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1

Campagnolo, Gilles. "Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot". Dialogue 50, nr 3 (wrzesień 2011): 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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

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Radcliffe, Elizabeth S., i D. D. Raphael. "Adam Smith." Philosophical Review 96, nr 4 (październik 1987): 612. http://dx.doi.org/10.2307/2185403.

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Isenmann, Moritz. "Die langsame Entstehung eines ökonomischen Systems. Konkurrenz und freier Markt im Werk von Adam Smith". Historische Zeitschrift 307, nr 3 (5.12.2018): 655–91. http://dx.doi.org/10.1515/hzhz-2018-0034.

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

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Walters, Kerry S. "Adam Smith". Teaching Philosophy 10, nr 1 (1987): 76–78. http://dx.doi.org/10.5840/teachphil198710116.

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Fleischacker, Samuel. "Adam Smith and cultural relativism". Erasmus Journal for Philosophy and Economics 4, nr 2 (4.12.2011): 20. http://dx.doi.org/10.23941/ejpe.v4i2.79.

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

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Smith, Craig. "Adam Smith on Philosophy and Religion". Ruch Filozoficzny 74, nr 3 (26.09.2018): 23. http://dx.doi.org/10.12775/rf.2018.025.

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Grzeliński, Adam Jerzy, i Anna Markwart. "David Hume i Adam Smith o sympatii". Studia z Historii Filozofii 13, nr 2 (23.08.2022): 33–53. http://dx.doi.org/10.12775/szhf.2022.008.

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

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8

Thomas, Alex M. "Adam Smith on the Philosophy and Provision of Education". Journal of Interdisciplinary Economics 30, nr 1 (2.11.2017): 105–16. http://dx.doi.org/10.1177/0260107917728597.

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

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Wilson, David, i William Dixon. "Das Adam Smith Problem". Journal of Critical Realism 5, nr 2 (sierpień 2006): 251–72. http://dx.doi.org/10.1558/jocr.v5i2.251.

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Picon, Dorothée. "« Adam Smith est avant tout un philosophe »". Sciences Humaines N°179, nr 2 (1.02.2007): 12. http://dx.doi.org/10.3917/sh.179.0012.

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Thorne, Christian. "The Old Adam, After All". Historical Materialism 26, nr 3 (25.09.2018): 243–50. http://dx.doi.org/10.1163/1569206x-00001625.

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AbstractHill and Montag’s The Other Adam Smith confirms many of the Left’s established positions on Adam Smith, but does so by framing the philosopher as a standard-bearer of the Scottish Enlightenment, and not just as an arch-capitalist and proto-Hayekian. The book makes a strong case, but also strong-arms its readers into choosing between the Scottish Enlighteners and the Spinozism that its authors prefer.

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12

Cordero Becker, María Teresa. "¿Relativismo moral en Adam Smith?" Open Insight 14, nr 32 (2.10.2023): 45–69. http://dx.doi.org/10.23924/oi.v14i32.576.

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En la Teoría de los Sentimientos Morales (1759), Adam Smith propone una ética fundada en los sentimientos. Esto parece sugerir un relativismo moral, pues los sentimientos, al ser relativos a cada sujeto, no poseen una validez transcultural. Aunque algunos comentaristas de Smith sostienen esa lectura de su ética, en este artículo se sugiere ahondar en los elementos que nos permiten alejar esta teoría de dicha posición. En efecto, a partir de nuestra igual naturaleza psicológica, Smith propone una común estructura formal de juicio que da origen a normas materiales universalmente vinculantes.

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Henderson, James P., i John B. Davis. "Adam Smith's Influence on Hegel's Philosophical Writings". Journal of the History of Economic Thought 13, nr 2 (1991): 184–204. http://dx.doi.org/10.1017/s1053837200003564.

