Gotowe bibliografie tematyczne / Scottish Enlightenment

Gotowa bibliografia na temat „Scottish Enlightenment”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 10 marca 2023

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Artykuły w czasopismach na temat "Scottish Enlightenment"

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Goldie, Mark. "The Scottish Catholic Enlightenment". Journal of British Studies 30, nr 1 (styczeń 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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Gilchrist, Jim. "Review: Scottish Enlightenment". Scottish Affairs 43 (First Serie, nr 1 (maj 2003): 132–36. http://dx.doi.org/10.3366/scot.2003.0029.

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Hayes, Helen. "A Scottish enlightenment". Library Management 28, nr 4/5 (22.05.2007): 224–30. http://dx.doi.org/10.1108/01435120710744173.

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Smith, Craig. "The Scottish Enlightenment and Scottish Independence". Economic Affairs 33, nr 3 (październik 2013): 334–47. http://dx.doi.org/10.1111/ecaf.12041.

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Rendall, Jane. "AFTER THE SCOTTISH ENLIGHTENMENT". Scottish Economic & Social History 7, nr 1 (maj 1987): 78–79. http://dx.doi.org/10.3366/sesh.1987.7.7.78.

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Kidd, Colin. "Lord Dacre and the Politics of the Scottish Enlightenment". Scottish Historical Review 84, nr 2 (październik 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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Bow, Charles Bradford. "In Defence of the Scottish Enlightenment: Dugald Stewart's role in the 1805 John Leslie Affair". Scottish Historical Review 92, nr 1 (kwiecień 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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Macinnes, Allan I., i Jean-François Dunyach. "Introduction: Enlightenment and Empire". Journal of Scottish Historical Studies 38, nr 1 (maj 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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Stewart, Gordon T. "1774: The Scottish Enlightenment Meets the Tibetan Enlightenment". Journal of World History 22, nr 3 (2011): 455–92. http://dx.doi.org/10.1353/jwh.2011.0085.

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LEIGH, R. A. "ROUSSEAU AND THE SCOTTISH ENLIGHTENMENT". Contributions to Political Economy 5, nr 1 (marzec 1986): 1–21. http://dx.doi.org/10.1093/oxfordjournals.cpe.a035696.

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Rozprawy doktorskie na temat "Scottish Enlightenment"

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Plassart, Anna. "The Scottish Enlightenment and the French Revolution". Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252236.

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Ostercamp, Matthew John. "Evangelical enlightenment in Edinburgh? John Erskine, Robert Walker, and the Scottish Enlightenment /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Badenoch, Christopher H. "The conjectural history of language in Scottish enlightenment". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0009/MQ42121.pdf.

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Moonie, Martin. "Print culture and the Scottish Enlightenment, 1748-86". Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339926.

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Doris, Glen Ian. "The Scottish Enlightenment and the politics of abolition". Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166092.

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This thesis examines the relationship between Scottish Enlightenment philosophy and Abolitionist activism. This work asserts that Scottish philosophers opposed legislative Abolition, and that Henry Dundas’s ‘gradual’ amendment to Wilberforce’s 1792 Slave Trade bill was partly motivated by fear of radical change. This amendment has been acknowledged by many as the reason the Slave Trade was allowed to continue, despite public disapprobation, until 1807. First, by examining the writings of those Scottish Enlightenment thinkers critical of slavery, this work demonstrates that their ideas were largely theoretical and lacked engagement with the problem of slavery in British society. Second, in examining why, when their writings against slavery have been so lauded, they made so little a direct contribution to the Abolitionist movement, this thesis explores the Scottish Enlightenment theory of spontaneous order in the generation of social institutions. Drawing upon the warnings of some of these Scottish literati, this thesis will argue that their belief in spontaneous order encouraged them to view any attempt at altering social structures (such as the Slave Trade) through legislation as dangerous innovations that should be opposed by enlightened thinkers and politicians. This thesis next examines the parliamentary debates surrounding the 1792 Abolition bill, highlighting the similarities between the Scottish Enlightenment polemic against radical change and the arguments of those opposing Wilberforce’s Slave Trade bill. MPs embraced Dundas’ gradual Abolition idea despite petitions in support of the original bill signed by their constituents, the views of whom were considered secondary to their own judgement on such matters. That the 1792 failure of Abolition was not due to a denial of the principle of ending slavery but a rejection of abrupt change demonstrates that the Scottish Enlightenment, through the agency of Dundas, encouraged delaying the abolition of the Slave Trade for fifteen years.
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Russel, Rosalind. "Women of the Scottish Enlightenment : their importance in the history of Scottish education". Thesis, University of Glasgow, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314730.

