1009:, etc., sect. 1, XI). The latter reason leads him to call attention to the beauty perceived in universal truths, in the operations of general causes and in moral principles and actions. Thus, the analogy between beauty and virtue, which was so favourite a topic with Shaftesbury, is prominent in the writings of Hutcheson also. Scattered up and down the treatise there are many important and interesting observations that our limits prevent us from noticing. But to the student of mental philosophy it may be specially interesting to remark that Hutcheson both applies the principle of association to explain our ideas of beauty and also sets limits to its application, insisting on there being "a natural power of perception or sense of beauty in objects, antecedent to all custom, education or example" (see Inquiry, etc., sects. 6, 7; Hamilton's
743:" plays the most important part in Hutcheson's ethical system. It pronounces immediately on the character of actions and affections, approving those that are virtuous, and disapproving those that are vicious. "His principal design," he says in the preface to the two first treatises, "is to show that human nature was not left quite indifferent in the affair of virtue, to form to itself observations concerning the advantage or disadvantage of actions, and accordingly to regulate its conduct. The weakness of our reason, and the avocations arising from the infirmity and necessities of our nature, are so great that very few men could ever have formed those long deductions of reasons that show some actions to be in the whole advantageous to the agent, and their contraries pernicious. The Author of nature has much better furnished us for a
780:), if invariably coupled with the term "moral judgement," would be open to little objection; but, taken alone, as designating the complex process of moral approbation, it is liable to lead not only to serious misapprehension but to grave practical errors. For, if each person's decisions are solely the result of an immediate intuition of the moral sense, why be at any pains to test, correct or review them? Or why educate a faculty whose decisions are infallible? And how do we account for differences in the moral decisions of different societies, and the observable changes in a person's own views? The expression has, in fact, the fault of most metaphorical terms: it leads to an exaggeration of the truth it is intended to suggest.
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Glasgow with the fervour and earnestness of his orations. His roots as a minister indeed shone through in his lectures, which endeavoured not merely to teach philosophy but also to make his students embody that philosophy in their lives (appropriately acquiring the epithet, preacher of philosophy). Unlike Smith, Hutcheson was not a system builder; rather, it was his magnetic personality and method of lecturing that so influenced his students and caused the greatest of those to reverentially refer to him as "the never to be forgotten
Hutcheson", a title that Smith in all his correspondence used to describe only two people, his good friend
1005:, the first of the two treatises published in 1725. He maintains that we are endowed with a special sense by which we perceive beauty, harmony and proportion. This is a reflex sense, because it presupposes the action of the external senses of sight and hearing. It may be called an internal sense, both to distinguish its perceptions from the mere perceptions of sight and hearing, and because "in some other affairs, where our external senses are not much concerned, we discern a sort of beauty, very like in many respects to that observed in sensible objects, and accompanied with like pleasure" (
804:. Hutcheson not only maintains that benevolence is the sole and direct source of many of our actions, but, by a not unnatural recoil from the repellent doctrine of Hobbes, that it is the only source of those actions of which, on reflection, we approve. Consistently with this position, actions that flow from self-love only are morally indifferent. But surely, by the common consent of civilized men, prudence, temperance, cleanliness, industry, self-respect and, in general, the "personal virtues", are regarded, and rightly regarded, as fitting objects of moral approbation.
1039:(1757). In this latter work the author maintains, in opposition to Hutcheson, that actions are – in themselves right or wrong, that right and wrong are simple ideas incapable of analysis, and that these ideas are perceived immediately by the understanding. We thus see that, not only directly but also through the replies that it called forth, the system of Hutcheson, or at least the system of Hutcheson combined with that of Shaftesbury, contributed, in large measure, to the formation and development of some of the most important of the later schools of ethics.
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to particular actions and habits. Hutcheson recognizes this obvious distinction in his analysis of the mental process preceding moral action, and does not ignore it, even when writing on the moral approbation or disapprobation that follows action. Nonetheless, Hutcheson, both by his phraseology and the language he uses to describe the process of moral approbation, has done much to favour that loose, popular view of morality which, ignoring the necessity of deliberation and reflection, encourages hasty resolves and unpremeditated judgements.
858:. Today Saint Mary's is a public park located in what is now Wolfe Tone Street. Many United Irishmen would have revered the memory of Francis Hutcheson. Some of the leaders of the Dublin United Irishmen are remembered in the street and place-names of the city. Most Dubliners can direct a visitor to Wolfe Tone Street, Oliver Bond Street, Russell Street, Lord Edward Street and Emmet Road. "Never to be forgotten Hutcheson" lies in what is now an unmarked grave in the Dublin he loved and "where his best work was done".