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Historians of economics and philosophy have noted Georg Wilhelm Fredrich Hegel's debt to Adam Smith and have suggested that Hegel's analysis of civil society rests on a Smithian foundation. Laurence Dickey recognized that “Hegel's interest in the Scots coincided with the late eighteenth-century German interest in the relationship between socioeconomic processes in history and the development of civil institutions” (Dickey 1987, p. 194). Georg Lukacs emphasized that “it is highly probable that the study of Adam Smith was a turning-point in Hegel's evolution” (Lukacs 1976, p. 172). In his study of The Formation of the Economic Thought of Karl Marx, Ernest Mandel maintained that Marx discovered political economy and its importance to philosophy in his reading of Hegel. Says Mandel:

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Malloy, Robin Paul. "Adam Smith: Sytematic Philosopher and Public Thinker". European Journal of the History of Economic Thought 27, nr 3 (3.05.2020): 467–68. http://dx.doi.org/10.1080/09672567.2020.1761666.

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Fleischacker, Sam. "Adam Smith: Systematic Philosopher and Public Thinker". Philosophical Quarterly 69, nr 277 (25.01.2019): 860–64. http://dx.doi.org/10.1093/pq/pqy046.

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Lissner, Will. "Adam Smith as Philosopher and Social Scientist". American Journal of Economics and Sociology 45, nr 1 (styczeń 1986): 92. http://dx.doi.org/10.1111/j.1536-7150.1986.tb01905.x.

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Ben-Moshe, Nir. "Adam Smith: systematic philosopher and public thinker". British Journal for the History of Philosophy 27, nr 3 (25.09.2018): 654–56. http://dx.doi.org/10.1080/09608788.2018.1510373.

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Schwarze, Michelle. "Adam Smith: Systematic philosopher and public thinker". Contemporary Political Theory 18, S1 (5.06.2018): 49–51. http://dx.doi.org/10.1057/s41296-018-0232-5.

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Holler, Manfred J. "Adam Smith - politische Philosophie und politische Önomie". European Journal of Political Economy 4, nr 2 (styczeń 1988): 303–7. http://dx.doi.org/10.1016/0176-2680(88)90007-9.

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Altuna, Belén. "David Hume y Adam Smith". Pensamiento. Revista de Investigación e Información Filosófica 77, nr 294 (28.10.2021): 381–99. http://dx.doi.org/10.14422/pen.v77.i294.y2021.009.

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El artículo presenta y contrasta el papel central de la simpatía en las teorías morales de Hume y Smith a lo largo de cinco puntos: 1) la simpatía como «fuente principal de las distinciones morales» y como contrapunto al egoísmo, 2) el papel auxiliar de la razón, 3) el mecanismo imaginativo que sustenta la simpatía, 4) el sesgo de parcialidad que la caracteriza y, por ello mismo, 5) la necesidad de corrección reconocida por Hume con «el punto de vista estable y general» y por Smith con «el espectador imparcial». Por último, revisa la noción de «simpatía» de ambos autores a la luz de algunas aportaciones psicológicas contemporáneas en torno a la «empatía», valorando la contribución de Smith como gran teórico de la adopción de perspectiva imaginativa en todas sus variantes.

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RELA, NARA LUCIA. "ADAM SMITH´S HOMO OECONOMICUS". Manuscrito 44, nr 3 (październik 2021): 109–42. http://dx.doi.org/10.1590/0100-6045.2021.v44n3.nr.

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Wintrobe, Ronald. "Adam Smith and the Buddha". Rationality and Society 31, nr 1 (19.07.2018): 3–39. http://dx.doi.org/10.1177/1043463118787498.

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Economics is a powerful way of thinking. While there may occasionally be major errors in its application, at its core the principles of economics remain the strongest paradigm in the social sciences. Buddhism is also a powerful way of thinking. The central question in Buddhist philosophy is the same as that in economics: what is the key to human happiness? How can human suffering be reduced? But the answer to this question in the Buddhist way of thinking is exactly the opposite of that given by economics. Can Adam Smith learn from the Buddha? Can Buddhism learn from economics? This essay explores these topics. I first present an interpretation of what I take to be the core of Buddhist thinking in economic terms, and then show how that could be incorporated into economic thinking, and how economics would change as a result. I then try to do the reverse, and show how the economic way of thinking can clarify Buddhist thinking. I apply simple economic theory to develop a model of rational Zen Buddhism.

