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In this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality. The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.
A work dealing with the bases of morality and virtue, both public and private. Hutcheson argues that the natural inclination of the human being is to be virtuous, since the pleasures of being virtuous are the greatest we can experience. Individual human beings have a common inbuilt morality because of the human constitution. In addition to the five senses, he believed there was a moral sense, both equal and complementary to these five. The picture he paints is of a human mentality positively geared to harmonious society, which stumbles and fails only when selfish interest gets in the way. Selfish interest though, was for him only a secondary phenomenon, a failure of the system, which can be corrected if only people could be brought to realize their own nature and the nature of their senses.
Known today mainly as a teacher of Adam Smith (1723–90) and an influence on David Hume (1711–76), Francis Hutcheson (1694–1746) was a first-rate thinker whose work deserves study on its own merit. While his most important contribution to the history of ideas was likely his theory of an innate sense of morality, Hutcheson also wrote on a wide variety of other subjects, including art, psychology, law, politics, economics, metaphysics, and logic. Spanning his entire literary career, this collection brings together selections from Hutcheson's greater and lesser known works, including his youthful "Thoughts" (1725) on Thomas Hobbes' (1588–1679) egoistic theory of laughter.
D. D. Raphael provides a critical account of the moral philosophy of Adam Smith, presented in his first book, The Theory of Moral Sentiments. Whilst it does not have the same prominence in its field as his work on economics, The Wealth of Nations, Smith's writing on ethics is of continuing importance and interest today, especially for its theory of conscience. Smith sees the origin of conscience in the sympathetic and antipathetic feelings of spectators. As spectators of the actions of other people, we can imagine how we would feel in their situation. If we would share their motives, we approve of their action. If not, we disapprove. When we ourselves take an action, we know from experience what spectators would feel, approval or disapproval. That knowledge forms conscience, an imagined impartial spectator who tells us whether an action is right or wrong. In describing the content of moral judgement, Smith is much influenced by Stoic ethics, with an emphasis on self-command, but he voices criticism as well as praise. His own position is a combination of Stoic and Christian values. There is a substantial difference between the first five editions of the Moral Sentiments and the sixth. Failure to take account of this has led some commentators to mistaken views about the supposed youthful idealism of the Moral Sentiments as contrasted with the mature realism of The Wealth of Nations. A further source of error has been the supposition that Smith treats sympathy as the motive of moral action, as contrasted with the supposedly universal motive of self-interest in The Wealth of Nations.
This volume completes Isabel Rivers' widely acclaimed exploration of the relationship between religion and ethics from the mid-seventeenth to the later eighteenth centuries. She investigates the effect of attempts to separate ethics from religion, and to locate the foundation of morals in the constitution of human nature. Focusing on moral philosophy and the educational institutions in which (or in spite of which) these ideas were developed, the book pays close attention to the movement of ideas through the British Isles, in particular the spread of Shaftesbury's thought from England to Ireland and Scotland, and the varied reception of Hume's scepticism north and south of the border. It also demonstrates the enormous influence of Shaftesbury's moral thought and the ultimate triumph of the English interpretation of Shaftesbury with the rise of Butler. Meticulously researched and accessibly written, this volume makes a vital contribution to our understanding of eighteenth-century thought.
Daniel Carey examines afresh the fundamental debate within the Enlightenment about human diversity. Three central figures - Locke, Shaftesbury, and Hutcheson - questioned whether human nature was fragmented by diverse and incommensurable customs and beliefs or unified by shared moral and religious principles. Locke's critique of innate ideas initiated the argument, claiming that no consensus existed in the world about morality or God's existence. Testimony of human difference established this point. His position was disputed by the third Earl of Shaftesbury who reinstated a Stoic account of mankind as inspired by common ethical convictions and an impulse toward the divine. Hutcheson attempted a difficult synthesis of these two opposing figures, respecting Locke's critique while articulating a moral sense that structured human nature. Daniel Carey concludes with an investigation of the relationship between these arguments and contemporary theories, and shows that current conflicting positions reflect long-standing differences that first emerged during the Enlightenment.
An interdisciplinary examination of the Enlightenment character and its broader significance. Whilst the main focus of the book is the Scottish Enlightenment, contributors also employ a transatlantic scope by considering parallel developments in Europe, and America.