The Scottish Philosophy [21]
of the affections, but the very actions themselves, and the affections of pity, kindness, gratitude, and their contraries, being brought into the mind by reflection, become objects. So that by means of this reflected sense, there arises another kind of affection towards these very affections themselves, which have been already felt, and are now become the subject of a new liking or dislike." Conscience is represented by him "as the reflection in the mind of any unjust action or behavior, which he knows to be naturally odious and ill-deserving. {35} No creature can maliciously and intentionally do ill, without being sensible, at the same time, that he deserves ill. And in this respect, every sensible creature may be said to have a conscience."[9]
He has evidently been smitten with some of the Platonic views of beauty. "We have," he says, "a sense of order and proportion; and having, a sensation, reason can give this account of it, that whatever things have order, the same have unity of design and concur in one, are parts constituent of one whole, or are in themselves one system. Such is a tree with all its branches, an animal with all its members, an edifice with all exterior and interior ornaments." He is fond of connecting or identifying the beautiful and the good; in fact, virtue is represented by him as a higher kind of beauty. "It is, I must own, on certain relations or respective proportions, that all natural affection does in some measure depend." "The same numbers, harmony, and proportions have a place in morals." He evidently clings fondly to the idea that " beauty and good are one and the same."
We have given so full an account of the philosophy of Shaftesbury, because of the influence which it exercised on the Scottish Philosophy. Francis Hutcheson did little more than expound these views, with less versatility, but in a more equable, thorough, and systematic manner. Turnbull, who founded the Aberdeen branch of the school, and influenced greatly the mind of Reid, avowedly drew largely from Hutcheson in his theories of taste and virtue. Reid and Beattie got their favorite phrase, " common sense," I have no doubt, directly or indirectly from the treatise so entitled in the " Characteristics." Hume was evidently well acquainted with the writings of {36} Shaftesbury; and I am inclined to think that they may have helped to form his style, and to suggest some of his essays. We have an anticipation of the spirit of Hume in the miscellany entitled, " Philocles to Palemon:" "You know that in this Academic Philosophy I am to present you with, there is a certain way of questioning and doubting, which in no way suits the genius of our age. Men love to take party instantly. They can't bear being kept in suspense. The examination torments them." Theocles observes, that "if there be so much disorder in the present state of things, he would not be disposed to think better of the future." Lord Monboddo declares that " Shaftesbury's Inquiry is the best book in English on the subject of morals." His Draught or Tablature of the judgment of Hercules, and his Disquisitions on Taste, originated the theories of Beauty which formed an essential part of Scottish metaphysics for more than a century.
V. -- GERSHOM CARMICHAEL. S/IR\ W/ILLIAM\ H/AMILTON\ says that Gershom Carmichael "may be regarded, on good grounds, as the real founder of the Scottish school of philosophy." ("Reid's Works," P. 30.) I am disposed to retain the honor for Francis Hutcheson, to whom it is usually ascribed. Carmichael does not possess the full characteristics of the school. He seems to me to be the bond which connects the old philosophy with the new in Scotland.
He was descended from a genuine covenanting stock. His father was Alexander Carmichael, the son of Frederick Carmichael, who had been minister in various places in Fifeshire, and who died in 1667; his mother was relict (she had been the second wife) of Fraser of Bray. Alexander was minister at Pittenain, and had at one time
He has evidently been smitten with some of the Platonic views of beauty. "We have," he says, "a sense of order and proportion; and having, a sensation, reason can give this account of it, that whatever things have order, the same have unity of design and concur in one, are parts constituent of one whole, or are in themselves one system. Such is a tree with all its branches, an animal with all its members, an edifice with all exterior and interior ornaments." He is fond of connecting or identifying the beautiful and the good; in fact, virtue is represented by him as a higher kind of beauty. "It is, I must own, on certain relations or respective proportions, that all natural affection does in some measure depend." "The same numbers, harmony, and proportions have a place in morals." He evidently clings fondly to the idea that " beauty and good are one and the same."
We have given so full an account of the philosophy of Shaftesbury, because of the influence which it exercised on the Scottish Philosophy. Francis Hutcheson did little more than expound these views, with less versatility, but in a more equable, thorough, and systematic manner. Turnbull, who founded the Aberdeen branch of the school, and influenced greatly the mind of Reid, avowedly drew largely from Hutcheson in his theories of taste and virtue. Reid and Beattie got their favorite phrase, " common sense," I have no doubt, directly or indirectly from the treatise so entitled in the " Characteristics." Hume was evidently well acquainted with the writings of {36} Shaftesbury; and I am inclined to think that they may have helped to form his style, and to suggest some of his essays. We have an anticipation of the spirit of Hume in the miscellany entitled, " Philocles to Palemon:" "You know that in this Academic Philosophy I am to present you with, there is a certain way of questioning and doubting, which in no way suits the genius of our age. Men love to take party instantly. They can't bear being kept in suspense. The examination torments them." Theocles observes, that "if there be so much disorder in the present state of things, he would not be disposed to think better of the future." Lord Monboddo declares that " Shaftesbury's Inquiry is the best book in English on the subject of morals." His Draught or Tablature of the judgment of Hercules, and his Disquisitions on Taste, originated the theories of Beauty which formed an essential part of Scottish metaphysics for more than a century.
V. -- GERSHOM CARMICHAEL. S/IR\ W/ILLIAM\ H/AMILTON\ says that Gershom Carmichael "may be regarded, on good grounds, as the real founder of the Scottish school of philosophy." ("Reid's Works," P. 30.) I am disposed to retain the honor for Francis Hutcheson, to whom it is usually ascribed. Carmichael does not possess the full characteristics of the school. He seems to me to be the bond which connects the old philosophy with the new in Scotland.
He was descended from a genuine covenanting stock. His father was Alexander Carmichael, the son of Frederick Carmichael, who had been minister in various places in Fifeshire, and who died in 1667; his mother was relict (she had been the second wife) of Fraser of Bray. Alexander was minister at Pittenain, and had at one time