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Kapeliushnikov, R. I. "Multihanded Adam Smith (Part two)". Voprosy Ekonomiki, nr 11 (9.11.2023): 123–40. http://dx.doi.org/10.32609/0042-8736-2023-11-123-140.

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The paper analyzes the metaphor of “an invisible hand”, which was introduced two and a half centuries ago by Adam Smith (1723—1790) and which eventually became the central concept of the modern economics. The second part examines the origin and history of the reception of Smith’s metaphor at various stages of the evolution of economic thought. Paradoxically, it gained wide popularity only since the middle of the 20th century due to its mention in the famous textbook by P. Samuelson “Economics”. In the interpretation of this metaphor by modern economists, two traditions exist — neoclassical and Austrian. In mainstream, Smith’s “invisible hand” is identified with the First Fundamental Theorem of welfare economics, which looks like an anachronism. There are more grounds for the convergence of the concepts of “an invisible hand” and “spontaneous order”, from which the Austrian school proceeds. Smith almost accidentally stumbled upon a figurative expression which turned out to be heuristically extremely productive and has become firmly embedded in the lexicon of many modern disciplines — from economics to the philosophy of science

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Rathbone, Mark. "Laughter in the economic philosophy of Adam Smith". South African Journal of Philosophy 40, nr 3 (3.07.2021): 242–53. http://dx.doi.org/10.1080/02580136.2021.1949557.

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Flanders, Chad. "Adam Smith as Theologian". European Legacy 18, nr 6 (październik 2013): 761–62. http://dx.doi.org/10.1080/10848770.2013.814888.

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Maskivker, Julia. "The Other Adam Smith". European Legacy 24, nr 6 (8.02.2019): 682–83. http://dx.doi.org/10.1080/10848770.2019.1576345.

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Cerqueira, Hugo E. A. da Gama. "PARA LER ADAM SMITH: NOVAS ABORDAGENS". Síntese: Revista de Filosofia 32, nr 103 (12.01.2015): 181. http://dx.doi.org/10.20911/21769389v32n103p181-202/2005.

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Uma compreensão renovada do pensamento de Adam Smith emergiu ao longo dos últimos anos. Ela é resultado do esforço de intérpretes que optaram por enfatizar a dimensão política e ética de sua obra, contextualizando-a em relação aos problemas e motivações intelectuais do século XVIII. Este artigo apresenta a trajetória histórica da recepção da obra de Adam Smith e discute as interpretações mais recentes sobre a relação entre sua filosofia moral e sua economia política.Abstract: A new comprehension of Adam Smith’s writings has arisen in the last few years. These studies have emphasized the political and ethical dimensions of his work and its connection with the eighteenth-century context. This article reviews the historical reception of Smith’s works and discusses the recent literature about the relation between his moral philosophy and political economy.

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Graham, Gordon. "Adam Ferguson as a Moral Philosopher". Philosophy 88, nr 4 (20.08.2013): 511–25. http://dx.doi.org/10.1017/s0031819113000570.

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AbstractAdam Ferguson has received little of the renewed attention that contemporary philosophers have given to the philosophers of the Scottish Enlightenment, most notably David Hume, Thomas Reid and Adam Smith. There are good reasons for this difference. Yet, the conception of moral philosophy at work in Ferguson's writings can nevertheless be called upon to throw important critical light on the current enthusiasm for philosophical ethics and applied philosophy. Eighteenth century ‘moral science’ took its significance from a context that modern philosophers who seek to be practically ‘relevant’ need, but lack.