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826:. The prominence given by these writers to the analysis of moral action and moral approbation with the attempt to discriminate the respective provinces of the reason and the emotions in these processes, is undoubtedly due to the influence of Hutcheson. To a study of the writings of Shaftesbury and Hutcheson we might, probably, in large measure, attribute the unequivocal adoption of the utilitarian standard by Hume, and, if this be the case, the name of Hutcheson connects itself, through Hume, with the names of
792:, sect. 3). Hutcheson does not seem to have seen an inconsistency between this external criterion with his fundamental ethical principle. Intuition has no possible connection with an empirical calculation of results, and Hutcheson in adopting such a criterion practically denies his fundamental assumption. Connected with Hutcheson's virtual adoption of the utilitarian standard is a kind of moral algebra, proposed for the purpose of "computing the morality of actions." This calculus occurs in the
676:, whose name he very properly coupled with his own on the title page of the first two essays. Obvious and fundamental points of agreement between the two authors include the analogy drawn between beauty and virtue, the functions assigned to the moral sense, the position that the benevolent feelings form an original and irreducible part of our nature, and the unhesitating adoption of the principle that the test of virtuous action is its tendency to promote the general welfare.
973:, which is more original than such works usually are, is remarkable chiefly for the large proportion of psychological matter that it contains. In these parts of the book Hutcheson mainly follows Locke. The technicalities of the subject are passed lightly over, and the book is readable. It may be specially noticed that he distinguishes between the mental result and its verbal expression judgment-proposition, that he constantly employs the word "idea," and that he defines
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benevolence" (Ibid.), a curious abuse of terms, which really concedes the question at issue. Moreover, he acknowledges that, though self-love does not merit approbation, neither, except in its extreme forms, did it merit condemnation, indeed the satisfaction of the dictates of self-love is one of the very conditions of the preservation of society. To press home the inconsistencies involved in these various statement would be a superfluous task.
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819:(to the latter of whom Hutcheson refers in a note), namely that our will is determined by motives in conjunction with our general character and habit of mind, and that the only true liberty is the liberty of acting as we will, not the liberty of willing as we will. Though, however, his leaning is clear, he carefully avoids dogmatising, and deprecates the angry controversies to which the speculation on this subject had given rise.
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878:. They are interesting mainly as a link between Locke and the Scottish school. In the former subject the influence of Locke is apparent throughout. All the main outlines of Locke's philosophy seem, at first sight, to be accepted as a matter of course. Thus, in stating his theory of the moral sense, Hutcheson is peculiarly careful to repudiate the doctrine of innate ideas (see, for instance,
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906:. pars i. cap. 1, pars ii. cap. I; Hamilton on Reid, p. 124, note). Other important points in which Hutcheson follows the lead of Locke are his depreciation of the importance of the so-called laws of thought, his distinction between the primary and secondary qualities of bodies, the position that we cannot know the inmost essences of things ("
898:, when he states that the ideas of extension, figure, motion and rest "are more properly ideas accompanying the sensations of sight and touch than the sensations of either of these senses"; that the idea of self accompanies every thought, and that the ideas of number, duration and existence accompany every other idea whatsoever (see
950:, he expressly states that we know mind as we know body" by qualities immediately perceived though the substance of both be unknown (bk. i. ch. 1). The distinction between perception proper and sensation proper, which occurs by implication though it is not explicitly worked out (see Hamilton's Lectures on Metaphysics, – Lect. 24).
579:, being the first professor there to lecture in English instead of Latin. It is curious that up to this time all his essays and letters had been published anonymously, but their authorship appears to have been well known. In 1730, he entered on the duties of his office, delivering an inaugural lecture (afterwards published),
433:(then under investigation by Scottish ecclesiastical courts), a ministry for him in Scotland was unlikely to be a success, so he returned to Ireland and received a licence to preach. When, however, he was about to enter upon the pastorate of a small dissenting congregation he changed his plans in order to pursue a career in
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But though
Hutcheson usually describes the moral faculty as acting instinctively and immediately, he does not, like Butler, conflate the moral faculty with the moral standard. The test or criterion of right action is with Hutcheson, as with Shaftesbury, its tendency to promote the general welfare of
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Even if the latter part of this process is instantaneous, uniform and exempt from error, the former is not. All mankind may approve of that which is virtuous or makes for the general good, but they entertain the most widely divergent opinions and frequently arrive at directly opposite conclusions as
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However, it was likely something other than
Hutcheson's written work that had such a great influence on Smith. Hutcheson was well regarded as one of the most prominent lecturers at the University of Glasgow in his day and earned the approbation of students, colleagues, and even ordinary residents of
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Lect. xii.) and the disposition to refer on disputed questions of philosophy not so much to formal arguments as to the testimony of consciousness and our natural instincts are also amongst the points in which
Hutcheson supplemented or departed from the philosophy of Locke. The last point can hardly
815:, he touches on it in three places, briefly stating both sides of the question, but evidently inclining to what he designates as the opinion of the Stoics, in opposition to what he designates as the opinion of the Peripatetics. This is substantially the same as the doctrine propounded by Hobbes and
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Haec prima qualitatum primariarum perceptio, sive mentis actio quaedam sive passio dicatur, non-alia similitudinis aut convenientiae inter ejusmodi ideas et res ipsas causa assignari posse videtur, quam ipse Deus, qui certa naturae lege hoc efilcit, Ut notiones, quae rebus praesentibus excitantur,
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Hutcheson's writings gave rise to much controversy. To say nothing of minor opponents, such as "Philaretus" (Gilbert Burnet, already alluded to), Dr John Balguy (1686–1748), prebendary of
Salisbury, the author of two tracts on "The Foundation of Moral Goodness", and Dr John Taylor (1694–1761) of
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This consideration could hardly escape any author, however wedded to his own system, and
Hutcheson attempts to extricate himself from the difficulty by laying down the position that a man may justly regard himself as a part of the rational system, and may thus "be, in part, an object of his own
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According to
Hutcheson, man has a variety of senses, internal as well as external, reflex as well as direct, the general definition of a sense being "any determination of our minds to receive ideas independently on our will, and to have perceptions of pleasure and pain" (Essay on the Nature and
760:, this act consists of two parts: an act of deliberation leading to an intellectual judgement; and a reflex feeling of satisfaction at actions we consider good, and of dissatisfaction at those we consider bad. By the intellectual part of this process, we refer the action or
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than our moralists seem to imagine, by almost as quick and powerful instructions as we have for the preservation of our bodies. He has made virtue a lovely form, to excite our pursuit of it, and has given us strong affections to be the springs of each virtuous action."
