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Academic literature on the topic 'Smith, Adam (Philosoph)'

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Published: 26 July 2024

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Journal articles on the topic "Smith, Adam (Philosoph)"

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Campagnolo, Gilles. "Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot." Dialogue 50, no. 3 (September 2011): 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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ABSTRACT: As Smith freed moral philosophy from former control bodies (the Church, the state), the Scottish philosopher opened the field for a scientific political economy. In hisAdam Smith. Philosophie et économie(Paris, Presses universitaires de France, 1990, p. 45), Jean Mathiot asked :«Should then one wonder that his [Smith’s] audacious stand became the historical grounding stone for political economy, then bringing recognition as an objectively-grounded field of knowledge?»Mathiot’s text and thought have been little debated to this day; this essay is meant to fill that gap, in particular with regard to the history of Smith’s reception in France. Mathiot sought to understand better the “impartial spectator” using a new character whom he claimed Smith was implicitly sketching, and whom he called “the impartial laborer”. To Mathiot’s mind, from theTheory of moral sentiments(1759) to theWealth of Nations(1776), the link is nothing else than Smith’s own philosophy.

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Radcliffe, Elizabeth S., and D. D. Raphael. "Adam Smith." Philosophical Review 96, no. 4 (October 1987): 612. http://dx.doi.org/10.2307/2185403.

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Isenmann, Moritz. "Die langsame Entstehung eines ökonomischen Systems. Konkurrenz und freier Markt im Werk von Adam Smith." Historische Zeitschrift 307, no. 3 (December 5, 2018): 655–91. http://dx.doi.org/10.1515/hzhz-2018-0034.

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Zusammenfassung Bis in die 1970er Jahre wurde Adam Smith auf der Grundlage seiner 1776 erschienenen Abhandlung über den „Wealth of Nations“ vor allem als geistiger Vater der Wirtschaftswissenschaften und Befürworter eines freien, deregulierten Markts angesehen. Sein moralphilosophisches Werk, die „Theorie der ethischen Gefühle“ von 1759, fand hingegen kaum Beachtung. Zudem wurde ein Bruch zwischen Smiths beiden Hauptwerken ausgemacht: Während in der „Theory“ das Wohlwollen gegenüber den Mitmenschen im Zentrum der Überlegungen gestanden habe, sei Smith in seinem ökonomischen Werk nunmehr vom individuellen Eigennutz als positiv gewerteter Triebfeder menschlichen Handelns ausgegangen. In scharfer Abgrenzung zu dieser Interpretation hat sich in den letzten drei Jahrzehnten ein neuer Mainstream herausgebildet. Dieser rückt nun den Moralphilosophen Smith in den Vordergrund und fasst seine verschiedenen Schriften zudem als kohärente Einheit auf. Dabei wird Smiths ökonomische Theorie von seinen moralphilosophischen Betrachtungen abhängig gemacht und seine Befürwortung des freien Markts stark relativiert. Die Interpretation von Smith als Befürworter einer durch den individuellen Eigennutz angetriebenen, von staatlichen Eingriffen unbehelligten Marktwirtschaft gilt den Vertretern dieser neuen Sichtweise als ideologisches Konstrukt, mit dem liberale und neoliberale Ökonomen den Moralphilosophen missbräuchlich für ihre eigenen Ansichten vereinnahmt hätten. In diesem Aufsatz wird dargelegt, dass der „neue“ Adam Smith jedoch selbst ein ideologisches und zutiefst ahistorisches Konstrukt ist. Dazu wird Smiths Behandlung ökonomischer Phänomene in seinen verschiedenen Werken dargestellt: der „Theorie der ethischen Gefühle“, seinen Vorlesungen an der Universität Glasgow aus den Jahren 1762–1764 und dem „Wohlstand der Nationen“. Ein solcher Vergleich zeigt, dass Smiths Werk keine statische Einheit ist. Es weist vielmehr eine Entwicklung auf, in welcher der selbstregulative Konkurrenzmechanismus eine wachsende Bedeutung einnahm und eine moralphilosophische Überprüfung wirtschaftlichen Handelns in Smiths Denken letztlich überflüssig machte. Das Werk des schottischen Philosophen bleibt somit widersprüchlich und Smiths Bedeutung für die Entwicklung des wirtschaftlichen Liberalismus seit dem 19. Jahrhundert grundlegend.

