Adam Smith’s vision of fields of narrow specialists seems incompatible with the singly authored pastiche book: one which imitates a variety of styles. Furthermore, at least one pastiche book takes inspiration from another notable Scottish figure, raising a question of the consistency of the Scottish heritage. I draw attention to the suggested solution.

Explicitly utopian novels are relatively uncommon in twentieth-century Scottish fiction, perhaps due to a prevailing conception of Scottish literature as inherently peripheral; for many critics and authors, Scotland is already a place outside the mainstream of political and historical narrative. Utopian themes and imagery, however, have frequently been used by Scottish writers to address the role of religious experience in contemporary life. In novels by Robin Jenkins, Neil M. Gunn, Alasdair Gray, and Iain M. Banks, the (...) utopian form presents the possibility of abandoning traditional religious practices in favor of direct discourse with the divine. Even as they appear to repudiate organized religion, these novels also demonstrate the continued relevance of God and myth. Whether in outright science fiction such as Banks’s Culture series and portions of Gray’s “Lanark,” classical utopias such as Gunn’s “The Green Isle of the Great Deep,” or ostensibly realist novels such as Jenkins’s “The Missionaries,” utopian imagery is used to examine what role the divine might have in a secular society. These Scottish utopias offer a place to discuss the relationships between individuals, communities, and nations and how these relationships are reconstituted in a modernity where God is known only as absence. (shrink)

This paper discusses Adam Smith’s intellectual relationship with the French Enlightenment, with a particular focus on his view of French culture as conveyed in The Theory of Moral Sentiments. Compared to England at that time, eighteenth-century Scotland is considered as having a closer affiliation with France in terms of their intellectual and cultural life during what has been dubbed the Enlightenment. While David Hume was representative of the affinity between the French and Scottish literati, Smith also held an enduring (...) interest in the French philosophy, literature, and other aspects of its civilisation, long before the historic visit to Toulouse and Paris that would shape his political economy greatly. While this paper shall examine Smith’s Francophile and Europeanist tendency within his moral argument, it also emphasises that he was abundantly aware of the moral cultural tensions between these two branches of the European Enlightenment. (shrink)

Summary Compared to the literature on children's racial and ethnic identities, relatively little is known about their understanding of national identity. Such knowledge is necessary if schools are to challenge racism, xenophobia and ethnocentrism effectively. In this paper, we present the findings of a case?study (undertaken in a mainly?white Edinburgh primary school) of 9?11 year?olds? understanding of this complex form of collective identity. Particular attention is given to age?related differences in response. Comparisons are drawn between the Scottish children's (...) conceptions of their national identity and those of a multiethnic cohort drawn from three English primary schools (in a recently?completed, parallel investigation by the same authors). We conclude by exploring the policy implications of our data. (shrink)

This article compares early nineteenth-century English and Scottish theories of the mind and the way that it develops to findings in today's developmental psychology and neuroscience through a close observation of the work of Elizabeth Hamilton. Hamilton was a Scottish writer and philosopher who produced three pedagogical works in her lifetime, consisting of her carefully formulated philosophy of mind and practical suggestions to caretakers and educators. Although Hamilton has received relatively little attention in modern philosophical literature, her (...) understanding of the mind and the way it develops—based on her nuanced understanding of associationism and Scottish faculty psychology—is overwhelmingly supported by empirical findings today. In addition to utilizing Hamilton's work for the sake of understanding early nineteenth-century philosophy of mind, I argue that a large portion of Hamilton's work should be used to inform future research programs, early caregiving guides, and educational methods. (shrink)

The Cambridge Companion to the Scottish Enlightenment offers a philosophical perspective on an eighteenth-century movement that has been profoundly influential on western culture. A distinguished team of contributors examines the writings of David Hume, Adam Smith, Thomas Reid, Adam Ferguson, Colin Maclaurin and other Scottish thinkers, in fields including philosophy, natural theology, economics, anthropology, natural science and law. In addition, the contributors relate the Scottish Enlightenment to its historical context and assess its impact and legacy in Europe, (...) America and beyond. The result is a comprehensive and accessible volume that illuminates the richness, the intellectual variety and the underlying unity of this important movement. It will be of interest to a wide range of readers in philosophy, theology, literature and the history of ideas. (shrink)

This book initiates a new interdisciplinary approach in the literary and philosophical treatment of Carlyle, challenging the long-held notion that his work was solely influenced by German idealism. Tracing Carlyle's intellectual inheritance through Hume, Reid, and Hamilton, Jessop argues that Carlyle was crucially influenced by Scottish philosophy and that this philosophical discourse can in turn be used to inform critical readings of his texts. The book will be of interest to readers of Carlyle, philosophers, and specialists in the (...) class='Hi'>literature and intellectual history of the eighteenth and nineteenth centuries. (shrink)

Most academic philosophers and intellectual historians are familiar with the major historical figures and intellectual movements coming out of Scotland in the 18 th Century. These scholars are also familiar with the works of Immanuel Kant and his influence on Western thought. But with the exception of discussion examining David Hume’s influence on Kant’s epistemology, metaphysics, and moral theory, little attention has been paid to the influence of the Scottish Enlightenment thinkers on Kant’s philosophy. _Kant and The Scottish (...) Enlightenment_ aims to fill this perceived gap in the literature and provides a starting point for future discussions looking at the influence of Hume, Thomas Reid, Adam Smith, Francis Hutcheson, and other Scottish Enlightenment thinkers on Kant’s philosophy. The chapters are laid out according to a natural progression of ideas beginning with the influence of Scottish Enlightenment thinkers on Kant’s moral thought, including the role of feelings, reason, and religion. From there, the discussion moves to an examination of the relationship between truth, freedom, and responsibility in the texts coming out of the Scottish Enlightenment and its connection to Kant’s metaphysics and aesthetics. The volume concludes with a discussion of the influence of Scottish Enlightenment thinkers on Kant’s anthropology. This book will be of interest to Kant scholars as well as philosophers and intellectual historians working in the history of eighteenth-century philosophy. (shrink)