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Cleaver, K. C. "Adam Smith on Astronomy". History of Science 27, nr 2 (czerwiec 1989): 211–18. http://dx.doi.org/10.1177/007327538902700205.

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Bee, Michele, i Maria Pia Paganelli. "Adam Smith, Anti-Stoic". History of European Ideas 45, nr 4 (12.02.2019): 572–84. http://dx.doi.org/10.1080/01916599.2019.1574488.

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Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’". History of the Human Sciences 30, nr 3 (lipiec 2017): 107–30. http://dx.doi.org/10.1177/0952695117700055.

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This article casts light on the intimate relationship between metaphysics and science in Adam Smith’s thought. Understanding this relationship can help in resolving an enduring dispute or misreading concerning the status and role of natural theology and the ‘invisible hand’ doctrine. In Smith’s scientific realism, ontological issues are necessary prerequisites for scientific inquiry, and metaphysical ideas thus play an organizing and regulatory role. Smith also recognized the importance of scientifically informed metaphysics in science’s historical development. In this sense, for Smith, the metaphysico-scientific link (i.e. metaphysically coherent conjecture), was a basic criterion of scientific validation by Inference to the Best Explanation. Furthermore, Smith’s comments implicitly suggest that in scientific progress there is a dialectic between metaphysics and science. These themes are illustrated primarily through his writings on the history of astronomy.

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Sen, Amartya. "Adam Smith and the contemporary world". Erasmus Journal for Philosophy and Economics 3, nr 1 (23.03.2010): 50. http://dx.doi.org/10.23941/ejpe.v3i1.39.

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This paper argues that many of Adam Smith's insights, particularly those in his Theory of moral sentiments, have a relevance to contemporary thought about economics and ethics that is currently underappreciated. In economics, for example, Smith was concerned not only with the sufficiency of self-interest at the moment of exchange but also with the wider moral motivations and institutions required to support economic activity in general. In ethics, Smith's concept of an impartial spectator who is able to view our situation from a critical distance has much to contribute to a fuller understanding of the requirements of justice, particularly through an understanding of impartiality as going beyond the interests and concerns of a local contracting group. Smith's open, realization-focussed and comparative approach to evaluation contrasts with what I call the "transcendental institutionalism" popular in contemporary political philosophy and associated particularly with the work of John Rawls.

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Cerqueira, Hugo E. A. da Gama. "SOBRE A FILOSOFIA MORAL DE ADAM SMITH". Síntese: Revista de Filosofia 35, nr 111 (15.04.2010): 57. http://dx.doi.org/10.20911/21769389v35n111p57-86/2008.

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Este artigo discute a Teoria dos sentimentos morais de Adam Smith. O argumento central do texto é apresentado, tomando por base o contexto proporcionado pela filosofia moral do Iluminismo escocês. Os conceitos de simpatia e espectador imparcial são discutidos, apontando-se a maneira original como Smith concebe a relação entre a moralidade e a sociabilidade.Abstract: This article examines Adam Smith’s Theory of moral sentiments. The moral philosophy of the Scottish enlightenment is central to the argumentation developed in this paper which analyses the concepts of “sympathy” and of “impartial spectator” and points to the originality of Smith’s argument regarding the relationship between morality and sociality.

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Van Holthoon, F. L. "Adam Smith and David Hume: with Sympathy". Utilitas 5, nr 1 (maj 1993): 35–48. http://dx.doi.org/10.1017/s0953820800005525.

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Why did Hume drop sympathy as a key concept of his moral philosophy, and why—on the other hand—did Smith make it into the ‘didactic principle’ of his Theory of Moral Sentiments? These questions confront us with the basic issue of ethical theory concerning human nature. My point in dealing with these questions is to show what views of human nature their respective choices involved. And my procedure will be to take a close look at the revisions they made to their ethical theories to bring out the contrasting aspects of their views of human nature.

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Cockshott, Paul. "Doğan Göçmen,The Adam Smith Problem". Journal of Critical Realism 9, nr 1 (14.04.2010): 119–21. http://dx.doi.org/10.1558/jcr.v9i1.119.