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Walters, Kerry S. "Adam Smith." Teaching Philosophy 10, no. 1 (1987): 76–78. http://dx.doi.org/10.5840/teachphil198710116.

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Fleischacker, Samuel. "Adam Smith and cultural relativism." Erasmus Journal for Philosophy and Economics 4, no. 2 (December 4, 2011): 20. http://dx.doi.org/10.23941/ejpe.v4i2.79.

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This paper explores the presence of both relativistic and universalistic elements in Adam Smith’s moral philosophy. It argues that Smith is more sympathetic to the concerns of anthropologists than most philosophers have been, but still tries to uphold the possibility of moral judgments that transcend cultural contexts. It also argues that the tensions between these aspects of his thought are not easy to resolve, but that Smith’s sensitivity to the issues that give rise to them makes him a useful figure with whom to think through the relationship between anthropology and moral philosophy to this day.

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Smith, Craig. "Adam Smith on Philosophy and Religion." Ruch Filozoficzny 74, no. 3 (September 26, 2018): 23. http://dx.doi.org/10.12775/rf.2018.025.

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Grzeliński, Adam Jerzy, and Anna Markwart. "David Hume i Adam Smith o sympatii." Studia z Historii Filozofii 13, no. 2 (August 23, 2022): 33–53. http://dx.doi.org/10.12775/szhf.2022.008.

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Artykuł zawiera porównanie dwóch koncepcji sympatii, autorstwa Davida Hume’a i Adama Smitha. Chociaż w obu systemach filozoficznych pojęcie topełni centralną rolę, jej znaczenie jest nieco inne. Drobiazgowe analizy teoriopoznawcze Hume’a pozwalają na wyodrębnienie w jego filozofii trzech płaszczyzn opisu: zdroworozsądkowy, mechanicystyczny i fenomenalistyczny, przy czym sympatia pełni na każdej z nich nieco odmienną rolę. Smith dostrzegł centralne znaczenie tego pojęcia w Hume’owskiej koncepcji umysłu i uczuć, a także zaadoptował je w swej teorii uczuć moralnych, ale brak u niego subtelnych analiz „mechaniki” ludzkiego myślenia. Brak ten jednak można traktować zarówno jako zaniedbanie, jednak z drugiej strony – paradoksalnie – pozwala on dostrzec doktrynerski charakter koncepcji Hume’a wynikający z przyjęcia fizykalistycznego modelu eksplikacji ludzkiej afektywności.

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Thomas, Alex M. "Adam Smith on the Philosophy and Provision of Education." Journal of Interdisciplinary Economics 30, no. 1 (November 2, 2017): 105–16. http://dx.doi.org/10.1177/0260107917728597.

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This article examines the views of Adam Smith on the philosophy and provision of education. On the basis of his Theory of Moral Sentiments and other writings, it becomes clear that Smith views education, conceived broadly to include both the learning of ‘wisdom’ and ‘moral sentiments’, as central to a prosperous or flourishing society. Education, in Smith’s view, is not restricted to formal institutions of education but also includes social learning—that between parents and children, and the learning arising from friendships. For Smith, education is a social process. Smith also discusses the important role of wonder and surprise in the process of education. The provision of education, as outlined in his Wealth of Nations, largely supports the public provision of education with partial contributions from the enrolled students. Smith favoured education for all because he believed that it would offset the harmful effects of division of labour on the workers, and therefore, education had to be accessible to the workers. The essay concludes by reiterating Smith’s position that education for all is necessary to create a prosperous society. JEL: A20, B12, B31

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Wilson, David, and William Dixon. "Das Adam Smith Problem." Journal of Critical Realism 5, no. 2 (August 2006): 251–72. http://dx.doi.org/10.1558/jocr.v5i2.251.

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Picon, Dorothée. "« Adam Smith est avant tout un philosophe »." Sciences Humaines N°179, no. 2 (February 1, 2007): 12. http://dx.doi.org/10.3917/sh.179.0012.

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Dissertations / Theses on the topic "Smith, Adam (Philosoph)"

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GUIMET, JACQUES. "Empirisme moral : francis hutcheson, adam smith." Paris 1, 1986. http://www.theses.fr/1986PA010524.

