks for understanding the emotions exist in the novel is explored through a close reading of the vocabulary in which Radcliffe rendered the emotional experiences of her fictional characters. In this reading it is the passions which are found to have been invested with a variety of meanings and attributed a range of moral valences that most noticeably foreground the movement from a generally negative towards a more complex appreciation of powerful emotions.

Commerce, Virtue, and Politics: Adam Ferguson's Constitutionalism

1983 ◽  
Vol 45 (4) ◽  
pp. 536-552 ◽  
Author(s):  
Gary L. McDowell
Keyword(s):  
Eighteenth Century ◽  
David Hume ◽  
Adam Smith ◽  
Scottish Enlightenment ◽  
Thomas Reid ◽  
Political Thinking ◽  
Francis Hutcheson ◽  
History Of ◽  
Moral Philosophers

Adam Ferguson was one of several moral philosophers who contributed to the Scottish Enlightenment, a period aptly described as one of “remarkable efflorescence.” The works of Ferguson and his fellow Scotsmen — Adam Smith, David Hume, Dugald Stewart, Lord Kames, Francis Hutcheson and Thomas Reid — were widely distributed, seriously read, and vigorously debated during the last quarter of the eighteenth century. The greatest contribution of this Scottish school to the history of political thinking was the refinement of the idea of commercial republicanism, the synthesis of modern notions of polity and economy.

Ferguson, Adam (1723–1815)

2018 ◽  
Author(s):  
David Kettler
Keyword(s):  
Eighteenth Century ◽  
Civil Society ◽  
David Hume ◽  
Adam Smith ◽  
Comparative Method ◽  
Division Of Labour ◽  
Political Consciousness ◽  
Negative Effects ◽  
Commercial Society ◽  
History Of

Rarely mentioned by philosophers except as companion of David Hume and Adam Smith, Ferguson contributed a political consciousness to the moral philosophy of eighteenth-century Scotland. In An Essay on the History of Civil Society (1767), Ferguson used a comparative method to reflect on a commercial society distinguished by refined division of labour and to caution against its political dangers. With his intentionally elevated rhetoric he sought to counter his philosophical contemporaries’ analytical aloofness from the negative effects of the civility, commerce, security and critical philosophy they prized. Ferguson’s textbooks and Roman history deserve philosophical attention for their help with interpreting his distinctive social diagnosis of the liberal political constitution.

Philosophy

Unfelt ◽  
2020 ◽  
pp. 24-68
Author(s):  
James Noggle
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
David Hume ◽  
John Locke ◽  
Adam Smith ◽  
Eliza Haywood ◽  
Robert Boyle ◽  
David Hartley ◽  
The Mind ◽  
Mental Contents

This chapter examines how the late seventeenth-century British philosophy of sensation, feeling, and selfhood responded to the challenges of mechanism with the idiom of the insensible. It shows how this idiom carries forward from John Locke and Robert Boyle to philosophers of the mid-eighteenth century, the age of sensibility, who use it to address a variety of problems. The consistent, Lockean element in these usages by David Hartley, Étienne Bonnet de Condillac and David Hume, Eliza Haywood and Adam Smith, is that they do not refer to mental contents. One does not hear of “insensible perceptions.” There are no “unconscious thoughts” or “unfelt sensations” in the British tradition surveyed here. Writers in this tradition rather describe insensible powers that affect the mind without themselves being mental. They are nonconscious, not unconscious. This is an implication carried by the idiom into articulations of quite a wide variety of other ideas. All of them indicate the persistent usefulness in philosophies of feeling of a stylistic gesture toward something beyond the reach of both feeling and philosophy.

History of Religion as Critique of Religion?

2021 ◽  
pp. 10-30
Author(s):  
Hans Joas
Keyword(s):  
Eighteenth Century ◽  
Natural History ◽  
David Hume ◽  
Religious Texts ◽  
History Of Religion ◽  
Universal History ◽  
The Bible ◽  
Literary Character ◽  
History Of

The Scottish eighteenth-century philosopher and historian David Hume can be considered a pioneer of the “natural history of religion” in the sense of a universal history of religion that is not based on theological presuppositions. This chapter offers a characterization of his methodological achievements and a reevaluation of his empirical claims concerning monotheism, polytheism, religion and tolerance. It also interprets the German reception of Hume in Herder and other eighteenth-century thinkers as a serious critical continuation that is free from Hume’s anti-Christian motives. This continuation opens the perspective of a serious study of the literary character of religious texts, in this case of the Bible. All simple contrasts between Enlightenment and religion are overcome as soon as we take this interaction of thinkers into account.

Enlightenment, Scottish

2018 ◽  
Author(s):  
Christopher J. Berry
Keyword(s):  
Cultural History ◽  
David Hume ◽  
Causal Explanation ◽  
Adam Smith ◽  
Social Institutions ◽  
Commercial Society ◽  
The Enlightenment ◽  
History Of ◽  
Wealth Of Nations ◽  
William Robertson

This term refers to the intellectual movement in Scotland in roughly the second half of the eighteenth century. As a movement it included many theorists – the best known of whom are David Hume, Adam Smith and Thomas Reid – who maintained both institutional and personal links with each other. It was not narrowly philosophical, although in the Common Sense School it did develop its own distinctive body of argument. Its most characteristic feature was the development of a wide-ranging social theory that included pioneering ‘sociological’ works by Adam Ferguson and John Millar, socio-cultural history by Henry Home (Lord Kames) and William Robertson as well as Hume’s Essays (1777) and Smith’s classic ‘economics’ text The Wealth of Nations (1776). All these works shared a commitment to ‘scientific’ causal explanation and sought, from the premise of the uniformity of human nature, to establish a history of social institutions in which the notion of a mode of subsistence played a key organising role. Typically of the Enlightenment as a whole this explanatory endeavour was not divorced from explicit evaluation. Though not uncritical of their own commercial society, the Scots were in no doubt as to the superiority of their own age compared to what had gone before.

