PHILOSOPHY 5320

Elmer H. Duncan

This seminar will be concerned with an in depth study of the philosophy of David Hume. We will read a number of his major works. We will also discuss the way Hume's work was "followed up" by his friend Adam Smith, and the criticisms made of Hume's work by Campbell, Beattie, and (especially) Reid. It is hoped that we can also discuss the reception of Hume's work on the continent (especially in Germany) and in America.

Books to buy (in the order in which they will be read): 

• Hume -- A Treatise of Human Nature (this work will be discussed, but is not required reading, and purchase is therefore optional).
• Hume -- Inquiry Concerning Human Understanding.
• Hume--Inquiry Concerning the Principles of Morals.
• Hume -- Dialogues Concerning Natural Religion.
• Reid -- Inquiry into the Human Mind.
• Smith -- Theory of Moral Sentiments.

Class Procedure--

Please be ready to discuss these! I'm too old to give 2-1/2 hour lectures. Your grade will be determined by your class participation, and a term paper to be turned in sometime near the end of the course. The paper should show that you've read something, and thought about what you have read.

Rather than preparing a syllabus, I am getting together a bibliographical essay, which I hope will be a useful reading guide.

You may have assumed that the greatest scholar ever to do philosophy in the English language must be a member of the current Baylor department. Perhaps so, but many people think the greatest ever may have been David Hume. Since that is the case, the literature is vast. This bibliographical essay is not, therefore, meant to be exhaustive. For the most part, it is made up of books that have been helpful to me. Periodicals have lots of things on Hume, too; readers need only look under "Hume" in the Philosopher's Index or in the annual The Eighteenth Century: A Current Bibliography. Actually, there is a special journal, which now has an archival project, Hume Studies, devoted to this great philosopher's work. Through the new archival project, anyone can have access to volumes 1-10; members of the Hume Society can get the rest---Baylor students can find it all in our Periodical Room!

Also, any decent history of philosophy will have a chapter on Hume, and there are dozens of those. Of course, the real gold mine is Fifty Years of Hume Scholarship: a Bibliographical Guide by Roland Hall (Edinburgh University Press, 1978).The latest good news is that the Baylor libraries now have access to the Past Masters database, which includes the Complete Works of David Hume, full-text, on-line. Wow!! Now you have it all!!

The Scottish Enlightenment

Hume needs to be placed in the context of something called the "Scottish Enlightenment" (a second site features a very helpful paper on "The Scottish Contribution to the Enlightenment," by John Robertson).This was a truly amazing flowering of culture in Eighteenth Century Scotland. The Routledge Encyclopedia of Philosophy online also has an item on the Scottish Enlightenment.There are various ways to get better acquainted with this historical movement; here are a few suggestions that might prove useful::

• One way to get a feeling for this phenomenon is to look at bibliographies for some of the major figures involved: David Hume (of course), Hugh Blair, Adam Ferguson, Henry Home (Lord Kames), Sir James Dalrymple (1st Viscount Stair), Thomas Reid, and William Robertson.
• I don't know how long it will remain available, but (as of mid-April, 2003) there is, online, a very useful Biographical Dictionary of Scottish Philosophers, with entries on all the philosophers cited above, and more, courtesy of the Centre for the Study of Scottish Philosophy at the University of Aberdeen.
• Another good place to begin is A Hotbed of Genius: the Scottish Enlightenment: 1730-1790, edited by David Daiches, Peter Jones and Jean Jones (Edinburgh University Press, 1986).There is an essay on the Enlightenment as a whole by David Daiches, one on Hume by Peter Jones, and an essay on Adam Smith by D. D. Raphael.
• The Edinburgh U. Press published a somewhat similar volume in 1967, Edinburgh in the Age of Reason: A Commemoration, edited by Douglas Young, George E. Davie, etc.
• One of the better general works on the subject is The Scottish Enlightenment: a Social History by Anand Chitnis (Croom Helm, London, 1976). Chitnis followed this up with the less successful The Scottish Enlightenment and Early Victorian English Society (Croom Helm, London, 1986).
• The Stanford Encyclopedia of Philosophy has a useful entry on Scottish Philosophy in the Eighteenth Century (a really excellent survey by Alexander Broadie) that the reader should also consult that volume..

As the picture above indicates, 2003 saw the publication of The Cambridge Companion to the Scottish Enlightenment (Cambridge: Cambridge University Press, 2003), edited by Alexander Broadie!!

Also worth consulting are:

• R. H. Campbell and Andrew Skinner, eds., The Origins and Nature of the Scottish Enlightenment, (John Donald Publishers, Edinburgh, 1982).
• V. Hope, ed., Philosophers of the Scottish Enlightenment, (Edinburgh University Press, 1979).
• Daniel Sommer Robinson, ed., The Story of Scottish Philosophy (Greenwood Press, 1979).
• Ronald Hamowy, The Scottish Enlightenment and the Theory of Spontaneous Order (Journal of the History of Philosophy Monographs, 1987).

Other useful books relating the Scottish Enlightenment to specific areas of thought are:

• Douglas Sloan, The Scottish Enlightenment and the American College Ideal (Teachers College Press, Columbia University, 1971).
• A. L. Donovan, Philosophical Chemistry in the Scottish Enlightenment (Edinburgh University Press, 1975).
• Richard Olson, Scottish Philosophy and British Physics 1750-1880 (Princeton U. Press, 1975).
• Andrew Hook, Scotland in America, a Study of Cultural Relations 1750-1835 (Blackie and Son, Glasgow, 1975).

We keep turning up many fine collections of essays by distinguished scholars on Hume and his critics. One of the best is Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (The Pennsylvania State University Press, University Park, Pennsylvania, 1994). More may be expected soon.

Also relevant are a couple of unusual things I managed to obtain through the James Thin bookstore in Edinburgh, The Aberdeen Enlightenment, the Arts Curriculum in the Eighteenth Century by Paul B. Wood (Aberdeen University Press, Aberdeen, 1993) and The Glasgow Enlightenment edited by Andrew Hook and Richard B. Sher (Tuckwell Press, East Lothian, Scotland, 1995). Another most unusual addition to the literature is The Minutes of the Aberdeen Philosophical Society, 1758-1773, edited by H. Lewis Ulman (Aberdeen University Press, Aberdeen, 1990). The Routledge Encyclopedia of Philosophy online has an entry by Paul Wood on the Aberdeen Philosophical Society.