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Carrasco, Maria A. "Adam Smith: Virtues and Universal Principles". Revue internationale de philosophie 269, nr 3 (7.09.2014): 223–50. http://dx.doi.org/10.3917/rip.269.0223.

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Herzog, Lisa. "Adam Smith on Markets and Justice". Philosophy Compass 9, nr 12 (grudzień 2014): 864–75. http://dx.doi.org/10.1111/phc3.12183.

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Hanley, Ryan Patrick. "Adam Smith: From Love to Sympathy". Revue internationale de philosophie 269, nr 3 (7.09.2014): 251–73. http://dx.doi.org/10.3917/rip.269.0251.

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Winch, Donald. "Adam Smith: Scottish moral philosopher as political economist". Historical Journal 35, nr 1 (marzec 1992): 91–113. http://dx.doi.org/10.1017/s0018246x00025620.

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AbstractBy contrast with those for whom the Wealth of nations marks the origin of economics as an autonomous science, this article argues that Smith's significance lies in his attempt to repossess political economy by restoring its links with the sciences of morals and natural jurisprudence — those concerns which are characteristic of his writings as a moral philosopher. The case proceeds by re-examining two topics derived from these sciences. The first begins with Smith's ungenerous treatment of his mercantile predecessors as a clue to what he believed was distinctive about his own system. Smith was antagonistic to precisely those rationalist, utilitarian and reductive models of behaviour based on self-interest that he is held to have in common with mercantile writers; he was answering rather than joining those who felt it necessary to isolate and legitimate rational economic self-seeking. The second topic turns on Smith's natural jurisprudence: his application of the criteria of natural justice when criticizing mercantile policies and institutions, where the emphasis falls on the negative injunctions of commutative justice rather than the positive ones of distributive justice. The separation of the ethics of the Theory of moral sentiments from the Wealth of nations, therefore, tells us more about Smith's successors than Smith himself.

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DJEGHRI, Billel. "ADAM SMITH: EGOISM AT THE SERVICE OF THE ECONOMY". Bulletin of Taras Shevchenko National University of Kyiv. Economics, nr 223 (2023): 20–25. http://dx.doi.org/10.17721/1728-2667.2023/223-2/3.

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Background. Defenders of scientific economics will enthusiastically look to Adam Smith's writings for arguments in favor of free trade to bolster the metaphor that heralds later formulations of general equilibrium theory, while his critics will be just as tenacious in seeking out Adam Smith's highly debatable assumptions and methods that call into question the discursive chain of political economy. The aim of this article is to situate Adam Smith's thesis of liberalism and his philosophy of egoism in its historical context, in order to better understand the workings of our modern economy and its future, taking note of the fact that Adam Smith sought to transpose certain anthropological principles to the sciences in general, and to economics in particular. Methods. The author has adopted classic scientific research methods. First, a historical method is used to provide a portrait of Adam Smith and the key events in his life that shaped his vision of economics. Then, a descriptive method focusing on an overview of Adam Smith's main theses on egoism and its interaction with economics. Finally, an analytical method, based on a detour through Adam Smith's anthropology and moral philosophy, will enable us to better understand why a society driven by self-interest can survive and even prosper. Results. The article concludes that, for Adam Smith, the "egoistic" motive that drives each individual to constantly improve his or her economic situation generates beneficial effects at the national level and leads to the best possible economic organization by achieving the general interest through competition. In this respect, egoism will always be the main force organizing the economic activities of any society. Natural equilibrium therefore results from the interaction of all individuals in the economy and the confrontation of their interests, without the need for any regulatory intervention, because all individuals, in one way or another, are selfish. Conclusions. For over a century, Adam Smith's thinking on egoism and its role in the economy has been consciously or unconsciously decontextualized to serve the ideology of free-market advocates. It's true that Adam Smith's famous metaphor of the "invisible hand" alluded to the harmonious functioning of the "market". In other words, the selfishness of each leads to an equilibrium through the satisfaction of his or her self-interest. We can't deny that, for Adam Smith, liberalism is still based to a certain extent on the principle of a natural equilibrium resulting from the way we all play our part in the economy and the confrontation of our interests.