SYMPATHY, DIFFERENCE, AND EDUCATION: SOCIAL UNITY IN THE WORK OF ADAM SMITH

2006 ◽  
Vol 22 (1) ◽  
pp. 79-111 ◽  
Author(s):  
JACK RUSSELL WEINSTEIN
Keyword(s):  
Eighteenth Century ◽  
Moral Judgment ◽  
Adam Smith ◽  
Psychological Distance ◽  
History Of Philosophy ◽  
Biological Difference ◽  
Race And Class ◽  
Social Unity ◽  
History Of ◽  
Do So

In this article, I examine Adam Smith's theory of the ways individuals in society bridge social and biological difference. In doing so, I emphasize the divisive effects of gender, race, and class to see if Smith's account of social unity can overcome such fractious forces. My discussion uses the metaphor of “proximity” to mean both physical and psychological distance between moral actors and spectators. I suggest that education – both formal and informal in means – can assist moral judgment by helping agents minimize the effects of proximity, and, ultimately, learn commonality where difference may otherwise seem overwhelming. This article uses the methods of the history of philosophy in order to examine an issue within contemporary discourse. While I seek to offer an authentic reading of Smith representative of his eighteenth-century perspective, I do so with an eye towards determining the extent to which Smith anticipated central issues in modern multiculturalism.

scholarly journals Irish Maritime Trade in the Eighteenth Century:  a Study in Patterns of Trade, Market Structures, and Merchant Communities

2021 ◽  
Author(s):  
◽  
Karen A Cheer
Keyword(s):  
Eighteenth Century ◽  
Academic Writing ◽  
Economic History ◽  
Maritime Trade ◽  
Sources Of Information ◽  
Market Structures ◽  
Trading Partners ◽  
Atlantic Rim ◽  
History Of ◽  
Using Data

<p>Ireland has a centuries-long history of maritime and economic interaction with Great Britain and other more distant communities on the Atlantic rim. In the last forty years of academic writing on the main themes of Ireland's economic history, very few historians have examined the  late-eighteenth century maritime trade data. The original Customs logs or port books are lost but other sources of information remain. This thesis uses a new source of information, Richard Eaton's A Daily and Alphabetical Arrangement of all Imports and Exports at the Port of Dublin, in the Quarter ending the 25th March, 1785, as well as the shipping reports contained in the daily newspapers of the time to create a micro-history of the maritime and mercantile interaction between Ireland and her trading partners. Eaton's "List" not only gives us a complete tally of the goods exported from, and imported into Dublin in the first three months of 1785 but the customs official also recorded the names of each merchant or firm operating in Dublin at that time. This is the first time that such detailed information has been available to scholars and it is unavailable from any other source. The focus is on Dublin in 1785 and a comparison is made with another Irish port city -- Belfast. Change over time is measured by using data for the same focal cities in 1770. Ireland's key market is England and Liverpool is the increasingly popular destination for goods leaving Dublin and the port of lading for goods arriving in Dublin. Using the databases created for the purpose, this thesis analyses the relationship between Dublin/Belfast and Liverpool and discusses the patterns of trade and market structures. Although every export/import sector had a group of leading merchants, no single merchant or small group of merchants were able to wield sufficient market power to exclude competitors. All sectors of the merchant communities of Dublin, Belfast and Liverpool -- regardless of whether they dealt in primary produce, linen products or merchants' goods -- were general merchants, with little evidence of specialisation.</p>

Montaigne on Empathy

2016 ◽  
Author(s):  
Sarah Bakewell
Keyword(s):  
Eighteenth Century ◽  
Ethical Behavior ◽  
David Hume ◽  
Adam Smith ◽  
Nonhuman Animals ◽  
Natural Inclination

Montaigne’s essay “Of cruelty” explores a phenomenon we would now call empathy, or the ability to “feel into” or share another’s sufferings or pleasures: an experience Montaigne tells us he frequently has himself, even with nonhuman animals. He raises the question of how sympathetic tendencies of this kind can be considered morally virtuous when they spring from natural inclination rather than reason. His treatment of the topic anticipates eighteenth-century texts on sympathy by David Hume and Adam Smith, as well as modern research in psychology and neuroscience. This article examines these connections, and also sets Montaigne’s remarks on empathy into the context of other aspects of his work, suggesting that his approach may offer a foundation for a more subtle understanding of empathy’s role in ethical behavior.

Charles O’Conor of Belanagare and Thomas Leland’s ‘philosophical’ history of Ireland

1962 ◽  
Vol 13 (49) ◽  
pp. 1-25 ◽  
Author(s):  
Walter D. Love
Keyword(s):  
Eighteenth Century ◽  
David Hume ◽  
Irish Society ◽  
History Of

‘But the Irish have no philosophical historian’ was the taunt of David Hume, and so of course enlightened Irishmen of the eighteenth century were determined to have one. A great European audience awaited any thoughtful, elegant and dignified history like Hume’s of England andRobertson’s of Scotland. An indispensable mark of the ‘philosophical historian’ was that he could rise above religious partisanship, as Hume, Voltaire, and Robertson seemed to do; but for eighteenth-century Irishmen this required an enormous effort of mind and feeling—Irish society was still drastically rent by its religious antagonisms. Protestants wrote histories that were alive with catholic rebellions and massacres; they justified the penal laws as necessary protection against an unforgivably and ineradicably rebellious people. Catholics wrote histories to protest against the penal laws; they laboured to show that the rebellions and massacres were really provoked by protestants and that most past troubles were caused either by the protestants themselves or by the unfortunate division of the country, by law, into two hostile bodies.

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