Oh, the title is far too ambitious, but you might also look at my early effort,"Eighteenth-Century Scottish Philosophy: Its Impact on the American West," The Southwestern Journal of Philosophy, Vol. VI, No. 1, Winter, 1975, pp. 131-148.

And a book I have to have is Why Scottish Philosophy Matters, by Alexander Broadie, The Saltire Society, Edinburgh, 2000.

Of more general interest is a book of popular history I enjoyed reading, How the Scots Invented the Modern World, by Arthur Herman (New York: Crown Publishers, 2001). Of special interest is chapter 8, "A Select Society: Adam Smith and His Friends," pp. 161-191.

I sometimes think we overlook the obvious. Actually, a good place to begin reading for this course is Volume Five, Hobbes to Hume, of Frederick Copleston's multi-volume History of Philosophy (London:Burns and Oates, Ltd., 1961). The book has 4 chapters on Hume, and a concluding chapter, "For and Against Hume" (pp. 354-394), which could serve as an outline for my course. The book also has a useful, if somewhat dated, bibliography.

And if you wish to be a bit more "high tech," the University of Edinburgh has a series of lectures you can hear on the Enlightenment, concentrating on Adam Ferguson, Joseph Black, David Hume, and Adam Smith. The ones on Smith feature a "streaming Video."

Hume's biography, as well as those of many of his friends and critics - including Adam Smith and Thomas Reid - may also be found in The Scottish Philosophy by James McCosh (1875, reprinted Georg Olms, 1966). Also fun to read is Lord Kames and the Scotland of his Day by Ian Simpson Ross (Oxford, 1972).

Three other good, fun to read, books on the biography of Hume and his critics are :

• Henry Gray Graham, Scottish Men of Letters in the Eighteenth Century (1908, Garland reprint, 1983).
• Richard B. Sher, Church and University in the Scottish Enlightenment: the Moderate Literati of Scotland (Princeton U. Press, 1985).
• And, a book by one who knew Hume and the guys personally, The Autobiography of the Rev. Dr. Alexander Carlyle (Edinburgh, 1860).

In Hume studies, the most exciting news is the publication of new scholarly editions of the Enquiries by Oxford University Press, the Enquiry Concerning the Principles of Morals (1998), and the Enquiry Concerning Human Understanding (1999), both edited by Tom L. Beauchamp. These are really excellent new editions. The best news is they have now published what promises to be a very useful new edition -possibly the best available-of The Treatise of Human Nature , edited,with all sorts of helps, by David Fate Norton and Mary J. Norton. (Oxford University Press, Oxford, 2000).

The Liberty Press publishes, as is well known, the best edition if Hume's Essays: Moral, Political, and Literary, edited by Eugene F. Miller. This edition is now available on-line, in a very user-friendly format!! Actually, as of February, 2006, a number of Hume's works are to be found online at the Liberty Fund siite!!

There is a lot of help on the web. I have been amazed by the amount of material on the World Wide Web related to our study of Hume and his critics. And we should make use of it. But certain warnings are in order. Sometimes, my students seem to treat material on the Web as they treat quotations from books. But there is a great difference. If I quote something from p. 17 of a book published in 1934, there is a sense in which that citation, if correct, can stand forever. But websites are not like that. It is notorious that they are not subject to peer review, and so-called E-texts of the works of major philosophers rarely bother to supply readers with bibliographic data. In a sense, putting up a website is more like putting a sign in your front yard. The sign can be moved, altered, revised, taken down, etc. And when it's gone--it's gone. But for all that, this wealth of material should be utilized. So, with regard to Hume and his critics, where do we begin? If I may be so bold, maybe a good starting point could be the material I did (with the help of my colleague Scott Moore) on the "Westminster Theological Seminary in Britain." The tour group spends about half its time in Scotland, so I have provided links to Scottish tourist info, but also to material on the history and religion of Scotland which the student may find useful. Recall that Hume lived much of his life in Edinburgh, the center of the Scottish Enlightenment. Hume may have rebelled against religion, but he was also, his whole life, preoccupied with it. One small item that might be worth exploring is that, as a young man, Hume may have heard Thomas Boston preach. But where do we go then? It might be good to start with an overview of 18th century sources in philosophy, before getting specific, and moving on to David Hume.You might also consult the David Hume Project at Leeds, which includes some secondary sources that look very good. Next move on to the Hume Society pages, to find all the latest goings on in Hume scholarship, and even pictures of Hume, and the Hume tomb in the old Calton Hill burial ground in Edinburgh. Anything we might have missed can be found in the very complete Ty's David Hume Homepage, kept by D. Tyarium Lightner. This is the most thorough Hume page with links to everything--E-texts, secondary sources, Hume's books-in-print, and much, much more.

I don't know that I would call it "one-stop shopping", but the Internet Encyclopedia of Philosophy now has no less tham 5 entries on Hume:

• "David Hume (1711-1776): Life and Writings"
• "David Hume (1711-1776): Metaphysical and Epistemological Theories"
• "David Hume (1711-1776): Moral Theory"
• "David Hume (1711-1776): Writings on Religion"
• "David Hume (1711-1776): Essays, Moral, Political and Literary."

As should have been expected, the Routledge Encyclopedia of Philosophy online has an excellent entry by Annette Baier, with a very good bibliography.

Speaking of bibliographies, a good place to start your own Hume studies might be to look at D.C. Yalden-Thomson, "Recent Work on Hume (A survey of Hume Literature: 1969-1979)," American Philosophical Quarterly, Vol. 30, no. 1, January, 1983, pp. 1-22. More recently, Thoemmes Press has permitted (and financed) the publication of a bibliography of the works of Hume, and early responses to them, online, as a pdf. file--very useful!!

David Hume has been the subject of possibly the best biography ever done on a philosopher, The Life of David Hume by Ernest Campbell Mossner (Oxford, second edition, 1970). For an earlier and less adequate treatment, see David Hume by Henry Calderwood (Famous Scots Series, Edinburgh, 1898). A rather good early biography was the Life and Correspondence of David Hume, by John Hill Burton , two volumes (Edinburgh, 1846). If you lack the time to read two fat volumes, read the unsigned review that appeared in The Edinburgh Review, Vol.85-86, January, 1847, pp.1-72 (You really need to download this whole article as a pdf. file from PCI Full Text!!). I have finally found a Hume biography on-line that also has a timeline of convenient dates included.