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Lázaro, Raquel. "Un apunte sobre el pensamiento moderno: La Rochefoucauld, B. Mandeville y A. Smith". Anuario Filosófico 36, nr 3 (18.09.2018): 619–31. http://dx.doi.org/10.15581/009.36.29407.

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Adam Smith is one of the main writers of the Scottish Enlightenment better known for his economic system than for his philosophical thought. Recent literature about this author has insisted upon the importance of studying his two main works, WN and TMS, as a whole. In this way, central issues of modern thought such as: social harmony, the role of passions and the need for ethics might be better understood. Influences from La Rochefoucauld and B. Mandeville can be found in Smith which connect with the Jansenist thought of the XVII century. With these considerations, it is shown that some writers of the Enlightenment were not as optimistic as it had been thought, Adam Smith being one of them.

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Young, J. T. "Adam Smith and the Philosophy of Law and Economics". History of Political Economy 30, nr 1 (1.03.1998): 166–69. http://dx.doi.org/10.1215/00182702-30-1-166.

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Wyatt-Walter, Andrew. "Adam Smith and the liberal tradition in international relations". Review of International Studies 22, nr 1 (1.01.1996): 5–28. http://dx.doi.org/10.1017/s0260210500118431.

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The name of Adam Smith is most commonly associated with the notion of a natural ‘harmony of interests’ between individuals in the market, whereby the ‘invisible hand’ of competition turns self-regarding behaviour into aggregate social benefits. Joseph Cropsey echoes this view in suggesting that ‘Smith is of interest for his share i n the deflection of political philosophy toward economics and for his famous elaboration of the principles of free enterprise liberal capitalism’. Smith is often seen as standing in a long line of British political philosophers stretching back to Hobbes and Locke and on to Bentham and ultimately John Stuart Mill, his principal contribution to the liberal tradition being his role as the great spokesman oflaissez-faireand the minimalist state.

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Kopajtic, Lauren. "The Vicegerent of God? Adam Smith on the Authority of the Impartial Spectator". Journal of Scottish Philosophy 17, nr 1 (marzec 2019): 61–78. http://dx.doi.org/10.3366/jsp.2019.0224.

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It has been claimed that Adam Smith, like David Hume, has a ‘reflective endorsement’ account of the authority of morality. On such a view, our moral faculties and notions are justified insofar as they pass reflective scrutiny. But Smith's moral philosophy, unlike Hume's, is also peppered with references to God, to divine law, and to our being ‘set up’ in a specific way so as to best attain what is good and useful for us. This language suggests that there is another strategy available for accounting for the authority of morality, one that would align Smith with teleological accounts of human nature and theological accounts of morality. The authority of Smith's impartial spectator would, on such an account, be derivative – it would be derived from the supreme authority of God. Such a view poses a serious challenge for contemporary interpreters of Smith who seek to read him as an empiricist, naturalist, and sentimentalist moral philosopher. This paper examines the textual evidence for this view, focusing on the role of the explicitly religious language found in a key section of Smith's Theory of Moral Sentiments. I argue that this language should neither be interpreted as merely ornamental, nor as providing a theological justification of morality. Rather, it is part of Smith's illustration of the psychological influence of religious beliefs, especially the beliefs in an all-seeing judge and in a just afterlife where all human actions will be accounted for and appropriately rewarded or punished.

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Denis, Andy. "Was Adam Smith an individualist?" History of the Human Sciences 12, nr 3 (sierpień 1999): 71–86. http://dx.doi.org/10.1177/09526959922120351.