Scottish Enlightenment political thought shows permanent tensions between commerce and liberty, passions and interests, wealth and virtue, as a now classical literature has shown. The Scottish literati share the conception that civil society is a product of history, in contrast with barbarism, while giving diverse roles and meanings to passions and virtues. On the one hand, by his criticism of modern commercial politics, Adam Ferguson stood for the classic virtue of antiquity. On the other, David Hume, Adam (...) Smith and John Millar, who conceived selfish passions as the driving forces of history and progress, emphasised politeness and sociability, considered as the new, and pacific, characteristics of commercial modernity. This article highlights their contrasting views and points out the huge debate within the Scottish. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A History of Scottish PhilosophyManfred KuehnAlexander Broadie. A History of Scottish Philosophy. Edinburgh: Edinburgh University Press, 2009. Pp. viii + 392. Cloth, $140.00.Alexander Broadie is well known to those who have an interest in Scottish Philosophy. His 1990 book, The Tradition of Scottish Philosophy: A New Perspective on the Enlightenment (Barnes & Noble), attempted to show that there were two great periods in the (...) history of Scottish culture, the "circle of John Mair" around 1500 and the so-called "Scottish Enlightenment" of the last half of the eighteenth century. Broadie argued that one could "trace a line of philosophical influence from Mair's circle to the philosophers of the Scottish enlightenment."The present book has a much wider scope. It is an attempt to tell the entire story of Scottish philosophy from its beginnings to the 1960s. The book has twelve chapters, including a short Introduction (1–6) and an even shorter Conclusion (365–69). The first philosopher discussed is John Duns Scotus. The next five chapters are called "The Fifteenth Century," "The Circle of John Mair," "Humanism and After," and "Scotland Moves into the Age of Enlightenment," which deals with Gershom Carmichael, George Turnbull, and Francis Hutcheson. Chapters 6, 7, 8, and 9, which constitute the bulk of the book, deal with David Hume, Adam Smith, and The Scottish Philosophy of Common Sense. The nineteenth and twentieth centuries are treated relatively briefly under the titles "The Nineteenth Century: Ferrier to Seth" and "Realism and Idealism: Some Twentieth-century Narratives." The book has a fairly extensive bibliography and a very useful index.The summaries of the different philosophical positions are lucid, balanced, and fair. They provide very useful introductions to the thought of the philosophers discussed in the book. Someone interested in the background of Hume and Reid and looking for a first orientation could do a lot worse than consulting this book.I do have a problem with the way Broadie places the accents in his history. The two chapters on the nineteenth and twentieth centuries take up only about one sixth of the book, yet they are among the most interesting—at least for me. They would have deserved a more detailed treatment. The discussion of the Middle Ages and Humanism is rather long. The same holds for the eighteenth century. The discussion of Hume in particular, whose philosophy has received much attention of late, could have been significantly shortened. Thomas Brown, Dugald Stewart's successor, who is not as well known, but was a brilliant philosophical mind, would have deserved a section of his own—or so I believe. Since he did discuss Mair and his circle extensively in his earlier publication, this part of the book could also have been abbreviated. Whether Duns Scotus belongs in a "history of Scottish philosophy" I do not know. In any case, it appears that the concerns of his earlier book on The Tradition of Scottish Philosophy exercise an undue influence on the new book.I would have liked to hear a little more about what makes a certain philosopher a Scottish philosopher and what makes Scottish philosophy Scottish. It may well be impossible to write a national history of philosophy in the strictest sense of the word. Philosophy, perhaps still more than Literature and Literary Criticism, knows no national boundaries. As Lewis White Beck once pointed out, any national history of philosophy encounters the problem of figures whose importance transcends the limits of the philosophical discussion in any one nation or language: "No history of English or German philosophy can be understood [End Page 124] without Descartes," Locke or Hume, for that matter. A national history of philosophy may therefore "appear at best episodic, at worst arbitrary. Why not write a history of philosophy mentioning only men whose names begin with the letter 'p'?"Broadie believes that these philosophers "responded to each other partly because they were close by and partly because they were so interested in each other's thinking" (5). This context justifies us or "makes it appropriate to speak of Scottish philosophy, parallel to the way in which writers speak of German philosophy" (6). This point goes both too far and not... (shrink)

The most arresting aspect of the Scottish Enlightenment is its conception of commercial society as a distinct and distinctive social formation. Christopher Berry explains why Enlightenment thinkers considered commercial society to be wealthier and freer than earlier forms, and charts the contemporary debates and tensions between Enlightenment thinkers that this idea raised. The book analyses the full range of literature on the subject, from key works like Adam Smith's 'Wealth of Nations', David Hume's 'Essays and Treatises on Several (...) Subjects' and Adam Ferguson's 'Essay on the History of Civil Society' to lesser-known works such as Robert Wallace's 'Dissertation on Numbers of Mankind'. (shrink)

Robert Wallace (1697–1771) was a leading minister of the Church of Scotland, but he remains a largely overlooked figure in the literature. Nevertheless, his participation in philosophical and theological debates offers a glimpse of the complex positions of the Scottish clergy – and of Scottish moderation on its own terms. Wallace’s moderation was evident, for example, in his opposition both to radical deism and orthodox dogmatism. Yet what makes Wallace’s case particularly interesting is that he described himself (...) as a ‘moderate freethinker’ in a letter to David Hume, while distinguishing elsewhere the ‘moderate’ and ‘sober’ freethinkers from the dangerously sceptical ones. Exploring his consistent statements on this issue in various writings throughout his career, this article investigates the self-identified moderation of Wallace – in opposition, for example, to his rival freethinker William Dudgeon – and thus the clergy’s attempt to use this category in the shaping of their vision of the Scottish Enlightenment. (shrink)

This study argues that the 18th century, so long regarded as the age of reason, should also be considered the age of passions. Eighteenth-century writers began to explore self-interest, sociability and love, and to manipulate them in ways that would have momentous consequences for the development of Western culture. When carefully cultivated: self-interest led to prudent behaviour and national improvement; sociability contributed to inter-group harmony and national identity; the powerful attraction between the sexes metamorphosed into politics and altruism.

In lieu of an abstract, here is a brief excerpt of the content:Literature in MindH. G. Wells and the Evolution of the Mad ScientistAnne StilesIn 1893, H. G. Wells's article "Man of the Year Million" dramatically predicted the distant evolutionary future of mankind:The descendents of man will nourish themselves by immersion in nutritive fluid. They will have enormous brains, liquid, soulful eyes, and large hands, on which they will hop. No craggy nose will they have, no vestigial ears; their (...) mouths will be a small, perfectly round aperture, unanimal, like the evening star. Their whole muscular system will be shriveled to nothing, a dangling pendant to their minds.2The editors at Punch evidently found this prediction hilarious, publishing a poem and accompanying sketch ridiculing Wells's lopsided future humans (Figure 1, p. 318). But not everyone was laughing.As ridiculous as Wells's bodiless, large-headed "human tadpoles" may seem, they were based on the most rigorous evolutionary science of their day. Wells, a lower-middle-class academic prodigy, received a prestigious [End Page 317] Click for larger view View full resolutionFigure 1."1,000,000 A.D.," Punch, or the London Charivari, 25 November 1893, 250.[End Page 318]government scholarship to attend the Normal School of Science in South Kensington (later absorbed into the University of London). Though Wells left South Kensington in 1887 without earning his degree, he was greatly inspired by his biology teacher, famed physiologist Thomas Huxley. Wells absorbed Huxley's pessimistic take on late-Victorian evolutionary theory, particularly his emphasis on the inherent brutality of natural selection.Huxley's pessimism surfaces in Wells's dystopian scientific romances, which imaginatively probe the consequences of evolutionary theory run amok.3 Beginning with the eponymous mad-scientist villain of The Island of Dr. Moreau (1896) and continuing with alien invasion narratives like The War of the Worlds (1897–98) and The First Men in the Moon (1901), Wells depicts brains becoming steadily larger and more powerful as bodies grow smaller and more useless, emotions increasingly muted, and conscience all but silenced. Wells's nightmarish vision of the massively over-evolved brain unites these three works, as the ruthlessly intellectual biologist Moreau morphs into the amoral, top-heavy Martians and lunar inhabitants.Wells's malevolent mad scientists and extraterrestrials owe an intellectual debt not only to Huxley, but also to discussions of genius and insanity in late-Victorian issues of Mind (1876–present).4 The now-familiar trope of the mad scientist in fact traces its roots to the clinical association between genius and insanity that developed in the mid-nineteenth century. Authors like Scottish journalist and materialist philosopher John Ferguson Nisbet, English eugenicist Francis Galton, and Austrian Jewish physician Max Nordau—all of whose works were reviewed in Mind—argued that mankind had evolved larger brains at the expense of muscular strength, reproductive capacity, and moral sensibility.5 Wells drew upon these arguments in his fiction and even contributed his own article to Mind, a philosophical reflection on science entitled "Scepticism of the Instrument" (1904).In its unique role as "the first English journal devoted to Psychology and Philosophy." Mind was an ideal venue for an inherently interdisciplinary [End Page 319] subject like the clinical study of genius.6 The journal's first editor, George Croom Robertson, was particularly concerned that articles in Mind rise "above the narrowing influences of modern specialism."7 This disciplinary breadth attracted contributors from all fields, including fiction writers and literary critics like George Henry Lewes, Grant Allen, Andrew Lang, and, of course, H.G. Wells. During the same period, literary works probed ideas discussed in Mind, such as the nature of the soul, the possibility of free will, and the ramifications of biological determinism. In the four decades following its auspicious start, Mind provided a venue where scientists, philosophers and literary authors could find intellectual common ground.In this essay, the early fiction of H.G. Wells will serve as a case study of cross-fertilization between literature and scientific ideas discussed in Mind. The goals of this exploration are threefold: to gain a better understanding of the journal's history and influence; to investigate why Victorians associated genius with insanity; and to illuminate the shared... (shrink)