One of the best books on Hume's cultural and philosophical background is Peter Jones' Hume's Sentiments: Their Ciceronian and French Context (Edinburgh University Press, 1982).

Permit me to insert here the fact that, in 1997, the Saltire Society had a statue erected in Edinburgh, at the top of the Mound, honoring Hume (I'm not sure I like it) for his unique contributions to Scotland's culture.

There are a large number of "general" works on Hume. Among these are:

• The Philosophy of David Hume: A Critical Study of its Origins and Central Doctrines by Norman Kemp Smith (Macmillan, 1966, first published 1941).
• John Passmore, Hume's Intentions (Duckworth, 1968).
• A. J. Ayer, Hume (Hill and Wang, 1980).
• A. H. Basson, David Hume (Penguin Books, 1958).
• Farhang Zabeeh, Hume: A Precursor of Modern Empiricism (Martinus Nijhoff, 1960).
• David Fate Norton, David Hume: Common-Sense Moralist, Skeptical Metaphysician (Princeton University Press, 1982).

A student in my seminar also located a couple of "oldie but goodie" items:

• Hume by William Knight, in the Blackwood's Philosophical Classics Series, Edinburgh: Wm. Blackwood and Sons,1886.
• Hume's Treatise of Morals: and Selections from the Treatise of the Passions, with an Introduction by James H. Hyslop, Boston: Published by Ginn & Company, 1893.

Since I first began to do the course on "Hume and His Critics," just a few years ago, there have appeared quite a number of good books on Hume. Another "oldie but goodie" that has resurfaced as a Garland reprint, (1983) is Charles W. Hendel's Studies in the Philosophy of David Hume, (Bobbs - Merrill Company, Inc., 1963). This book was first published in 1924, and the reprint has a useful "Review of Hume Scholarship, Since 1925."

Much more recent are:

• The Suasive Art of David Hume by M.A. Box (Princeton University Press, 1990).
• David Hume and the Problem of Reason: Recovering the Human Sciences by John W. Danford (Yale University Press, 1990).
• A Progress of Sentiments: Reflections on Hume's Treatise by Annette C. Baier (Harvard University Press, 1991).

There are also innumerable collections of essays, many related to the Hume "bicentennial" in 1976. Among these are:

• V. C. Chappell, ed., Hume (Anchor Books, 1966).
• William B. Todd, ed., Hume and the Enlightenment (Edinburgh University Press, 1974).
• Donald W. Livingstone and James T. King, eds., Hume, a Re-evaluation (Fordham University Press, 1976).
• George Morice, ed., David Hume: Bicentenary Papers (Edinburgh University Press, 1977).
• David Fate Norton, Nicholas Capaldi, and Wade L. Robison, eds., McGill Hume Studies (San Diego, 1979).

Obviously, a number of good articles on Hume--many too many to list-- have appeared in the learned journals. One that caught my eye because it deals with a neglected part of of Hume's work is John Immerwahr's "Hume's Dissertation on the Passions," Journal of the History of Philosophy, Vol. XXXII, No. 2, April, 1994, pp. 225-240.

There are a number of new secondary sources on Hume. One of the best is Freedom and Moral Sentiment: Hume's Way of Naturalizing Responsibility by Paul Russell (Oxford University Press, New York, 1995). We keep turning up many fine collections of essays by distinguished scholars on Hume and his critics. One of the best is Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (The Pennsylvania State University Press, University Park, Pennsylvania, 1994). More may be expected soon.

Of special interest, at Baylor especially, is a recent essay on Hume's ethics: Margaret Watkins Tate, "Obligation, Justice, and the Will in Hume's Moral Philosophy," Hume Studies, Vol. 31, No. 1, April, 2005, pp. 93-122.

There are also many studies of special areas of Hume's thought. Among these are:

• David Pears' lecture, "The Naturalism of Book I of Hume's Treatise of Human Nature," (The British Academy, 1976).
• Antony Flew, Hume's Philosophy of Belief: a Study of his First Inquiry (Routledge & Kegan Paul, 1961, 1966).
• John Bricke, Hume's Philosophy of Mind (Princeton University Press, 1980).
• Pall S. Ardal, Passion and Value in Hume's Treatise (Edinburgh University Press, 1966).
• David Fate Norton and Richard H. Popkin, eds. David Hume: Philosophical Historian (Bobbs-Merrill Co., 1965).
• Spencer K. Wertz, Between Hume's Philosophy and History, Historical Theory and Practice (The University Press of America, 1999).
• Duncan Forbes, Hume's Philosophical Politics (Cambridge paperbacks, 1985).
• Of special interest is David Hume on Criticism by Teddy Brunius (University of Uppsala, 1952).

The Fall term of 1994 was eventful for Hume studies at Baylor because Robert J. Fogelin of Dartmouth College was here in late September as Robert Foster Cherry Lecturer in Philosophy. Professor Fogelin has a book on Hume, Hume's Skepticism in the Treatise of Human Nature (Routledge & Kegan Paul, London, 1985). Also, his more recent Philosophical Interpretations (Oxford University Press, New York, 1992) is a collection of fifteen of his essays, six of which are concerned with Hume. Fogelin has a new book, A Defense of Hume on Miracles (Princeton University Press, 2003). "Hume's Skepticism," by Fogelin, appears in the extremely important Cambridge Companion to Hume (Cambridge University Press, New York, 1993), edited by David Fate Norton. The Cambridge Companion also has significant essays on other aspects of Hume's work by Norton, Terence Penelhum, Andrew Skinner, Peter Jones, and C. A. Gaskin, etc.

A.J. Ayer's 1980 volume (see above) has been reissued, with a new look, as Hume: a Very Short Introduction, Oxford University Press, 2000.

Also, I have not read it yet (working on it!), but I am impressed by a new "Routledge Philosophy Guidebook to..." Hume on Morality by James Baillie, Routledge, London, 2000. In the same series, I find listed a Hume on Knowledge by Harold W. Noonan, which I have not (as of February, 2001) yet seen.

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A Special Word on the Dialogues...Since Baylor University, where I teach, is a religious school, it is no surprize that my students show special interest in Hume's Dialogues Concernng Natural Religion (and perhaps also his essay ,"Of Miracles," which is Section 10 of Hume's An Enquiry Concerning Human Understanding. You can, of course, find more than one edition of the Dialogues online...For example, the Liberty Fund apparently plans to have the complete works of Hume online, and that includes the Dialogues...