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Francis, Katherine. "The Scottish Enlightenment : reconfiguring citizenship for a commercial age". Thesis, University of Edinburgh, 2005. http://hdl.handle.net/1842/24582.

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This Thesis addresses the Scottish Enlightenment’s reconfiguration of citizenship in a commercial age. The seventeenth and eighteenth centuries were a time of enormous challenge for Scotland, moving from a martial past to a commercial present. As the nature of society changed, so did the nature of citizenship and the Scottish Enlightenment sought to provide answers to the questions of what kind of citizen you should be and could be in this new age. I will argue these questions were central to the work of key figures of the Scottish Enlightenment and that we can most usefully understand their contributions to the debate by focussing on the concept of political responsibility, a concept I will develop and utilise to examine and assess changing notions of citizenship and appropriate social and political behaviour. Scottish Enlightenment thinkers were concerned with issues central to civic humanism, such as luxury, corruption and their impact on participation in political life. However, they were not limited by civic humanism and sought to understand and rethink these issues in the context of a commercialising society where citizenship could no longer be largely based on martial activity. They were realistic and recognised the necessity for change, that in commercial society a new kind of citizenship was required. This Thesis is concerned with the boundaries of citizenship in this new age: who was judged to be qualified to be a citizen and why; who was disqualified and why. Thus, a central focus will be on issues of inclusion and exclusion. While this Thesis is primarily an interpretive work, implicit throughout is the question of how successful these thinkers’ attempts to reconfigure citizenship for a commercial age were and whether it was possible to reconfigure civic humanism for this new age. Along with the work of those universally recognised as key figures of the Scottish Enlightenment, such as Adam Ferguson and Adam Smith, I will consider not only predecessors, such as Gershom Carmichael and Francis Hutcheson, but also those whose works are literary rather than philosophical, such as James Macpherson, Henry Mackenzie and Walter Scott. I will argue that the Scottish Enlightenment has to be considered in a broader way than it often is, in terms of both time and material. In terms of time, the Scottish Enlightenment is a process not an event and needs to be understood in the context of a continuing Scottish debate on citizenship and political responsibility. In terms of material, the philosophers’ concerns were shared by journalists and novelists and their contribution is too little considered.
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McLean, Ralph R. "Rhetoric and literary criticism in the early Scottish Enlightenment". Thesis, University of Glasgow, 2009. http://theses.gla.ac.uk/802/.

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In recent years the importance of the Scottish contribution to rhetoric and literary criticism has begun to be fully recognised by historians and literary critics. Men such as Hugh Blair, Adam Smith and George Campbell have now been afforded a just place in the canon of literary critics. However, the period before the 1760s which saw a great flourishing in Scottish intellectual activity has, by in large, remained untouched. The main purpose of this thesis is to rehabilitate those thinkers in Scotland who were active in the period before this, and who began to change the boundaries of rhetoric and literary criticism, which ultimately paved the way for their fellow countrymen to export their own systems to Europe and the wider Atlantic world. In addition to this, the thesis addresses two other major concerns. Firstly, it will argue that Scotland in this period does not deserve to be viewed as merely a cultural province of England, reacting solely to its larger neighbour’s cultural agenda. Instead, the Scots were engaged in a European-wide exchange of ideas which allowed them to develop a system of rhetoric and literary criticism which was richer than a brand that was developed only in response to English cultural pressure. Secondly, the thesis will demonstrate the importance of the classical influence on Scottish thinkers in their attempts to forge a new style of rhetoric for modern consumption. The structure of the thesis has been set in such a way as to provide a balance between the development of rhetoric in regional enlightenment centres, in terms of both university and club activity, and its development and progression in the traditional institutions of Scotland: the parliament, the church and the law. The first three chapters focus on Aberdeen, Edinburgh and Glasgow, and chart the different influences that each city was subjected to, that in turn led to the construction of differing, yet still in many respects, complementary systems. Within the universities themselves, the figures of Thomas Blackwell of Aberdeen, Francis Hutcheson of Glasgow, and John Stevenson of Edinburgh, merit substantial analysis for their role in this process, not only for the influence which they exerted on future generations of literary critics in Scotland and abroad, but also for their own contributions to the discipline, which have been frequently overlooked. The focus on the regional varieties of Enlightenment also permits for a discussion of club activity in Scotland, which was an integral part of the Scottish Enlightenment. This will demonstrate that the growth of rhetoric and literary criticism in the country was not the sole preserve of the educated elites, but was something which could be accessed from all levels of society. The second half of the thesis focuses on the institutions of Scotland. This section seeks to restore to parity, sources such as political pamphlets, sermons and style books which, under the rules of modern day criticism that concerns itself with only a narrow band of literature, have become overlooked as a foundation for rhetorical development. Furthermore, it provides an opportunity to assess the contribution to the advance in critical theory of those individuals such as Lord Kames and Sir George Mackenzie of Rosehaugh who did so away from the universities.
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Chen, Jeng-Guo. "James Mill's 'History of British India' in its intellectual context". Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/15798.

