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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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Tannoch-Bland, Jennifer, i J. Tannoch-Bland@mailbox gu edu au. "The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment". Griffith University. School of Humanities, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030303.100636.
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Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.
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Tannoch-Bland, Jennifer. "The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment". Thesis, Griffith University, 2000. http://hdl.handle.net/10072/367765.
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Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Ross, Kevin. "James Hutton's metaphysics, theory of language, and science, in the Scottish Enlightenment". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/29344.
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James Hutton (1726-1797) is most famous for his 'Theory ofthe Earth' in which he demonstrated the vast time scale of the geological process and has become known as "the founder of modern geology." Much therefore has been written about Hutton's work on geology, but he was in fact a polymath who published on a variety of subjects in natural philosophy and philosophy which have been largely neglected. Indeed, his longest publication the three-volume metaphysical work 'An Investigation of the Principles of Knowledge and of the Progress of Reason, from Sense to Science and Philosophy' (1794) has been virtually ignored. Yet without an examination of his metaphysical inquiry it is difficult to comprehend his approach to science. Embedded within his metaphysics was Hutton's theory of language which is the main subject of this thesis. Beginning with an introduction which biographically and historiographically contextualizes Hutton, this thesis is then divided into three parts: Metaphysics, Language, and Science. The first part contains an analysis of Hutton's metaphysics and an explanation of why it has been neglected. It also considers the influence of Hutton's university professors - specifically Colin MacLaurin and John Stevenson - on his metaphysics and theory of language. Additionally this part includes an examination of what has been written about Hutton's metaphysics most notably in the contemporary periodicals 'The Analytical Review', 'The Critical Review', and 'The English Review'. The second part begins by illustrating the importance that Hutton attached to his work on language as he presented it to an intellectually elite audience as part of a linguistic debate at the Royal Society of Edinburgh. Using manuscript evidence from the Society's records this part also illustrates the extent of Hutton's activities in both the Physical Class and the Literary Class of the Royal Society of Edinburgh. Additionally this part shows that Hutton's published theory of language, which contained dissertations on speech and orthography, was a social, cultural and pedagogical response to the period's preoccupation with standardization. But Hutton's theory differed completely from the preoccupation with an elitist standard that was prevalent at the time, as he thought that the fashionable pronunciation of the Court and the polite metropolitan society of London were just as erroneous as any regional dialect since they all failed to adhere to proper principles. In the third part it is argued that Hutton's principles of orthography had implications for his and other's science since if natural philosophy continued to be written on an erroneous etymological standard it would eventually fall into scientific ruin. The thesis concludes that since Hutton's theory of language was ultimately part of his metaphysics which he applied to his science, then in order to fully comprehend Hutton's science his metaphysics and theory of language should be taken into consideration.
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Rosset, Nathalie. "The 'physiological turn' of Scottish philosophy : the Scottish Enlightenment, the body and popular philosophy in the early nineteenth century". Thesis, University of Dundee, 2007. https://discovery.dundee.ac.uk/en/studentTheses/893c5f8f-6425-4893-9e40-6a917f06527d.
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Bello, Xandra. "Adam Ferguson's History of the Progress and the Termination of the Roman Republic : passions, epistemology, and politics in the late Scottish Enlightenment". Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=235893.
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This thesis is an analysis of the nature of scientific history in the late Scottish Enlightenment. Using Adam Ferguson's History of the Progress and the Termination of the Roman Republic (1799) as the main analytical framework, the thesis explores two fundamental questions: the consolidation of a scientific epistemology in the field of history and its role in shaping British politics during the Age of Revolutions. Still trying to navigate the new political realities of the Union of 1707, for philosophers of the Scottish Enlightenment such as Adam Ferguson the French Revolution posed a direct challenge to the commercial civilisation epitomised by modern Britain. Aiming to mirror the successful discoveries that empiricist methodologies had prompted in the field of natural philosophy, Ferguson set out to uncover the moral and political laws underpinning society. He turned to the history of the rise and fall of Roman Republic as his source material and elevated it to the status of universal tragedy. Ultimately, what Ferguson wanted was to provide the political class of modern Britain with a scientific-based model for discussion. Moreover, he claimed that Progress and Termination was intended as an impartial narrative for the wider civic community to articulate its national identity through a fact-based public debate and in the face of a new political era for modern Europe. This thesis examines the theory and practice behind this approach and demonstrates that the practice of philosophical history during the late Scottish Enlightenment cannot be understood without the development of a modern scientific epistemology. The thesis is divided into four chapters which focus on context, method, structure, and content of Progress and Termination. The first two chapters analyse the figure of the writer and that of the reader of history. They situate Ferguson's persona and work within the political and cultural contexts of late eighteenth-century Scotland. In doing so, they show how Ferguson's theory of history shaped his views of the civic function of historians and their readers within the modern political nation. Chapter three examines the structure of Progress and Termination through Ferguson's use of three different categories of historical time; it illustrates how Ferguson's use of time informed the political and moral message of his history. Finally, chapter four studies how the narrative of Progress and Termination allowed Ferguson to engage with the convulsive political landscape of post-1789 Europe and why he believed that his methodology could provide Britain with a solution to the challenges of modernity.
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Barker, Gordon S. "John Marshall and Native Rights: The Law of Nations and Scottish Enlightenment Influence". W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539626418.
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Bow, Charles Bradford. "End of the Scottish Enlightenment in its transatlantic context : moral education in the thought of Dugald Stewart and Samuel Stanhope Smith, 1790-1812". Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/8236.
