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

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Published: 26 July 2024

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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, no. 3 (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 w

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2

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

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3

Isenmann, Moritz. "Die langsame Entstehung eines ökonomischen Systems. Konkurrenz und freier Markt im Werk von Adam Smith." Historische Zeitschrift 307, no. 3 (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 in

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4

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

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5

Fleischacker, Samuel. "Adam Smith and cultural relativism." Erasmus Journal for Philosophy and Economics 4, no. 2 (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 thi

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6

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

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7

Grzeliński, Adam Jerzy, and Anna Markwart. "David Hume i Adam Smith o sympatii." Studia z Historii Filozofii 13, no. 2 (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 an

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8

Thomas, Alex M. "Adam Smith on the Philosophy and Provision of Education." Journal of Interdisciplinary Economics 30, no. 1 (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 i

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9

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

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10

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

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11

Thorne, Christian. "The Old Adam, After All." Historical Materialism 26, no. 3 (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, no. 32 (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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13

Henderson, James P., and John B. Davis. "Adam Smith's Influence on Hegel's Philosophical Writings." Journal of the History of Economic Thought 13, no. 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

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Malloy, Robin Paul. "Adam Smith: Sytematic Philosopher and Public Thinker." European Journal of the History of Economic Thought 27, no. 3 (2020): 467–68. http://dx.doi.org/10.1080/09672567.2020.1761666.

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15

Fleischacker, Sam. "Adam Smith: Systematic Philosopher and Public Thinker." Philosophical Quarterly 69, no. 277 (2019): 860–64. http://dx.doi.org/10.1093/pq/pqy046.

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16

Lissner, Will. "Adam Smith as Philosopher and Social Scientist." American Journal of Economics and Sociology 45, no. 1 (1986): 92. http://dx.doi.org/10.1111/j.1536-7150.1986.tb01905.x.

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17

Ben-Moshe, Nir. "Adam Smith: systematic philosopher and public thinker." British Journal for the History of Philosophy 27, no. 3 (2018): 654–56. http://dx.doi.org/10.1080/09608788.2018.1510373.

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18

Schwarze, Michelle. "Adam Smith: Systematic philosopher and public thinker." Contemporary Political Theory 18, S1 (2018): 49–51. http://dx.doi.org/10.1057/s41296-018-0232-5.

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19

Holler, Manfred J. "Adam Smith - politische Philosophie und politische Önomie." European Journal of Political Economy 4, no. 2 (1988): 303–7. http://dx.doi.org/10.1016/0176-2680(88)90007-9.

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20

Altuna, Belén. "David Hume y Adam Smith." Pensamiento. Revista de Investigación e Información Filosófica 77, no. 294 (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 ap

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21

RELA, NARA LUCIA. "ADAM SMITH´S HOMO OECONOMICUS." Manuscrito 44, no. 3 (2021): 109–42. http://dx.doi.org/10.1590/0100-6045.2021.v44n3.nr.

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22

Wintrobe, Ronald. "Adam Smith and the Buddha." Rationality and Society 31, no. 1 (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 explo

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23

Kapeliushnikov, R. I. "Multihanded Adam Smith (Part two)." Voprosy Ekonomiki, no. 11 (November 9, 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

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24

Rathbone, Mark. "Laughter in the economic philosophy of Adam Smith." South African Journal of Philosophy 40, no. 3 (2021): 242–53. http://dx.doi.org/10.1080/02580136.2021.1949557.

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25

Flanders, Chad. "Adam Smith as Theologian." European Legacy 18, no. 6 (2013): 761–62. http://dx.doi.org/10.1080/10848770.2013.814888.

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26

Maskivker, Julia. "The Other Adam Smith." European Legacy 24, no. 6 (2019): 682–83. http://dx.doi.org/10.1080/10848770.2019.1576345.

