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The themes explored include political liberty, "legal tyranny," defences of influence in government, recognition of the Opposition, and the development of organic categories of political analysis - the latter in a chapter that explodes the association often presumed between organicism and conservative modes of thought.

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A chapter on the "Fourth Estate" examines the gradual process of legitimation of "interests," culminating in the influence of the press. Central to the account of new political forces and their recognition is the idea of public opinion, which evolved during this period from the notion of public spirit. Chapters on the classical legacy of the century and on the High-Tories examine two backward-looking aspects of the political cultrure. Tracing the persistent influence of High-Toryism, Gunn questions the conventional wisdom about eighteenth-century ideological consensus in general and Whig solidarity in particular.

He demonstrates that theories of government from the seventeenth century survived to a degree not previously admitted by modern scholarship.

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Studies in Eighteenth-Century Culture

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Gunn - - Ethics 95 2 Damico - - Ethics 95 2 Thomas - - Philosophical Books 25 3 Gunn - - Utilitas 5 1 Wyger Velema - - Brill. Locke's Two Treatises of Government.

Molivas - - History of Political Thought 21 2 Rousseau and Burke. Annie Marion Osborn - - Journal of Philosophy 38 4 Frederick G. The impartial spectator is supposed to be free of partial feelings—feelings that depend on a stake it might have in a dispute, or on blind favoritism or dislike for one party or the other—but it is not supposed to be free of feelings altogether, nor to reach for a principle it might derive from reason alone, independent of feeling see Raphael , chapter 6.

But our feelings are notoriously shaped by our societies, and it is not clear how a device that depends on feelings could correct for biases built into them. Second, the impartial spectator develops within us as part of our efforts to align our feelings with those of the people immediately around us.

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The search for feelings we can share—for mutual sympathy—is a basic human drive, and it leads among other things to the rise of morality. Of course, that eventually means that we correct the modes of approval of people around us for bias and misinformation; we seek the judgment of an impartial spectator within rather than partial spectators without. But Smith never suggests that this impartial spectator uses different methods of judging, appeals to different sorts of norms, than our neighbors do. It arises out of the actual process of moral judgment around us, and we heed it as part of our drive to find a harmony of feelings with our actual neighbors.

It is very unlikely, then, to use a method of judging radically unlike those of our actual neighbors, or perceive, let alone correct for, a systematic bias in the sentiments of our society. If sentiments of condescension or dislike toward poor people, or black people, or gay people, pervade our society, then there is every reason to expect that many of us, especially in privileged groups, will build an impartial spectator within ourselves that shares those biases rather than rising above them.

It is unclear how his moral theory might supply such a corrective. The absence of transcendental principles in favor of judgments rooted in our everyday sentiments, the view of individuals as aiming, by way of morality, for emotional harmony with their neighbors, the psychological insight of his view of moral development—all these things go together with a picture on which we are deeply shaped by our local societies in the way we make moral judgments, and can turn those judgments on our society only with difficulty. It has been suggested that Smith thought better information about the lives of poor people could help well-off people judge the poor more favorably Fleischacker , chapter 10 , and perhaps he thought that slavery and other injustices could likewise be overturned by better information: information enabling people to project themselves into the lives of slaves, and other victims of injustice, and thereby to sympathize with them.

But even a commitment to the equal worth of every human being can be interpreted in ways that support local biases—Kant, notoriously, maintained racist and sexist views long after coming up with his arguments for equal worth—and Smith in any case says little to justify his egalitarian tendencies. Smith does better with the skeptical challenge. This test requires in the first instance that the faculty of moral approval approve of its own workings. It then looks to whether our other faculties of approval can approve of the moral one: we seek a comprehensive endorsement, by all our modes of approval, of moral approval in particular.

The second part of the test asks above all whether the faculty for prudential approval—the faculty by which we applaud or condemn things in accordance with self-interest—can applaud the moral faculty, since the latter often requires us to override our self-interest. We should not assume that the first part of the test is trivial. So a faculty can fail a purely reflexive test: it can fail to live up to its own standards for evaluation.

But the moral sense, for Hume, and the impartial spectator, for Smith, pass their own tests. Indeed, a good way to read TMS is to see Smith as demonstrating, to an impartial spectator in a moment of reflection, that the impartial spectator we use in the course of action operates in a reasonable and noble way—that, in particular, it is not just a tool of our self-interest. At the same time, to meet the full reflective endorsement test, Smith needs to show that heeding the impartial spectator does not, overall, conflict with our self-interest. In order to show this he tries, like many ancient ethicists, to get us to re-think the nature of self-interest.

