Thomas Jefferson Moralist

Much of the scholarship on Thomas Jefferson characterizes him as a consummate immoralist. Yet he had a keen interest in morality and most of his reading--when he was not immersed in politics--was for moral study. Jefferson once told his physician, Vine Utley, that he seldom went to sleep without first reading something morally inspiring. Some Jefferson scholars consider him at best a moral dilettante with incoherent views. Others see him as a Stoic, interested in virtue as measured by both intentions and outcomes, who in later life became an Epicurean, weighing pleasure versus ends. Drawing on a careful reading of his writings and an examination of his known readings on morality, this study argues that Jefferson developed early a consistent moral sense--Stoical in essence and focused on his own moral improvement--and maintained it throughout his life.

This extensive study suggests that, despite being one of the largest slaveholders in Virginia, Jefferson was consistent in his advocacy of human rights.

Jefferson's moral and political thought are more complex than they appear at first glance, consisting of two Jeffersons, and evolving from a natural law, universal Enlightenment ethos to a more cultural relativist perspective. RIGHTFUL LIBERTY explores themes and events overlooked by other Jefferson experts, such as his response to the English abolitionist Thomas Branagan; the formative influence of Montesquieu on the young Jefferson's opposition to slavery; a comparison of his attitudes to slavery and abolition with those of Edward Coles; his relationships with Black slaves and freedmen other than those of the well-known Hemings family; and a more nuanced perspective on his view of the Missouri Compromises of 1820 and 1821 than is found elsewhere. As speculations about Jefferson's personal life, often based on little evidence prevail, this volume examines him from a more wide-ranging perspective, discerning his moral, political, and religious thought in relation to his actions.

Beginning with the Declaration of Independence, this analysis of Thomas Jefferson's moral and political philosophy focuses exclusively on the full range of moral, civic and intellectual virtues that form the American character.

While every biographer has something to say concerning Thomas Jefferson’s cavernous mind—his varied interests and the depth of his understanding of them—there has never been, strange as it might seem, a non-anthology dedicated to fleshing out key features of his mind, exploring Jefferson’s varied interests through his varied personae. This book—studying Jefferson as lawyer, moralist, politician, scientist, epistolist, aesthetician, farmer, educationalist, and philologist—does just that. In tracing out the many “hats” Jefferson wore, there are many disclosures here. For instance, personal growth and human betterment were driving forces throughout his life, and they shaped his liberal and agrarian political philosophy, which, in turn, shaped his philosophy of education. Moreover, Jefferson was a great lover of beauty, but beauty for him was always second to functionality. That had implications for his views on agriculture, morality, aesthetics, philology, and even the Fine Arts. The structure of this book—covering an array of topics related to the mind of Jefferson—will make it appeal to a large audience. In addition, scholarly details in each chapter will make it must-read for Jeffersonian researchers.

This is the first book to systematize the philosophical content of Thomas Jefferson’s writings. Sifting through Jefferson’s many addresses, messages, and letters, philosopher M. Andrew Holowchak uncovers an intensely curious Enlightenment thinker with a well-constructed, people-sympathetic, and consistent philosophy. As the author shows, Jefferson’s philosophical views encompassed human nature, the cosmos, politics, morality, and education. Beginning with his understanding of the cosmos, part one considers Jefferson’s philosophical naturalism and the influence on him of Francis Bacon, Isaac Newton, and John Locke. The next section critically examines his political viewpoints, specifically his republicanism, liberalism, and progressivism. The third part, “Jefferson on Morality,” analyzes Jefferson’s thoughts on human nature, his moral-sense theory, and his notion of “natural aristoi” (best or most virtuous citizens). Finally, “Jefferson on Education” reviews his ideas on properly educating the people of the new nation for responsible, participatory citizenry. Jefferson conceived of the United States as a “great experiment”—embodying a vision of a government responsibly representative of its people and functioning for the sake of them. This book will help readers understand the philosophical perspective that sustained this audacious, innovative, and people-first experiment.

Why did Jefferson write 'Notes on the State of Virginia'? There are today two common theses. The first, the Alphabet-Soup Thesis, maintains that the book is more or less a loose collection of notes in answer to the 22 queries given by French diplomat François Barbé-Marbois. Jefferson’s altering the arrangement of his answers to the questions is a matter of allowing for a smoother “narrative” for his answers, but other than that, one ought to be cautious not to read too much into his restructuring. The second, the Deconstructionist Thesis, is that meticulous deconstruction of the text reveals a latent thesis, which Jefferson, consciously or subconsciously, kept from his readers. Both views are problematic. The former cannot explain why Jefferson fell so deeply into the project, rearranged Marbois’ questions so that the book would flow smoothly from nature to culture, and continually revise his often-lengthy answers, even after the Stockdale edition in 1787. The latter suffers from the fact that Jefferson tended never to write elliptically. "Thomas Jefferson’s ‘Notes on the State of Virginia’: A Prolegomena" is an attempt to provide an alternative, “dialectical” reading to current interpretations of the book. The book, Holowchak asserts, is neither a simple omnium gatherum nor is its message accessible only through deconstruction. There is an obvious movement from nature (Gr., 'phusis') in the first seven queries to culture (Gr., 'nomos') in the remaining 16 queries, but that “movement” is not linear. Early naturalistic queries set up neatly Jefferson’s discussion of the cultural aspects of Virginia, and Jefferson’s explication of the cultural aspects of Virginia cannot be grasped without frequent returns to the naturalistic queries, hence its dialectic. Jefferson’s aim overall, sums Holowchak, is the appropriation of what nature had given for humans’ use—to perfect the social state by taming nature and putting it to use for human betterment.

Jefferson tended to classify the books of his libraries under the Baconian headings of memory, reason, and imagination, which corresponded to history, philosophy, and the fine arts. Thus, education in the Fine Arts, which Jefferson listed as eight, was considered an indispensible part of the life of an educated person—especially a Virginian. An educated person needed knowledge of architecture, gardening, painting, sculpture, rhetoric, belle lettres, poetry music, and criticism, considered as a sort of meta-art. Knowledge of such arts was indispensible because each person, thought Jefferson, was equipped with a faculty of taste as well as ratiocination and a moral-sense faculty—each of which required cultivation for human thriving. An uncultivated imagination would severely impair ratiocination and moral sensitivity. This book is the first book-length attempt to flesh out and critically assess Jefferson’s views on taste and the Fine Arts. It is a must read for any serious biographer of Jefferson.