487:, seem to have been cordial, and his biographer, speaking of "the inclination of his friends to serve him, the schemes proposed to him for obtaining promotion", etc., probably refers to some offers of preferment, on condition of his accepting episcopal ordination.
1174:, the professor of moral philosophy at the College of Philadelphia, was a former student of Hutcheson who closely followed Hutcheson's thought. Alison's students included "a surprisingly large number of active, well-known patriots", including three signers of the
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Passing over the appeal to final causes involved in this passage, as well as the assumption that the "moral sense" has had no growth or history, but was "implanted" in man exactly as found among the more civilized races (an assumption common to both
Hutcheson and
664:. His importance is, however, due almost entirely to his ethical writings, and among these primarily to the four essays and the letters published during his time in Dublin. His standpoint has a negative and a positive aspect; he is in strong opposition to
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Conduct of the
Passions, sect. 1). He does not attempt to give an exhaustive enumeration of these "senses," but, in various parts of his works, he specifies, besides the five external senses commonly recognized (which he hints might be added to):
926:" (pars ii. cap. I). Locke does speak of God "annexing" certain ideas to certain motions of bodies; but nowhere does he propound a theory so definite as that here propounded by Hutcheson, which reminds us at least as much of the speculations of
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All our ideas are, as by Locke, referred to external or internal sense, or, in other words, to sensation and reflection. It is, however, a most important modification of Locke's doctrine, and connects
Hutcheson's mental philosophy with that of
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Amongst the more important points in which Hutcheson diverges from Locke is his account of the idea of personal identity, which he appears to have regarded as made known to us directly by consciousness. The distinction between body and mind,
921:. pars i. cap. 1). Of the correspondence or similitude between our ideas of the primary qualities of things and the things themselves God alone can be assigned as the cause. This similitude has been effected by Him through a law of nature. "
735:. It is plain, as the author confesses, that there may be "other perceptions, distinct from all these classes," and, in fact, there seems to be no limit to the number of "senses" in which a psychological division of this kind might result.
728:, or praise and blame, "which makes the approbation or gratitude of others the necessary occasion of pleasure, and their dislike, condemnation or resentment of injuries done by us the occasion of that uneasy sensation called shame"
1208:. Wills' view has been partially supported by Samuel Fleischacker, who agreed that it is "perfectly reasonable to see Hutcheson’s influence behind the appeals to sentiment that Jefferson put into his draft of the Declaration..."
1146:, a specialist in the intellectual history of colonial New England, has described Francis Hutcheson as "probably the most influential and respected moral philosopher in America in the eighteenth century". Hutcheson's early
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to a certain class; but no sooner is the intellectual process complete than there is excited in us a feeling similar to what myriads of actions and habits of (apparently) the same class excited in us on former occasions.
469:, who refused to prosecute Hutcheson in the Archbishop's Court for keeping a school without the episcopal licence. Hutcheson's relations with the clergy of the established church, especially with Archbishop King and with
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Hutcheson's other distinctive ethical doctrine is what has been called the "benevolent theory" of morals. Hobbes had maintained that all other actions, however disguised under apparent sympathy, have their roots in
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Thus, in estimating Hutcheson's position, we find that in particular questions he stands nearer to Locke, but in the general spirit of his philosophy he seems to approach more closely to his Scottish successors.
886:, pars i. cap. 2). At the same time he shows more discrimination than does Locke in distinguishing between the two uses of this expression, and between the legitimate and illegitimate form of the doctrine (
957:'s Works, v. 420 (the imperfection of the ordinary division of the external senses into two classes, the limitation of consciousness to a special mental faculty) (severely criticized in Sir W Hamilton's
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Francis Hutcheson spent time in Dublin, and died while on a visit to that city in 1746. He is buried in the churchyard of Saint Mary's, which is also the final resting place of his cousin Sir
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946:, is more emphatically accentuated by Hutcheson than by Locke. Generally, he speaks as if we had a direct consciousness of mind as distinct from body, though, in the posthumous work on
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appeared in 1726, the year after the publication of Hutcheson's two first essays, and there are parallels between the "conscience" of the one writer and the "moral sense" of the other.