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The thesis explores the history of the Scottish Enlightenment in its transatlantic context and, in particular, the diffusion of Scottish Enlightenment moral philosophy in late eighteenth and early nineteenth-century Scotland and the United States. This project is the first full-scale attempt to examine the tensions between late eighteenth-century Scottish Enlightenment intellectual culture and counter-Enlightenment interests in the Atlantic World. My comparative study focuses on two of the most influential university educators in Scotland and the newly-founded United States. These are Dugald Stewart at the University of Edinburgh and Samuel Stanhope Smith at the College of New Jersey (which later became Princeton University). Stewart and Smith are ideal for a transatlantic comparative project of this kind, because of their close parallels as moral philosophy professors at the University of Edinburgh (1785-1810) and the College of New Jersey (1779-1812) respectively; their conflicts with ecclesiastical factions and counter-Enlightenment policies in the first decade of the nineteenth century; and finally their uses and adaptations of Scottish Enlightenment moral philosophy. The broader question I address is how the diffusion and fate of Scottish Enlightenment moral thought was affected by the different institutional and, above all, religious contexts in which it was taught. Dugald Stewart’s and Stanhope Smith’s interpretations of central philosophical themes reflected their desire to improve the state of society by educating enlightened and virtuous young men who would later enter careers in public life. In doing so, their teaching of natural religion and metaphysics brought them into conflict with religious factions, namely American religious revivalists on Princeton’s Board of Trustees and members of the Scottish ecclesiastical Moderate party, who believed that revealed religion should provide the foundation of education. The controversies that emerged from these tensions did not develop in an intellectual vacuum. My research illustrates how the American and Scottish reception of the French Revolution; the 1793-1802 Scottish Sedition Trials; Scottish and American ‘polite’ culture; Scottish secular and ecclesiastical politics; American Federalist and Republican political debates; American student riots between 1800 and 1807; and American religious revivalism affected Smith’s and Stewart’s programmes of moral education. While I identify this project as an example of cultural and intellectual history, it also advances interests in the history of education, ecclesiastical history, transnational history, and comparative history. The thesis has two main parts. The first consists of three chapters on Dugald Stewart’s system of moral education: the circumstances in which Stewart developed his moral education as a modern version of Thomas Reid’s so-called Common Sense philosophy, Stewart’s applied ethics, and finally, his defence of the Scottish Enlightenment in the context of the 1805 John Leslie case. Complementing the chronology and themes in part one, the second part consists of three chapters on Smith’s programme of moral education: the circumstances that gave rise to Smith’s creation of the Princeton Enlightenment, Smith’s applied ethics, and finally, Smith’s defence of his system of moral education in the contexts of what he saw as two converging counter- Enlightenment factions (religious revivalists and rebellious students) at Princeton. In examining these areas, I argue that Dugald Stewart and Samuel Stanhope Smith attempted to systematically sustain Scottish Enlightenment ideas (namely Scottish philosophy) and values (‘Moderatism’) against counter-Enlightenment movements in higher education.
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Kennedy, Chloe Jane Sophia. "Criminal law and the Scottish moral tradition". Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/17935.
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This thesis presents an account of the development of Scots criminal law which concentrates on the influence of the Scottish moral tradition, as epitomised by Calvinist theological doctrine and Scottish Enlightenment moral philosophy. It argues that there are several crucial but seldom-acknowledged points of similarity between the Calvinist aim of creating a holy community and key tenets of eighteenth century Scottish moral thought, which rest upon community-oriented conceptions of the nature of morality and society. Both these shared conceptions and the particular ways they are expressed in Calvinist creed and Enlightenment philosophy are shown to have had a bearing on the way that Scots criminal law changed over time. The areas in which this influence is demonstrated are: the scope and principles of the law, i.e. the type of conduct that was punishable and the arguments that were put forward to justify its prohibition; the attribution of criminal responsibility (and non-responsibility); and the importance of mental state. It is argued that in each of these discrete areas changing perspectives on the nature of morality and human agency had a palpable impact on both legal doctrine and practice. When these different areas of the law are viewed as a whole and in historical perspective, the formative force of the Scottish moral tradition becomes clear and its influence can be seen to have extended into the contemporary law. The thesis therefore provides an original interpretation of the history of Scots criminal law by considering its sources and institutions from hitherto unexplored theological and moral perspectives, whilst simultaneously enhancing scholarly appreciation of certain aspects of the contemporary law that appear unusually moralistic. It also makes a broader contribution to socio-historic scholarship and strengthens its position as a recognised and worthwhile discipline by illustrating, using a concrete legal system, how legal history can enhance debates within criminal law theory and vice versa.
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Merikoski, Ingrid Ann. "Christian stoicism and politeness : the making of the social ethics of the Scottish Enlightenment". Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22485.
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Exploring the moral theorist that underpinned eighteenth-century Scottish society has become a key component of Scottish Enlightenment historiography. Leading figures of the Enlightenment, including Hugh Blair, William Robertson and Adam Smith, examined human nature, morality and activity in a distinctive manner. In the course of their studies, these literati came to view the ethos of the commercial society that was evolving unique them from a unique perspective. More specifically, numerous historians of the Enlightenment have noted the important role played by the Moderates of the Church of Scotland in shaping the 'moral sciences'. Like Smith, the Moderates emphasised the benefits of commercial activity, not least the refinement of manners, civility and politeness that came with the 'universal opulence' of developed economies. It fell to senior Moderates like Blair and Robertson, and their more junior colleague, John Drysdale, to emphasize Christianity's role in the commercial world order and to safeguard the Church's position as a moral bulwark against corruption or luxury. Historians correctly argue that the Moderates developed a type of 'Christian Stoicism' to reconcile matters of faith and polite secular ethics. Yet the full nature of 'Christian Stoicism' has been under-explored. Some historians suggest that 'Christian Stoicism' was merely a system of practical moralising; others suggest it was essentially a political tool to encourage loyalty to the Hanoverian order. These conclusions belie both the depths to which the Moderates analysed matters of faith and ethics, and the sophistication of their interest in Stoicism. This thesis advances our understanding of Enlightenment thought to examining the role 'Christian Stoicism' played in texts by Blair, Robertson and Drysdale, texts that have until now received comparatively little scholarly attention. After examining Calvinist, seventeenth-century neo-stoic and early eighteenth-century moral philosophy in the first three chapters, the thesis considers the roles played by faith, virtue and order in Blair's Sermons, Robertson's An Historical Disquisition Concerning the Knowledge Which the Ancients Had of India, and Drysdale's Sermons. It then considers Adam Smith's influence on these Moderates. This examination shows how the Moderates blended private and public Christian obligations to define 'Christian Stoicism', a philosophy that embodied the correct principles for a commercial society.
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Petsoulas, Christina. "The idea of spontaneous order in the thought of F.A. Hayek and the Scottish Enlightenment". Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321855.
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Furuya, Hiroyuki. "The 'private vices, public benefits' controversy : the response of the Scottish Enlightenment to Bernard Mandeville". Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/23009.