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This thesis argues that James Mill's History of British India is, on the one hand, intellectually linked to the Scottish Enlightenment, while, on the other hand, moves beyond that intellectual tradition in the post-French Revolution age. This thesis makes three central claims. First, it argues that in reacting to Montesqueiu's idea of oriental society, the contributors to the Scottish Enlightenment used ideas of moral philosophy, philosophical history and political economy in order to create an image of a wealthy Asia whose societies possessed barbarous social manners. Some new writings about Asian societies that were published in the 1790s adopted Montesquieu' s views of oriental societies, and started to consider the history of manners and of political institutions as the true criteria of the state of civilisation. These works criticised some Asian social manners, such as female slavery, and questioned previous assumptions about the high civilisation of Indian and Chinese societies. This thesis argues that Mill's History, following William Robertson's History of America, was based on a study of the historical mind to interpret the texts published in the 1790s and the early nineteenth century. Second, this thesis argues that Mill adopted Francis Jeffrey's idea of semi-barbarism in his study of India. In the late eighteenth and early nineteenth centuries, William Alexander and Francis J effrey started to think of history in the context of a tri -stadia! theory, which was more idealist and less materialist than the earlier four-stages theory. Mill tried to develop a holistic view of Asian society. In so doing, he came to criticise the British government's mistaken mercantilist view of government, which he regarded as unsuitable for the conditions of Indian society. Following Adam Smith's moral philosophy, and inspired by the socio-economic progress of North America, Mill suggested that the primary goals for the British government in India should be to improve its agriculture and to secure social freedom. This thesis also concludes that the discussions about Chinese society played an important part in shaping Mill's view of the concept of semi-barbarism. The theory of semi-barbarism helped Mill to reject the cultural ideology of Hindu superiority over Muslim societies. Lastly, this thesis argues that Mill's History was influenced by and sought to accommodate Benthamite Utilitarianism. Mill believed the supposed semi-barbarous and problematic native of Indian society could be reformed without following the steps taken by European history or institutions. He prescribed a powerful state for India in order to remove the mercantilist view of government, and to execute administrative and judicial reforms. This thesis concludes that, while Scottish philosophical history helped Mill to create a critique of the British government's attempts to govern India as a commercial society, Benthamite Utilitarianism taught Mill to see history from a teleological viewpoint.
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Roberson, Rusty. "Scottish missions and religious enlightenment in Colonial America : the SSPCK in transatlantic context". Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6455.

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In recent years, the relationship between religion and Enlightenment, traditionally cast in opposition to one another, has received increasing reconsideration. Scholars now recognise that even orthodox religion played a central role within the Enlightenment project. This development has marked a paradigm shift in Atlantic world and Enlightenment historiography. However, while the relationship between religion and Enlightenment has been greatly clarified, there remain major gaps in our understanding of the nature and parameters of this relationship. This thesis contributes to the understanding of religion’s function within Enlightenment thought and practice through a case study of the colonial missionary work of the Society in Scotland for Propagating Christian Knowledge (SSPCK). Using primary sources such as institutional records, sermons, journals, diaries and letters, it examines evangelism within the framework of the Enlightenment. The study demonstrates first how both the founders of the SSPCK and the Society’s most fervent advocates of missionary work in the colonies were simultaneously the foremost leaders of the British and American Enlightenment. It then traces the implications of this religious Enlightenment dynamic, illuminating not only the ambitions of the Society’s leadership but also certain contours of intimate encounters between Native Americans, Native Christians and white missionaries. As the SSPCK’s missionary endeavours demonstrate, the relationship between evangelism and Enlightenment not only changed all individuals and institutions involved. It also transformed the very landscape of British Protestant religion. This assessment points to the overarching conclusion that the Enlightenment shaped the very foundation of modern missions. In the process, however, British Atlantic Protestants of many different varieties wove the discourse of the Enlightenment into the tapestry of their understanding of evangelism as a primary means of identity formation, both personally and institutionally. Historiographically, this research forces a reexamination of the nuances of the religious Enlightenment. It also problematizes the static (albeit dominant) interpretation of evangelicalism by observing its emergence in light of the broader conditions of British Atlantic Protestantism.
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Książki na temat "Scottish Enlightenment"

