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Journal articles on the topic 'Scottish Enlightenment'

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Published: 4 June 2021

Last updated: 10 March 2023

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1

Goldie, Mark. "The Scottish Catholic Enlightenment." Journal of British Studies 30, no. 1 (January 1991): 20–62. http://dx.doi.org/10.1086/385972.

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In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.

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2

Gilchrist, Jim. "Review: Scottish Enlightenment." Scottish Affairs 43 (First Serie, no. 1 (May 2003): 132–36. http://dx.doi.org/10.3366/scot.2003.0029.

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3

Hayes, Helen. "A Scottish enlightenment." Library Management 28, no. 4/5 (May 22, 2007): 224–30. http://dx.doi.org/10.1108/01435120710744173.

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4

Smith, Craig. "The Scottish Enlightenment and Scottish Independence." Economic Affairs 33, no. 3 (October 2013): 334–47. http://dx.doi.org/10.1111/ecaf.12041.

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5

Rendall, Jane. "AFTER THE SCOTTISH ENLIGHTENMENT." Scottish Economic & Social History 7, no. 1 (May 1987): 78–79. http://dx.doi.org/10.3366/sesh.1987.7.7.78.

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6

Kidd, Colin. "Lord Dacre and the Politics of the Scottish Enlightenment." Scottish Historical Review 84, no. 2 (October 2005): 202–20. http://dx.doi.org/10.3366/shr.2005.84.2.202.

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Hugh Trevor-Roper (Lord Dacre) made several iconoclastic interventions in the field of Scottish history. These earned him a notoriety in Scottish circles which, while not undeserved, has led to the reductive dismissal of Trevor-Roper's ideas, particularly his controversial interpretation of the Scottish Enlightenment, as the product of Scotophobia. In their indignation Scottish historians have missed the wider issues which prompted Trevor-Roper's investigation of the Scottish Enlightenment as a fascinating case study in European cultural history. Notably, Trevor-Roper used the example of Scotland to challenge Weberian-inspired notions of Puritan progressivism, arguing instead that the Arminian culture of north-east Scotland had played a disproportionate role in the rise of the Scottish Enlightenment. Indeed, working on the assumption that the essence of Enlightenment was its assault on clerical bigotry, Trevor-Roper sought the roots of the Scottish Enlightenment in Jacobitism, the counter-cultural alternative to post-1690 Scotland's Calvinist Kirk establishment. Though easily misconstrued as a dogmatic conservative, Trevor-Roper flirted with Marxisant sociology, not least in his account of the social underpinnings of the Scottish Enlightenment. Trevor-Roper argued that it was the rapidity of eighteenth-century Scotland's social and economic transformation which had produced in one generation a remarkable body of political economy conceptualising social change, and in the next a romantic movement whose powers of nostalgic enchantment were felt across the breadth of Europe.

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7

Bow, Charles Bradford. "In Defence of the Scottish Enlightenment: Dugald Stewart's role in the 1805 John Leslie Affair." Scottish Historical Review 92, no. 1 (April 2013): 123–46. http://dx.doi.org/10.3366/shr.2013.0140.

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During a transitional period of Scottish history, responses to the French Revolution in the 1790s significantly affected Enlightenment intellectual culture across Scotland and, in particular, its existence in Edinburgh. The emergence of powerful counter-Enlightenment interests—championed by Henry Dundas—sought to censure the diffusion of ideas and values associated with France's revolution. In doing so, they targeted all controversial philosophical writings and liberal values for censorship and, in turn, gradually crippled the unique circumstances that had birthed the Scottish Enlightenment. Alarmed by the effect counter-Enlightenment policies had on Scottish intellectual culture, Dugald Stewart professor of moral philosophy at Edinburgh University (1785–1810) countered this threat with a system of moral education. His programme created a modern version of Thomas Reid's Common Sense philosophy whilst advancing that the best way to prevent the adoption of supposedly dangerous political and philosophical ideas was examining their errors. The tensions between counter-Enlightenment policies and Stewart's system of moral education erupted in the 1805 election of John Leslie as professor of mathematics at Edinburgh University, but the Leslie affair was not an isolated episode. This controversy embodied tensions over ecclesiastical politics in the Church of Scotland, national secular politics, and Scottish Enlightenment moral philosophy. At the same time, Stewart believed the Leslie affair would determine the fate of not only Edinburgh University but also the Scottish universities’ entwined relationship with Enlightenment. This article examines how Dugald Stewart's prominent role in the 1805 John Leslie affair pitted counter-Enlightenment interests against those of an emerging generation of the Scottish Enlightenment.