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included extensive property holdings including the townlands of Drumnacross, Garrinch, and Knockeagh, in County Longford. They had seven children of whom only one survived, also called
521:. The alterations and additions made in the second edition of these essays were published in a separate form in 1726. To the period of his Dublin residence are also to be referred the
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as a textbook as early as the 1730s. In 1761, Hutcheson was publicly endorsed in the annual semi-official Massachusetts Election Sermon as "an approved writer on ethics." Hutcheson's
645:, professor of divinity in the University of Glasgow. The only remaining work assigned to Hutcheson is a small treatise on Logic (Glasgow, 1764). This compendium, together with the
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599:, the economist and philosopher. "he order of topics discussed in the economic portion of Hutcheson’s System is repeated by Smith in his Glasgow Lectures and again in the
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595:, into freedom.) Yet the works on which Hutcheson's reputation rests had already been published. During his time as a lecturer in Glasgow College he taught and influenced
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Hamowy, Ronald (October 1979). "Jefferson and the Scottish Enlightenment: a critique of Garry Wills's inventing America: Jefferson's Declaration of Independence".
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Robbins, Caroline (April 1954). ""When it is that colonies may turn independent:" an analysis of the environment and politics of Francis Hutcheson (1694–1746)".
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An Inquiry Into the Original of Our Ideas of Beauty and Virtue: In Two Treatises 1.Concerning Beauty, Order, Harmony, Design 2.Concerning Moral Good and Evil
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References to Hutcheson occur in histories, both of general philosophy and of moral philosophy, as, for instance, in pt. vii. of Adam Smith's
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A Sermon Preached at Boston Before the Great and General Court or Assembly of the Province of Massachusetts Bay in New England, May 27, 1761
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The vexed question of liberty and necessity appears to be carefully avoided in Hutcheson's professedly ethical works. But, in the
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914:. pars i. cap. I), though, at the same time, we are assured of the existence of an external world corresponding to these ideas.
910:"), though they excite various ideas in us, and the assumption that external things are known only through the medium of ideas (
537:, a periodical that appeared in Dublin (1725–1727, 2nd ed. 1734). At the end of the same period occurred the controversy in the
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Hutcheson attempts to account for our assurance of the reality of an external world by referring it to a natural instinct (
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non-levi igitur laetitia commovebar cum almam matrem Academiam me, suum olim alumnum, in libertatem asseruisse audiveram
559:) on the "True Foundation of Virtue or Moral Goodness". All these letters were collected in one volume (Glasgow, 1772).
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Scott, William Robert (1900), "Hutcheson's economics and his relation to Adam Smith", in Scott, William Robert (ed.),
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In addition to the works named, the following were published during Hutcheson's lifetime: a pamphlet entitled
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Contains versions of Origin of ideas of Beauty etc. and of Virtue etc., slightly modified for easier reading
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While living in Dublin, Hutcheson published anonymously the four essays for which he is best known: in 1725
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In Dublin his literary attainments gained him the friendship of many prominent inhabitants. Among these was
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Philosophiae moralis institutio compendiaria, ethices et jurisprudentiae naturalis elementa continens
583:(About the natural fellowship of mankind). He appreciated having leisure for his favourite studies; "
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was due largely to Hutcheson's influence, but Wills's work suffered a scathing rebuttal from
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It is easy to trace the influence of Hutcheson's ethical theories on the systems of Hume and
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1127:(New York, 1874). Of Dr Leechman's Biography of Hutcheson we have already spoken.
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Francis Hutcheson: his life, teaching and position in the history of philosophy
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pars i. cap. 3), thus implicitly repudiating a merely formal view of logic.
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Moral Philosophy at Seventeenth-Century Harvard: A Discipline in Transition
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Moral Philosophy at Seventeenth-Century Harvard: A Discipline in Transition
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Hutcheson may further be regarded as one of the earliest modern writers on
413:, receiving his degree in 1712. While a student, he worked as tutor to the
1865:. Vol. 14 (11th ed.). Cambridge University Press. pp. 9–12.
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Hutcheson was an important influence on the works of several significant
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Facing suspicions about his "Irish" roots and his association with
2073:
1967:
1916:
1842:
This article incorporates text from a publication now in the
1218:
Reflections Upon Laughter: And REMARKS UPON The FABLE of the BEES.
1131:
gives an interesting account of his professorial work in Glasgow,
1025:
An Examination of the Scheme of Amorality advanced by Dr Hutcheson
871:
657:
491:
275:
1465:
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2028:
1990:
1659:. Newark: University of Delaware Press. pp. 27, 29, 35–37.
1394:"The never to be forgotten Hutcheson: excerpts from W.R. Scott"
1290:
1288:
1286:
1284:
1282:
1280:
1278:
1276:
631:
Metaphysicae synopsis ontologiam et pneumatologiam campleciens
515:
Essay on the Nature and Conduct of the Passions and Affections
311:
20:
1973:
Francis Hutcheson Internet Encyclopedia of Philosophy article
1483:"A public-spirited citizen: William Bruce – Irish Philosophy"
369:
He is thought to have been born at Drumalig in the parish of
302:
1636:
Norton, David Fate (1976). "Francis Hutcheson in America".