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Kopajtic, Lauren. "Mary Wollstonecraft and Adam Smith on Gender and Self-Control". Journal of the History of Philosophy 61, nr 4 (październik 2023): 627–48. http://dx.doi.org/10.1353/hph.2023.a909127.

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abstract: Mary Wollstonecraft is an early and important critic of Adam Smith, engaging with his Theory of Moral Sentiments in her Vindication of the Rights of Woman . Given Wollstonecraft's arguments against moralists who "give a sex to virtue," what did she make of Smith's use of gender-coded language and the oft-cited passage where he claims that "humanity is the virtue of a woman, generosity of a man" ( TMS IV.2.10)? This paper revisits the scholarly debate over gender essentialism in Smith, arguing that Smith's view of virtue is not gender essentialist, and that Wollstonecraft saw this and did not target Smith with her critique. Instead, Wollstonecraft affirms Smith's claims, leveraging them in order to advocate for educational and social reform. Reading these texts together corrects the tenacious reading of Smith as a gender essentialist, while also illuminating the differences between Smith's and Wollstonecraft's conceptions of self-control.

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GRISWOORD, Charles L., i William DESMOND. "Adam Smith and the Virtues of Enlightment". Ethical Perspectives 7, nr 1 (1.04.2000): 53–72. http://dx.doi.org/10.2143/ep.7.1.503792.

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Griswold,, Charles L. "Adam Smith on Virtue and Self-interest". Journal of Philosophy 86, nr 11 (1989): 681–82. http://dx.doi.org/10.5840/jphil1989861118.

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Hanley, Ryan Patrick. "PRACTICING PPE: THE CASE OF ADAM SMITH". Social Philosophy and Policy 34, nr 1 (2017): 277–95. http://dx.doi.org/10.1017/s0265052517000139.

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Abstract:Adam Smith has long been celebrated as a polymath, and his wide interests in and contributions to each of the discrete component fields of PPE have long been appreciated. Yet Smith deserves the attention of practitioners of PPE today not simply for his substantive insights, but for the ways in which his inquiries into these different fields were connected. Smith’s inquiry was distinguished by a synthetic approach to knowledge generation, and specifically to generating knowledge with applications exportable to other fields. Further, Smith’s investigations of various areas of study led him to recognize patterns in and across these fields, and his sensitivity to such patterns helped guide his inquiry and render it a connected enterprise. This paper examines several of Smith’s discrete inquiries in the history of astronomy, language, moral philosophy, and political economy, to show how he employed the techniques of pattern detection that he practiced in each of these inquiries to the task of generating new insights into new fields of inquiry. In so doing, Smith not only distinguished himself as an early practitioner of what we today identify with PPE, but he also provides a useful point of reference for those doing PPE today.

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Carey, Toni Vogel. "What did Adam Smith learn from François Quesnay?" Journal of Scottish Philosophy 18, nr 2 (czerwiec 2020): 175–91. http://dx.doi.org/10.3366/jsp.2020.0266.

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Book IV of Adam Smith's Wealth of Nations concerns two rival economic theories, Mercantilism and Physiocracy. The latter, François Quesnay's system, occupies only the ninth and final chapter, and it begins with a stunning dismissal. Yet, fifteen pages later, Smith praises this theory to the skies. That cries out for explanation. Like Mercantilism, Smith's system emphasizes commerce, whereas Quesnay's is confined to agriculture. But like Physiocracy, Smith's system is built on individual liberty, whereas Mercantilism is one of government control. Despite his initial put-down, Smith is naturally inclined more toward Quesnay's philosophy. And the main thesis of my paper is to suggest one reason for this that has not previously been brought to light, and that can explain Smith's extravagant praise for it. Quesnay employs a Newtonian scientific method different from the one emphasized in Smith's early ‘Astronomy’ treatise, a method Smith first prominently introduced a decade after his meetings with Quesnay, in Wealth of Nations and Smith's eulogy for Hume (1776), and in the sixth (1790) edition of his Theory of Moral Sentiments.

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