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8

Macinnes, Allan I., and Jean-François Dunyach. "Introduction: Enlightenment and Empire." Journal of Scottish Historical Studies 38, no. 1 (May 2018): 1–17. http://dx.doi.org/10.3366/jshs.2018.0230.

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The Enlightenment is here located in the global transmission of goods, people and ideas. The Scottish participation in Empires is explored through four distinctive themes. The first scrutinises how Whig and Jacobite perspectives on Enlightenment affected Scottish engagement with the British and other Empires. The second relates to the impact of Enlightenment thinking on the reputed decline of Spanish Empire on Scottish commercial access to Latin America. The third deals with enlightened critiques of Empire that were not necessarily sustained by observation and practical experience. The fourth explores through case studies the application of Enlightenment in North America and India. Most of the contributions were primarily given as papers to the Eighteenth Century Scottish Studies Society Conference held in Paris Sorbonne in July 2013 with the Adam Smith Society and the Centre Roland Mousnier (Sorbonne) on ‘Scotland, Europe and Empire in the Age of Adam Smith and Beyond’. This volume is published with the financial support of the Centre Roland Mousnier, Sorbonne University.

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9

Stewart, Gordon T. "1774: The Scottish Enlightenment Meets the Tibetan Enlightenment." Journal of World History 22, no. 3 (2011): 455–92. http://dx.doi.org/10.1353/jwh.2011.0085.

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10

LEIGH, R. A. "ROUSSEAU AND THE SCOTTISH ENLIGHTENMENT." Contributions to Political Economy 5, no. 1 (March 1986): 1–21. http://dx.doi.org/10.1093/oxfordjournals.cpe.a035696.

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11

Emerson, R. L. "Richard Sher's Bookish Scottish Enlightenment." Eighteenth-Century Life 33, no. 1 (January 1, 2009): 61–66. http://dx.doi.org/10.1215/00982601-2008-026.

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12

Sorensen, Janet. "Literature and the Scottish Enlightenment." Eighteenth-Century Life 43, no. 1 (January 1, 2019): 125–30. http://dx.doi.org/10.1215/00982601-7280323.

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13

Atiyah, Michael. "Lessons from the Scottish Enlightenment." British Actuarial Journal 16, no. 1 (March 2011): 181–94. http://dx.doi.org/10.1017/s1357321711000043.

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14

Bradford Bow, Charles. "Molyneux's Problem in the Scottish Enlightenment." Historical Reflections/Réflexions Historiques 45, no. 3 (December 1, 2019): 22–41. http://dx.doi.org/10.3167/hrrh.2019.450302.

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This article examines the “progress” of Scottish metaphysics during the long eighteenth century. The scientific cultivation of natural knowledge drawn from the examples of Sir Francis Bacon (1561–1626), John Locke (1632–1704), and Sir Isaac Newton (1642–1727) was a defining pursuit in the Scottish Enlightenment. The Aberdonian philosopher George Dalgarno (1616–1687); Thomas Reid (1710–1796), a member of the Aberdeen Philosophical Society known as the Wise Club; and the professor of moral philosophy at Edinburgh University Dugald Stewart (1753–1828), contributed to that Scottish pattern of philosophical thinking. The question of the extent to which particular external senses (sight, hearing, touch, taste, and smell) might be improved when others were damaged or absent from birth attracted their particular interest. This article shows the different ways in which Scottish anatomists of the mind resolved Molyneux’s Problem of whether or not an agent could accurately perceive an object from a newly restored external sense.

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15

Sevenyuk, Natalia Alekseevna. "The Mavisbank Estate - the monument to the Scottish Enlightenment." Человек и культура, no. 3 (March 2022): 12–22. http://dx.doi.org/10.25136/2409-8744.2022.3.38114.

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The subject of the study is the changes that occurred in the architecture of Scottish country houses of the XVIII century under the influence of new worldview attitudes of the era of the Scottish Enlightenment. The object of the study is the Mavisbank estate in the county of Mildotian, owned by one of the leading figures of the Scottish Enlightenment, Sir Clark Penicuik. Mavisbank is considered as a significant monument of the era of the Scottish Enlightenment, because it shows how the changes taking place in society were expressed in the search for those architectural forms that would reflect the spirit of the new time – the time of reason and its accompanying rationality. When working on the article, the author used the methods of formal stylistic and comparative analysis, which made it possible to determine the architectural style of Mevisbank. The novelty of the research conducted by the author lies in the fact that at present time there are practically no fundamental works in Russian art criticism devoted to the study of the evolution of Scottish architecture of the era of the Scottish Enlightenment. The main conclusion of this study is that in the XVIII century, thanks to the activities of local educators, for the first time in Scottish architecture, there are primary architectural solutions that are ahead of similar trends in English architecture. Thus, the appearance of innovative architectural solutions on Scottish soil suggests that the Scottish architecture of the XVIII century ceases to be regarded as a purely provincial phenomenon based on English and continental models.