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Müller, Leonardo André Paes. "La philosophie d'Adam Smith : imagination et spéculation." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H200/document.

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Dans La théorie des sentiments moraux, Adam Smith établit un schéma pluraliste, avec quatre types de jugements moraux, pour expliquer l'approbation morale : 1) par rapport au motif de l'action, le jugement en détermine la convenance ou l'inconvenance (propriety ou impropriety) ; 2) par rapport aux effets immédiats de l'action, le jugement détermine le mérite ou le démérite ; 3) analysant l'accord entre l'acte et ses règles générales de conduite, le jugement détermine si l'agent a agi conformément à son devoir ; et 4) par rapport aux effets révolus de l'acte, c'est-à-dire, à la manière selon laquelle cet acte s'insère dans le fonctionnement global de la société (ce dernier type de jugement moral est analysé sous le nom d'apparence d'utilité). Ces quatre types de jugements moraux se fondent dans l'imagination et forment la totalité du principe de l'approbation qui structure la partie spéculative de sa théorie morale
In The Theory of Moral Sentiments, Adam Smith establishes a pluralist scheme to explain moral approbation, with four kinds of moral judgments: 1) regarding the motives of the agent, the judgment determines its propriety or impropriety; 2) regarding the immediate effects of the action, the judgement determines its merit or demerit; 3) analyzing if this act is a particular case of a general rule, the judgement determines if the agent has acted according to his duty; and 4) regarding the remote effects of the action, that is, the way this action is a part of the global operations of society (a judgement that Smith calls the appearance of utility). These four kinds of moral judgments are grounded in imagination and form the totality of the principle of approbation that structure the speculative part of his moral philosophy

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Rodrigues, Alexandre Amaral. "Ambição e prudência: os sistemas econômicos de Adam Smith." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02022018-114751/.

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A tese procura sustentar que Adam Smith atenua seu posicionamento crítico com relação à busca por acumulação de riquezas nas sociedades comerciais entre a Teoria dos Sentimentos Morais e A Riqueza das Nações. Tal mudança se associa a um novo personagem das relações econômicas que surge na última dessas obras: o acumulador de capital. A diferença entre a busca pela fortuna e a acumulação de capital, segundo defendemos, se associa a uma diferença conceitual entre riqueza e capital, diferença essa que se deveria, conforme nossa concepção, à influência do pensamento fisiocrático, e particularmente do Quadro Econômico de Quesnay, sobre a ideia smithiana de progresso da opulência, e mesmo, talvez, sobre sua visão geral da sociedade. Sustentamos, finalmente e esse é nosso ponto principal , que Adam Smith procurou conciliar tal mudança com o que havia escrito em sua primeira obra. Essa tentativa se patenteia por aspectos sutis, porém relevantes, das modificações que o filósofo introduziu no texto da Teoria dos Sentimentos Morais em sua última revisão, de 1790.
The thesis sustains that Adam Smith attenuates his critical position with regard to the search for wealth accumulation in commercial societies between the Theory of Moral Sentiments and The Wealth of Nations. Such a change is associated with a new \"character\" of economic relations that emerges in the last of these works: the accumulator of capital. The difference between the search for fortune and the accumulation of capital, we argue, is associated with a conceptual difference between wealth and capital, which is owed, according to our conception, to the physiocrat\'s influence over the Smithian idea of \"progress of opulence,\" and perhaps even over his general view of society. Finally, we argue - and this is our main point - that Adam Smith sought to reconcile this change with what he had written in his first work. This attempt was evidenced by subtle but relevant aspects of the modifications that the philosopher introduced in the text of the Theory of Moral Sentiments in his last revision of 1790.

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Euvrard, Jean-Louis. "Philosophie et marché chez Adam Smith : morale de l'économie, économie de la morale." Nantes, 1997. http://www.theses.fr/1997NANT3013.