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My dissertation deals with eighteenth-century Scottish moral philosophy, particularly its discussion of sociability. My dissertation draws attention to what I call the ‘private vices, public benefits’ controversy in Scottish social thought, and presents an aspect of the Scottish Enlightenment thought as a critical response to Bernard Mandeville’s paradoxical thesis, ‘private vices, public benefits’. My discussion first traces how Mandeville tried to show that the wealth of a modern commercial society was generated only from such vices as pride, vanity and ambition and that wealth and virtue were therefore contradictory each other. I present how Mandeville made his arguments concerning government and economic policies, such as a highly mercantilist policy of aiming at a favourable trade balance, based on his paradoxical thesis, ‘private vices, public benefits’. My dissertation next tries to present Francis Hutcheson’s moral and political theories as his criticism of Mandeville. I emphasise that Hutcheson’s moral theory argued that human nature was not vicious as Mandeville had argued, but was capable of approving moral virtue in benevolence and guaranteeing the moral neutrality of generating wealth. I then focus on Hutcheson’s political theory of duty, and present it as seeking the way of achieving both wealth and virtue by fulfilling the two sets of duties: the moral duty of being virtuous and the economic duty of being prosperous. My dissertation then traces how David Hume shifted the controversy from the issues concerning the moral legitimacy of human nature and commercial opulence towards the disputes of words. I examine how Hume’s moral theory argued that whatever useful to public benefits could not be called ‘vices’ but good and that human nature was capable of forming such true moral ideas as justice, public interest, political authority and industry in view of their utility as the standard of morals. I present Hume’s political and economic theory as aiming at the refinement of taste and seeking to purge rages from commerce so as to let the industry of private interests form the moderate ideas of public interests and political authority and pursue maximum utility.
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Starkey, Janet Catherine Murray. "Examining editions of The Natural History of Aleppo : revitalizing eighteenth-century texts". Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/7865.
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This thesis revisits the liberal intellectual tradition of the Scottish Enlightenment by comparing two editions of The Natural History of Aleppo (1756: 1794) written and/or edited by Scottish physicians, half-brothers Alexander and Patrick Russell, in which they recorded their observations of Aleppo in northern Syria. There has been only one other monograph written about this text, entitled Aleppo observed by Maurits van den Boogert and published in 2010. As yet no comparative study of the two editions seems to have been made. As a result, this thesis should revitalize interest in The Natural History of Aleppo (1756 and 1794) across academic fields including Levantine and Ottoman studies, subject-specific disciplines and in the Scottish context. This thesis is divided into four parts. In the first part Chapter 1 provides a literature review and outlines the structure of this thesis. Chapter 2 is a synopsis of the authors’ life histories as background for subsequent discussion. In Part II, the popularity of the two editions (1756 and 1794) is assessed (Chapter 3). This assessment is followed by an appraisal of literary aspects of the two editions of an eighteenth-century text (Chapter 4). To assess the quality, originality and relative significance of Aleppo further, selected topics covered variously in the two editions are explored in Part III (Chapter 5 on medicine, Chapter 6 on flora and fauna, and Chapter 7 on aspects of the exotic). The final Part IV provides a range of conclusions to revitalize eighteenth-century texts and suggests topics for further research.
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Towsey, Mark R. M. "Reading the Scottish Enlightenment : libraries, readers and intellectual culture in provincial Scotland c.1750-c.1820". Thesis, University of St Andrews, 2007. http://hdl.handle.net/10023/412.
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The thesis explores the reception of the works of the Scottish Enlightenment in provincial Scotland, broadly defined, aiming to gauge their diffusion in the libraries of private book collectors and 'public' book-lending institutions, and to suggest the meanings and uses that contemporary Scottish readers assigned to major texts like Hume's History of England and Smith's Wealth of Nations. I thereby acknowledge the relevance of more traditional quantitative approaches to the history of reading (including statistical analysis of the holdings of contemporary book collections), but prioritise the study of sources that also allow us to access the 'hows' and 'whys' of individual reading practices and experiences. Indeed, the central thrust of my work has been the discovery and interrogation of large numbers of commonplace books, marginalia, diaries, correspondence and other documentary records which can be used to illuminate the reading experience itself in an explicit attempt to develop an approach to Scottish reading practices that can contribute in comparative terms to the burgeoning field of the history of reading. More particularly, such sources allow me to assess the impact that specific texts had on the lives, thought-processes and values of a wide range of contemporary readers, and to conclude that by reading these texts in their own endlessly idiosyncratic ways, consumers of literature in Scotland assimilated many of the prevalent attitudes and priorities of the literati in the major cities. Since many of the most important and pervasive manifestations of Enlightenment in Scotland were not particularly Scottish, however, I also cast doubt on the distinctive Scottishness of the prevailing 'cultural' definition of the Scottish Enlightenment, arguing that such behaviour might more appropriately be considered alongside cultural developments in Georgian England.
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Wolf, Jeffrey Charles. ""Our master & father at the head of physick" : the learned medicine of William Cullen". Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11704.
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This is a study of Dr. William Cullen (1710-1790), the Scottish chemist, physician, and professor of medicine, who played a significant role in the Scottish Enlightenment. I argue that Cullen was both a more unorthodox figure in Scottish medicine than he is generally depicted, as well as a more ambitious one. Despite his controversial doctrines, he skillfully managed the hierarchy of his profession and reached the pinnacle of success as a learned physician in the Scottish Enlightenment. I explore Cullen’s life and thought from different angles. I explicate his pedagogical persona and philosophy of medicine, both of which shaped the experiences of his pupils. I show how his neurophysiology was rooted in his contentious interpretation of the nature of the nervous fluid. And I provide a detailed look at Cullen’s understanding of hygiene, or the art of health—a rarely-studied component of his practice of medicine.
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Yusof, Ahmad Shukri. "Towards a national architecture : the relationship between Enlightenment philosophy and symbolic elements in Scottish architecture 1750-1850". Thesis, Robert Gordon University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392042.
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Bonnyman, B. D. "Agricultural improvement in the Scottish Enlightenment : the Third Duke of Buccleuch, William Keir and the Buccleuch Estates, 1751-1812". Thesis, University of Edinburgh, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.539325.
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Nicolai, Katherine Cecilia. "'Scottish Cato'? : a re-examination of Adam Ferguson's engagement with classical antiquity". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/8248.
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Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.