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16

Lamont, Claire. "DR JOHNSON, THE SCOTTISH HIGHLANDER, AND THE SCOTTISH ENLIGHTENMENT." Journal for Eighteenth-Century Studies 12, no. 1 (October 1, 2008): 47–55. http://dx.doi.org/10.1111/j.1754-0208.1989.tb00044.x.

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17

Skjönsberg, Max. "Hume and Smith studies after Forbes and Trevor-Roper." European Journal of Political Theory 19, no. 4 (October 4, 2018): 623–35. http://dx.doi.org/10.1177/1474885118798928.

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The ‘Scottish Enlightenment’ has fostered a steadily growing academic industry since Duncan Forbes and Hugh Trevor-Roper put the subject on the map in the 1960s. David Hume and Adam Smith have from the start been widely considered as its leading thinkers, and their thoughts on politics have attracted an increasing amount of attention in recent years. Two new publications invite readers to reflect on the state of the art in Scottish Enlightenment studies in general, and especially Hume and Smith scholarship. Christopher Berry’s Essays on Hume, Smith and the Scottish Enlightenment collects many of Berry’s pathbreaking essays from a career spanning over 40 years . The Infidel and the Professor by Dennis Rasmussen is astonishingly the first book-length treatment of the private and philosophical friendship between Hume and Smith. Both publications reflect how much Scottish Enlightenment studies have expanded since the 1960s, and the sustained interest in Hume and Smith to boot. At the same time, they also raise questions about the future of the field and what remains to be done.

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18

Pulkkinen, Oili. "Political Bodies as Living Mechanisms in Scottish Political Theory during the Late Eighteenth Century." Contributions to the History of Concepts 5, no. 1 (May 1, 2009): 48–70. http://dx.doi.org/10.1163/187465609x430854.

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Newtonian science and mechanics left an important imprint on the Scottish Enlightenment. Even though the usage of mechanical metaphors, especially that of a “state machine” per se, were rare in Scottish philosophy, its conception of the human, animal and political bodies as mechanisms that function according to regular principles, or laws, helped to shape many of the theories that have now become popular in various fields of Scottish studies. Most research in these fields focus on the conceptions of history related to theories of economic advancement. In this article the author suggests that the theories produced in the Scottish Enlightenment were also nuanced attempts to describe how historical mechanisms operate.

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19

Haakonssen, Knud. "Natural Law and the Scottish Enlightenment." Man and Nature 4 (1985): 47. http://dx.doi.org/10.7202/1011836ar.

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20

McElroy, George. "Edmund Burke and the Scottish Enlightenment." Man and Nature 11 (1992): 171. http://dx.doi.org/10.7202/1012681ar.

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21

Hamowy, Ronald, and David Allan. "Virtue, Learning, and the Scottish Enlightenment." History of Education Quarterly 35, no. 2 (1995): 199. http://dx.doi.org/10.2307/369640.

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22

Dow, Sheila. "Knowledge, Communication and the Scottish Enlightenment." Revue de philosophie économique 10, no. 2 (2009): 3. http://dx.doi.org/10.3917/rpec.102.0003.

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23

Kidd, Colin. "Antiquarianism, religion and the Scottish Enlightenment." Innes Review 46, no. 2 (December 1995): 139–54. http://dx.doi.org/10.3366/inr.1995.46.2.139.

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24

ARIIZUMI, Shoji. "Sociological Thought in the Scottish Enlightenment." Annual review of sociology 2002, no. 15 (2002): 165–76. http://dx.doi.org/10.5690/kantoh.2002.165.

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25

Oosterhoff, Richard. "Common Sense in the Scottish Enlightenment." Intellectual History Review 30, no. 2 (June 18, 2019): 349–51. http://dx.doi.org/10.1080/17496977.2019.1626101.

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26

Phillipson, N. "The Scottish Enlightenment: Essays in Reinterpretation." English Historical Review 118, no. 475 (February 1, 2003): 234. http://dx.doi.org/10.1093/ehr/118.475.234.

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27

Amrozowicz, Michael C. "Scottish Enlightenment Histories of Social Organization." Studies in Eighteenth-Century Culture 48, no. 1 (2019): 161–86. http://dx.doi.org/10.1353/sec.2019.0011.