In the Dialogues, the three principal characters are Demea, Cleanthes, and Philo. Demea argues that the existence of God can best be demonstrated with a priori arguments. Cleanthes argues that a posteriori arguments are needed, while Philo is skeptical of the entire process. It is usually assumed (though philosophers rarely agree on anything) that Philo's arguments are those of Hume himself.

When we think of a priori arguments for the existence of God today, we usually have in mind the writings of St. Anselm, and his "ontological argument." May I insert here that I recently (July, 2000) read an interesting, non-technical, book on Anselm, Anselm, the Joy of Faith, by William H. Shannon (Crossroad Publishing Company, New york,1999). But Hume probably had in mind the writings of Samuel Clarke. I finally found what seems to be a good item on Clarke online!!). Good students will dash out and buy his A Demonstration of the Being and Attributes of God, and Other Writings, edited by Ezio Vailati, in the Cambridge History of Philosophy series ( Cambridge University Press, Cambridge, 1998). Lazy websurfers will find there is precious little on Samuel Clarke on the Web, but the book cited above is available there.

Hume's model for Cleanthes was probably Bishop Joseph Butler. I have found a marvelous new site on Butler that has just everything, from biographical info to a super bibliography of this important thinker that Hume admired so much. My students will want to focus on his major work on natural theology, the Analogy of Religion. Many of Cleanthes' arguments were later to be used by William Paley, especially in his Natural Theology of 1802. This may only show that Paley was not an original thinker; his gift was that of putting arguments in a clear, and teachable, way- why else would his works have been popular textbooks- for more than a hundred years !?!

The literature on this topic is vast. A good place to start might be a book entitled In Defense of Miracles: a Comprehensive Case for God's Action in History, edited by R. Douglas Geivett & Gary R. Habermas, InterVarsity Press, 1997. Another good, but difficult, book on Hume and miracles is Hume's Abject Failure: the Argument Against Miracles by John Earman, Oxford University Press, 2000. Yet another good book on Hume's religious views is Religion and Hume's Legacy, edited by D.Z. Phillips and Timothy Tessin, St. Martin's Press, New York, 1999.

Going back a bit, some really damning criticism of Hume on Religion can be found in James Orr, David Hume and His Influence on Philosophy and Theology (Bristol:: Thoemmes Attiquarian Books, Ltd., 1990, first published, 1903). Of course, Hume was criticized in his own day by George Campbell, who, in 1762, published A Dissertation on Miracles (reissued New York and London: Garland Publishing, Inc., 1983).

The best recent book I have read on Hume and religion is Religion and Faction in Hume's Moral Philosophy by Jennifer A. Herdt (Cambridge University Press, Cambridge, 1997).

This is, as of 2002, still a work in progress, but the Thoemmes Press is producing an extremely comprehensive series of books made up of Early Responses to Hume, edited by Prof. James Fieser, of the University of Tennessee at Martin. These include two big volumes of Early Responses to Hume's Writings on Religion (Bristol: Thoemmes Press, 2001). Invaluable!!

Also of great importance to us, Prof Fieser has edited 5 (5!!) volumes of Scottish Common Sense Philosophy: Sources and Origins (Bristol: Thoemmes Press, 2000).

A special word on Hume's Aesthetics...Having done my duty to my students, permit me to add a word on one of my special interests, the Philosophy of Art.

Hume's major work in this area was, of course, his essay, "Of the Standard of Taste," (This is essay #23 of Hume's Essays Moral, Political, and Literary)...{You can find really good editions (with helps!) of Hume's essay online!!}, though there are references to the arts scattered throughout his writings. We cannot list everything that has been written on Hume's Aesthetics. I once did a paper on the subject, though it hardly rates with the really "good stuff"--- "Hume on Ethics, Aesthetics, and the Difference it Makes," Southwest Philosophy Review, Vol. 3, 1986, pp. 60-69 ( Of related interest, see my "The Ideal Aesthetic Observer: a Second Look, "The Journal of Aesthetics and Art Criticism, Vol. 29, Fall, 1970, pp. 47-52).

Now, back to the "good stuff," I shall simply be dogmatic and just say that nobody has written as much, or as well, on this topic, as Prof. Peter Jones, of the University of Edinburgh. I begin, therefore, with a partial listing of his writings on the subject:

• "Hume's Literary and Aesthetic Theory," in The Cambridge Companion to Hume, edited by David Fate Norton, Cambridge University Press, 1993, pp.255-280.
• "Hume and the Beginnings of Modern Aesthetics," in The 'Science of Man' in the Scottish Enlightenment, edited by Peter Jones, Edinburgh University Press, 1989, pp.54-67.
• "' 'Art' and 'Moderation' in Hume's Essays," in McGill Hume Studies, edited by David Fate Norton, Nicholas Capaldi, and Wade L. Robison, Austin Hill Press, Inc, 1979, pp.161-180.
• "Hume's Aesthetics Reassessed,"Philosophical Quarterly, Volume 26, Issue 102, January, 1976, pp. 48-62.
• "Cause, Reason, and Objectivity in Hume's Aesthetics," in Hume: a Re-evaluation, edited by Donald W. Livingston and James T. King, Fordham University Press, 1976, pp. 323-342.
• "Laughter," The Aristotelian Society, Supplementary Volume LVI,1982, pp.213-228.
• "Hume on Art, Criticism, and Language: Debts and Premises," Philosophical Studies, Vol. 33, 1978, pp.109-134.

But actually, there is a lot of material out there relating to Hume's aesthetics, so I add a few more essays:

• Christopher MacLachlan, "Hume and the Standard of Taste," Hume Studies, Vol. XII, No. 1, April, 1986, pp. 18-38.
• H. Osborne, "Hume's Standard and the Diversity of Aesthetic Taste," British Journal of Aesthetics, Vol. 7, No. 1, January, 1967, pp. 50-56.
• Peter Kivy, "Hume's Standard of Taste: Breaking the Circle," British Journal of Aesthetics, Vol. 7, No. 1, January, 1967, pp. 57-66.
• Peter Kivy, "Hume's Neighbor's Wife: An Essay on the Evolution of Hume's Aesthetics," British Journal of Aesthetics, Vol. 23, No. 3, Summer, 1983, pp. 195-208.
• Timothy M. Costelloe, "Hume's Aesthetics: The Literature and Directions for Research", Hume Studies, 30, 1 (April, 2004): 87-126.

