scholarly journals Adam Smith El liberalismo económico

2021 ◽  
pp. 46-69
Author(s):  
Blanca Luz Rache de Camargo

Inicio del liberalismo económico con sus primeros exponentes: Thomas Hobbes, John Locke, y David Hume. Desarrollo del carácter científico de la economía mediante el pensamiento económico de Adam Smith, expuesto en sus dos grandes obras: Teoría de los sentimientos morales y Causa y naturaleza de la riqueza de las naciones.

Author(s):  
John Tomasi

This chapter offers an intellectual history of liberalism, focusing on the classical view that was eventually displaced by modern, “high” liberalism. It first considers classical liberalism's notion of equality and property rights as well as economic liberty before discussing the ideas of thinkers like John Locke, Adam Smith, David Hume, and F. A. Hayek. It then explores the emergence of market society, with particular emphasis on what Smith called “the system of natural liberty.” It also examines classical liberal ideas in action during under revolutionary America and concludes with an analysis of the essential features of classical liberalism: a thick conception of economic liberty grounded mainly in consequentialist considerations; a formal conception of equality that sees the outcome of free market exchanges as largely definitive of justice; and a limited but important state role in tax-funded education and social service programs.


Unfelt ◽  
2020 ◽  
pp. 24-68
Author(s):  
James Noggle

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.


Persons ◽  
2019 ◽  
pp. 154-181
Author(s):  
Antonia LoLordo

This chapter examines the rise of the problem of personal identity and the relation between moral and metaphysical personhood in early modern Britain. I begin with Thomas Hobbes, who presents the first modern version of the problem of diachronic identity but does not apply it to persons. I then turn to John Locke, who grounds the persistence of persons in a continuity of consciousness that is important because it is necessary for morality, thus subordinating metaphysical personhood to moral personhood. Finally, I examine how the relationship between moral personhood and metaphysical personhood is treated in three of Locke’s critics: Edmund Law, Catherine Trotter Cockburn, and David Hume.


Author(s):  
Arthur Walzer

British rhetorical theory in the eighteenth century departs from classical theory in significant ways. First, influenced by the empiricism of Francis Bacon, John Locke, and especially David Hume, Joseph Priestley and George Campbell recast traditional theory in psychological terms. Second, influenced by the belles lettres tradition, Adam Smith and Hugh Blair shift the focus of rhetoric from composition to criticism and create a theory intended to account for literature, history, philosophy, and oratory. Furthermore, in terms of rhetoric’s formative ideal, Quintilian’s ideal orator would share his place of privilege with the polite person of “taste” and “sensibility,” who would speak in a conversational register, as the coffeehouse emerged as a venue to rival the forum. Some scholars have welcomed these innovations; others have seen them as a radical wrong turn. This chapter discusses this transformation of rhetoric during the Enlightenment and reviews and attempts to resolve the scholarly debates the transformation has prompted.


2020 ◽  
Vol 37 (1) ◽  
pp. 170-189
Author(s):  
James R. Otteson

AbstractWhen did liberal political theory, or perhaps liberal political economy, begin? Although many would trace their beginnings to the writings of Adam Smith, David Hume, or perhaps John Locke, in fact many of the propositions we today recognize as forming the core of liberalism were articulated in the first half of the seventeenth century by an unduly neglected group called the Levellers and their leader John Lilburne. In this essay, I first give some historical background and context to the Levellers and Lilburne. Next, I articulate several of their liberal positions, including freedom of religion, freedom of speech, and freedom of commerce and trade, and I examine their justifications for these positions, which I argue were both novel and radical. I conclude by exploring the contemporary relevance of the Levellers and argue that they should be considered as among liberalism’s most important founders.


Author(s):  
Jacqueline Taylor

In Leviathan (1651), Thomas Hobbes argued that since good and evil are naturally relative to each individual’s private appetites, and man’s nature is predominantly selfish, then morality must be grounded in human conventions. His views provoked strong reactions among British moral philosophers in the seventeenth and eighteenth centuries. Moral sense theories comprise one set of responses. A moral sense theory gives a central role to the affections and sentiments in moral perception, in the appraisal of conduct and character, and in deliberation and motivation. Shaftesbury and Francis Hutcheson argued that we have a unique faculty of moral perception, the moral sense. David Hume and Adam Smith held that we cultivate a moral sensibility when we appropriately regulate our sympathy by an experience-informed reason and reflection.