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Parker, Donald Lewis. "The other Freud : Rethinking the philosophical roots of psychoanalysis". Phd thesis, Australian Catholic University, 2022. https://acuresearchbank.acu.edu.au/download/983efb9926611d4e67676e7e974df84992429fbc65afbae9be91567125e3fd94/2293233/Parker_2022_The_other_Freud_rethinking_the_philosophical.pdf.
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This thesis inquires into the intellectual roots of Freudian psychoanalysis. In reemphasising the influence of British empiricist sources of Freud’s early thought (especially before 1900), it offers an interpretation of his philosophical inspiration that contrasts with most contemporary accounts.
One major theme concerns the place of psychoanalysis within European intellectual history. Accordingly, Freud’s evolving theory of the unconscious is set in the context of key themes in the 17-18th century Enlightenment and Counter-Enlightenment (Mendelssohn, Descartes, Spinoza, Leibniz, Kant, Hamann). If Freud’s determination to scientifically investigate the human mind was an indisputably ‘enlightened’ project, its results nonetheless challenged the capacity of Enlightenment reason to banish the darkness of the human soul.
This folds into the second major theme, concerning the identification of various “tradition lines” (Gödde’s phrase) that fed into psychoanalysis. If Enlightenment rationalism was one such line, German Romanticism and irrationalistic vitalism also contributed, both implicitly before 1900, and more explicitly later. However, contrary to (but building on) Gödde’s threefold schema, the thesis argues for a fourth (“Anglo-Scottish empiricist”) tradition line that has been routinely overlooked.
After the Introductory chapter, that sets out the main thesis arguments and addresses issues of methodology, the thesis begins with an examination of the 17-18th century Enlightenment and European Rationalism, noting even here the early signs of an opening to a sese of the “non-conscious” recesses of the mind. It is in this context that Freud’s various models of the unconscious throughout his career are considered.
From there, nineteenth century German thought is considered in terms of the way that the idea of the unconscious emerges powerfully in Romanticism (Schelling, Carus), as well as in the turn to drive-related theories of the unconscious that emerged slightly later (Schelling’s middle period, Schopenhauer, von Hartmann, and Nietzsche).
The following two chapters then focus in on the evidence for a largely overlooked fourth tradition line, including both the broader philosophical influences as well as the philosophical psychology of later nineteenth century British thought. These influences on Freud are many. From Brentano, Freud received an entrée into British empiricism, imbibed the principles of intentionality and immanentism, and was introduced to the problem of introspection via Brentano’s debates with Henry Maudsley. J.S. Mill and the British associationists helped Freud develop his theory of thought and language. In William Hamilton’s work, he found the outlines of a biology of unconscious thought and energic responses. Bentham and the utilitarians provided him with a scientific model of pleasure and pain. William Carpenter’s theory of unconscious cerebration also proved a major early influence. James Ward’s notion of “attention” (that itself built on Locke and Dugald Stewart) informed Freud’s accounts of reality testing and the “system preconscious”. In John Hughlings Jackson’s writings, Freud found ample grist for his theoretical mill concerning mind-body parallelism, regression (building on Hobbes), language, and dreams. It was James Braid’s work on hypnosis, as much as Charcot’s, that provided stepping stones to Freud’s mature understanding of transference, a theory furthered by his reading of James Frazer.
The conclusion draws out some tentative implications (and openings for further research) on how this enlarged tradition-lines approach can serve as a helpful heuristic for understanding twentieth century and contemporary psychoanalysis. The cognitive unconscious tradition-line is presented as being revitalised in contemporary epiphenomenalism and neuroscience more generally. The Romantic tradition-line inspired twentieth century figures such as Carl Jung and James Hillman. The drive-based irrational line was taken up in the work of figures such as Melanie Klein and Ian Suttie, as well as quite recent work on evolutionary psychiatry. There have also been new lines of tradition, such as the linguistic and structuralist turn associated most strongly with the work of Jacques Lacan.
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Casey, Shawn Thomas. "Literacy and the Social Worlds of Writing in the Scottish Atlantic: 1750-1800". The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1354125418.
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Leddy, Neven Brady. "Adam Smith's moral philosophy at the nexus of national and philosophical contexts : French literature and Epicurean philosophy in the Scottish Enlightenment". Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547775.
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Justo, Tainá Veloso [UNESP]. "Reflexões em voz alta: uma investigação sobre a sociabilidade dos literati na Escócia do século XVIII". Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/154743.
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Investiga-se o meio em que se dá o desenvolvimento das ideias dos pensadores escoceses do século XVIII por meio da identificação de linguagens políticas comuns, reconstituição histórica, estudo do pensamento político e sociabilidade, sobretudo, em relação os clubes intelectuais nos quais participavam. Trabalhamos os conceitos de “intelectual” e de “sociabilidade”. Utilizamos técnica de pesquisa histórica conhecida como ‘contextualismo linguístico de Cambridge’, cujos grandes expoentes são Quentin Skinner e John G. A. Pocock; também está contida a “história dos conceitos” trabalhada por Reinhart Koselleck. Por meio de pesquisa qualitativa e estudo bibliográfico, analisamos textos que abordam a temática “Iluminismo Escocês” tais como coletâneas de artigos, diários de observações, revistas da época, correspondências dos membros do clube, bem como algumas obras de relevo sobre o pensamento político escocês do século XVIII.
We investigate the development of the ideas of Scottish thinkers of the eighteenth century through the identification of common political languages, historical reconstitution, study of political thought and sociability, especially in relation to the intellectual clubs in which they participated. We work on the concepts of "intellectual" and "sociability". We use historical research technique known as 'Cambridge linguistic contextualism', whose great exponents are Quentin Skinner and John G. A. Pocock; is also contained the "history of concepts" worked by Reinhart Koselleck .Through qualitative research and bibliographical study, we analyze texts that deal with the theme of "Scottish Enlightenment" such as collections of articles, journals of remarks, periodicals, correspondence of the members of the club, as well as some important works on Scottish political thought of the eighteenth century
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Balieiro, Marcos Ribeiro. "Essa mistura terrena grosseira: filosofia e vida comum em David Hume". Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-30042010-113457/.