James A. Harris - The Cambridge Companion to the Scottish Enlightenment - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 479-480 Alexander Broadie, editor. The Cambridge Companion to the Scottish Enlightenment. Cambridge-New York: Cambridge University Press, 2003. Pp. xvi + 366. Cloth, $65.00. A Cambridge Companion can be expected to attempt to do two different things at the same time: to provide a clear and concise introduction to the existing scholarly literature (...) on all the principal topics discussed by the philosopher or school of philosophy to which the Companion is devoted; and to advance the discussion in ways that will be of interest to those already working in the field. Alexander Broadie's Cambridge Companion to the Scottish Enlightenment succeeds admirably at both tasks. Excellent introductions are provided.. (shrink)

This chapter considers political, psychological, and grammatical forms of connection and their implications for narrative analogies between self and nation developed in relation to the 1707 Union between England and Scotland, and the confederation of the United States in 1776. Reid's and Beattie's ‘refutations’ of Hume propagate the structural tension in his epistemological argument into the assumptions of Common Sense philosophy. Some implications for imaginative literature of tensions between coherent stories and fragmented form are explored in the example of (...) William Duff's History of Rhedi and the work of Henry Mackenzie. Similar issues of style and self-consciousness about language use are discussed in relation to the prose of the American Founders. (shrink)

A friend, correspondent and intellectual successor to David Ricardo, John Ramsay McCulloch forged his reputation in the emerging field of political economy by publishing deeply researched articles in Scottish periodicals and the Encyclopaedia Britannica. From 1828 he spent nearly a decade as professor of political economy at the newly founded University of London, thereafter becoming comptroller of the Stationery Office. Perhaps the first professional economist, McCulloch had become internationally renowned by the middle of the century, recognised for sharing his (...) ideas through lucid lecturing and writing. The present reference work, first published in 1845, reflects McCulloch's extraordinarily wide reading across subjects relating to his field of expertise. Featuring sections on foundling hospitals and slavery, as well as money and prices, the bibliography is annotated throughout with McCulloch's frank assessments. Several other works written or edited by McCulloch are also reissued in the Cambridge Library Collection. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:131. THE HUME LITERATURE FOR 1978 The Hume Literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship : A Bibliographical Guide (Edinburgh University Press, 1978; J¿ 5.50), which also lists the main earlier writings on Hume. Publications of the year 1977 were listed in Hume Studies last November. What follows here will bring the record up to the end (...) of 1978. Readers are invited to inform me of any omissions, and to send me offprints of their own articles. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). ANSCOMBE, G. E. M. 'Rules, Rights, and Promises', Midwest Studies in Phil. 3, 318-23. ARMSTRONG, D. M. Universals and Scientific Realism, vol. 2: A Theory of Universals, 85-90. Cambridge. ATTFIELD, R. God and the Secular, esp. chs. 5-6. Cardiff. 132. BAIER, A. 'Hume's Analysis of Pride', JP 75, 27-40. (on Davidson 1976) BALDI, M. 'Le edizioni italiane dei Saggi economici di David Hume', Riv. crit. Stor. FiI. 33, 275-96. BARNOUW, D. 'Skepticism as a Literary Mode - Hume, David and Musil, Robert', Mod. Lang. Notes 93, 852-70. BASU, D. K. 'Who is the Real Hume in the Dialogues?', Indian Phil. Q. 6, 21-8. BEAUCHAMP. see ROBINSON. BECK, L. W. Essays on Kant and Hume. New Haven & London, (includes reprints of his 1967a and b, and 1974, and the first Eng. tr. of his 1969; also a new paper,? Prussian Hume and a Scottish Kant', on pp. Ill ff) BLACKMAN, L. L. 'The Logical Impossibility of Miracles in Hume', Int. J. Phil. Relig. 9, 179-87. BOSS, G. "1I Promise": Les fonctions du langage chez Hume et Austin', Revue Théol. et Phil. 110, 29-48. BRACKEN, H. M. 'Bayle, Berkeley, and Hume', EighteenthCentury Studies 11, 227-45. BROWNSEY, P. F. 'Hume and the Social Contract', PQ 28, 132-48. BURKE, J. J. 'Hume's History of England: Waking the English from a Dogmatic Slumber', Studies in 18th-century Culture 7, 235-50. CAPALDI, N. 'Hume as Social Scientist', RM 32, 99-123. CARNIE, R. H. 'The Hume-Hailes Relationship', Forum for Mod. Lang. Studies 14, 289-303. CARTWRIGHT, N. 'Comments on Wesley Salmon's "Science and Religion..."', Phil. Studies 33, 177-83. COHEN, Benjamin. 'Contrariety and Causality in Hume', Hume Studies 4, 29-39. CONNIFF, J. 'Hume on Political Parties: The Case for Hume as a Whig', Eighteenth-Century Studies 12, 150-73. CUMMINS, R. 'The Missing Shade of Blue', PR 87, 548-65. DOUBLE, R. 'Hume's Empirical Argument for Empiricism', Sth J. Phil. 16, 329-38. 133. ERDE, E. L. 'Founding Morality: "Hume v. Plato" or "Hume & Plato"?', S. -west. J. Phil. 9, 19-25. FARR, J. 'Hume, Hermeneutics, and History: A "Sympathetic" Account', Hist. & Theory 17, 285-310. FLEW, A. 'Inconsistency within a Reconciling Project', Hume Studies 4, 1-6. GASKIN, J. C. A. Hume's Philosophy of Religion, (xi, 188 pp.* London. [Times Higher Ed. Suppl. 21 July (1978), 17; TLS 28 July (1978), 863; RB 20 (1979), 68-71] GINSBERG, R. 'Hume and the Social Contract', EighteenthCentury Life 4, 91-4. GUPTA, G. 'Another Look at the Buddha-Hume "Connection"', Indian Phil. Q. 5, 371-86. GUPTA, R. 'Certain Aspects of the Causal Theories of the Buddhist, Hume and Mill', Indian Phil. Q. 5, 319-35. HAAKONSSEN, K. 'Hume's Obligations', Hume Studies 4, 7-17. HACKING, I. 'Hume's Species of Probability', Phil. Studies 33, 21-37. HALL, R. Fifty Years of Hume Scholarship: A bibliographical guide. (x, 150 pp.) Edinburgh. [British Book News... (shrink)