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Sebastiani, Silvia. The Scottish Enlightenment. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137069795.

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Scottish enlightenment and other essays. Edinburgh: Polygon, 1991.

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Wood, P. B. Thomas Reid and the Scottish Enlightenment. Toronto: Thomas Fisher Rare Book Library, 1985.

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Wood, P. B. Thomas Reid and the Scottish Enlightenment. Toronto: Thomas Fisher Rare Book Library, 1985.

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Social theory of the Scottish Enlightenment. Edinburgh: Edinburgh Univversity Press, 1997.

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1952-, Wood Paul, red. The Scottish enlightenment: Essays in reinterpretation. Rochester, NY: University of Rochester Press, 2000.

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Alexander, Broadie, red. The Cambridge companion to the Scottish Enlightenment. Cambridge, UK: Cambridge University Press, 2003.

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The Scottish enlightenment and the militia issue. Edinburgh: J. Donald, 1985.

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The Scottish enlightenment & early Victorian English society. London: Croom Helm, 1986.

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Women writers and the Edinburgh enlightenment. Amsterdam: Rodopi, 2010.

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Części książek na temat "Scottish Enlightenment"

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Robertson, John. "Scottish Enlightenment". W The World of Economics, 634–39. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21315-3_86.

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Robertson, John. "Scottish Enlightenment". W The New Palgrave Dictionary of Economics, 1–5. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1057/978-1-349-95121-5_1674-1.

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Robertson, John. "Enlightenment, Scottish". W The New Palgrave Dictionary of Economics, 1–6. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/978-1-349-95121-5_1674-2.

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Robertson, John. "Enlightenment, Scottish". W The New Palgrave Dictionary of Economics, 3745–50. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_1674.

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Robertson, John. "Scottish Enlightenment". W The Invisible Hand, 239–44. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20313-0_32.

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Chitnis, Anand C. "The Scottish Enlightenment". W The Scottish Enlightenment, 4–10. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003205241-1.

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Sebastiani, Silvia. "Introduction: The Scottish Enlightenment as Historiographic Problem". W The Scottish Enlightenment, 1–21. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137069795_1.

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Sebastiani, Silvia. "Hume versus Montesquieu: Race against Climate". W The Scottish Enlightenment, 23–43. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137069795_2.

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Sebastiani, Silvia. "The Natural History of Humankind and the Natural History of Man". W The Scottish Enlightenment, 45–71. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137069795_3.

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Sebastiani, Silvia. "Ignoble Savages: A Blank in the History of the Species". W The Scottish Enlightenment, 73–101. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137069795_4.

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Streszczenia konferencji na temat "Scottish Enlightenment"

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Gurevskaia, L. A. "The significance of James Beatty in the history of the Scottish Enlightenment". W TRENDS OF DEVELOPMENT OF SCIENCE AND EDUCATION. НИЦ «Л-Журнал», 2018. http://dx.doi.org/10.18411/lj-07-2018-02.

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LIU, YI-FEI. "WHAT FUNCTIONS DID EDINBURGH’S TOWN COLLEGE PERFORM IN THE PERIOD C. 1583-1760?" W 2021 International Conference on Management, Economics, Business and Information Technology. Destech Publications, Inc., 2021. http://dx.doi.org/10.12783/dtem/mebit2021/35624.

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The University of Edinburgh is a renowned university in the world now. However, it was only a town college back in 1583, and the function of Edinburgh University varies from period to period. It was functioned as a religious, educational institutions in the first place and gradually involved in British politics as well. Moreover, the University of Edinburgh witnessed and promoted the Scottish Enlightenment. Eventually, Edinburgh University becomes an essential university for high-level education in the United Kingdom with advanced and diverse curriculums.
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Raporty organizacyjne na temat "Scottish Enlightenment"

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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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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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