An essay on the nature and conduct of the passions and affections with illustrations on the moral sense

An Essay on the Nature and Conduct of the Passions and Affections with Illustrations on the Moral Sense

Volumn , Issue , 2012, Pages 1-226

  Hutcheson, Francis ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

EID: 84895618621     PISSN: None     EISSN: None     Source Type: Book    
DOI: None     Document Type: Book

References (96)

1. My chronology of Hutcheson's early life is based on William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1990)
2. M. A. Stewart, "Abating Bigotry and Hot Zeal," in Damian Smyth (ed.), Francis Hutcheson: A Supplement to Fortnight, 308 (1992), 4-6
3. M. A. Stewart, "Rational Dissent in Early Eighteenth-Century Ireland," in Knud Haakonssen (ed.), Enlightenment and Religion (Cambridge: Cambridge University Press, 1996), 42-63
4. James Moore, "The Two Systems of Francis Hutcheson: On the Origins of the Scottish Enlightenment," in M. A. Stewart, Studies in the Philosophy of the Scottish Enlightenment (Oxford: Clarendon, 1990), 37-59.
5. See Robert Eccleshall, "Anglican Political Thought in the Century After the Revolution of 1688," in D. George Boyce, Robert Eccleshall, and Vincent Geoghegan (eds.), Political Thought in Ireland Since the Seventeenth Century (London: Routledge, 1993), 41.
6. Ian McBride, "The School of Virtue: Francis Hutcheson, Irish Presbyterians and the Scottish Enlightenment," in Political Thought in Ireland, So.
7. See Wolfgang Leidhold, Ethik und Politik bei Francis Hutchison (Freiburg: Alber, 1985), chaps. III and IV
8. See M. A. Stewart, "John Smith and the Molesworth Circle," EighteenthCentury Ireland 2 (1987): 89-102.
9. Isabel Rivers, Reason, Grace, and Sentiment: A Study of the Language of Religion and Ethics in England: 1600- 1780 (Cambridge: Cambridge University Press, 2000), 24, 89.
10. See particularly A Discourse Concerning the Unchangeable Obligations of Natural Religion and the Truth and Certainty of the Christian Religion (London, 1706), 5-11, 45-67. In 1717, the young Hutcheson wrote a letter (now lost) to Clarke criticizing his proof of God in A Demonstration of the Being and Attributes of God (1705) (Scott, Francis Hutcheson, 15-16).
11. Gilbert Burnet (ed.), Letters Between the Late Mr. Gilbert Burnet, and Mr. Hutcheson, Concerning the True Foundation of Virtue or Moral Goodness. Former~] Published in the London journal (London: W Wilkins, 1735), 49.
12. John Clarke, The Foundation of Morality in Theory and Practice, in L. A. Selby-Bigge, British Moralists (Oxford: Clarendon Press, 1897), v. 2, 224.
13. The subtitle of the first edition of Inquiry reads "IN WHICH The Principles of the late Earl of SHAFTESBURY are Explain'd and Defended, against the Author of the Fable of the Bees." Hutcheson also wrote three letters to the Dublin Weekly journal in 1726, in which he criticized Mandeville.
14. Bernard Mandeville, The Fable of the Bees: Or Private Vices, Publick Benefits, F. B. Kaye (ed.) (Indianapolis: Liberty Fund, 1988), vol. 1, 39-14. Shaftesbury, "Sensus Communis" (1709), III.3.
15. This argument is perhaps derived from John Clarke, An Examination of the Notion of Moral Good and Evil, 12.
16. On Hutcheson as model for Moderatism, see Richard Sher, Church and University in the Scottish Enlightenment (Princeton: Princeton University Press, 1985), 69.
17. Scott is quoting an advertisement in the March 23, 1728 edition of the Dublin fntelligencer. See Scott, Francis Hutcheson, 53.
18. See Thomas Mautner, Francis Hutcheson: On Human Nature (Cambridge: Cambridge University Press, 1993), 173-4. Mautner provides the most extended and up-to-date discussion of the lifetime editions of Hutcheson's texts. Other bibliographical discussions are to be found in Bernard Peach (ed.), Francis Hutcheson: Illustrations on the Moral Sense (Cambridge, Mass.: Belknap, 1971), 97-100
19. T. E. Jessop, A Bibliography of David Hume and of Scottish Philosophy from Francis Hutcheson to Lord Balfour (New York: Russell and Russell, 1966), 143-7
20. the "Bibliographical Note" that introduces each volume of Bernard Fabian (ed.), Collected Works of Francis Hutcheson (Hildesheim: Olms, 1969-1971), 7 v.
21. There are a number of reprints without variorum. Volume II of Fabian (op. cit.) reprints 1A, as does the Garland (New York: 1971).