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Ainda que muitos trabalhos tenham sido escritos sobre a filosofia de David Hume, é bastante raro vermos comentários sobre o que seria, para ele, a própria filosofia. Na maior parte das vezes, os intérpretes da obra desse filósofo limitam a caracterizá-lo como cético, naturalista, realista, sentimentalista, entre outras categorias. Entretanto, falta-lhes, comumente, uma preocupação real em julgar as teses de Hume à luz daquilo que poderia ser considerado a sua concepção de filosofia. O que pretendemos com este trabalho é justamente indicar uma forma de lidar com os textos de Hume que permita iniciar uma discussão aprofundada da concepção que ele próprio tinha da atividade filosófica. Para isso, trataremos principalmente dos textos em que o autor discute especificamente esse tema, além de recorrer, quando isso se mostrar necessário, a outros aspectos da filosofia humiana. O resultado será uma leitura em que a filosofia é considerada como bastante próxima da vida comum, já que Hume se esforça consideravelmente para representar o filósofo um ser essencialmente social, cujas investigações são pautadas por uma experiência que ele compartilha com o vulgo. Além disso, veremos que, nos textos posteriores ao Tratado da natureza humana, Hume considerou a filosofia não como algo que deveria ficar restrito às universidades, mas como uma ferramenta poderosa de formação moral para o homem comum.Even if many works have discussed the philosophy of David Hume, not many of them have discussed what might consider philosophy itself to be. Most of the times, interpreters of his works dont go further than characterizing him as skeptic, naturalist, realist, sentimentalist, among other categories. However, they commonly lack a real concern to judge Humes theses in the light of what might be thought of as his conception of philosophy. What we intend is exactly to point out a way of dealing with Humes texts which may allow an in-depth discussion of his conception of the philosophical activity. Therefore, we shall deal mainly with texts in which the author discusses this theme specifically, besides recurring, whenever it proves necessary, to other aspects of his philosophy. The result shall be a reading in which philosophy is considered as being quite close to common life, since Hume makes a considerable effort to present the philosopher as an essentially social being, whose investigations are backed by an experience which he shares with the vulgar. Besides, we shall observe that, in texts posterior to the Treatise of human nature, Hume considered philosophy not as something which should be restricted to the universities, but as a powerful tool for the moral formation of the common man.
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Gosta, Tamara. "Persistent Pasts: Historical Palimpsests in Nineteenth-Century British Prose". Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_diss/55.
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Persistent Pasts: Historical Palimpsests in Nineteenth-Century Prose traces Victorian historical discourse with specific attention to the works of Thomas Carlyle and George Eliot and their relation to historicism in earlier works by Sir Walter Scott and James Hogg. I argue that the Victorian response to the tense relation between the materialist Enlightenment and the idealist rhetoric of Romanticism marks a decidedly ethical turn in Victorian historical discourse. The writers introduce the dialectic of enlightened empiricism and romantic idealism to invoke the historical imagination as an ethical response to the call of the past. I read the dialectic and its invitation to ethics through the figure of the palimpsest. Drawing upon theoretical work on the palimpsest from Carlyle and de Quincey through Gérard Genette and Sarah Dillon, I analyze ways in which the materialist and idealist discourses interrupt each other and persist in one another. Central to my argument are concepts drawn from Walter Benjamin, Emmanuel Levinas, Richard Rorty, and Frank Ankersmit that challenge and / or affirm historical materiality.
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TANAKA, Hideo, i 秀夫 田中. "自然法、共和主義、スコットランド啓蒙 : 水田文庫と私の研究". 名古屋大学附属図書館研究開発室, 2011. http://hdl.handle.net/2237/14598.
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Cournil, Mélanie. "De la pratique esclavagiste aux campagnes abolitionnistes : une Ecosse en quête d'identité, XVII-XIX siècles". Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE2043.
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Ce travail de thèse a pour but d’étudier le degré d’implication des Écossais dans le système esclavagiste britannique graduellement mis en place dans les colonies du Nouveau Monde à partir du XVIIe siècle. Dans la lignée de publications récentes témoignant d’un intérêt grandissant pour la question, il vise à mettre au jour un pan problématique de l’histoire écossaise, qui trouve un écho particulier dans les discussions actuelles sur l’identité nationale écossaise. Cette thèse s’attarde ainsi sur le rôle particulier joué par les Écossais dans le développement économique de la traite négrière et au sein des sociétés esclavagistes des Antilles britanniques. Ce travail de recherche s’intéresse également à l’émergence des idées abolitionnistes en Grande-Bretagne au début du XIXe siècle et à la place des Écossais dans ce grand débat sociétal. L’enjeu de cette thèse est de déterminer s’il existait une spécificité de comportement, d’idéologie, dans le rôle joué par les Écossais au sein du système esclavagiste et dans les campagnes abolitionnistes dans le contexte impérial post-Union. Cette démarche ne s’inscrit pas dans la volonté clivante de singulariser les Écossais, mais de remettre en question l’homogénéité des notions d’« esclavagisme britannique » et d’ « abolitionnisme britannique ». Selon une approche chronologique, ce travail de recherche s’organise en trois mouvements. La première partie s’articule autour de la genèse d’une idéologie impériale écossaise, s’appuyant sur une conception économique esclavagiste. La seconde partie s’attarde sur la réalité du système esclavagiste dans les colonies et la place des colons écossais tandis que la dernière partie revient sur l’apport philosophique, idéologique et politique des Écossais dans les campagnes abolitionnistes britanniques et sur leur inclusion dans un projet à l’identité britannique très affirméeThis dissertation explores the scope of the Scottish involvement in the British slave system that was implemented in the colonies of the New World from the 17th century onwards. In the wake of recent research revealing a growing interest for this specific issue, it aims at examining a problematic aspect of Scotland’s history, shedding some new light on the current debate about national identity in Scotland. This thesis dwells on the particular role played by the Scots in the economic development of the African slave trade and their participation in slave societies in the West Indies. This research also takes interest in the emergence of abolitionist ideas in Great Britain at the beginning of the 19th century and the part Scottish people played in the national debate. The main purpose is to determine whether there existed a Scottish specificity, regarding behaviours and ideology, in the British slave system and in the British abolitionist movement within the post-Union imperial context. The intent is not to single Scottish people out but rather to question the relevance of concepts such as « British slavery » and « British abolitionism ».Adopting a chronological approach, this thesis consists of three parts. First, it revolves around the development of the Scottish imperial ideology and of a colonial economic conception based on slavery. The second part dwells on the harsh reality of the slave system in the colonies and the role Scottish colonists played in it. Finally, the thesis tackles the philosophical, ideological and political contribution of Scottish people to the British abolitionist campaigns and examines their inclusion within this British scheme
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Household, Sarah C. "Negociating the nation: time, history and national identities in Scott's medieval novels". Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210995.