Violating those demands will also normally bring on internal unease—fear of discovery, pangs of conscience, and other disturbances—making it difficult to achieve the tranquility that Smith takes to be a prime component of happiness TMS Finally, if one fully incorporates the impartial spectator into oneself, one will discover that moral self-approbation is itself a great source of happiness. But if happiness consists so centrally in the approbation of others, and in self-approbation, there can be no reasonable conflict between pursuing happiness and pursuing morality.

So the demands of our moral sentiments are justified, capable both of endorsing themselves and of being endorsed by our nonmoral sentiments. It should be clear that this argument does not involve any reduction of morality to self-interest.

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For Smith, the agent who supposes that self-interest can be defined independently of morality, and morality then reduced to it, misunderstands the nature of self-interest. Such an agent lacks a well-developed impartial spectator within herself, and therefore fails to realize that acting in accordance with moral demands is essential to her own happiness. She will gain a better understanding of happiness only once she starts to engage in the pursuit of virtue. Smith explicitly says that the virtuous agent sees things that others do not TMS —7, —8.

Like the contemporary philosopher John McDowell, he thus suggests that the virtuous agent can properly see the point of virtue, and how virtue helps constitute happiness, only from a perspective within the actual practice of virtue. But, as McDowell says, there is no reason to think one can find better arguments, or indeed any arguments, for seeking virtue from a perspective outside of such practice McDowell a,b.

Smith himself does not clearly spell out the responses proposed here to the philosophical problems that his theory raises. His strengths as a moral philosopher lie elsewhere. Moral philosophers need not be concerned solely with the grounds of morality. Displaying, clarifying, and showing the internal connections in the way we think about virtue is already a philosophical task, even if we set aside the question of whether that way of thinking is justified.

There are indeed philosophers who reject the idea that philosophy is well-suited to offer justifications. His astute and nuanced analysis of what goes into moral approval—of the sorts of factors the impartial spectator considers, of how it can deceive itself or otherwise go wrong, of how it develops and how it judges different virtues in different ways—is accomplishment enough, regardless of whether he adequately justifies the fact that we engage in such approval at all.

It is clear from the end of TMS that Smith intended to complement it with a system of political philosophy, and it is clear from the Advertisement to the last edition of TMS that WN represents the partial but not complete fulfillment of that plan. Strikingly, what got left out was the part of political philosophy that most concerned Smith at the end of TMS, and that has most concerned other moral philosophers who turn to politics: a systematic account of justice. But the manuscript drawn from these lectures was never finished, and he had it burned at his death. Some scholars speculate that the failure of this project was fore-ordained: the moral theory of TMS is too particularist to sustain a universally-applicable theory of justice see Griswold , pp.

Others have tried to re-construct such a theory for Smith see Haakonssen and It is unclear, however, how much WN has to do with his philosophical concerns. Smith became increasingly interested in political economy after completing TMS, and WN can be seen as the fruition simply of a new direction in his research, unconnected to his moral system. He did come to a comprehensive, one might say philosophical, view of political economy: from his understanding of the workings of economics, he thought that states could foster the productiveness of their economies only by the rule of law, accompanied by a few limitations on banking practices, and should otherwise lift measures that restrict or encourage particular enterprises.

The practical point of his treatise on economics was to urge this restrained, modest approach to economic intervention on governing officials. Smith believed strongly in the importance of local knowledge to economic decision-making, and consequently thought that business should be left to businesspeople, who understand the particular situations in which they work far better than any government official on this Hayek understood Smith well: see Hayek [] and C. Smith He did not want the state to micro-manage the economy, and he also did not want it to promote religion or virtue.

He was suspicious of the motives and skills of politicians, and their ability, even when well-meaning, to change society see Fleischacker , chapter And he did not believe that the political life was the crown of the moral life, or that law or political institutions can help people develop virtue. One might therefore wonder whether there is any connection between his politics and his moral philosophy.

Aside from the construction of theories of justice—which, as we have noted, Smith wound up not doing—there are three main reasons why moral philosophers write political theories. Some, like Aristotle, see morality as the cultivation of virtuous character and believe that the state can help people with this cultivation.