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On a trop souvent fait de Smith le fondateur de l’économie politique, occultant ainsi qu'il considérait son œuvre morale (la théorie des sentiments moraux) comme supérieure à la richesse des nations et que l’économie relevait toujours, pour lui, de la juridiction de la philosophie morale. En réalité, il n'est devenu "économiste" que pour des raisons philosophiques. Il y a un devenir-économie de l philosophie : le marche autorégulateur est l’énigme enfin résolue, la solution enfin trouvée au problème du fondement d'un lien social durable et optimal. Toutes les thèses économiques de Smith sont solidaires d'une herméneutique philosophique du marche. Pour le démontrer, on déchiffrera les vertus du marché autorégulateur en prenant comme fil conducteur l’omniprésence du concept de nature dans la richesse des nations. La société commerçante est l'actualisation du naturel anthropologique, en demeurant conforme à la version smithhienne du droit naturel. Elle incarne l’émergence d'une légalité économique "naturelle" (au sens d'un mécanisme engendrant un résultat inintentionnel qui se révèle inconsciemment ordonne au bien public). Mais les analyses de la richesse des nations semblent contredire les résultats de la philosophie morale. D'où "le problème d’Adam Smith". L'examen de la théorie des sentiments moraux montre qu'y coexistent deux modèles : celui de la fondation morale du lien social, par pleine actualisation du dispositif de la moralité naturelle et celui du retrait. La richesse des nations n'est que le devenir "économie" du retrait, comme articulation à minima de l'ordre de la coexistence morale et de l'ordre économique. Solution réaliste, de moindre mal qui réalise les fins morales, apparemment niées, par d'autres moyens. Ce en quoi réside la dignité philosophique du marche comme héritier quasi dialectique de la moralité naturelle
Adam smith has all too frequently been made the founder of politiqual economy, in a hidden kind of way since he considered his moral work (theory of moral sentiments) as more important than the wealth of nations and since the economy is, for him, always grounded in moral philosophy. In realty, he only became an "economist" for philosophical reasons. There is an evolving process of the transformation from philosophy to economics : the enigma of the self regulating market is finally resolved, the solution is finally found in wich the fundamental problem of a long term social link is optimal. All economic theses are based on a paricular philosophical hermeneutic of the market. In order to demonstrate this thesis, it is intended to uncover the virtues of the self regulationg market, taking as the guideline the ever espace present concept of nature in the wealth of nations. The "commercial society" is the historical manifestation of human nature, with de smith's version of natural law. It embodies the emergence of a system of "natural" economic laws (in the sense of a mechanism tending toward an unintentional state wich reveals itself unconciously orientated towards the public good). But the analysis of wealth of nations seem to contradict the results of the moral philosophy. Hence the "adam smith problem". An examination of the theory of moral sentiments shows that two models exist: one wich links the moral to the social, by fully developing natural morality; and the other by withdrawal. The weath of nations is only the "becoming" part of this withdrawal, a minimal articulation of the order of moral coexistence and the economic order. A realistic solution is one of the lesser evil, which brings about the apparently denied moral ends by other means. It is here that lies the philosophical dignity of the market as the semi dialectic inheritance of natural morality

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Okan, Ecem. "Entre histoire et analyse : le progrès selon David Hume et Adam Smith." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01E050.

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Cette thèse porte sur la relation entre histoire et analyse dans les considérations de Hume et de Smith sur le progrès. Son objectif est double. En premier lieu, elle vise à montrer que ces deux auteurs écossais articulent une approche historique, dite conjecturale, avec une autre approche historique qui relève de leur analyse de l’émergence de la société civile. Tandis que Hume rassemble ces deux approches historiques distinctes dans sa philosophie politique, Smith fait émerger son analyse économique de sa philosophie politique, qui est une histoire conjecturale de la société civile. Selon les deux auteurs, le gouvernement naît d’une inégalité de richesse au sein de la société et son but principal est de sécuriser la propriété privée. L’analyse économique de la Richesse des Nations dérive de cette théorie du gouvernement et de la justice. En second lieu, ce travail a pour but de souligner que Smith donne un moindre rôle à l’histoire dans sa théorie économique que Hume. Les attitudes divergentes de Hume et Smith vis-à-vis du problème de la dette publique britannique en témoigne. Tandis que Hume met en avant le danger provenant de la politique belliqueuse de la Grande Bretagne en traçant un parallèle avec l’Empire romain, Smith privilégie les effets économiques de la dette, qui, malgré leur nocivité, sont compensés par l’épargne privée. Une telle comparaison explique l’émergence ultérieure de l’école classique qui privilégie une analyse économique purement théorique, dépourvue de contexte historique
This dissertation examines the relationship between history and analysis in Hume’s and Smith's considerations on progress. Its objective is twofold. First, it aims to show that these two Scottish thinkers bring together an historical approach, i.e. conjectural history, with another historical approach stemming from their analysis of the rise of civil society. Hume conflates these two distinct historical approaches in his political philosophy, whereas Smith separates gradually his economic analysis of from his political philosophy ― which is a conjectural history of civil society. According to both of them, the government originates from the inequality of wealth within society and its main purpose is to secure private property. The economic analysis of the Wealth of Nations derives from this theory of government and justice. Secondly, this study aims to emphasize that Smith’s economic theory is less historical than Hume. This is illustrated by the difference between Hume’s and Smith’s stance on the problem of the British public debt. While Hume points out the danger proceeding from Great Britain's aggressive international politics ― by drawing a parallel with the Roman Empire ―, Smith brings to the fore the economic effects of public debt, which, despite their harmfulness, are offset by private savings. Such a comparison explains the subsequent emergence of the classical school which deploys a purely theoretical economic analysis that lacks historical context

