The Scottish Philosophy [293]
(Stewart), 40 (Chalmers). United States, 9, 183-190 Urquhart, 25. Utilitarianism, 114, 128. Villers, 319 Virtue, 33 (Shaftesbury), 80-85 (Hutcheson) ,151 (Hume), 169 (Smith), 337 (Brown), 359 (Mackintosh). Voltaire, 120, 257, 295 Vossius, 22. Warburton, 125 Welsh, Art. iv-, 408-410; 22. Wesley, 16. Whately, 243, 444-449 Whewell, 292, 293. Whitfield, 16, 65, 88, 167, 467. Will, 149 (Hume), 183 (Edwards), 2,6 (Reid), 251 (Monboddo), 265 (James Gregory), 266 (Crombie), 336, 346, 388 (James Mill), 400-401 (Chalmers). Wilson, lvi., 410-414; 8, 285, 322. Wit, 56 (Hutcheson), 236 (Beattie), 242 (Campbell). Witherspool, Art. xxiii., 183-190; 83-84, Wodrow, 37, 39, 59, 63 Wolf, 277. Wordsworth, 410
Notes:
[2]Mr. Buckle, in his "History of Civilization," vol. ii., professes a deep ac quaintance with the Scottish metaphysicians of last Century, who are represented by him as proceeding in the deductive, and not in the inductive, method. He adds, that in Scotland "men have always been deductive." But Mr. B. was never able to understand the difference between the method of deduction on the one hand, and the method of induction with consciousness as the agent of obser vation, on the other: the former derives consequences by reasoning from princi. ples, the latter reaches principles by internal observation. That his whole views on this subject were confused is evident, from the circumstance that he represents women as proceeding (like Scotchmen) by deduction! [3]See "Considerations on Patronage, by Francis Hutcheson," 1735. [4]Mr. Buckle is reported to have expressed, in his dying days, bis regret that he could not see moral causes operating in the promotion of civilization. Of course intellectual power must always be the immediate agent in producing civil ization; but did it never occur to Mr. Buckle to ask what stirred up the intellec tual power in a country so unfavorably situated as Scotland? It is all true that steam power is the main agent in producing manufactures in our country; but how contracted would be the vision of one who can see only the steam power, and not the intellectual power which called the steam into operation! Equally narrow is the view of the man who discerns the intellectual power which effected the peculiar civilization of Scotland, but cannot discover the moral power which awoke the intelligence. It should be added, that just as the steam polver, in vented by intellectual skill, may be devoted to very unintellectual uses, so the intelligence aroused by moral or religious causes may be turned (as Scotland shows) to very immoral and irreligious ends. [5]There is a copy in the Edinburgh University Library. [6]The reader curious on this subject will find ample information in ixossais en France," by Michel. [7]Letters to a student at the University. [8]It was owing, I doubt not, to the influence, direct or indirect, of Shaftesbury that the phrase "common sense" came to be so much used by the Scottish School. [9]The intelligent reader will see how much indebted Bishop Butler was to Shaftesbury, for the views propounded in his "Sermons on Human Nature." Shaftesbury, before Butler, had spoken of human nature as a " constitution," and had shown that to live according to nature implies a respect to the conscience. Ife complains of those who speak much of nature, without explaining its meaning ("Wit and Humor," iii.2). He had divided our affections into personal and public and the moral power, and represented that power as a principle of reflection. Butler goes beyond Shaftesbury in showing that our personal affections are nnt in themselves selfish, and that the moral faculty is not only in our soul, but claims supremacy there. Butler declines to say whether the moral faculty is a a sense, or what else; and he will not say that moral good consists in benevolence. [10]tewart was not "able to discover the date of the first edition," and others have been as unsuccessful. It is criticised in jackson's "Dissertation on Matter and Spirit," 1735, and referred to in " Bibliothque Raisonn6e des ouvrages
Notes:
[2]Mr. Buckle, in his "History of Civilization," vol. ii., professes a deep ac quaintance with the Scottish metaphysicians of last Century, who are represented by him as proceeding in the deductive, and not in the inductive, method. He adds, that in Scotland "men have always been deductive." But Mr. B. was never able to understand the difference between the method of deduction on the one hand, and the method of induction with consciousness as the agent of obser vation, on the other: the former derives consequences by reasoning from princi. ples, the latter reaches principles by internal observation. That his whole views on this subject were confused is evident, from the circumstance that he represents women as proceeding (like Scotchmen) by deduction! [3]See "Considerations on Patronage, by Francis Hutcheson," 1735. [4]Mr. Buckle is reported to have expressed, in his dying days, bis regret that he could not see moral causes operating in the promotion of civilization. Of course intellectual power must always be the immediate agent in producing civil ization; but did it never occur to Mr. Buckle to ask what stirred up the intellec tual power in a country so unfavorably situated as Scotland? It is all true that steam power is the main agent in producing manufactures in our country; but how contracted would be the vision of one who can see only the steam power, and not the intellectual power which called the steam into operation! Equally narrow is the view of the man who discerns the intellectual power which effected the peculiar civilization of Scotland, but cannot discover the moral power which awoke the intelligence. It should be added, that just as the steam polver, in vented by intellectual skill, may be devoted to very unintellectual uses, so the intelligence aroused by moral or religious causes may be turned (as Scotland shows) to very immoral and irreligious ends. [5]There is a copy in the Edinburgh University Library. [6]The reader curious on this subject will find ample information in ixossais en France," by Michel. [7]Letters to a student at the University. [8]It was owing, I doubt not, to the influence, direct or indirect, of Shaftesbury that the phrase "common sense" came to be so much used by the Scottish School. [9]The intelligent reader will see how much indebted Bishop Butler was to Shaftesbury, for the views propounded in his "Sermons on Human Nature." Shaftesbury, before Butler, had spoken of human nature as a " constitution," and had shown that to live according to nature implies a respect to the conscience. Ife complains of those who speak much of nature, without explaining its meaning ("Wit and Humor," iii.2). He had divided our affections into personal and public and the moral power, and represented that power as a principle of reflection. Butler goes beyond Shaftesbury in showing that our personal affections are nnt in themselves selfish, and that the moral faculty is not only in our soul, but claims supremacy there. Butler declines to say whether the moral faculty is a a sense, or what else; and he will not say that moral good consists in benevolence. [10]tewart was not "able to discover the date of the first edition," and others have been as unsuccessful. It is criticised in jackson's "Dissertation on Matter and Spirit," 1735, and referred to in " Bibliothque Raisonn6e des ouvrages