Author(s):  
Jonathan Wolff ◽  
G. A. Cohen

G. A. Cohen was one of the leading political philosophers of recent times. He first came to wide attention in 1978 with the prize-winning book Karl Marx's Theory of History: A Defence. In subsequent decades his published writings largely turned away from the history of philosophy, focusing instead on equality, freedom, and justice. However, throughout his career he regularly lectured on a wide range of moral and political philosophers of the past. This volume collects these previously unpublished lectures. Starting with a chapter centered on Plato, but also discussing the pre-Socratics as well as Aristotle, the book moves to social contract theory as discussed by Thomas Hobbes, John Locke, and David Hume, and then continues with chapters on Immanuel Kant, G. W. F. Hegel, and Friedrich Nietzsche. The book also contains some previously published but uncollected papers on Marx, Hobbes, and Kant, among other figures. The collection concludes with a memoir of Cohen written by the volume editor who was a student of Cohen's. A hallmark of the lectures is Cohen's engagement with the thinkers he discusses. Rather than simply trying to render their thought accessible to the modern reader, he tests whether their arguments and positions are clear, sound, and free from contradiction. Ultimately, his lectures teach us not only about some of the great thinkers in the history of moral and political philosophy, but also about one of the great thinkers of our time: Cohen himself.


Author(s):  
Emily C. Nacol

This book shows that risk, now treated as a permanent feature of our lives, did not always govern understandings of the future. Focusing on the epistemological, political, and economic writings of Thomas Hobbes, John Locke, David Hume, and Adam Smith, the book explains that in seventeenth- and eighteenth-century Britain, political and economic thinkers reimagined the future as a terrain of risk, characterized by probabilistic calculation, prediction, and control. In these early modern sources, the book contends, we see three crucial developments in thought on risk and politics. While early modern thinkers differentiated uncertainty about the future from probabilistic calculations of risk, they remained attentive to the ways uncertainty and risk remained in a conceptual tangle, a problem that constrained good decision making. They developed sophisticated theories of trust and credit as crucial background conditions for prudent risk-taking, and offered complex depictions of the relationships and behaviors that would make risk-taking more palatable. They also developed two narratives that persist in subsequent accounts of risk—risk as a threat to security, and risk as an opportunity for profit. Looking at how these narratives are entwined in early modern thought, the book locates the origins of our own ambivalence about risk-taking. By the end of the eighteenth century, a new type of political actor would emerge from this ambivalence, one who approached risk with fear rather than hope. By placing a fresh lens on early modern writing, the book demonstrates how new and evolving orientations toward risk influenced approaches to politics and commerce that continue to this day.


1998 ◽  
Vol 15 (1) ◽  
pp. 275-316 ◽  
Author(s):  
Douglas J. Den Uyl

Anthony Ashley Cooper (1671–1713), the Third Earl of Shaftesbury, was the grandson of the First Earl of Shaftesbury (also Anthony Ashley Cooper, 1621–1683). The First Earl, along with John Locke, was a leader and founder of the Whig movement in Britain. Locke was the First Earl's secretary and also the tutor of the Third Earl. Both the First and Third Earls were members of parliament and supporters of Whig causes. Although both the First and Third Earls were involved in politics, the Third Earl is better known for intellectual pursuits. Indeed, the Third Earl (henceforth simply “Shaftesbury”) is second only to Locke in terms of influence during the eighteenth century. Yet if one takes into account effects upon literature, the arts, and manners, as well as upon philosophical trends and theories, Shaftesbury might be even more influential. Even if we restrict ourselves to philosophy, Shaftesbury's ideas were admired by thinkers as different as Leibniz and Montesquieu—something which could obviously not be said about Locke. Within ethics, Shaftesbury influenced Francis Hutcheson, David Hume, Samuel Butler, and Adam Smith and is credited with founding the “moral sense” school of thought.


Asclepio ◽  
2018 ◽  
Vol 70 (1) ◽  
pp. 216 ◽  
Author(s):  
Leonel Toledo Marín ◽  
Samuel Herrera-Balboa ◽  
Carmen Silva

En este artículo trataremos de caracterizar las principales razones teóricas del cambio de perspectiva del escolasticismo a la filosofía de la modernidad temprana en lo concerniente al estudio de las facultades cognitivas y emotivas. Para lograr nuestro objetivo, sintetizaremos el contexto intelectual del estudio de las pasiones; después, distinguiremos dos grandes corrientes del pensamiento naturalista: en primer lugar, la tesis reduccionista que fue adoptada, entre otros, por Thomas Hobbes, Pierre Gassendi y René Descartes; en segundo lugar, el proyecto de establecer y describir la “dinámica de la vida mental” que fue desarrollado por Thomas Hobbes, John Locke y David Hume. Al dar cuenta de esto, esperamos también obtener una comprensión más clara sobre los cambios de perspectiva que fueron propuestos por algunos filósofos de la modernidad temprana, cuyas ideas avanzaron hacia la naturalización de la antropología filosófica.


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