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Packham, Catherine Mary. "Making systems : natural philosophy and the division of knowledge in the work of Adam Smith." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621947.

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Boyer, Jean-Daniel. "Architecture du système d'Adam Smith." Université Louis Pasteur (Strasbourg) (1971-2008), 2006. http://www.theses.fr/2006STR1EC07.

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Cette thèse s’interroge sur la structure de l’œuvre d’Adam Smith. Elle tente de montrer que sa cohérence peut être décelée en se laissant guider par l’idée selon laquelle l’auteur s’inspire de certains des principes méthodologiques de Newton. Nous nous interrogeons sur l’évocation explicite de la gravitation, censée expliquer le fonctionnement des sociétés. Les normes sociales graviteraient en effet autour de lois naturelles, tout comme les prix de marché graviteraient autour des prix naturels ou de la valeur des marchandises. Est en outre évoquée implicitement l’existence d’une force d’attraction régissant le devenir des sociétés humaines qui tendraient, à travers le temps vers une Cité idéale. Un tel procès serait la cause de la nécessaire affirmation d’une institution de justice particulière : l’Etat. Adam Smith mettrait finalement en valeur un libéralisme de la liberté et de la justice
This thesis examines the structure underlying Adam Smith’s work. It attempts to show that its coherence may be discerned as we let ourselves be guided by the idea that some of the author’s methodological principles are drawn from Newton. We wonder about the author’s explicit evocation of gravitation which is assumed to explain the way societies work. For social norms indeed, appear to be revolving round natural laws, just as market prices are, round natural prices or round the value of commodities. There also lies the implicit evocation of a force of attraction governing the destiny of human societies that would in time, tend towards an ideal City. Such a process would then be at the root of the need for the implementation and establishment of a specific institution of justice: the state. And Adam Smith would eventually emphasize the liberalism of liberty and justice

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Lemasson, Laurent. "Les origines de la démocratie libérale moderne : Adam Smith et le tournant économique." Paris 10, 2001. http://www.theses.fr/2001PA100124.