1148:
Inquiry into the Original of Our Ideas of Beauty and Virtue
511:
Inquiry into the Original of our Ideas of Beauty and Virtue
1716:
Inventing America: Jefferson's Declaration of Independence
1371:, Cambridge: Cambridge University Press, pp. 234–35,
1267:
An Austrian Perspective on the History of Economic Thought
1065:
Cours d'histoire de la philosophie morale du XVIII' siècle
1672:
The Scottish Enlightenment and the American College Ideal
1609:
The Scottish Enlightenment and the American College Ideal
305:
299:
1001:. His speculations on this subject are contained in the
385:
stock, who was born in Ireland" but whose roots were in
280:
Plaque to Francis Hutcheson on the Guildhall, Saintfield
962:
fail to suggest the "common-sense philosophy" of Reid.
334:
who became known as one of the founding fathers of the
1069:
Lectures on the History of Moral Philosophy in England
1782:
The Cambridge Companion to the Scottish Enlightenment
776:
suggests, in the margin, but also in the text of his
308:
1809:
McMaster Archive for the History of Economic Thought
1657:
An Annotated Edition of Lectures on Moral Philosophy
1097:
History of English Thought in the Eighteenth Gentury
1003:
Inquiry concerning Beauty, Order, Harmony and Design
503:
Inquiry concerning Beauty, Order, Harmony and Design
3145:
3047:
3004:
2983:
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2899:
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2764:
2716:
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784:mankind. He thus anticipates the utilitarianism of
703:(sometimes called specifically "an internal sense")
296:
293:
260:
244:
234:
224:
210:
191:
158:
125:
51:. Unsourced material may be challenged and removed.
1529:. University of North Carolina Press. p. 199.
3425:18th-century Ministers of the Church of Scotland
381:. He was the "son of a Presbyterian minister of
1512:
1495:
1469:
1432:
1294:
900:Essay on the Nature and Conduct of the Passions
437:. He was induced to start a private academy in
1638:Studies on Voltaire and the Eighteenth Century
397:, where he spent 1710 to 1718 in the study of
319:; 8 August 1694 – 8 August 1746) was an Irish
3237:
2002:
1337:J. and J. Knapton, 1729. Retrieved 2012-05-17
567:In 1729, Hutcheson succeeded his old master,
8:
2131:
2102:
2088:
1685:Adams, John (1961). L.H. Butterfield (ed.).
1655:Witherspoon, John (1982). Jack Scott (ed.).
1150:, introducing his perennial association of "
979:convenientia signorum cum rebus significatis
882:, sect. I ad fin., and sect. 4; and compare
639:A System of Moral Philosophy, in Three Books
2197:
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2009:
1995:
1987:
1794:: CS1 maint: location missing publisher (
1728:: CS1 maint: location missing publisher (
1699:: CS1 maint: location missing publisher (
1689:. Vol. 1. Cambridge, Mass. p. 2.
1621:: CS1 maint: location missing publisher (
1247:
1245:
1083:'s Appendix to the English translation of
983:propositionis convenientia cum rebus ipsis
533:, being in all six letters contributed to
393:, and went on to Scotland to study at the
338:. He was Professor of Moral Philosophy at
133:
122:
3430:18th-century Irish Presbyterian ministers
649:, was republished at Strasbourg in 1722.
637:published much the longest of his works,
111:Learn how and when to remove this message
3445:Burials at St. Mary's Churchyard, Dublin
1256:Francis Hutcheson: Teacher of Adam Smith
1200:argued in 1978 that the phrasing of the
1241:
1196:shortly after graduating from Harvard.
389:in Scotland. Hutcheson was educated at
3435:Academics of the University of Glasgow
3324:James Maitland, 8th Earl of Lauderdale
1787:
1721:
1692:
1614:
1392:Scott, William Robert (January 2011).
1194:Short Introduction to Moral Philosophy
1164:Short Introduction to Moral Philosophy
880:Inquiry concerning Moral Good and Evil
794:Inquiry concerning Moral Good and Evil
790:Inquiry concerning Moral Good and Evil
507:Inquiry concerning Moral Good and Evil
1687:Diary and Autobiography of John Adams
531:Observations on the Fable of the Bees
7:
3525:People of the Scottish Enlightenment
1029:Dissertation on the Nature of Virtue
908:intimae rerum naturae sive essentiae
672:, and in fundamental agreement with
563:Chair of Moral Philosophy at Glasgow
60:"Francis Hutcheson" philosopher
49:adding citations to reliable sources
3440:Alumni of the University of Glasgow
1978:Works by or about Francis Hutcheson
1960:Stanford Encyclopedia of Philosophy
1158:oppressive government, was used at
613:and influential mentor, Hutcheson.
1883:The Encyclopedia of Libertarianism
1347:The Oxford Companion to Philosophy
1182:of the College of New Jersey (now
541:with Gilbert Burnet (probably the
519:Illustrations upon the Moral Sense
14:
3575:Theorists on Western civilization
1113:History of English Utilitarianism
409:, and afterwards in the study of
3334:Jean Charles Léonard de Sismondi
3205:
3204:
1875:"Hutcheson, Francis (1694–1746)"
1835:
1231:List of abolitionist forerunners
289:
25:
16:Scottish philosopher (1694–1746)
3415:18th-century Irish philosophers
3410:18th-century Irish male writers
3400:18th-century British economists
1037:Treatise of Moral Good and Evil
591:had delivered me, its one time
581:De naturali hominum socialitate
342:and is remembered as author of
36:needs additional citations for
3560:Philosophers of social science
3495:Irish male non-fiction writers
1780:Alexander Brodie, ed. (2003).