Duty of candour legislation was introduced in Scotland in 2018. However, literature and experience of duty of candour when applied to infection control incidents/outbreaks is scarce. We describe clinician and parental perspectives with regard to duty of candour and communication during a significant infection control incident in a haemato-oncology ward of a children’s hospital. Based on the learning from this incident, we make recommendations for duty of candour and communication to patients and families during future infection control incidents. These (...) include the need to consider a crisis management approach, the importance of not underestimating psychological harm in incidents of a prolonged duration and embedding the existing legislation pertaining to the rights of the child. (shrink)

SummaryThe article considers the development and the diversity of the understandings of the Norman Conquest in Jacobean England. In 1603, James VI of Scotland ascended the throne of England, and one of his first policies to unify the two kingdoms culminated in failure in face of English opposition. Modern historians have demonstrated that at the heart of this quick collapse lay a constitutional struggle—the English fear of the loss of their sovereignty. Taking this as the vantage point, the article examines (...) a number of historical publications composed by English lawyers in the following decade. The Jacobean period witnessed a significant proliferation of historical literature, and modern historians have stressed that English common lawyers staunchly adhered to a belief in the ancient constitution, a belief in the antiquity of English law that was counter to royal policies. The article demonstrates how the Union debate, despite its eventual collapse, produced unparalleled interest in the meaning of conquest in the 1610s. It also considers the works of civil lawyers in comparison. By comparing the differing accounts of the Norman Conquest, the article ultimately demonstrates the contested nature of James's kingship in England. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:162. THE HUME LITERATURE FOR 1979 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship : A Bibliographical Guide (Edinburgh University Press, 1978; ¿J 5. 50), which also lists the main earlier writings on Hume. Publications of the years 1977 and 1978 were listed in Hume Studies for the last two Novembers. What follows here will bring (...) the record up to the end of 1979. Readers are invited to inform me of any omissions, and to send me offprints of their own articles. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. References to recentlyappearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosophical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Aristotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). AIKEN, H. D. 'An Interpretation of Hume's Theory of the Place of Reason in Ethics and Polities', Ethics 90, 66-80. 163. ARDAO, A. 'Hume en Latinoamerica', Revista Venezolana de Fil., 143-6. BAIER, A. 'Hume on Heaps and Bundles', APQ 16, 285-96. BAIER, A. 'Good Men's Women: Hume on Chastity and Trust', Hume Studies 5, 1-19. BATTERSBY, C. 'Hume, Newton and "the Hill called Difficulty "', in S. C Brown, Philosophers of the Enlightenment (Royal Inst. Phil. Lectures, 12), 31-55. BATTERSBY, C. 'The Dialogues as Original Imitation: Cicero and the Nature of Hume's Skepticism', in D. F. Norton et al., McGiIl Hume Studies, 239-52. BEAUCHAMP, T. L. 'Self Inconsistency or Mere Self Perplexity ', Hume Studies 5, 37-44. BECK, L. W.? Prussian Hume and a Scottish Kant' in D. F. Norton et al.,· op. cit., 63-78. (repr. of 1978 paper. ) BELL, A. 'Some Spurious Hume Documents', Notes & Queries 26, 561. BIRO, J. I. 'Hume's Difficulties with the Self, Hume Studies 5, 45-54. BRANDT, R. 'David Hume: Neuere Bücher, Vorträge, Aufsätze', Philosophische Rundschau 26, 187-97. BROWN, S. C. 'The "Principle" of Natural Order: o£ What the Enlightened Sceptics did not doubt', in S. C. Brown [see BATTERSBY], 56-76. BUTT, J. The Mid-Eighteenth Century, 222-8, 312-14, 354-7. (The Oxf. Hist, of Eng. Lit., 8.) Oxford. CAPALDI, N. 'The Problem of Hume and Hume's Problem', introduction to D. F. Norton et al., op. cit., 3-21. CASULLO, A. 'Reid and Mill on Hume's maxim of conceivability ', Analysis 39, 212-19. CLARK, L. M. G. & LANGE, L. The Sexism of Social and Political Theory. Toronto"^ (includes reprints of Burns 1976 and Lacoste 1976) CONNON, R. W. 'The Naturalism of Hume Revisited', in D. F. Norton et al., op. cit. 121-45. COTTLE, C E. 'Justice as Artificial Virtue in Hume's Treatise', JHI 40, 457-66. 164. CRAIG, E. J. David Hume: Eine Einführung. in seine Philosophie. (144 pp.) Frankfurt am Main. DAVIE, G. E. 'Berkeley, Hume, and the Central Problem of Scottish Philosophy', in D. F. Norton et al., op. cit., 43-62. DEL BARCO COLLAZOS, J. L. 'Sobre la teoría de la imaginaci ón en la filosofía de Hume', Anuario filosofico 12, 131-43. DELEULE, D. Hume et la naissance du libéralisme économique. (400 pp.) Paris. FLEW, A. 'The Red Queen at Substraction? ', Hume Studies 5, 110-11. FORBES, D. 'Hume and the Scottish Enlightenment', in S. C Brown [see BATTERSBY], 94-109. GASKIN, J. C. A. 'Hume, Atheism, and the "Interested Obligation" of Morality', in D. F. Norton et al., op. cit., 147-59. GAUTHIER, D. 'David Hume, Contractarian', PR 88, 3-38. GAWLICK, G. 'Zwischen Empirizismus und Skeptizismus: Neue Literatur zu David Hume- (I) ', Philosophische Rundschau 26, 161-86. GOOSENS, W. K. 'Stove and Inductive Scepticism', Australas... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:167 THE HUME LITERATURE FOR 1982 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1981 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the (...) end of 1982. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). 168 AIKEN, H. D. 'The Originality of Hume's Theory of Obligation', Phil. & Phenomenol. Res. 42, 374-83. BADIA CABRERA, M. A. 'Milagro, testimonio y verdad. El significado de la crítica de Hume', Dialogos (Puerto Rico) 17, 37-52. BAIER, A. 'Hume's Account of our Absurd Passions', JP_ 79, 643-51. [652] BARON, M. 'Hume's Noble Lie: An Account of his Artificial Virtues', Can. J. Phil. 12, 539-55. BERRY, CJ. Hume, Hegel and Human Nature, pt. 2 (55124 ). The Hague, etc. [Hume Studies 9 (1983) 200-3] BERRY, CJ. 'Hume on Rationality in History and Social Life', History & Theory 21, 234-47. BUNZL, M. 'Humean Counterfactuals', JHP 20, 171-7. CALLICOTT, J. B. 'Hume's Is/Ought Dichotomy and the Relation of Ecology to Leopold's Land Ethic', Environmental Ethics 4, 163-74. CAPALDI, N., KING, J. & LIVINGSTON, D. 'The Hume Literature of the 1970s', Philosophical Topics 12, no. 3, 167-92. COLWELL, G.G. 'On Defining Away the Miraculous', Philosophy 57, 327-37. DAVIES, B. An Introduction to the Philosophy of Religion, 52-9 and 108-18. Oxford. DEL BARCO COLLAZOS, J. L. 'Evidencia y verdad en la epistemologia de Hume', Anuario filosófico 15, 175-84. DEL BARCO COLLAZOS, J. L. 'La teoría de la impresión en Hume', Anuario filosofico 15, 85-112. DRAPER, T. 'Hume and Madison: The Secrets of Federalist Paper No. 10', Encounter 58, (Feb.) 34-47. FARR, J. 'Humean Explanations in the Moral Sciences', Inquiry 25, 57-80. FERN, R. L. 'Hume's Critique of Miracles: An Irrelevant Triumph', Relig. Studies 18, 337-54. FITZPATRICK, J. 'Lonergan and Hume [I-IV: various aspects]', New Blackfriars 63, 122-30, 219-28, 275-86, 364-72. 169 FLAGE, D.E. 'Relative Ideas Revisited: A Reply to Thomas', Hume Studies 8, 158-71. FLAGE, D.E. 'Hume's Dualism', Nous 16, 527-41. FLEW, A. 'Another Idea of Necessary Connection', Philosophy 57, 487-94. FLEW, A. '"Hume on Space and Geometry": One Reservation ', Hume Studies 8, 62-5. [66-9] FORBES, D. 'Natural Law and the Scottish Enlightenment', in R. H. Campbell & A. S. Skinner, The Origins and Nature of the Scottish Enlightenment, 186204. Edinburgh. FORCE, J. E. 'Hume and Johnson on Prophecy and Miracles: Historical Context', JH_I 43, 463-75. FRIEMAN, J. 'Boswell Confronts Hume: An Encounter with the Great Infidel', Free Inquiry 2, 22-5. GALGAN, G.J. The Logic of Modernity, 118-36 ('Hume: The Breakdown of Certitude'). New York S London. HALL, R. 'The Hume Literature for 1981', Hume Studies 8, 172-7. HALLER, R. Urteile und Ereignisse, 76-85 ('Humes Analyse'). Munich. HAUSMAN, A. 'It Ain't Necessity, So... (with Apologies to George Gershwin)', Hume Studies 8, 87-101. HILL, E. 'Hume and the Delightful Tragedy Problem', Philosophy 57, 319-26. HOERSTER, N. 'David Hume', in N. Hoerster, Klassiker des philosophischen Denkens, vol. 2, 7-46. Munich. JONES, G. E. 'Vindication, Hume and Induction', Can. J. Phil. 12, 119-29. JONES, P. 'Laughter', PAS... (shrink)