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This thesis examines the relationships between different nations and cultures in Ivanhoe, The Talisman, Quentin Durward, Anne of Geierstein and Count Robert of Paris using Post-colonial theory. An analysis of Scott’s conception of society in general shows that 18th century Scottish historiography is fundamental to his vision of the world because it forms the basis of his systematization of history, social development and interaction between communities. It also profoundly influences his imagery and descriptions, as well as providing him with a range of stereotypes that he manipulates so skilfully that his great dependence upon them is occulted. Contemporary ideas and his own attitude to the Union of Scotland and England lead him to conceive of nation formation in terms of descent and hybridity. In part, he sees the nation as a community of blood. Yet, his acceptance of the Union means that he also considers it to be a body of different ethnic elements that live together. His use of the 18th century metaphor of family to figure the nation allows him to incorporate heredity and miscegenation into his analysis of national development through father-daughter couples. The father represents traditional culture, and the daughter, the nation’s present and future; her marriage to a foreigner signifying that people of differing descent can cross the nation’s porous borders. Religion is the final frontier: Christian nations cannot absorb non-Christians. Scott sees dominance and subordination as a complex part of human relationships. Apparently-subordinate subjects possess occulted power because their support of the hegemonic is often essential if the latter is to maintain its superiority. While his conception of society in patriarchal terms means that his female characters cannot offer violence to men, he shows that passive resistance is very effective. Through mimicry, the subordinate threatens the power and identity of the dominant. Power is not only conceived of in political terms. In Ivanhoe, Scott reveals the importance of moral stature which allows Rebecca to dominate the work although she is at the bottom of the political and racial hierarchy that structures English society. Scott’s conception of time is fundamental to the manner in which he conceives of the nation. Historical cultural forms are physicalised through chronotopes. Politically subordinate cultures base their actions in the present on pedagogic time, while the dominant ignore their past and live only in the present and the future. He also expresses dominant-subordinate relationships through speed, with time moving quickly for the powerful and slowly for the weak. Time, whether in the form of history, the characters’ perception of it or speed amalgamates all the various elements of Scott’s conception of nationhood into a seamless whole.Cette thèse analyse par le biais la théorie post-coloniale les relations internationales dans Ivanhoe, Quentin Durward, Anne of Geierstein et Count Robert of Paris. Les théories historiques élaborées en Écosse au XVIIIème siècle sont fondamentales dans la vision scottienne parce qu’elles forment la base de la systematisation de l’histoire, du développement sociale et, par conséquent, des relations entre les différentes communités. Ces théories influencent profondement les images qu’il utilise et la façon dont il décrit les caractères et les scènes. De plus, elles lui fournissent une gamme de stéréotypes qu’il manipule très adroitement. Sa conception de la manière dont se forment les nations vient des idées contemporaines et de sa propre expérience de l’union politique de l’Angleterre et de l’Écosse. Il considère la nation comme une communauté fondée sur l’ascendance par le sang mais aussi comme un groupe d’ethnies différentes qui vivent ensemble. Sa description de la nation emprunte à la métaphore de la famille courante au XVIIIième. Celle-ci lui permet d’inclure dans son analyse l’héridité et la mixité au moyen des couples formés par un père et sa fille. Le père représente la culture traditionelle, et la fille, le présent et le futur national. Son marriage avec un étranger signifie que les gens d’ascendance différente peuvent traverser les frontières perméables d’une nation. La religion est la frontière ultime: les nations chrétiennes ne peuvent absorber de non-chrétiens. Scott considère que la domination et la sujetion forment une partie complexe des relations humaines. Les sujets qui paraissent subordonnés possèdent en fait un pouvoir occulte, le dominant ayant besoin de leur soutien pour maintenir sa position. Bien que sa conception patriarcale de la société fasse que les caractères feminins ne manifestent pas d’agression envers les hommes, il montre que la résistance passive est très efficace. En imitant le sujet dominant, le sujet subordonné menace le pouvoir et l’identité de ce dernier. Le pouvoir ne s’exprime pas seulement dans la politique. Rebecca dans Ivanhoe revèle l’importance que revêtent le caractère et la moralité. Bien qu’elle soit au bas de la hiérarchie structurante de la société anglaise, elle domine le roman.
La conception que Scott se fait du temps est fondamentale à celle de la nation et de la culture. Au moyen du chronotope, les cultures historiques prennent des formes physiques. Les cultures qui sont subordonnées politiquement basent leur action au présent sur le “temps pédagogique”. Au contraire, le dominant rejette son passé et ne vit qu’au présent et au futur. Les relations entre le pouvoir dominant et le subordonné s’expriment aussi par la vitesse: le temps passe vite pour les puissants, mais lentement pour les faibles. En définitive, tous les éléments de la conception scottienne de la nation sont liés au temps, qu’il s’agisse de l’histoire, de perception par les caractères, ou de la vitesse.
Doctorat en philosophie et lettres, Orientation langue et littérature
info:eu-repo/semantics/nonPublished
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BENEDETTI, MARTA. "I classici attraverso l'Atlantico: la ricezione dei Padri Fondatori e Thomas Jefferson". Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/10784.
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La tesi si occupa di verificare l’influenza che i classici greci e latini hanno esercitato su i padri fondatori americani e più in particolare su Thomas Jefferson. La prima sezione tratteggia il contesto universitario e lo studio delle lingue classiche tra seicento e settecento, comprendendo non solo le università inglesi (Oxford e Cambridge) e scozzesi, ma anche i nuovi college nati nelle colonie americane. Tale analisi dei modelli e delle pratiche educative ha permesso, in effetti, di comprendere meglio l’influenza dei classici sui rivoluzionari americani. Nello specifico viene scandagliata a fondo l’educazione ricevuta da Jefferson. Tra i numerosi spunti di studio aperti da codesto argomento, il lavoro si concentra sulle modalità con cui i classici gli furono insegnati, sul suo Commonplace Book (una raccolta di brani tratti in parte da autori antichi letti in giovinezza) e su documentazione epistolare. Quest’ultima è oggetto particolare di studio, allo scopo di scoprire quali opere antiche Jefferson, in età adulta e durante la vecchiaia, lesse e apprezzò. Essendo un collezionista di libri, comprò moltissimi testi classici come dimostrano alcuni suoi manoscritti.