1349:Oxford University Press, 1995
1166:was used as a textbook at the
1057:Progress of Ethical Philosophy
509:, which together comprise his
1:
1139:Influence in Colonial America
629:, lib. iii. (Glasgow, 1742);
2134:Liberté, égalité, fraternité
344:A System of Moral Philosophy
2103:
1513:Fowler & Anonymous 1911
1496:Fowler & Anonymous 1911
1470:Fowler & Anonymous 1911
1433:Fowler & Anonymous 1911
1295:Fowler & Anonymous 1911
1202:Declaration of Independence
1176:Declaration of Independence
623:Considerations on Patronage
3596:
3465:Enlightenment philosophers
3420:18th-century Irish writers
3339:Johann Heinrich von Thünen
1939:Works by Francis Hutcheson
1899:10.4135/9781412965811.n143
1746:William and Mary Quarterly
1573:William and Mary Quarterly
1555:Stevens, Benjamin (1761).
1220:– Garland Publishing, 1750
1115:(London, 1902); T Fowler,
1111:(Cambridge, 1900); Albee,
1107:(London, 1902); WR Scott,
1049:Theory of Moral Sentiments
652:Thus Hutcheson dealt with
445:, he taught for 10 years.
3540:Philosophers of education
3535:Philosophers of economics
3259:
3191:
2254:
2243:
2148:Methodological skepticism
2039:
2035:
2024:
1784:. Cambridge. p. 320.
1559:. Boston. pp. 63–64.
1117:Shaftesbury and Hutcheson
856:William Bruce (architect)
647:Compendium of Metaphysics
573:Chair of Moral Philosophy
485:Lord Archbishop of Armagh
467:Lord Archbishop of Dublin
270:
220:
139:Portrait of Hutcheson by
132:
3555:Philosophers of religion
1525:Fiering, Norman (1981).
1410:: 96–109. Archived from
1077:Mental and Moral Science
739:Of these "senses," the "
557:Lord Bishop of Salisbury
3354:Edward Gibbon Wakefield
1862:Encyclopædia Britannica
1611:. New York. p. 88.
1607:Sloan, Douglas (1971).
1168:College of Philadelphia
1105:Types of Ethical Theory
1043:Later scholarly mention
1011:Lectures on Metaphysics
959:Lectures on Metaphysics
525:(1725) (a criticism of
229:18th-century philosophy
3520:People from Saintfield
3405:18th-century essayists
2198:
2132:
2098:Enlightened absolutism
2089:
1154:" with the collective
1015:
953:Hamilton's edition of
930:as of those of Locke.
336:Scottish Enlightenment
281:
255:Scottish Enlightenment
3545:Philosophers of logic
3349:Nassau William Senior
3319:John Ramsay McCulloch
2064:Counter-Enlightenment
1885:. Thousand Oaks, CA:
1851:; Anonymous (1911). "
1714:Wills, Garry (1978).
1316:Ulster History Circle
1089:History of Philosophy
884:Synopsis Metaphysicae
813:Synopsis metaphysicae
577:University of Glasgow
441:, where, assisted by
395:University of Glasgow
279:
265:University of Glasgow
215:University of Glasgow
3550:Philosophers of mind
3450:Classical economists
3253:Classical economists
2018:Age of Enlightenment
1811:Retrieved 2012-05-16
1357:Retrieved 2012-05-17
1325:Retrieved 2012-05-17
1212:Selected other works
1184:Princeton University
523:Thoughts on Laughter
353:thinkers, including
45:improve this article
3580:Ulster Scots people
3570:Social philosophers
3530:Philosophers of art
3505:Irish Presbyterians
3024:Feijóo y Montenegro
2975:Vorontsova-Dashkova
1951:"Francis Hutcheson"
1893:. pp. 231–32.
1644:: 1548, 1566, 1567.
1414:on 28 December 2013
1321:11 May 2012 at the
1254:(24 February 2011)
1125:Scottish Philosophy
971:Compendium of Logic
928:Nicolas Malebranche
902:, sect. i. art. I;
535:Hibernicus' Letters
513:; and in 1728, the
3565:Philosophy writers
3500:Irish philosophers
3269:Bernard Mandeville
2163:Natural philosophy
1853:Hutcheson, Francis
1674:. pp. 122–25.
1399:Econ Journal Watch
1152:unalienable rights
1093:Sir Leslie Stephen
569:Gershom Carmichael
415:Earl of Kilmarnock
340:Glasgow University
282:
239:Western philosophy
3475:Humor researchers
3455:Consequentialists
3377:
3376:
3289:Jean-Baptiste Say
3264:Francis Hutcheson
3219:
3218:
3187:
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3183:
3182:
2239:
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2235:
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2212:Scientific method
2069:Critical thinking
1908:978-1-4129-6580-4
1498:, pp. 11–12.