Hume's friend Adam Smith was the only friend he had who could claim to be a philosopher of Hume's stature. There are no recent major biographies on Adam Smith (there could be debate about this as of 1995; see below)- but I did find a Smith Biography with time-line dates on-line! Most still rely on Dugald Stewart's "Account of the Life and Writings of Adam Smith, L. L.D.," which is sometimes included in editions of Smith's Theory of Moral Sentiments (e.g. the Augustus M. Kelley reprint, 1966). Again, there is a volume, Adam Smith, in the Famous Scots series, written by Hector C. Macpherson in 1899. Ernest C. Mossner could not duplicate his work on Hume, and could produce only a lecture, "Adam Smith: the Biographical Approach" (U. of Glasgow, 1969). Similar, and also quite short, is Andrew Skinner's "Adam Smith F.R.S.E. (1723-1790)" in the Scottish Men of Letters series, 1981. Somewhat longer, but intellectually lightweight, is E. G. West, Adam Smith, in the Architects of Freedom Series (Arlington House, 1969).

Two important sources that have to be considered in Adam Smith studies are: Glenn R. Morrow, The Ethical and Economic Theories of Adam Smith (1923, reprinted by Augustus M. Kelley, 1973). D. D. Raphael, "The Impartial Spectator," (a Dawes Hicks lecture on philosophy for the British Academy, 1972).

Notice that there is no recent major book on Adam Smith (again, see below). Should you care to write one, Baylor has a major source you will need to consult. Pergamon Press has produced a microfilm set of Adam Smith References to the Wealth of Nations - 180,000 pages filmed on over 2000 fiche! But the best news for Baylor students is that, as of 2002, we now have the Glasgow Edition of the Works and Correspondence of Adam Smith as part of the Past Masters database!!! The best secondary source is The Cambridge Companion to Adam Smith (Cambridge University Press, 2006), edited by Knud Haakonssen.

A couple of new things have turned up on Adam Smith that also need to be cited.

• Probably the best book on Smith now available is Adam Smith and His Legacy for Modern Capitalism by Particia H. Werhane, (Oxford University Press, New York, 1991).
• The University of Kansas has also made available the 1986 Lindley Lecture by Gilbert Harman, "Moral Agent and Impartial Spectator."
• Peter Jones has edited a new anthology, The "Science of Man" in the Scottish Enlightenment: Hume, Reid and their Contemporaries (Columbia University Press, New York, 1990).
• See also Thomas K. McCraw, "The Trouble with Adam Smith," The American Scholar, Vol. 61, No. 3, Summer, 1992. pp. 353-373. 

Yes, there is more; three new books that should be read are:

• Adam Smith and the Virtues of Enlightenment by Charles L. Griswold, Jr. (Cambridge University Press, Cambridge, 1999).
• Adam Smith's System of Liberty, Wealth and Virtue, the Moral and Political Foundations of the Wealth of Nations by Athol Fitzgibbons (Clarendon Press,Oxford, 1995).
• Adam Smith in His Time and Ours: Designing the Decent Society by Jerry Z. Muller (The Free Press, New York, 1993).

Two other valuable recent works on Adam Smith are Adam Smith Reviewed, edited by Peter Jones and Andrew S. Skinner (Edinburgh University Press, 1992) and Adam Smith by D. D. Raphael, in the Past Masters series (Oxford University Press, New York, 1989).

At some point, I should have mentioned that there is now a competent full-length biography of Adam Smith, The Life of Adam Smith, by Ian Simpson Ross (Clarendon Press, Oxford, 1995). Oxford U. Press is also publishing the Glasgow edition of the Works and Correspondence of Adam Smith. Curiously, the Liberty Fund has obtained the right to publish this excellent, scholarly edition, in a rather inexpensive, paperback version in the United States.Their editions of Adam Smith's Theory of Moral Sentiments, and The Wealth of Nations are also available online!! Amazingly enough, I think it's also true that all of Smith's published works-in the best editions-can be found on the Liberty Fund website!!

There is also an Adam Smith page on the Web, with a list of his published works, E-texts of the Wealth of Nations and the Theory of Moral Sentiments, biographical materials, and a few secondary sources (mostly from the standpoint of economic theory). There is even a site at Penn State which does pdf. files of major works; they have added an Adam Smith page, and have The Wealth of Nations---download it to your computer!!

Remember Baylor students have it all through Past Masters!!

Hume had his critics, too, even in his own time. Certainly the most brutal (I think that's the word I want!) was James Beattie, especially in his Essay on the Nature and Immutability of Truth (1770, 1776, reprinted by Garland Publishing, 1971). You will also want to read An Account of the Life and Writings of James Beattie, LL.D. by Sir William Forbes (2 volumes, Edinburgh, 1806). Actually, many university libraries have a database on 18th century works that will have all of Beattie's published works online.

The Routledge Encyclopedia of Philosophy online has a good article on Beattie by Paul Wood; the Internet Encyclopedia of Philosophy has a very helpful essay by Douglas McDermid. And Google has put online an essay that James Fieser wrote on "The Rise and Fall of James Beattie's Common-Sense Theory of Truth" for the Monist's April, 2007 issue. Finally, there is a short essay on Beattie in the Gale Literary Databases.

The best news may be that the Library of Scottish Philosophy has published a very convenient collection: James Beattie, Selected Philosophical Writings, edited by James A. Harris (Exeter, UK: Imprint Academic, 2004).

Indeed, Hume had many critics. It is clear, however, that the most influential, and probably the most philosophically able, was Thomas Reid, the founder of the Scottish philosophy of "common sense." There is no recent, competent, definitive book on Reid. For those who wish to understand Reid, let me be so bold as to suggest the following schedule. First, Dugald Stewart, who was a student of Reid, produced an "Account of the Life and Writings of Thomas Reid, D.D.," which is included (among other places) in Volume One of the two-volume set of Reid's works, produced by Sir William Hamilton (Edinburgh, 8th ed., 1895). Get the set, read the two volumes, etc.; Hamilton's own "Notes and Supplementary Dissertations" are profound. For a change of pace, read the Famous Scots series volume on Thomas Reid by a somewhat later philosopher, A. Campbell Fraser (Edinburgh, 1898). see also the good article on Reid, by Roger Gallie, in the Routledge Encyclopedia of Philosophy online. Also, the Gale Literary Databases has two good entries on Thomas Reid, one on his philosophy, by Peter Diamond, and another from their "American Colonial Writers" section.