Nature has been widely represented in literature and culture as healing, redemptive, unspoilt, and restorative. In the aftermath of the First World War, writers grappled with long cultural associations between nature and healing. Having survived a conflict in which relations between people, and the living environment had been catastrophically ruptured, writers asked: could rural and wild places offer meaningful sites of solace and recovery for traumatised soldiers? In Virginia Woolf’s Mrs Dalloway (1925), Rebecca West’s The Return of the Soldier (...) (1918), Nan Shepherd’s The Weatherhouse (1930) and Lewis Grassic Gibbon’s Sunset Song (1932), trauma severs emotional, social, and cultural relationships with the natural world. These interwar literatures offer counter-narratives to simplistic depictions of nature as a healing space and highlight the difficulties of returning to rural environments and ‘reconnecting’ with known and natural places. (shrink)

ABSTRACTThis article examines the life and works of Robert Blakey, author of the first English-language history of political thought. Studies of Blakey have typically concentrated on one aspect of his life, whether as an authority on field sports or as an historian of philosophy. However, some of Blakey’s lesser-known ventures, particularly his early Radical politics, his hagiographies, and his attempts to write a biography of Charlemagne, heavily influenced his more famous works. Similarly, Blakey’s upbringing in a Calvinist tradition, rooted in (...) the Scottish School of Common Sense philosophy helps makes sense of his philosophical and theological commitments, yet has been largely ignored. This article provides a sketch of Blakey’s life, tying these disparate strands together, and explaining their influence upon, and relevance to, the first history of political philosophy. (shrink)

The Long Fifteenth Century is intended as a companion volume to Douglas Gray's ground-breaking Oxford Book of Late Medieval Verse and Prose and incorporates a bibliography of his published writings. Gray's anthology revolutionized critical appreciation of English and Scottish literature of the `long fifteenth century' from the death of Chaucer to the Reformation, but the literature of the period as a whole remains much under-read, undervalued, and under-studied. The contributors to this volume, all leading scholars in the (...) field, bring to the fore the power of underrated writers, restore to the period writings often attributed to other centuries, open up new possibilities in neglected genres, offer radical rereadings of some more familiar works, and demonstrate how closely the literature of the period is bound up with political and social conditions. Written in honour of Douglas Gray, to mark his long and distinguished tenure of the J.R.R. Tolkein Professorship of English Literature and Language at Oxford university, the 15 essays in this volume portray the long fifteenth century as a major period of literature in its own right. They provide a comprehensive survey of fifteenth-century literature in print, from the morality play to the ballad, verse forms to prose romances, including Chaucer, Lydgate, Skelton, and Hoccleve, along with essays on the Middle French Poets and Scottish writings of the period. (shrink)

ABSTRACT The imagination has always been thought to operate primarily in conjunction with the sense of vision, imagined objects and scenes being conjured up before the ‘mind’s eye’. In early nineteenth-century Scotland the natural philosopher David Brewster developed a theory of the imagination that explained its operation through a reversal of the normal processes of visual perception. These ideas were rooted in the mental philosophy of the eighteenth-century Scottish Enlightenment. For Brewster the mind’s eye was also the eye of (...) the body, and images from the memory and imagination were projected onto the retina in the same manner that images were projected onto the screen in a magic lantern show. This theory underpinned his belief that imagination played an essential role in scientific discovery. Brewster believed that this process was as essential to the discoveries of science as it was to the creation of great poetry. The writings of Brewster can tell us a great deal about the connections between science and literature in the early nineteenth century, as well as showing that the philosophy of science in contemporary Britain was far from monolithic. (shrink)

Placing readings of early modern painting and literature in conversation with psychoanalytic theory and assemblage theory, this book argues that, far from isolating its sufferers, melancholy brings people together.