1435:, pp. 10–11.
1192:read Hutcheson's
1109:Francis Hutcheson
890:pars i. cap. 2).
868:mental philosophy
866:In the sphere of
862:Mental philosophy
694:Metaph. Syn. pars
635:Francis Hutcheson
602:Wealth of Nations
464:Church of Ireland
421:Return to Ireland
285:Francis Hutcheson
274:
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1099:, etc. See also
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876:moral philosophy
745:virtuous conduct
643:William Leechman
379:Northern Ireland
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3309:David Ricardo
3307:
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3304:Francis Place
3302:
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3147:United States
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2907:Budai-Deleanu
2905:
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2272:
2271:Ashley-Cooper
2269:
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2179:
2176:
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2173:Progressivism
2171:
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2161:
2159:
2156:
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2149:
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2143:
2139:
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2135:
2130:
2128:
2125:
2123:
2122:Individualism
2120:
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2110:
2107:
2106:
2101:
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2087:
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2023:
2019:
2012:
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1993:
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1989:
1983:
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1971:
1969:
1966:
1962:
1961:
1956:
1952:
1949:Dale Dorsey.
1947:
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1896:
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1845:
1844:public domain
1833:
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1805:
1802:
1797:
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1783:
1776:
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1764:
1760:
1756:
1753:(4): 503–23.
1752:
1748:
1747:
1739:
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1717:
1710:
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1696:
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1632:
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1624:
1618:
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1600:
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1591:
1587:
1583:
1580:(2): 215–16.
1579:
1575:
1574:
1566:
1563:
1558:
1551:
1548:
1543:
1536:
1533:
1528:
1521:
1518:
1515:, p. 12.
1514:
1509:
1507:
1505:
1501:
1497:
1492:
1489:
1484:
1478:
1475:
1472:, p. 11.
1471:
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1409:
1408:Atlas Network
1405:
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1378:9780559151927
1374:
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1300:
1297:, p. 10.
1296:
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1289:
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1224:
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1209:
1207:
1206:Ronald Hamowy
1203:
1199:
1195:
1191:
1187:
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1177:
1173:
1169:
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1078:
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1042:
1040:
1038:
1034:
1033:Richard Price
1030:
1026:
1020:
1017:
1012:
1008:
1004:
1000:
992:
990:
988:
984:
980:
976:
975:logical truth
972:
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949:
945:
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925:
920:
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905:
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891:
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869:
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837:
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829:
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797:
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749:
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742:
734:
730:
727:
723:
720:
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713:
709:
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699:the sense of
698:
695:
691:
690:consciousness
688:
687:
686:
679:
677:
675:
671:
667:
666:Thomas Hobbes
663:
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527:Thomas Hobbes
524:
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372:
364:
362:
360:
356:
352:
351:Enlightenment
347:
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341:
337:
333:
332:Presbyterians
330:
326:
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316:
286:
278:
269:
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195:8 August 1746
194:
190:
186:
182:
178:
174:
169:8 August 1694
161:
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151:
146:
142:
136:
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124:
115:
112:
104:
101:February 2008
93:
90:
86:
83:
79:
76:
72:
69:
65:
62: –
61:
57:
56:Find sources:
50:
46:
40:
39:
34:This article
32:
28:
23:
22:
19:
3515:Pamphleteers
3364:Thomas Tooke
3263:
3195:
3101:
2940:Catherine II
2392:Beaumarchais
2222:Universality
2193:Reductionism
2140:
2117:Human rights
1958:
1882:
1860:
1821:Google Books
1816:
1804:
1781:
1775:
1750:
1744:
1738:
1715:
1709:
1686:
1680:
1671:
1665:
1656:
1650:
1641:
1637:
1631:
1608:
1602:
1577:
1571:
1565:
1556:
1550:
1541:
1535:
1526:
1520:
1491:
1477:
1428:
1416:. Retrieved
1412:the original
1403:
1397:
1387:
1368:
1362:
1342:
1330:
1311:
1302:
1265:
1259:
1217:
1193:
1188:
1163:
1147:
1142:
1132:
1124:
1116:
1112:
1108:
1104:
1096:
1088:
1076:
1068:
1067:; Whewell's
1064:
1056:
1048:
1046:
1036:
1028:
1024:
1021:
1010:
1006:
1002:
996:
987:Syn. Metaph.
986:
982:
978:
970:
968:
964:
958:
952:
947:
944:res cogitans
943:
939:
935:
932:
922:
918:
916:
911:
907:
903:
899:
892:
888:Syn. Metaph.
887:
883:
879:
865:
853:
843:
821:
812:
810:
806:
798:
793:
789:
782:
777:
771:
767:
750:
738:
711:
708:public sense
693:
683:
651:
646:
638:
630:
626:
622:
620:
607:
600:
584:
580:
566:
547:The Rt. Rev.
538:
534:
530:
522:
518:
514:
510:
506:
502:
500:
489:
481:Hugh Boulter
471:The Rt. Hon.
460:William King
450:The Rt. Hon.