22. Andrew Ward (ed.), Essay with Illustrations (Manchester: Clinamen, 1999) is a modernized version of 1A; and 3 has been reprinted in Paul McReynolds (ed.), Four Early Works on Motivation (Gainesville, Fla.: Scholars' Facsimiles and Reprints, 1969).
23. Peach (ed.), op. cit., 97.
24. Luigi Turco (ed.), Giovanni Grandi and Monica Saccani (trans.), Francis Hutcheson: Saggio sulla natura e condotta delle passioni (Bologna: Cooperativa Libraria Universitaria Editrice Bologna, 1997).
25. Horace, Sermones, I.3.28-29. "This work, this study, let us hasten it far and wide, if we would wish to live in our country and to live happily with ourselves." Horace is the most quoted of the classical authors in the Essay with Illustrations, although Cicero, Marcus Aurelius, Plato, and Aristotle are also frequently cited.
26. John Clarke repeatedly criticized Hutcheson for impiety. The Foundation of Morality closes: "I have naturally a peculiar Benevolence and Veneration for Persons of Good Parts and Learning, untainted with Pride, Pedantry, or ill Nature, such as our Author from his manner of Writing appears to me to be, and therefore I am heartily grieved upon his account, to find his Doctrine bear so hard upon the Christian Religion. Had it not clash'd so visibly with that, notwithstanding it being false, his Character would have appeared much fairer in the Eye of the World than it now does, or at least will do, when his Notion comes to be more generally and thoroughly scanned." (p. 112).
27. "Vita secundum naturam"-"a life according to nature"-is a central Stoical ethical doctrine as well as the name of a lost treatise by Zeno of Citium (see Diogenes Laertius, Vitae Philosophorum, VII.4), with whom Cicero identifies the phrase in De Finibus Bonorum et Malorum, IV. vi [14].
28. Persius, Satire, III.66. "[Learn] what we are, and for what we have come to be." It is quoted by Shaftesbury and discussed in the "Miscellaneous Reflections," III.I (Shaftesbury, Characteristicks, III:97-8).
29. This refers to John Clarke's remark, "The Doctrine of a Moral Sense, and a Natural Benevolence founded thereon, is a very pretty ingenious Speculation, which the World is obliged to our Author for; and has, in my Opinion, a good deal of Truth in it, tho' perhaps it may not be of that Universal Extent he pleads for," (Foundation of Morality, 97).
30. Hutcheson likely has De Officiis I [94] in mind, but the identification of what is appropriate and what is honorable is a common Ciceronian sentiment. Shaftesbury clearly had this passage in mind when he further identified it with the venusta (the lovely or beautifui)-"The Venustum, the Honestum, the Decorum of Things, will force its way. They who refuse to give it scope in the nobler Subjects of a rational and moral kind, will find its Prevelancy elsewhere, in an inferior Order of Things," Shaftesbury, "Sensus Communis," IV.2 ( Characteristicks, L92) further elucidated in "Miscellaneous Reflections" 111.2 ( Characteristicks, Ill.ro9-II4).
31. The phrase recurs in Hutcheson's Reflection on Laughter in the Dublin journal (Saturday, June, 5, 1725), no. 10, 38) collected in A Collection of Letters and Essays on Several Subjects Latery Publish'd in the Dublin journal (London: J. Darby and T. Longman, 1729), 2 v. The Greek phrase, meaning the sense of the good or right, is replaced in the third edition with "loving mankind and having the form of the good."
32. This refers to the exchange with Gilbert Burnet in 1725, and Hutcheson has either confused the date of the exchange with the publication date of the first edition of the Essay with Illustrations, or with four letters in the London journal (nos. 447, 450, 463, 468) written in response to and in defense of the Essay with Illustrations. See Bernard Fabian, "Bibliographical Note," in Bernard Fabian (ed.), Collected Works of Francis Hutcheson (Hildesheim: Georg Olms Verlag, 1990), v. II vii-viii.
33. See Joseph Addison's (1672-1719) "Essay on the Pleasures of the Imagination" 30 in Spectator 4II-2I. Addison's "Essay" is a discussion of aesthetics that includes extended comparisons between the external senses and the imagination. A "Table of the principal Contents" is given in Spectator 421.
34. Hutcheson is deriving this from Shaftesbury's extended discussion of the classical origins of sensus communis at "Sensus Communis," III.1 n ( Characteristicks, 35 !.65-6 n).