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28

Horton, Richard. "Offline: The Scottish Enlightenment, part 2." Lancet 385, no. 9981 (May 2015): 1932. http://dx.doi.org/10.1016/s0140-6736(15)60937-0.

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29

Evan Gottlieb. "Producing and Consuming the Scottish Enlightenment." Eighteenth-Century Studies 42, no. 4 (2009): 603–11. http://dx.doi.org/10.1353/ecs.0.0076.

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30

Śliwa, Marta. "Philosophical Societies in the Scottish Enlightenment." Ruch Filozoficzny 74, no. 3 (September 28, 2018): 107. http://dx.doi.org/10.12775/rf.2018.030.

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31

Norton, David Fate. "Philosophers of the Scottish Enlightenment (review)." Journal of the History of Philosophy 25, no. 3 (1987): 452–53. http://dx.doi.org/10.1353/hph.1987.0047.

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32

Leighton, C. D. A. "Scottish Jacobitism, Episcopacy, and Counter-Enlightenment." History of European Ideas 35, no. 1 (March 2009): 1–10. http://dx.doi.org/10.1016/j.histeuroideas.2008.06.003.

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33

HANLEY, RYAN PATRICK. "SOCIAL SCIENCE AND HUMAN FLOURISHING: THE SCOTTISH ENLIGHTENMENT AND TODAY." Journal of Scottish Philosophy 7, no. 1 (March 2009): 29–46. http://dx.doi.org/10.3366/e1479665108000316.

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The Scottish Enlightenment is commonly identified as the birthplace of modern social science. But while Scottish and contemporary social science share a commitment to empiricism, contemporary insistence on the separation of empirical analysis from normative judgment invokes a distinction unintelligible to the Scots. In this respect the methods of modern social science seem an attenuation of those of Scottish social science. A similar attenuation can be found in the modern aspiration to judge the outcome of institutions or processes only with regard to efficiency. While the tenet that efficiency is preferable to inefficiency is central to Scottish social thought, the Scots regarded maximization of quantifiable returns as only one among three ends that well-functioning institutions and processes promote. Scottish social science speaks also of virtue and liberty where ours speaks only of utility. This essay develops these differences in three sections. Its first section compares Scottish and contemporary understandings of social science methods. Its second section examines how these differing methodologies inform their differing conceptions of human flourishing and particularly led Scottish social science to focus on virtue and freedom in addition to wealth. The essay concludes by calling attention to three movements in social science today which might help us recover the best features of Scottish social science.

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34

Mepham, Michael J. "THE SCOTTISH ENLIGHTENMENT AND THE DEVELOPMENT OF ACCOUNTING." Accounting Historians Journal 15, no. 2 (September 1, 1988): 151–76. http://dx.doi.org/10.2308/0148-4184.15.2.151.

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This article outlines the lives and background of the main writers who were active in the 18th century period of ‘Scottish Ascendancy’ in accounting texts. The impressive publications produced by this group are detailed and the question of why this phenomenon should have occurred in Scotland is considered. It is suggested that the Scottish Ascendancy in accounting texts can be considered as part of the achievements of the Scottish Enlightenment and as complementary to the more renowned works in economics, law and philosophy, which are generally recognized as an important component of that movement.

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35

MAILER, GIDEON. "NEHEMIAS (SCOTUS) AMERICANUS: ENLIGHTENMENT AND RELIGION BETWEEN SCOTLAND AND AMERICA." Historical Journal 54, no. 1 (January 31, 2011): 241–64. http://dx.doi.org/10.1017/s0018246x10000658.

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ABSTRACTThis review assesses scholarly attempts to synthesize various forms of Scottish philosophy in the context of eighteenth-century America. It suggests potential new directions for the study of Scottish Enlightenment ethical theories on the western side of the Atlantic, and then examines scholarship on a separate and neglected Scottish influence in American thought: an evangelical notion of religious authority that was not opposed to wider incorporation in multi-denominational political unions. The ideological basis for American independence owed much to a tense counterpoise between Scottish moral sense reasoning and Presbyterian evangelicalism, rather than to their singular and starkly binary contributions to colonial American ideology.

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36

KIDD, COLIN. "THE PHILLIPSONIAN ENLIGHTENMENT." Modern Intellectual History 11, no. 1 (March 5, 2014): 175–90. http://dx.doi.org/10.1017/s1479244313000371.