447:
424:
405:and general
368:
348:
343:
284:
283:
261:Institutions
197:(1746-08-08)
148:
141:Allan Ramsay
107:
98:
88:
81:
74:
67:
55:
43:Please help
38:verification
35:
18:
3510:Ontologists
3460:Empiricists
3395:1746 deaths
3390:1694 births
3197:Romanticism
3019:Charles III
2860:Poniatowski
2797:Leeuwenhoek
2777:de la Court
2765:Netherlands
2609:Mendelssohn
2604:Lichtenberg
2482:Montesquieu
2200:Sapere aude
2183:Rationalism
2178:Rationality
2168:Objectivity
1718:. New York.
1418:12 November
1198:Garry Wills
1081:Noah Porter
1013:, Lect. 44
919:Syn. Metaph
912:Syn. Metaph
904:Syn. Metaph
796:, sect. 3.
741:moral sense
724:a sense of
719:moral sense
674:Shaftesbury
654:metaphysics
617:Other works
431:John Simson
429:theologian
375:County Down
321:philosopher
177:County Down
3384:Categories
3299:James Mill
3279:Adam Smith
3274:David Hume
3039:Villarroel
3034:Jovellanos
2970:Radishchev
2917:Micu-Klein
2855:Niemcewicz
2822:Swammerdam
2812:Nieuwentyt
2802:Mandeville
2657:Farmakidis
2543:Burlamaqui
2452:La Mettrie
2427:Fontenelle
2382:d'Argenson
2377:d'Alembert
2301:Harrington
2227:Utopianism
2127:Liberalism
2084:Empiricism
2059:Classicism
2049:Capitalism
1943:Faded Page
1917:2008009151
1355:0198661320
1237:References
1190:John Adams
1053:Mackintosh
999:aesthetics
993:Aesthetics
969:The short
824:Adam Smith
733:ridiculous
696:i. cap. 2)
670:Mandeville
611:David Hume
597:Adam Smith
589:alma mater
543:second son
529:) and the
407:literature
399:philosophy
391:Killyleagh
371:Saintfield
365:Early life
359:Adam Smith
355:David Hume
251:Empiricism
173:Saintfield
165:1694-08-08
150:De finibus
71:newspapers
3160:Jefferson
3102:Hutcheson
2991:Obradović
2960:Lomonosov
2955:Kheraskov
2865:Śniadecki
2629:Weishaupt
2624:Thomasius
2614:Pufendorf
2457:Lavoisier
2442:d'Holbach
2437:Helvétius
2417:Descartes
2412:Condorcet
2407:Condillac
2341:Priestley
2158:Modernity
2079:Democracy
1925:750831024
1790:cite book
1724:cite book
1695:cite book
1617:cite book
1540:Fiering.
1129:J. Veitch
1101:Martineau
828:Priestley
802:self-love
571:, in the
475:Most Rev.
454:Most Rev.
427:New Licht
205:, Ireland
3210:Category
3155:Franklin
3122:Playfair
3092:Ferguson
3049:Scotland
2996:Mrazović
2950:Kantemir
2945:Fonvizin
2884:Portugal
2850:Krasicki
2845:Konarski
2840:Kołłątaj
2792:Koerbagh
2741:Genovesi
2726:Beccaria
2688:Berkeley
2619:Schiller
2584:Humboldt
2558:Saussure
2553:Rousseau
2517:Voltaire
2472:Maréchal
2447:Jaucourt
2402:Châtelet
2397:Chamfort
2346:Reynolds
2249:Thinkers
2153:Midlands
2142:Lumières
2112:Humanism
2105:Haskalah
1945:(Canada)
1873:(2008).
1319:Archived
1225:See also
1121:J McCosh
1085:Ueberweg
625:(1735);
435:academia
411:theology
403:classics
387:Ayrshire
329:Scottish
323:born in
3165:Madison
3137:Stewart
3077:Burnett
3072:Boswell
3057:Beattie
3029:Moratín
3014:Cadalso
2965:Novikov
2900:Romania
2875:Wybicki
2870:Staszic
2817:Spinoza
2787:Huygens
2782:Grotius
2736:Galvani
2731:Galiani
2681:Ireland
2662:Feraios
2634:Wieland
2599:Lessing
2594:Leibniz
2567:Germany
2548:Prévost
2533:Abauzit
2497:Quesnay
2487:Morelly
2477:Meslier
2462:Leclerc
2422:Diderot
2311:Johnson
2286:Collins
2281:Bentham
2266:Addison
2259:England
2207:Science
2044:Atheism
1980:at the
1957:(ed.).
1881:(ed.).
1859:(ed.).
1846::
1829:Sources
1767:1925181
1670:Sloan.
1594:1922040
1007:Inquiry
981:" (or "
940:materia
844:Sermons
836:Bentham
786:Bentham
778:Inquiry
593:alumnus
575:at the
496:Francis
185:Ireland
85:scholar
3117:Newton
3107:Hutton
3087:Cullen
2984:Serbia
2932:Russia
2922:Șincai
2832:Poland
2772:Bekker
2746:Pagano
2708:Toland
2672:Korais
2667:Kairis
2649:Greece
2579:Herder
2574:Goethe
2538:Bonnet
2526:Geneva
2512:Turgot
2502:Raynal
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