The 18th-century Scottish ‘common sense’ philosopher Thomas Reid argued that perception can be distinguished on several dimensions from other categories of experience, such as sensation, illusion, hallucination, mental images, and what he called ‘fancy.’ We extend his approach to eleven mental categories, and discuss how these distinctions, often ignored in the empirical literature, bear on current research. We also score each category on five properties (ones abstracted from Reid) to form a 5 × 11 matrix, and thus can (...) generate statistical measures of their mutual dependencies, a procedure that may have general interest as illustrating what we can call ‘computational philosophy.’. (shrink)

Experts from wine tasters to radiologists to bird watchers have all undergone perceptual learning-long-term changes in perception that result from practice or experience. Philosophers have been discussing such cases for centuries, from the 14th-century Indian philosopher Vedanta Desika to the 18th-century Scottish philosopher Thomas Reid, and into contemporary times. -/- This book uses recent evidence from psychology and neuroscience to show that perceptual learning is genuinely perceptual, rather than post-perceptual. It also offers a taxonomy for classifying cases in the (...) philosophical literature. In some cases, perceptual learning involves changes in how one attends; in other cases, it involves a learned ability to differentiate two properties, or to perceive two properties as unified. Connolly uses this taxonomy to rethink several domains of perception in terms of perceptual learning, including multisensory perception, color perception, and speech perception. -/- As a whole, the book offers a theory of the function of perceptual learning. Perceptual learning embeds into our quick perceptual systems what would be a slower task were it to be done in a controlled, cognitive manner. A novice wine taster drinking a Cabernet Sauvignon might have to think about its features first and then infer the type of wine, while an expert can identify it immediately. This learned ability to immediately identify the wine enables the expert to think about other things like the vineyard or the vintage of the wine. More generally, perceptual learning serves to free up cognitive resources for other tasks. This book offers a comprehensive empirically-informed account, and explores the nature, scope, and theoretical implications of perceptual learning. (shrink)

John Duns Scotus is arguably one of the most significant philosopher theologians of the middle ages who has often been overlooked. This book serves to recover his rightful place in the history of Western philosophy revealing that he is in fact one of the great masters of our philosophical heritage. Among the fields to which Scotus has made an immense contribution are logic, metaphysics, philosophy of mind and action, and ethical theory.The Philosophy of John Duns Scotus provides a formidable yet (...) comprehensive overview of the life and works of this Scottish-born philosopher. Vos has successfully combined his lifetime of dedicated study with the significant body of biographical literature, resulting in a unique look at the life and works of this philosopher theologian. (shrink)

The concept of medicine as a profession in the English-language literature of medical ethics is of recent vintage, invented by the Scottish physician and medical ethicist, John Gregory (1724-1773). Gregory wrote the first secular, philosophical, clinical, and feminine medical ethics and bioethics in the English language and did so on the basis of Hume's principle of sympathy. This paper provides a brief account of Gregory's invention and the role that Humean sympathy plays in that invention, with reference to (...) key texts in Gregory's work. The paper also considers two interesting and perhaps provocative ways in which Hume can be read through Gregory: first, sympathy as a principle of scientific discovery in Hume's science of man and moral physiology; and sympathy as gendered feminine in Hume's moral philosophy. Hume's principle of sympathy is at the core of Gregory's medical ethics and the histories of Western medical ethics and bioethics pivot on Gregory - and, therefore, on Hume - as it does on few other figures. (shrink)

In his writings, David Hume set out to bridge the gap between the learned world of the academy and the marketplace of polite society. This collection, drawing largely on his Essays Moral, Political, and Literary, which was even more popular than his famous Treatise of Human Nature, comprehensively shows how far he succeeded. From `Of Essay Writing' to `Of the Rise and Progress of the Arts and Sciences' Hume embraces a staggering range of social, cultural, political, demographic, and historical concerns. (...) With the scope typical of the Scottish Enlightenment, he charts the state of civil society, manners, morals, and taste, and the development of political economy in the mid-eighteenth century. These essays represent not only those areas where Hume's arguments are revealingly typical of his day, but also where he is strikingly innovative in a period already famous for its great thinkers. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

There has recently been a resurgence of interest in the early nineteenth century Scottish philosopher Mary Shepherd. This Element is intended to provide an overview of Shepherd's system, including her views on the following wide range of topics: causation, induction, knowledge of the external world, matter, life, animal cognition, the relationship between mind and body, the immortality of the soul, the existence of God, miracles, and the nature of divine creation. The author also provides an overview of relevant secondary (...) literature and argues for their own interpretation of Shepherd's metaphysics. (shrink)

How the insights of an 18th century economist can help us live better in the 21st century. Adam Smith became famous for The Wealth of Nations, but the Scottish economist also cared deeply about our moral choices and behavior--the subjects of his other brilliant book, The Theory of Moral Sentiments (1759). Now, economist Russ Roberts shows why Smith's neglected work might be the greatest self-help book you've never read. Roberts explores Smith's unique and fascinating approach to fundamental questions such (...) as: - What is the deepest source of human satisfaction? - Why do we sometimes swing between selfishness and altruism? - What's the connection between morality and happiness? Drawing on current events, literature, history, and pop culture, Roberts offers an accessible and thought-provoking view of human behavior through the lenses of behavioral economics and philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Laying Medicine Open: Understanding Major Turning Points in the History of Medical EthicsLaurence B. McCullough (bio)AbstractAt different times during its history medicine has been laid open to accountability for its scientific and moral quality. This phenomenon of laying medicine open has sometimes resulted in major turning points in the history medical ethics. In this paper, I examine two examples of when the laying open of medicine has generated such (...) turning points: eighteenth-century British medicine and late twentieth-century American medicine. In the eighteenth century, the Scottish physician-philosopher, John Gregory (1724–1773), concerned with the unscientific, entrepreneurial, self-interested nature of then current medical practice, laid medicine open to accountability using the tools of ethics and philosophy of medicine. In the process, Gregory wrote the first professional ethics of medicine in the English-language literature, based on the physician’s fiduciary responsibility to the patient. In the late twentieth century, the managed practice of medicine has laid medicine open to accountability for its scientific quality and economic cost. This current laying open of medicine creates the challenge of developing medical ethics and bioethics for population-based medical science and practice.Reading the Histories of Medicine, Bioethics, and Medical EthicsThere are many ways in which to read the history of medi-cine and therefore of medical ethics and bioethics. For example, the history of medicine can be usefully understood in terms of successive advances or revolutions in biomedical science and its clinical applications, with medical ethics understood as a moral response to scientific and technological change. On this reading, which has been common in the history of bioethics for the past three decades, moral response is required to address scientific and technological changes that are unprecedented and therefore threaten to outstrip society’s moral capacities [End Page 7] to understand and manage those changes well. Much recent work on the ethical, legal, and social issues raised by the genome project appeals to this reading. The history of medicine can also be read in social terms, with medicine understood as a major social institution shaped by various factors, not limited to science. In this perspective, medicine and society are understood in terms of a complex and dynamic synergy. Bioethics and medical ethics become part of this synergy and are to be explained—perhaps even explained away—by social historical factors. There are, of course, other ways to read the history of medicine and therefore of bio-ethics and medical ethics—e.g., in terms of key figures and movements that are thought to have shaped developments in crucial ways.I want to suggest another way to read these histories, namely, the successive laying open of medicine to accountability that sometimes results in key turning points in the development of medical ethics and bioethics. On this reading, ethics is understood as an intellectual and practical discipline that makes medicine as a social institution and its practitioners, physicians, morally accountable for their clinical judgment, decision making, and behavior. This differs from Robert Veatch’s (1981) reading of the history of medical ethics either as particular—informed by intellectual, moral, and experiential resources thought to be available only to physicians—or universal—informed by intellectual, moral, and experiential resources generally available in the culture (present and past). Veatch sees medical ethics as open when it is universal and closed, and unacceptable, when it is particular. I read the history of medical ethics as always universal and medicine as a social institution and practice as sometimes closed—i.e, not accountable for its scientific and moral integrity—and sometimes as open, accountable for such integrity. When medicine is “laid open,” medical ethics itself is sometimes transformed. The same may well be the case for the other health care professions. The histories of medical ethics and bioethics, therefore, can be usefully read as responses to the laying open of medicine and the health care professions generally at various times in their histories. In what follows, I examine two important examples of laying medicine open that create key turning points in the history of medical ethics—Scottish medicine from the eighteenth century and American medicine from the end of the twentieth century.The... (shrink)