Nonostante manchino dati precisi a riguardo, risulta inoltre che Jefferson, benché facesse largo uso di traduzioni, preferiva leggere in originale e che probabilmente abbia letto la maggior parte di questi libri durante il ritiro dalla vita politica.
La seconda parte della tesi si concentra, invece, a indagare quanto la sua educazione classica abbia contributo alla formazione della sua personalità e delle sue idee, nonché alla forma stessa del suo pensiero in merito ad alcune tematiche. Lo studio è di conseguenza dedicato all’esperienza umana di Jefferson, in particolare alla sua riflessione sulla morte e sull’eternità, temi fortemente legati alla sua ricezione di idee epicuree e stoiche. Epicureismo e Stoicismo rappresentano, in definitiva, i due sistemi filosofici antichi che hanno maggiormente influenzato la sua personalità e il suo pensiero.The aim of the present work is to evaluate the impact of the ancient classics on the American Founding Fathers, with a particular focus on Thomas Jefferson. The first section gives a wide portrait of the academic context in which the Founders were educated, comprising not only of Oxford, Cambridge, and the Scottish universities, but also the colonial colleges. The evaluation of the educational practices in use at the time makes it possible to understand better the classical impact on revolutionary Americans. In particular, this analysis studies in depth Jefferson's education. Of the many possible perspectives and approaches to this topic, the present work focuses on the way ancient classics were taught to him, his Commonplace Book, which reports part of the ancient classics he read during his youth, and his correspondence. The latter has been studied especially to understand which other ancient writers he read, valued, and esteemed in his adulthood and old age. As book collector, Jefferson bought an incredible number of ancient classics, as attested by a few manuscripts of his book lists. Despite the dearth of sure evidence, it is very likely that he read the ancient works largely during his retirement. He loved reading them in the original, though he made great use of translations. The second part of this work is dedicated to investigating how Jefferson's classical education contributed to the building of his personality and ideas, as well as how he elaborated specific classical themes in his own life. The study is thus focused on Jefferson's personal human experience, specifically on his reflection on human mortality and the afterlife. These themes, indeed, are strictly linked to his reception of Epicurean and Stoic tenets, the two ancient philosophical systems which had the greatest and most profound impact on Jefferson's personality and thought.
38
BENEDETTI, MARTA. "I classici attraverso l'Atlantico: la ricezione dei Padri Fondatori e Thomas Jefferson". Doctoral thesis, Università Cattolica del Sacro Cuore, 2016. http://hdl.handle.net/10280/10784.
Pełny tekst źródłaStreszczenie:
La tesi si occupa di verificare l’influenza che i classici greci e latini hanno esercitato su i padri fondatori americani e più in particolare su Thomas Jefferson. La prima sezione tratteggia il contesto universitario e lo studio delle lingue classiche tra seicento e settecento, comprendendo non solo le università inglesi (Oxford e Cambridge) e scozzesi, ma anche i nuovi college nati nelle colonie americane. Tale analisi dei modelli e delle pratiche educative ha permesso, in effetti, di comprendere meglio l’influenza dei classici sui rivoluzionari americani. Nello specifico viene scandagliata a fondo l’educazione ricevuta da Jefferson. Tra i numerosi spunti di studio aperti da codesto argomento, il lavoro si concentra sulle modalità con cui i classici gli furono insegnati, sul suo Commonplace Book (una raccolta di brani tratti in parte da autori antichi letti in giovinezza) e su documentazione epistolare. Quest’ultima è oggetto particolare di studio, allo scopo di scoprire quali opere antiche Jefferson, in età adulta e durante la vecchiaia, lesse e apprezzò. Essendo un collezionista di libri, comprò moltissimi testi classici come dimostrano alcuni suoi manoscritti.
Nonostante manchino dati precisi a riguardo, risulta inoltre che Jefferson, benché facesse largo uso di traduzioni, preferiva leggere in originale e che probabilmente abbia letto la maggior parte di questi libri durante il ritiro dalla vita politica.
La seconda parte della tesi si concentra, invece, a indagare quanto la sua educazione classica abbia contributo alla formazione della sua personalità e delle sue idee, nonché alla forma stessa del suo pensiero in merito ad alcune tematiche. Lo studio è di conseguenza dedicato all’esperienza umana di Jefferson, in particolare alla sua riflessione sulla morte e sull’eternità, temi fortemente legati alla sua ricezione di idee epicuree e stoiche. Epicureismo e Stoicismo rappresentano, in definitiva, i due sistemi filosofici antichi che hanno maggiormente influenzato la sua personalità e il suo pensiero.The aim of the present work is to evaluate the impact of the ancient classics on the American Founding Fathers, with a particular focus on Thomas Jefferson. The first section gives a wide portrait of the academic context in which the Founders were educated, comprising not only of Oxford, Cambridge, and the Scottish universities, but also the colonial colleges. The evaluation of the educational practices in use at the time makes it possible to understand better the classical impact on revolutionary Americans. In particular, this analysis studies in depth Jefferson's education. Of the many possible perspectives and approaches to this topic, the present work focuses on the way ancient classics were taught to him, his Commonplace Book, which reports part of the ancient classics he read during his youth, and his correspondence. The latter has been studied especially to understand which other ancient writers he read, valued, and esteemed in his adulthood and old age. As book collector, Jefferson bought an incredible number of ancient classics, as attested by a few manuscripts of his book lists. Despite the dearth of sure evidence, it is very likely that he read the ancient works largely during his retirement. He loved reading them in the original, though he made great use of translations. The second part of this work is dedicated to investigating how Jefferson's classical education contributed to the building of his personality and ideas, as well as how he elaborated specific classical themes in his own life. The study is thus focused on Jefferson's personal human experience, specifically on his reflection on human mortality and the afterlife. These themes, indeed, are strictly linked to his reception of Epicurean and Stoic tenets, the two ancient philosophical systems which had the greatest and most profound impact on Jefferson's personality and thought.
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Flechl, Katelyn. "“Man’s Reasonable Companion:” Scottish Enlightenment rhetoric and female education discourse in Revolutionary America". Thesis, 2021. http://hdl.handle.net/1828/13368.