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A founding editor of Modern Intellectual History (MIH), an acclaimed biographer of Adam Smith and a prolific essayist on all aspects of the Scottish Enlightenment, from its origins to its aftermath, Nicholas Phillipson needs little introduction to the readers of this journal. However, Phillipson's recent retirement from his editorial duties on MIH provides a suitable moment to celebrate one of the pioneers in our field. When the current editors set out to commission a historiographical overview of Phillipson's oeuvre and career, I was honoured to be asked and delighted to accept.

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37

Lee, Yoon Sun. "Giants in the North: "Douglas", the Scottish Enlightenment, and Scott's "Redgauntlet"." Studies in Romanticism 40, no. 1 (2001): 109. http://dx.doi.org/10.2307/25601490.

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38

Wolloch, Nathaniel. "The Status of Animals in Scottish Enlightenment Philosophy." Journal of Scottish Philosophy 4, no. 1 (March 2006): 63–82. http://dx.doi.org/10.3366/jsp.2006.4.1.63.

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This article examines the consideration of animals by various eighteenth-century Scottish philosophers, with special attention given to the physician and philosopher John Gregory, who utilized the comparison of human beings with animals as a starting point for a discussion about human moral and social improvement. In so doing Gregory, like most of his contemporary fellow Scottish philosophers, exemplified the basic anthropocentrism of the common early modern consideration of animals.

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39

Robinson, Daniel N. "The Scottish Enlightenment and the American Founding." Monist 90, no. 2 (2007): 170–81. http://dx.doi.org/10.5840/monist200790211.

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40

Weber, Lina. "Bow, Common Sense in the Scottish Enlightenment." Scottish Historical Review 99, no. 1 (April 2020): 152–54. http://dx.doi.org/10.3366/shr.2020.0446.

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41

Campbell, David, and John Robertson. "The Scottish Enlightenment and the Militia Issue." Journal of Law and Society 13, no. 1 (1986): 145. http://dx.doi.org/10.2307/1409923.

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42

Jack, Malcolm, and Peter Jones. "Philosophy and Science in the Scottish Enlightenment." Eighteenth-Century Studies 24, no. 3 (1991): 371. http://dx.doi.org/10.2307/2738671.

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43

Markus, Thomas A. "DOMES OF ENLIGHTENMENT: TWO SCOTTISH UNIVERSITY MUSEUMS." Art History 8, no. 2 (June 1985): 158–77. http://dx.doi.org/10.1111/j.1467-8365.1985.tb00157.x.

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44

Rosner, L. "Review: The Scottish Enlightenment: Essays in Reinterpretation." Social History of Medicine 15, no. 2 (August 1, 2002): 347–48. http://dx.doi.org/10.1093/shm/15.2.347.

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45

Stewart, John. "Chemistry and slavery in the Scottish Enlightenment." Annals of Science 77, no. 2 (April 2, 2020): 155–68. http://dx.doi.org/10.1080/00033790.2020.1738747.

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46

Jenkinson, Jacqueline. "New Medical Challenges during the Scottish Enlightenment." Social History of Medicine 20, no. 1 (April 1, 2007): 171–72. http://dx.doi.org/10.1093/shm/hkm012.

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47

Josselin, Jean‐Michel, and Alain Marciano. "Public decisions in the Scottish Enlightenment tradition." Journal of Economic Studies 28, no. 1 (February 2001): 5–14. http://dx.doi.org/10.1108/eum0000000005322.

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48

Graham, Gordon. "Morality and Feeling in the Scottish Enlightenment." Philosophy 76, no. 2 (April 2001): 271–82. http://dx.doi.org/10.1017/s0031819101000274.

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This paper argues that a recurrent mistake is made about Scottish moral philosophy in the 18th century with respect to its account of the relation between morality and feeling. This mistake arises because Hume is taken to be the main, as opposed to the best known, exponent of a version of moral sense theory. In fact, far from occupying common ground, the other main philosophers of the period—Hutcheson, Reid, Beattie—understood themselves to be engaged in refuting Hume. Despite striking surface similarities, closer examination reveals a deep difference between Hume's and Reid's conception of ‘the science mind’ which marked the philosophy of the period. Properly understood, this difference shows that mainstream Scottish moral philosophy, far from subscribing to Hume's dictum about morality being ‘more properly felt than judged of’, held that morality is ‘more properly judged than felt of’.

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49

Danford, John W. "Philosophy and science in the Scottish Enlightenment." History of European Ideas 21, no. 1 (February 27, 1995): 91–92. http://dx.doi.org/10.1016/0191-6599(95)90357-7.

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50

Greenwood, Andrew Alexander. "Song and Improvement in the Scottish Enlightenment." Journal of Musicological Research 39, no. 1 (January 2, 2020): 42–68. http://dx.doi.org/10.1080/01411896.2020.1716193.

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