Adam Smith S Moral Philosophy

This critical exposition of Adam Smith’s Theory of Moral Sentiments, first published in 1971, gives an appreciation of Smith’s conception of scientific method as applied to the study of social phenomena. The work is placed in the context of Smith’s other writings including of course The Wealth of Nations, but making special use of the theory of scientific development contained in his posthumous work, Essays on Philosophical Subjects. By concentrating on Smith’s methodological approach to the study of society, this book provides an illuminating interpretation of his moral theory and defends it against any mistaken criticisms. It also includes a much needed analysis of the important differences between Smith’s ‘impartial spectator’ and the ‘ideal observer’ of modern ethical society. The result is a pointed study, bringing out the close connection between his moral, legal and ethical theories, which will be welcomed by all students of 18th century thought, specialists in moral theory, and the interested lay-reader.

Adam Smith is the best known among economists for his book, The Wealth of Nations, often viewed as the keystone of modern economic thought. For many he has become associated with a quasi-libertarian laissez-faire philosophy. Others, often heterodox economists and social philosophers, on the contrary, focus on Smith's Theory of Moral Sentiments, and explore his moral theory. There has been a long debate about the relationship or lack thereof between these, his two great works. This work treats these dimensions of Smith's work as elements in a seamless moral philosophical vision, demonstrating the integrated nature of these works and Smith's other writings. This book weaves Smith into a constructive critique of modern economic analysis (engaging along the way the work of Nobel Laureates Gary Becker, Amarty Sen, Douglass North, and James Buchanan) and builds bridges between that discourse and the other social sciences.

D. D. Raphael provides a critical account of the moral philosophy of Adam Smith, presented in his first book, The Theory of Moral Sentiments. Whilst it does not have the same prominence in its field as his work on economics, The Wealth of Nations, Smith's writing on ethics is of continuing importance and interest today, especially for its theory of conscience. Smith sees the origin of conscience in the sympathetic and antipathetic feelings of spectators. As spectators of the actions of other people, we can imagine how we would feel in their situation. If we would share their motives, we approve of their action. If not, we disapprove. When we ourselves take an action, we know from experience what spectators would feel, approval or disapproval. That knowledge forms conscience, an imagined impartial spectator who tells us whether an action is right or wrong. In describing the content of moral judgement, Smith is much influenced by Stoic ethics, with an emphasis on self-command, but he voices criticism as well as praise. His own position is a combination of Stoic and Christian values. There is a substantial difference between the first five editions of the Moral Sentiments and the sixth. Failure to take account of this has led some commentators to mistaken views about the supposed youthful idealism of the Moral Sentiments as contrasted with the mature realism of The Wealth of Nations. A further source of error has been the supposition that Smith treats sympathy as the motive of moral action, as contrasted with the supposedly universal motive of self-interest in The Wealth of Nations.

'New Perspectives on Adam Smith's "The Theory of Moral Sentiments" is a comprehensive study of Smith's ideas. It brings together themes and methodologies from a variety of fields including politics, sociology, intellectual history, history of science and evolutionary psychology.

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Adam Smith was one of the most important seminal social philosophers of modern times. Although his great masterpiece - the Wealth at Nations - is most frequently associated with the field of economics, it has exer cised a profound and abiding influence not only in that but in all areas of social theory and practice as well. In view of this it is not a little puzzling that after nearly two centuries there does not exist a single reliable account of the full range of his social philosophy. The "circumstances which have contributed to this void in the literature are easily identified. All who are at all familiar with Smith's life and writings recognize that he was a philosopher by profession and that all his writings were conceived and executed as works of philosophy. During his lifetime his work was viewed iIi that perspective. At about the time of his death in 1790, however, Smith's work was eclipsed in the field of philosophy by Hume and Reid in Great Britain and Kant on the conti nent. Thereafter the interpretation of his writings was taken up by those who were profoundly interested in only one aspect of his work, viz. , his political economy. In the process of explicating that feature of his thought the social philosophy upon which his political economy was based and of which it was but one application was at first ignored and then represented as rather simplistic.