Not enough of the work of Reid is available online, but a French site has Volume Two of the Hamilton edition (cited above), which includes Reid's work on the "active powers." Well, the French may be entangled in legal problems (or something) here, but Baylor students can get Reid on the active powers , through a library site on "Eighteenth Century Collections Online." The same database can provide Reid on the "intellectual" powers.

Curiously, Reid's first publication,"On Quantity," Philosophical Transactions, Vol. 45 (1748): 505-520, is on the web, through JSTOR.

But the really good news for Reid scholars is that the Pennsylvania State University Press (University Park, Pennsylvania) is publishing the Edinburgh Edition of Thomas Reid. Available thus far (early 2005) are:

• Thomas Reid on the Animate Creation, Papers Relating to the Life Sciences, edited by Paul Wood, 1995.
• An Enquiry into the Human Mind on the Principles of Common Sense, edited by Derek. R Brookes, 1997.
• Essays on the Intellectual Powers of Man, edited by Derek R. Brookes, 2002.
• The Correspondence of Thomas Reid, edited by Paul Wood, 2002.
• Thomas Reid on Logic, Rhetoric and the Fine Arts, Papers on the Culture of the Mind, edited by Alexander Broadie, 2005.

When you're ready for more serious stuff, a number of useful books are available:

•  Louise Marcil-Lacoste, Claude Buffier and Thomas Reid: Two Common Sense Philosophers (McGill-Queen's University Press, 1982).
• William J. Ellos, Thomas Reid's Newtonian Realism (U. Press of America, 1981).
• Norman Daniels, Thomas Reid's Inquiry: The Geometry of Visibles and the Case for Realism (Burt Franklin, 1974).
• S.A. Grave, The Scottish Philosophy of Common Sense (Greenwood Press, 1973 - first published 1960).
• Roger D. Gallie, Thomas Reid and the Way of Ideas (Philosophical Studies Series, 45), Kluwer Academic Publishing, 1989.
• Roger D. Gallie, Thomas Reid: Ethics, Aesthetics, and the Anatomy of the Self (Philosophical Studies Series, 78), Kluwer Academic Publishing, 1998.
• Peter J. Diamond, Common Sense and Improvement: Thomas Reid as Social Theorist, (Peter Lang GmbH,1998).
• Manns, James W., Reid and His French Disciples: Aesthetics and Metaphysics (Brill's Studies in Intellectual History, Vol. 45), Brill Academic Publishing, 1994.
• John-Christian Smith, A Companion to the Works of Philosopher Thomas Reid (Studies in History of Philosophy, 56), Edwin Mellon Press, 2000.
• James Somerville, The Enigmatic Parting Shot: What Was Hume's 'Compleat Answer to Dr Reid and to That Bigotted Silly Fellow Beattie'? (Avebury Series in Philosophy), Avebury, 1995.
• Olin McKendree Jones, Empiricism and Intuitionism in Reid's Common Sense Philosophy (Princeton University Press, 1927)---one of the earlier 20th century works on Reid.
• Yaffe, GIdeon, Manifest Activity: Thomas Reid's Theory of Action (Oxford: Clarendon Press, 2004)

There was a journal called Reid Studies, but after five volumes (or as of Autumn, 2003), this has been incorporated into the Journal of Scottish Philosophy, published by the Centre for the Study of Scottish Philosophy at the University of Aberdeen.

Which reminds me, there are only a few really good books on Reid (despite the list above), but journals have run helpful special issues:

• An issue of Philosophical Monographs, dated 1976, bearing the general title, Thomas Reid: Critical Interpretations, and edited by Stephen F. Barker and Tom L. Beauchamp.
• The Monist for April, 1978 (Vol. 61, no. 2) with the general title, The Philosophy of Thomas Reid, with Lewis White Beck listed as "Advisory Editor."
• The Monist for October, 1987 (Vol 70, no. 4) with the general title, Thomas Reid and his Contemporaries, with William P. Alston as "Advisory editor."
• Prof. John Haldane, of the University of St. Andrews, has edited a special issue of the American Catholic Philosophical Quarterly (Summer, 2000, Vol. LXXIV, No. 3), with a number of really excellent essays.
• The biggest news for Reid fans may be the special issue of The Philosophical Quarterly, Volume 52, number 209, for October, 2002. This issue has an Editorial Introduction by John Haldane, on "The Philosophy of Thomas Reid." The issue also has an article by Todd Buras, "The Problem with Reid's Direct Realism." I also liked the article by Patrick Pakaluk, "A Defence of Scottish Common Sense." Actually, all of the articles in this issue should be read, and will be read with profit
• Well, it's not an entire issue, but one of the best things I have seen recently on Reid is an essay by Paul Wood, 'The Fittest Man in the Kingdom': Thomas Reid and the Glasgow Chair of Moral Philosophy," Hume Studies, (Vol.XXIII, No.2, November, 1997, pp. 277-313).

Prof. John Haldane has also transcribed and published a previously unpublished essay by Thomas Reid, "Of Power," The Philosophical Quarterly, Vol. 51, No. 202, January, 2001, pp. 1-12.

But the great news for 2004 is the publication of the Cambridge Companion to Thomas Reid, edited by Terence Cuneo and Rene van Woudenberg!! (Cambridge: Cambridge University Press, 2004). This is clearly the most useful volume available on Reid and his work.

There has actually been a lot of work done recently on Thomas Reid, though I am not always completely satisfied with the results:

• Knud Haakonssen has edited some of Reid's manuscripts and supplied a commentary, under the general title of Practical Ethics (Princeton University Press, 1990).
• Keith Lehrer has done a book on Thomas Reid for the "Arguments of the Philosophers" series (Routledge, 1989). I did not find the book very helpful, but may have missed something. It is easy to be distracted by the author's desperate, often clumsy, attempts to use "sexually inclusive" language.
• Melvin Dalgarno and Eric Matthews have edited a volume on The Philosophy of Thomas Reid (Kluwer Academic Publishers, 1989), made up of papers read at the conference held at the University of Aberdeen in September, 1985. This is probably the best single volume yet produced on Reid's philosophy.
• Another good new book on Reid's philosophy is: Thomas Reid on Freedom and Morality by William L. Rowe (Cornell University Press, 1991).