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27

Cerqueira, Hugo E. A. da Gama. "PARA LER ADAM SMITH: NOVAS ABORDAGENS." Síntese: Revista de Filosofia 32, no. 103 (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 politi

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28

Graham, Gordon. "Adam Ferguson as a Moral Philosopher." Philosophy 88, no. 4 (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 ‘releva

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29

Cleaver, K. C. "Adam Smith on Astronomy." History of Science 27, no. 2 (1989): 211–18. http://dx.doi.org/10.1177/007327538902700205.

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30

Bee, Michele, and Maria Pia Paganelli. "Adam Smith, Anti-Stoic." History of European Ideas 45, no. 4 (2019): 572–84. http://dx.doi.org/10.1080/01916599.2019.1574488.

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31

Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’." History of the Human Sciences 30, no. 3 (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 me

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Sen, Amartya. "Adam Smith and the contemporary world." Erasmus Journal for Philosophy and Economics 3, no. 1 (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 understandin

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Cerqueira, Hugo E. A. da Gama. "SOBRE A FILOSOFIA MORAL DE ADAM SMITH." Síntese: Revista de Filosofia 35, no. 111 (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 s

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34

Van Holthoon, F. L. "Adam Smith and David Hume: with Sympathy." Utilitas 5, no. 1 (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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35

Cockshott, Paul. "Doğan Göçmen,The Adam Smith Problem." Journal of Critical Realism 9, no. 1 (2010): 119–21. http://dx.doi.org/10.1558/jcr.v9i1.119.

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36

Carrasco, Maria A. "Adam Smith: Virtues and Universal Principles." Revue internationale de philosophie 269, no. 3 (2014): 223–50. http://dx.doi.org/10.3917/rip.269.0223.

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37

Herzog, Lisa. "Adam Smith on Markets and Justice." Philosophy Compass 9, no. 12 (2014): 864–75. http://dx.doi.org/10.1111/phc3.12183.

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38

Hanley, Ryan Patrick. "Adam Smith: From Love to Sympathy." Revue internationale de philosophie 269, no. 3 (2014): 251–73. http://dx.doi.org/10.3917/rip.269.0251.

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39

Winch, Donald. "Adam Smith: Scottish moral philosopher as political economist." Historical Journal 35, no. 1 (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. Sm

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40

DJEGHRI, Billel. "ADAM SMITH: EGOISM AT THE SERVICE OF THE ECONOMY." Bulletin of Taras Shevchenko National University of Kyiv. Economics, no. 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 i

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41

Lázaro, Raquel. "Un apunte sobre el pensamiento moderno: La Rochefoucauld, B. Mandeville y A. Smith." Anuario Filosófico 36, no. 3 (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 writer

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42

Young, J. T. "Adam Smith and the Philosophy of Law and Economics." History of Political Economy 30, no. 1 (1998): 166–69. http://dx.doi.org/10.1215/00182702-30-1-166.

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43

Wyatt-Walter, Andrew. "Adam Smith and the liberal tradition in international relations." Review of International Studies 22, no. 1 (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 an

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Kopajtic, Lauren. "The Vicegerent of God? Adam Smith on the Authority of the Impartial Spectator." Journal of Scottish Philosophy 17, no. 1 (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 na

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45

Denis, Andy. "Was Adam Smith an individualist?" History of the Human Sciences 12, no. 3 (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, no. 4 (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

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47

GRISWOORD, Charles L., and William DESMOND. "Adam Smith and the Virtues of Enlightment." Ethical Perspectives 7, no. 1 (2000): 53–72. http://dx.doi.org/10.2143/ep.7.1.503792.

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48

Griswold,, Charles L. "Adam Smith on Virtue and Self-interest." Journal of Philosophy 86, no. 11 (1989): 681–82. http://dx.doi.org/10.5840/jphil1989861118.

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49

Hanley, Ryan Patrick. "PRACTICING PPE: THE CASE OF ADAM SMITH." Social Philosophy and Policy 34, no. 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

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50

Carey, Toni Vogel. "What did Adam Smith learn from François Quesnay?" Journal of Scottish Philosophy 18, no. 2 (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

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