The notion of Attention Deficit Hyperactivity Disorder (ADHD) may have its origins in 1763, when Scottish physician Sir Arthur Crichton observed people who could be easily distracted to a degree approaching the nature of delirium. Since then, the notion of ADHD matured and aroused controversy concerning whether it is a real illness and the motives behind particular methods of its treatments. Despite the controversy, ADHD is well established as a research subject and a frequently diagnosed disorder. Thus, the aim (...) of this paper is not to deal with controversies but rather to show the evolution of methods used for the detection of this disorder. Literature analysis revealed that those methods varied from classical psychological tests/questionnaires to analyses of: eye-motion, micro-motion, brain activity, and behavioral patterns in virtual reality. The main conclusion is that the above methods tend to be heavily computer-aided and that the future belongs to mobile solutions incorporated into complex e-health systems. (shrink)

For hundreds of years English people have claimed that fair play is at the core of their national identity. Jonathan Duke-Evans looks at the history of fair play in Britain from earliest times to the present, asking whether it is in fact a British, or alternatively an English, characteristic at all - and if so, whether fair play still matters today? In An English Tradition?, Jonathan Duke-Evans explores the origins of the idea of fair play, tracing it back to the (...) classical world and the Dark Ages, and finding its genesis deep within England's social structure. Charting its early development through both the tales of chivalry and the stories of popular legend, the book shows how fair play manifested itself in literature, the law, the Christian religion, and the family. It examines the way in which fair play was conceived during the ages of slavery and empire, and it proposes a new account of the birth of modern sport in the encounter between age-old popular games and the Victorian cult of amateurism. Taking in the Scottish, Irish, and Welsh manifestations of fair play, Duke-Evans offers contrasts and comparisons from cultures all around the world, and suggests new perspectives on the relevance of fair play in the twenty-first century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Laying Medicine Open: Innovative Interaction Between Medicine and the HumanitiesLaurence B. McCullough and Warren Thomas ReichThe past three decades have witnessed the emergence and remarkable success of the fields of bioethics and medical humanities. The intellectual landscape of medicine and that of the humanities have been remarkably altered in the process. Twenty-five to 30 years ago in the United States there existed but a few courses in what came (...) to be called “bioethics” in departments of philosophy, religious studies, and theology in colleges and universities, a handful of programs of teaching in medical schools such as the University of Texas Medical Branch at Galveston and Pennsylvania State University School of Medicine at Hershey, and but one independent research center (the Hastings Center) and one university-based research center (the Kennedy Institute of Ethics at Georgetown University). Articles on bioethics began to appear in the peer-reviewed medical, nursing, and humanities literature and some books were published. There was only one journal in bioethics, The Hastings Center Report (which consolidated two previously separate journals from the Hastings Center). Graduate programs in bioethics and medical humanities in colleges and universities and fellowship training in bioethics and medical humanities in medical schools did not exist. Very little existed in colleges, universities, and medical schools in other countries. Now, of course, everything is different.Teachers, scholars, and students of bioethics and medical humanities should not take these remarkable changes for granted, for they represent a sustained and innovative interaction between medicine and the humanities. We have chosen the metaphor of “laying medicine open” to characterize the history of bioethics and medical humanities of the past three decades. This surgical metaphor was used in eighteenth-century Britain by a number of writers who wanted to make medical science and practice more accessible to the sick and to the lay public more generally (Lawrence 1975). We use the metaphor to characterize the efforts of teachers and [End Page 1] scholars over the past three decades and more to make the value-laden dimensions of biomedical science and practice and of health care policy more accessible to patients and to the lay public more generally. The result of this laying open of medicine has gone a long way toward bringing closer together the two cultures of science and the humanities that had, as C. P. Snow famously described, become significantly isolated from each otherAlbert Jonsen (1998) has recently contributed the first book-length history of what he calls the “birth” of bioethics, adding to the work of other scholars such as Warren Reich (1994; 1995) and Robert Baker (1993) and, before them, Corrado Viafora (1990) and David Rothman (1991). The articles in this issue of the Kennedy Institute of Ethics Journal make additional contributions to the developing understanding of the history of the past thirty years of interaction between medicine and the humanities.Laurence McCullough provides an historical context for the three accounts of the recent laying open of medicine that follow. McCullough examines two times in the history of medicine when it has been laid open to accountability (in addition to its being laid open to and by bioethics and medical humanities). The first laying open occurred in the work of the eighteenth-century Scottish physician and philosopher John Gregory, who set out to create a profession of medicine in a true moral sense of a fiduciary profession by making medicine accountable for its scientific and moral quality. The second occurred in the late twentieth century in which the managed practice of medicine in general, and managed care in particular, have begun to lay medicine open to accountability for its scientific and moral quality, as well as its cost and, at least in the public sector, its accessibility. McCullough argues that, just as Gregory responded to the ethical challenges of medicine laid open more than two centuries ago, bioethics should respond to the ethical challenges in the current laying open of medicine.Warren Reich provides an account of André Hellegers, whose premature death left an enormous gap in the field that will never be filled. Reich claims that Hellegers was engaged substantially in much more than the laying open of medicine: he... (shrink)

The ArgumentIn 1787 an anonymous student of the Perth Academy spent countless hours transforming his rough classroom notes into a beautifully inscribed notebook. Though this was an everyday practice for many Enlightenment students, extant notebooks of this nature are extremely rare and we know very little about how middle class children learned to inscribe and visualize knowledge on paper. This essay addresses this lacuna by using recently located student notebooks, drawings, and marginalia alongside textbooks and instructional literature to identify (...) the graphic tools and skills that were taught to Scottish children in early modern classrooms. I show that, in addition to learning the facts of the curriculum, students participated in educational routines that enabled them to learn how to visually package knowledge into accessible figures and patterns of information, thereby making acts of inscription and visualization meaningful tools that benefitted both the self and society. (shrink)

In contrast to those who trace civil society to “community” per se, Foucault is keen to locate this concept as it emerges at a particular moment in respect of specific exigencies of government. He suggests that civil society is a novel way of thinking about a problem, a particular problematization of government that emerges in the eighteenth century and which combines incommensurable conceptions of the subject as simultaneously a subject of right and of interests. This article takes up Foucault’s discussion (...) of the Scottish Enlightenment in The Birth of Biopolitics to trace the distinctiveness of his discussion of civil society, but also in order to suggest that we ought to pay closer attention to the tensions between commercial-civilizational and civic republican themes in the literature of the late eighteenth century than does Foucault. It is my tentative suggestion that Foucault’s account leaves out significant aspects of these debates that offer counter-valences to the dominant models of the subject available to contemporary political discourse. (shrink)