A book that we must have is Thomas Reid and the Story of Epistemology by Nicholas Wolterstorff (Cambridge: Cambridge University Press, 2001) I do not find Wolterstorff easy reading. I never do.But this is probably the best book thus far written on Reid. Wolterstorff repeatedly tells the reader that he is not doing a work of exegesis, but means to provide an interpretation of Reid. This puzzles me a bit. I know that interpretations are not the sorts of things that are evaluated (usually) as true of false; indeed, it is sometimes argued that they cannot even be evaluated as "correct" or not, but only as more or less plausible. In any case, I cannot shake the feeling that what we have here is not so much an account (or whatever) of what Reid wrote and thought, but what Wolsterstorff thinks he really should have...

The Wadsworth Philosophers Series has a new volume, On Reid, by Peimin Ni (Belmont, California: Wadsworth, 2002). Ni has an earlier (1996) book on Reid, in Chinese. This book is a helpful introduction to Reid's thought.

Students at Baylor may also be interested in a new book by Colin Brown. Christianity and Western Thought, a History of Philosophers, Ideas and Movements ( Intervarsity Press, 1990.) Not great, perhaps, but the second part of the book includes a chapter on "Scottish Common Sense and Early American Philosophy," which is unique in that it makes use of my edition of Reid's natural theology {Thomas Reid's Lectures on Natural Theology (1780), University Press of America, 1981}.

In 2004, the city of Aberdeen dedicated a plaque in Reid's honor, in remembrance of his years of teaching at their King's College:

But Reid had his critics, too, even in his own time. See for example, Joseph Priestley's An Examination of Dr. Reid's Inquiry . . . Dr. Beattie's Essay . . . etc. (1774, Garland reprint, 1978).

Off the subject a bit, but it might also be fun to look into Hume's relationship with Rousseau...Their "relationship" has been the subject of two very readable recent books:

• Edmonds, David and Eidinow, John, Rousseau's Dog, Two Great thinkers at War in the Age of Enlightenment (New York: HarperCollins Publishers, 2006).
• Zaretsky, Robert and Scott, John C., The Philosophers' Quarrel: Rousseau, Hume, and the Limits of Human Understanding (New Haven and London:Yale University Press, 2009).

As indicated earlier, another popular "anti-Hume" work was A Dissertation on Miracles by George Campbell (1762, Garland reprint, 1983). Campbell is almost as well known for his Philosophy of Rhetoric (1776, The Southern Illinois University Press reprint of 1963 has a very useful "Editor's Introduction" by Lloyd F. Bitzer).

There is also a new book, George Campbell: Rhetoric in the Age of Enlightenment, by Arthur E. Walzer ( Albany: State University of New York Press, 2002). Before ordering a copy, look at the review by Brian Fehler, Christian Scholar's Review, Vol. 32, No. 3, Spring, 2003, pp. 329-331. Looks like a good read!!

Why is George Campbell suddenly popular?? Yet another book on him is Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century, by Jeffrey M. Suderman (Montreal: McGill-Queens University Press, 2001). Looks good!!

The Scottish philosophy did not end with Reid. Those interested in its further development can begin their study with George Elder Davie's valuable book, The Democratic Intellect: Scotland and her Universities in the Nineteenth Century (Edinburgh, 1961, 1964). Davie sought to follow up this work with his less successful The Crisis of the Democratic Intellect: The Problem of Generalism and Specialization in Twentieth-Century Scotland (Edinburgh, 1986). Davie was a fascinating writer. You might also wish to consult his "Berkeley's Impact on Scottish Philosophers," Philosophy, Vol. XL, July, 1965, pp. 222-234....and his "The Social Significance of the Scottish Philosophy of Common Sense" (22 pp.), his Dow Lecture, delivered at the University of Dundee, November 30, 1972, published 1973.

Dugald Stewart was a major figure in early 19th century Scottish Philosophy. I happen to own a copy of his The Philosophy of the Active and Moral Powers of Man, "Revised, with Omissions and Additions, by James Walker, D. D." (E. H. Butler & Co., Philadelphia, 1866). This is mentioned to illustrate the fact that Stewart's works, often in abridged editions, were popular in America. Note the list in the first entry on the Scottish Enlightenment above. Gordon MacIntyre has written a new biography, Dugald Stewart: The Pride and Ornament of Scotland (Sussex Academic Press, 2003). MacIntyre's book is really quite good. But the author is not a philosopher. Readers may look for more detailed analyses of Stewart's work elsewhere. A place to begin might be to consult a recent doctoral dissertation by Jennifer Tannoch-Bland, The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment; this dissertation can be accessed online. See also the very helpful entry on Stewart in the Gale Literary Databases by Thomas F. Strychacz. And there is a useful entry on Stewart, by E. H. Madden, in the Routledge Encyclopedia of Philosophy online. Maybe I haven't looked in the right places, but I have not located a lot of periodical literature on Dugald Stewart; a prominent exception is : Jonathan Friday's "Dugald Stewart on Reid, Kant and the Refutation of Idealism," British Journal for the History of Philosophy, 13, 2, (2005): 263-286.

During one of Dugald Stewart's illnesses, his lectures were given by a handsome younger man named Thomas Brown (1778-1820), who had been trained in medicine (M. D.!), but seemed to prefer poetry and, of course, philosophy. He did the job so well that, when Stewart retired, he replaced him as professor of moral philosophy at the University of Edinburgh.

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During his lifetime, Brown was best known for his Inquiry into the Relation of Cause and Effect (1818), which is available today as a facsimile reproduction, with an Introduction by Bernard E. Rollin (Scholars' Facsimiles & Reprints, Delmar, New York, 1977).Brown died young, and after his death, his lectures were published in four fat volumes as Lectures on the Philosophy of the Human Mind (W. and C. Tait, Princes' Street, Edinburgh, 1820).The fourth volume was also published as Lectures on Ethics, with a Preface by Thomas Chalmers, D. D., probably the best-known preacher of his time.

In America, Harvard's Levi Hedge abridged the lectures into just two volumes,as a Treatise on the Philosophy of the Human Mind (Cambridge, Published by Hilliard and Brown, 1827).This is now (2008) available in a new paperback edition by Kessinger Publishing. Kessinger has also reprinted the Account of the Life and Writings of Thomas Brown, M. D., by the Rev. David Welsh (W. & C. Tait, Princes' Street, Edinburgh, 1825). Church historians will recognize that David Welsh and Thomas Chalmers played central roles in the "Disruption" of 1843, which led to the founding of the Free Church of Scotland.