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Parler de la faiblesse du libéralisme pourrait sembler paradoxal au moment où celui-ci paraît devoir s'étendre à l'ensemble de la planète. Pourtant, cette faiblesse peut se mesurer au fait que la critique du libéralisme, particulièrement dans ses aspects économiques, est aujourd'hui devenue un lieu commun de la production intellectuelle dans les démocraties libérales. Ceci pourrait nous inciter à revenir aux sources théoriques du libéralisme, afin de tenter de discerner si ce dernier mérite réellement les critiques qui lui sont adressées, ou bien s'il possède en lui-même les ressources nécessaires pour faire face à ses propres imperfections. Pour ce faire, les écrits d'Adam Smith semblent de toute première importance. Bien qu'Adam Smith soit aujourd'hui surtout connu comme l'auteur de La Richesse des Nations, son oeuvre, dont l'influence fut immense, traite aussi bien d'économie que de droit, de morale, d'esthétique ou d'épistémologie. En confrontant ses principaux écrits avec ceux de Platon, Aristote et Rousseau, il paraît possible de discerner sur quels fondements repose la démocratie libérale moderne, et notamment de mieux comprendre l'importance prise par les questions économiques dans ce type de régime. Il apparaît ainsi que la défense du système de la liberté naturelle présentée par Smith ne peut pas être séparée de considérations morales, juridiques et politiques plus vastes, et que la liberté laissée à chacun d'améliorer sa condition matérielle est, selon lui, une composante essentielle d'un régime libre. Smith nous montre ainsi le lien existant entre ces éléments caractéristiques des régimes modernes que sont la liberté individuelle, le commerce, et une morale "humaniste"
It might seem paradoxical to talk about the weakness of liberalism precisely when the march of liberal Enlightenment seems so irresistible. This weakness, however, displays itself in the fact that the criticism of liberalism, especially in its economical aspects, has become a staple of our intellectual lives, within the academia and outside it. This might lead us back to the theoretical roots of liberalism in order to find out if those criticism are justified, or if there are not overlooked ressources for self-criticism and justification in the liberal Enlightenment itself. To achieve this task, Adam Smith's writings seem particularly important. Although Adam Smith is known today almost only as the author of The Wealth of Nations, his writings, whose influence has been enormous, cover a wide range of subjects, from political economy to moral philosophy, rhetoric, aesthetics or epistemology. The comparison of his main works with those of Plato, Aristotle and Rousseau, could thus allow us to disclose the foundations of modem liberal democracy, and especially the economical foundations of this regime. It appears, then, that Smith's vindication of the system of natural liberty cannot be separated from broader political and moral issues and that the freedom given to everyone to better his material condition is, according to him, an essential element of a free regime. Smith, in this way, help us to perceive the link between some of the main componants of the modem regimes, such as individual freedom, commerce, and a "humanistic" ethic

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Hankins, Keith. "Embracing Moral Luck: Accidents, Apologies, and the Foundations of Social Cooperation." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/560948.

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The norms that mediate our responses to accidents play a critical role in facilitating social cooperation. My dissertation explores these norms with an eye towards what they can tell us about the nature of moral responsibility. Drawing on Adam Smith's brief, but important discussion of moral luck, I argue that our responses to accidents reveal the extent to which the obligations we incur and the moral appraisals we make of one another are often appropriately influenced by fortune. In particular, I show how making sense of these responses requires us to embrace the idea that we can sometimes be morally responsible for things without being culpable, and I argue that doing so need not do violence to our moral intuitions.

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Hurtado, Prieto Jimena. "La philosophie économique de Jean-Jacques Rousseau, Adam Smith et Jeremy Bentham à la lumière de Bernard Mandeville." Paris 10, 2004. http://www.theses.fr/2004PA100052.

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Cette thèse étudie la philosophie économique de J. -J. Rousseau, A. Smith et J. Bentham dans une confrontation avec l'oeuvre de B. Mandeville. Elle établit les points de rapprochement et de rupture entre ces trois auteurs au regard de leur réponse à la question centrale de toute philosophie économique : quelle est la nature et le statut de l'économie par rapport à la morale et à la politique ? Les réponses de Rousseau et Smith confrontent la théorie économique à un choix. Pour le premier l'économie est soumise au politique, tandis que pour le second elle est une sphère bien identifiée de l'activité humaine. Bentham croit pouvoir esquiver ce choix et relance la voie tracée par Mandeville. Selon lui, le principe de l'utilité peut rendre compte du comportement humain dans n'importe quelle sphère de l'organisation sociale, posant ainsi les bases de la philosophie économique de la théorie contemporaine
This dissertation confronts the economic philosophies of J. -J. Rousseau, A. Smith and J. Bentham to B. Mandeville's work. It establishes the points the three authors concord and those that show their disagreement as regards their answer to the central question of any economy philosophy : what is the nature and the status of economics in relation to morals and politics ? Rousseau's and Smith's answers face economic theory with a choice. According to the former economics is subsidiary to politics whereas fot the latter it corresponds to a well identified sphere of human action. Bentham ignores this choice and renews Mandeville's analytical option. Bentham considers the utility principle is capable of accounting for human behaviour in any of the constituting spheres of social organisation. Thus, he lays the foundations of contemporary economic theory

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Books on the topic "Smith, Adam (Philosoph)"

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Smith, Adam. Adam Smith: Selected philosophical writings. Exeter, UK: Imprint Academic, 2004.

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Mess, Christina. Das Vertragsrecht bei Adam Smith. Frankfurt am Main: P. Lang, 2008.