35. Horace, Epistles, 1.17-39
36. Horace, Epistles, II.r. 179-80
37. Fable of the Bees, 1:43-50
38. Marcus Aurelius was Hutcheson's preferred ancient Stoic philosopher. He translated Aurelius with James Moor as The Meditations of the Emperor Marcus Aurelius Antoninus (Glasgow: Robert Foulis, 1742).]]
39. Horace Odes, r.16, 15-16.
40. David West, Horace: The Complete Odes and Epodes (Oxford: Oxford University Press, 1997).
41. Cicero, Tusculan Disputations, IV6-12.
42. Aristotle, Poetics, 1453a1-I2.
43. Malebranche, De fa Recherche, V. 7-9
44. Virgil, Aeneid, X.870-72.
45. Lucretius, De Rerum Natura, 11.55-58.
46. Horace, Satire 2.2, 8-n, 15, 17-18.
47. Juvenal, Satire, 14, 137.
48. Lucan, De Bello Civili, II.657
49. Sarah Annes Brown and Charles Martindale (eds.), Lucan, The Civil Wtir: Translated as Lucan's Pharsalia by Nicholas Rowe (London: Everyman, 1998).
50. Marcus Anton in us, Lib. vi. C. 48.
51. Horace, Epistles, 1.32
52. Shaftesbury, "Inquiry Concerning Virtue," 11.21.
53. James Moor and Francis Hutcheson (trans.), The Meditations of the Emperor Marcus Aurelius Antoninus, 76-77.
54. (The Holy Bible: New Revised Standard Version (Oxford: Oxford University Press, 1989), 527).
55. Horace, Epistles, II.2, 180-182
56. Horace, Epistles, II.2, 180-182
57. Horace, Satires, Il.2, 102-7.
58. Shaftesbury, Characteristicks, 1:37
59. Horace, Epistles, l.ro.19-24.
60. H. R. Fairclough, trans., Horace: Satires, Epistles, andArsPoetica(Cambridge, Mass.: Harvard University Press, 1978).
61. Lucretius, De Rerum Natura, 11.48-53
62. John Milton, Paradise Lost, 146-51
63. Plato, Gorgias, see particularly 477a-d
64. Epictetus his Morals With Simplicius His Comment, 379-So.]
65. Plato: The Last Days of Socrates [London: Penguin, 1969]
66. Persius, Satires, III. 69-71
67. Horace, Epodes, 1.19-22
68. See, particularly, Cicero, De Finibus, 23b.
69. See Treat. III. Sect. 1.
70. See Grotius, De jure Belli et Pacis, II.r.r. Grotius makes his distinction with ref-erence to Polybius and Livy. Barbeyrac, in the commentary on his edition ofGrotius.
71. Jean Barbeyrac, Le Droit de fa Guere et de la Paix par Hugo Grotius [Amsterdam: Pierre de Coup, 1724], 2v.)
72. cites Polybius, History, III.6.
73. See Nicomachean Ethics, l.1.
74. See also Gilbert Burnet (ed.), Letters Between the Late Mr. Gilbert Burnet, and Mr. Hutchinson, Concerning The true Foundation of Virtue or Moral Goodness. Formerly Published in the London journal (London: W. 35 Wilkins, 1735), 49-50.
75. This note was added in the third edition. See Nicomachean Ethics, nnb27.]]
76. Lib J. Chap. r. Sect. 10.
77. Clarke's A Discourse Concerning the Unchangeable Obligations of Natural Religion (London, 1705)
78. A Demonstration of the Being and Attributes of God (London, 1704) were Boyle lectures.
79. This division is derived from Samuel Clarke, A Discourse Concerning the Unchangeable Obligations of Natural Religion, 46-47.
80. "I lay down this as a fundamental maxim, That whoever acts as if things were so, or not so, doth by his acts declare, that they are so, or not so; as plainly as he could by words, and with more reality," Wollaston, The Religion of Nature Delineated, 13.
81. Hutcheson, Logicae Compendium (Glasgow: Foulis, 1756), "Appendix," III.ii, roo-ror.
82. Barberack's Notes on Puffendorf, Lib. iv. c. 1, 7.
83. See Grotius de Jure Bell. Lib. 3 c. 1.
84. See Grotius, De jure Belli et Pacis, III.r. 7.2, III.r.XI.3 and on the latter passages Barbeyrac's n. 3.
85. No passage in Wollaston matches these two quotes exactly, but Hutcheson seems to have in mind Religion of Nature Delineated, I §5, r6-r8.
86. Religion of Nature Delineated, VI §§15, 138.
87. Oohn Clarke, An Examination of the Notion of Moral Good and Evil [London: A. Bettesworth, 1725], 6.
88. See Religion of Nature Delineated, l.4, 14-15.
89. See Religion of Nature Delineated, l.4, 13.
90. See Lord Shaflesbury's Inquiry concerning Virtue. Part I.
91. cf. De Legibus Naturae, I §§5-9.
92. This footnote was added in the third edition and is not indicated in the text. Hutcheson likely had in mind Aristotle's discussion of our ability to judge good and bad as natural, like the sense of vision, Nicomachean Ethics, III. 5, m4a3o-bn.
93. De Nat. Deor. Lib. 2. cap. 37. Ex Aristotele.
94. See Luke x. 12, 13, 14.
95. Holy Bible, II. 72-73.
96. For the exact passage it is attached to, see the Textual Note reference for 1991/13-16.