Starting from an internalist, evidentialist, deontological conception of epistemic justification, this dissertation constitutes a defense of common sense epistemology. Common sense epistemology is a theory of ultimate evidence. At its center is a type of mental state called “seemings”—the kind we possess when something seems true or false. Common sense epistemology maintains, first, that all seemings are evidence for or against their content and, second, that all our ultimate evidence for or against a proposition consists in seemings. The first thesis (...) entails phenomenal conservatism—an increasingly prominent and controversial epistemic principle. Together these theses imply that what stances we’re intellectually permitted to take will ultimately come down to what seems to be the case. Following a short introduction, the groundwork for the project is laid in Chapter Two. Common sense epistemology is presented in detail and situated within a larger epistemic framework. Starting assumptions are made explicit and briefly defended. The significance of the project is highlighted, including for those who reject the starting assumptions. I then begin my defense. The defense of common sense epistemology offered herein is holistic in that I strengthen the metaphysical and historical foundations of the theory in addition to arguing straightforwardly for its truth. In Chapter Three I show how common sense epistemology is a contemporary outworking of epistemic insights contained in the work of Scottish philosopher Thomas Reid. In Chapter Four I give one of the most detailed accounts of seemings available and defend their existence. In Chapter Five I present my main argument for common sense epistemology. I begin with a Reidian argument for phenomenal conservatism. After concluding that all seemings are ultimate evidence, I consider what other kinds of mental states might serve in that role. All the likely alternatives are considered and rejected, leaving seemings as the lone candidate. In Chapter Six I respond to the problem of cognitive penetration—an influential objection that arises during my defense of phenomenal conservatism. Together these chapters compose one of the most thorough and sustained defenses of phenomenal conservatism and common sense epistemology in the literature. (shrink)

Enlightenment in Scotland and France: Studies in Political Thought provides comparative analysis of the Scottish and French Enlightenments. Studies of the two Enlightenments have previously focused on the transnational, their story one of continuity between Scottish intellectuals and French philosophes and of a mutual commitment to combat fanaticism in all its forms. This book contends that what has been missing, by and large, from the scholarly literature is the comparative analysis that underscores the contrasts as well as (...) the similarities of the Enlightenments in Scotland and France. This book shows that, although the similarities of "enlightened" political thought in the two countries are substantial, the differences are also remarkable and stand out in culminating relief in the Scottish and French reactions to the American Revolution. Mark Hulliung argues that it was 1776, not 1789, that was the moment when the spokespersons for Enlightenment in Scotland and France parted company. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Political Economy and Classical AntiquityNeville MorleyThe literature of the ancients, their legislation, their public treaties, and their administration of the conquered provinces, all proclaim their utter ignorance of the nature and origin of wealth, of the manner in which it is distributed, and of the effects of its consumption.... The steadily increasing progress of different branches of industry, the advancement of the sciences, whose influence upon wealth we (...) shall have occasion hereafter to notice, and the direction of public opinion, at length estimating national prosperity as being of some importance, caused the science of political economy to enter into the contemplation of a great number of writers.J.-B. Say 1I. The science of political economy offered an entirely new way of understanding human society. 2 Say’s account of its emergence is teleological and self-serving, figuring his own work as the logical culmination of earlier enquiries, but it accurately reflects the way in which political economy was perceived and presented as a modern innovation. The more that eighteenth- and nineteenth-century political economists turned their attention towards the economic rather than the political state of the nation, the more they became aware of their own originality in doing so. The writings of the ancients might still dominate discussions of political theory, but the moderns noted with satisfaction the failings and fumblings of classical authors in the study of the economy; they alone had discerned its significance and developed the tools with which to [End Page 95] analyze it. Moreover, there was no obvious reason why this new science should confine its attentions to the contemporary world; the economies of the past could be studied in the same manner, and thus political economy offered the possibility of understanding ancient society better than the ancients did themselves.Students of ancient society were slow to respond to this challenge. Neither Edward Gibbon nor George Grote had much to say about the ancient economy, despite their close relationships with economists of the Scottish Enlightenment and the Philosophic Radicals respectively. Gibbon was well aware of contemporary debates on luxury (see below), and he also disputed Montesquieu’s theory that taxes decrease according to the level of despotism in a state, but that was all. 3 A letter written by Grote’s wife suggests that his chapter on Greek colonization was intended to infuse useful doctrines on political economy and the principle of population, but in the published version this intent is limited to vague statements about the importance of agriculture in sustaining a colony. 4 Grote’s advocacy of comparative history—“not omitting the points of resemblance as well as of contrast with the better-known forms of modern society”—was in practice limited to politics and the history of ideas, above all in the debate on the merits of democracy. 5 The sole exception was a comparison of Solon’s legislation restricting Athenian exports with the British Corn Laws, to the advantage of the former. 6With the lone exception of Boeckh’s 1817 treatise on The Public Economy of Athens, the subject of the ancient economy was almost entirely ignored by historians until the middle of the nineteenth century. 7 Their own interests and those of the ancient sources on which they relied led them to conceive of history in terms of events, above all of events in the fields of politics and war. Economic matters were touched upon in their accounts of certain episodes—the reforms of Solon, for example, or the Roman agrarian laws—but never in detail or with much analytical sophistication, let alone drawing upon the theoretical insights of political economy. William Ramsay’s Manual of Roman Antiquities in 1851 devoted much more space to economic topics than had been customary, but was otherwise indistinguishable from its predecessors; the chapter on Roman agriculture was little more than a paraphrase of the writings [End Page 96] of Vergil and Varro, and his account of state revenues merely compiled information from the ancient sources as an end in itself. 8The drought was not ended until 1854, when Theodor Mommsen’s History of Rome not only devoted considerable attention to such subjects as agriculture, commerce, and... (shrink)

Bringing together poststructuralist ethical theory with late Victorian debates about the morality of literature, this book reconsiders the ways in which novels engender an ethical orientation or response in their readers, explaining how the ...

Against the backdrop of an increasing importance of the purchasing function in manufacturing companies, this paper introduces the notion of a "green multiplier effect" and suggests that purchasing could become an important agent for change regarding environmental initiatives in the supply chain. The literature offers some support for this concept. However, a study into purchasing in Scottish manufacturing companies produces a less optimistic picture, as environmental initiatives involving the supply chain are rare. Where they occur, they are mostly (...) undertaken in a passive fashion, with the main motivation being compliance with legislation. Above-average environmental initiatives are reported from three industries: paper making, chemicals and electronics. Explanations of the discrepancy between anticipated and actual results point to the reactive nature of purchasing and to performance measurement systems that focus on economic criteria. (shrink)

Thomas Reid (1710–96) is increasingly being seen as a highly significant philosopher and a central figure in the Scottish Enlightenment. This new edition of Reid's classic philosophical text in the philosophy of mind at long last gives scholars a complete, critically edited text of the Inquiry. The critical text is based on the fourth life-time edition (1785). A selection of related documents showing the development of Reid's thought, textual notes, bibliographical details of previous editions and a full introduction by (...) the editor makes this an important contribution to the study of this increasingly respected philosopher. Key Features: Complete, critically edited text of the Inquiry accompanied by a judicious selection of manuscript evidence relating to its composition. Comprehensive Introduction providing an historical and philosophical account of the formation of the Inquiry. Detailed textual notes which include bibliographical details and allusions, translations, references to secondary literature and selected passages from Reid's manuscripts. (shrink)