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Raphael, D. D. The impartial spectator: Adam Smith's moral philosophy. Oxford: Clarendon, 2009.

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Raphael, D. D. The impartial spectator: Adam Smith's moral philosophy. Oxford: Clarendon, 2009.

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Raphael, D. D. The impartial spectator: Adam Smith's moral philosophy. Oxford: Clarendon, 2009.

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Raphael, D. D. The impartial spectator: Adam Smith's moral philosophy. Oxford: Clarendon, 2009.

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Vivienne, Brown, and International Adam Smith Society, eds. The Adam Smith review. London: Routledge in association with the International Adam Smith Society, 2004.

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Michaël, Biziou, ed. Adam Smith philosophe: De la morale à l'économie, ou, Philosophie du libéralisme. Rennes: Presses universitaires de Rennes, 2009.

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Trapp, Manfred. Adam Smith, politische Philosophie und politische Ökonomie. Göttingen: Vandenhoeck & Ruprecht, 1987.

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Shapiro, Michael J. Reading "Adam Smith": Desire, history, and value. Newbury Park, Calif: Sage Publications, 1993.

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Book chapters on the topic "Smith, Adam (Philosoph)"

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Fleischacker, Samuel. "Epistemology; philosophy of science; aesthetics." In Adam Smith, 29–60. Abingdon, Oxon; New York, NY: Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781315225876-2.

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Bryan, Alexander, and Alan M. S. J. Coffee. "Smith, Adam." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-007-6730-0_457-1.

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Bryan, Alexander, and Alan M. S. J. Coffee. "Smith, Adam." In Encyclopedia of the Philosophy of Law and Social Philosophy, 3285–91. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_457.

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Prechtl, Peter. "Smith, Adam." In Metzler Philosophen Lexikon, 833–36. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_267.

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Fleischacker, Samuel. "Advantages and disadvantages of Smith’s moral philosophy." In Adam Smith, 159–75. Abingdon, Oxon; New York, NY: Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781315225876-7.

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Fleischacker, Samuel. "Adam Smith." In A Companion to Early Modern Philosophy, 505–26. Malden, MA, USA: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470998847.ch33.

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Wegmarshaus, Gert-Rüdiger. "Adam Smith." In Kindler Kompakt Philosophie 18. Jahrhundert, 140–42. Stuttgart: J.B. Metzler, 2016. http://dx.doi.org/10.1007/978-3-476-05540-8_27.

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Powell, Lewis. "Adam Smith." In Sourcebook in the History of Philosophy of Language, 853–58. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_33.

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Mathis, Klaus, and Deborah Shannon. "Adam Smith’ Moral Philosophy." In Efficiency Instead of Justice?, 87–101. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9798-0_5.

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Mackinnon, Kenneth A. B. "Adam Smith on Delictual Liability." In Law and Philosophy Library, 83–112. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0748-8_5.

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Reports on the topic "Smith, Adam (Philosoph)"

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Papadopoulos, Yannis. Ethics Lost: The severance of the entrenched relationship between ethics and economics by contemporary neoclassical mainstream economics. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp1en.

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Abstract:

In this paper we examine the evolution of the relation between ethics and economics. Mainly after the financial crisis of 2008, many economists, scholars, and students felt the need to find answers that were not given by the dominant school of thought in economics. Some of these answers have been provided, since the birth of economics as an independent field, from ethics and moral philosophy. Nevertheless, since the mathematisation of economics and the departure from the field of political economy, which once held together economics, philosophy, history and political science, ethics and moral philosophy have lost their role in the economics’ discussions. Three are the main theories of morality: utilitarianism, rule-based ethics and virtue ethics. The neoclassical economic model has indeed chosen one of the three to justify itself, yet it has forgotten —deliberately or not— to involve the other two. Utilitarianism has been translated to a cost benefit analysis that fits the “homo economicus” and selfish portrait of humankind and while contemporary capitalism recognizes Adam Smith as its father it does not seem to recognize or remember not only the rest of the Scottish Enlightenment’s great minds, but also Smith’s Theory of Moral Sentiments. In conclusion, if ethics is to play a role in the formation of a postcapitalist economic theory and help it escape the hopeless quest for a Wertfreiheit, then the one-dimensional selection and interpretation of ethics and morality by economists cannot lead to justified conclusions about the decision-making process.

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