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The impact of Enlightenment rhetoric on Revolutionary conceptions of gender has been a topic of historiographical debate. This thesis examines how Scottish Enlightenment stadial views of progress influenced early American female education discourse. Within this framework, upper middle-class white women transitioned from “slaves” to reasonable companions through the performance of feminine domesticity. Women who conformed to the prescriptions of Scottish moralists represented Anglo-American ideals of civility and refinement which served as a justification for the enslavement and dispossession of African and Indigenous peoples. Examining opinion pieces, advertisements for schools, academy addresses, and runaway slave advertisements reveals how early Americans participated in the simultaneous construction of race and gender. Beginning in the colonial era, editorialists deployed rhetoric from James Fordyce’s Sermons to Young Women (1766) to argue that upper-class white women were capable of reason and thus deserving of educational opportunities. Pre-revolutionary rationales persisted into the post-revolutionary era. This suggests that increased educational opportunities were not contingent on the Revolution. In the 1780s, editorialists deployed lines of reasoning from John Greogory’s A Father’s Legacy to his Daughters (1774), to broaden the construct of reasonable companionship. They argued that upper middle-class white women influenced men’s manners and made society more virtuous. This conception gave women an informal public role as moral arbiters. In the 1790s, women’s rights rhetoric challenged but did not refute the ideological construct of reasonable companionship. Taking a critical race approach to studying Revolutionary women’s access to educational opportunities reveals how dominant discourses upheld the racial hierarchy.Graduate
2022-08-24
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"Withdrawing from History: Wordsworth, Scott, and Dickens and the Afterlife of the Scottish Enlightenment". Thesis, 2012. http://hdl.handle.net/1911/70274.
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In this project, I use Sir Walter Scott, William Wordsworth, and Charles Dickens to trace the emergence of what I call a poetics of private life. I argue that a literature of individualized, interior domesticity developed in response to the effacement of the Scottish Enlightenment and its local specificity at a time of British assimilation. In the eighteenth century, metropolitan Scotland, buoyed by hopes of cultural and economic renewal, developed and popularized antiquarian studies of local folk culture and theories of history positing telic models of societal development. Such concepts and practices were the intellectual fruits of the universities, learned societies, and philosophical circles that typified Scotland's heavily institutionalized Enlightenment. In the wake of the Act of Union, a new literature emerged, one exchanging models of universal human progress for narratives of private life. This arc coincides with Scott's renunciation of regional, historically inflected Scottish poetry in favor of three-volume fiction and Wordsworth's corresponding need to develop an increasingly autobiographical (and generically "British") Romanticism. These dual developments would significantly alter the shape of British literature for Scott's novelistic successors such as Dickens. Thus, this dissertation resituates the emergence of British Romanticism and the nineteenth-century three-volume novel both historically and geographically, within a narrative beginning in the eighteenth century, with Scotland's assimilation into an increasingly urban, homogenous Britain.
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Cauley, Helen. "Influences of the Scottish Enlightenment in the Sherlock Holmes Stories of Sir Arthur Conan Doyle". 2017. http://scholarworks.gsu.edu/english_diss/179.
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Scotland in the eighteenth and nineteenth centuries produced some of the most renowned thinkers and scholars whose works are still widely read and admired. This cadre of enlightened philosophers established a framework for critical thinking and reasoning, as well as a foundation for composition studies. One of the literary geniuses whose work drew on this expertise was Arthur Conan Doyle, best known for giving the world Sherlock Holmes in the late 1880s. But Doyle’s contributions are more than mere stories; the Edinburgh native endowed his character with the philosophy he himself gleaned growing up in a culture that prized reasoning, critical thinking, elocution, and elegant composition. This dissertation explores the influences Doyle drew from the great minds of the Scottish Enlightenment and connects them to the character of Sherlock Holmes. In addition, it proposes that Holmes’s philosophy establishes a basis for composition classes, where students are introduced to the concepts of critical thinking, reasoning, and logic, and the key role these concepts play in argumentative writing.
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Maloyed, Christie Leann. "The Religious Foundations of Civic Virtue". Thesis, 2010. http://hdl.handle.net/1969.1/ETD-TAMU-2010-08-8339.
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Scholarly accounts of the history of civic virtue in the modern era have with few
exceptions been wholly secular, discounting, ignoring, or even outright rejecting the role
religious thought has played in shaping the civic tradition. In this dissertation, I focus on
the influence of religion on the civic tradition, specifically in the eighteenth century in
Scotland and America. I examine the ways in which the religious traditions of each
nation shaped the debate surrounding the viability of civic virtue, the place of religious
virtues among the civic tradition, and the tensions between using religion to promote
civic virtue while protecting individual religious liberty. In the Scottish Enlightenment, I
examine the influence of Francis Hutcheson’s moral sense philosophy and Adam
Ferguson’s providential theology. In the American Founding, I contrast the New
England religious tradition exemplified by John Witherspoon and John Adams with the
public religious tradition advocated by Benjamin Franklin, Thomas Paine, and Thomas
Jefferson. This work demonstrates not only that religion influences the civic tradition,
but also that this influence is neither monolithic nor self-evident. In order to understand
how religion shaped this tradition, it is necessary to take into account that different conceptions of religion produce different understandings of what it means to be a good
citizen.
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Collison, Scott. "Parents, Politicians, and the Public: Hume's Natural History of Justice is Humean Enough". 2017. http://scholarworks.gsu.edu/philosophy_theses/201.
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David Hume argues that reflections upon public utility explain the psychological foundations of justice and the moral feelings attendant on it. Adam Smith objects that Hume’s theory of justice is psychologically implausible. A just punishment attracts the approval of every citizen on Hume’s alleged view. Not every citizen can consider the abstract public interest every time, Smith observes, so Hume can’t have explained all of justice. I argue, in response, that Smith’s objection has not accounted for all of the causal processes that Hume draws upon in support of reflections upon public utility. Conventions establish the very possibility of public interest, and socializing processes lend the public interest its moral salience. Human nature includes a species-general passion for acquiring property for the sake of family. The motivational centrality and universal scope of this passion, coupled with the dramatic psychological power of sympathy, generates the first moral feelings. Social conditioning develops those feelings into attitudes about reward and punishment. Hume’s theory of justice, with his conjectures about sociocultural processes, is both psychologically plausible and more complex than commentators tend to appreciate.