The Stanford Encyclopedia of Philosophy also has an article on Scottish Philosophy in the 19th Century--very helpful!

Later in the century, the most important figure was Sir William Hamilton. I quote a passage from the Stanford article cited above: "Hamilton's writings are extensive but arguably his views can be adequately ascertained from three long essays which appeared in the Edinburgh Review -- ‘The Philosophy of the Unconditioned’ (1829), ‘The Philosophy of Perception’ (1830) and ‘Logic’ (1833), subsequently republished in a collection of his writings." Thanks to the miracle of PCI Full text, Baylor students can access all three articles, or simply download them as convenient pdf. files!! I also note that a recent book. by M. Gail Hamner, American Pragmatism, A Religious Genealogy (New York: Oxford University Press, 2003), has a section (Part II) on the "Evolution of Scottish Psychology," featuring chapters on Sir William Hamilton and Alexander Bain. And if you decide you really don't care much for Hamilton, the Liberty Fund is publishing the complete works of John Stuart Mill, volume 9 of which is An Examination of Sir William Hamilton's Philosophy {this is a large file, and takes time to download}.

Finally (for now, anyway), one version of where all of this was going is to be found in Alasdair MacIntyre's Three Versions of Moral Inquiry: Encyclopedia, Genealogy and Tradition. (University of Notre Dame Press, 1990). All of which reminds me, chapters XII-XVI of MacIntyre's Whose Justice? Which Rationality? (University of Notre Dame Press, 1988) are extremely valuable for the study of this whole period, and its backgrounds.

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• Scott, William Robert, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (New York: Augustus M. Kelley, Publishers, 1966, first published 1906).
• Blackstone, Willliam T., Francis Hutcheson and Contemporary Ethical Theory (Athens, Georgia: University of Georgia Press, 1963).
• Kivy, Peter, The Seventh Sense: A Study of Francis Hutcheson's Aesthetics and Its Influence in Eighteenth-Century Britain (New York: Burt Franklin & Co., Inc., 1976. There is a second edition published by Oxford University Press, 2003).

• Francis Hutcheson: An Inquiry Concerning Beauty, Order, Harmony, Design, edited by Peter Kivy. (The Hague: Martinus Nijhoff, 1973).
• Francis Hutcheson: Two Texts on Human Nature, edited by Thomas Mautner (Cambridge: Cambridge University Press, 1993)
• Hutcheson, Francis, An Essay on the Nature and Cinduct of the Passions and Affections with Illustrations on the Moral Sense, Third edition, 1742, with an Introduction by Paul McReynolds (Gainesville, Florida: Scholars' Facsimiles and Reprints, 1969).
• Hutcheson, Francis, Illustrations on the Moral Sense, edited by Bernard Peach (Cambridge, Massachusetts: Harvard University Press, 1971).
• Hutcheson, Francis, A System of Moral Philosophy-- 2 volumes in one,first published 1755-- (New York: Augustus M. Kelley, Publishers, 1968).

When we get to periodical literature or web sources on Hutcheson, there is less than we might have expected, but there is some useful material, too.

• It might be well to start by looking at D. D. Raphael's essay on the "Moral Sense," in the Dictionary of the History of Ideas, now online.
• Then, if your library has it, move on to the article the article by David Fate Norton, plus bibliography, in the online Routledge Encyclopedia of Philosophy.
• Next, consult the two entries on Hutcheson in the Gale Literary Databases. Then move to the real periodical literature, and I am perhaps too selective.
• William Frankena, "Hutcheson's Moral Sense Theory," Journal of the History of Ideas, Vol. 16, No. 3, June, 1955, pp.356-375.
• Kenneth P. Winkler, "Hutcheson's Alleged Realism," Journal of the History of Philosophy, Vol. 23, No. 2, April, 1985, pp. 179-194.
• David Fate Norton, "Hutcheson's Moral Realism," Journal of the History of Philosophy, Vol. 23, No. 3, July, 1985, pp. 379-418.
• Caroline Robbins, "'When It is that Colonies May Turn Independent'": An Analysis of the Environment and Politics of Francis Hutcheson," William and Mary Quarterly, 3rd series, Vol. 11. No. 2, April, 1954, pp. 214-251.

Hume and the Continent

Where do we go from here? One area of interest is the reception of Scottish philosophy on the European continent. Consider two books, one recent, one a bit older:

• Manfred Kuehn, Scottish Common Sense in Germany, 1768-1800 (McGill-Queens University Press, 1987).

For another look at where the Scottish Philosophy was headed in the 19th century, see The Scottish Idealists, Selected Philosophical Writings, Edited and Introduced by David Boucher, a part of the Library of Scottish Philosophy (Exeter UK: Imprint Academic, 2004).

In my course, I like to emphasize the tremendous influence that Reid and the other critics of Hume, with their "Scottish Common Sense" philosophy, had on America in the 18th and 19th centuries.There have been a number of good papers on the topic. Three that I would place in the "must read" category are:.

• Sydney E. Ahlstrom, "The Scottish Philosophy and American Theology," Church History, 24, 3 (September 1955): 257-272.
• Andrew D. Hook, "Scottish Contributions to the American Enlightenment," Texas Studies in Literature and Language, 8, 4 (Winter 1967): 519-532.
• Mark A. Noll, "Common Sense Traditions and American Evangelical Thought," American Quarterly, 37, 2 (Summer 1985): 216-238.

You might also look at another Bibliographical Essay of mine on American Moral Philosophy in the 19th Century. An excellent source for this is a site at the University of Michigan called the Making of America, a digital library of primary sources, mostly from the 19th Century; you must check out the MOA site! I close by noting one of my favorite topics. It is well known that the Scottish philosophy was prominent (to say the least) in mid-19th Century Princeton where James McCosh was president, and where Charles Hodge, Archibald Alexander (etc.) led the Seminary. They wrote books, but much of their best work can be found in their Biblical Repertory and Theological Review, better known as the Princeton Review. The MOA has this journal available on-line from 1830-1882, an invaluable source. Yet one more very valuable resource is the Edinburgh Review, available online for Baylor students, issues from 1802-1929, through Periodicals Archive Online!!

I think (and hope) that there is also renewed interest in the influence of Scottish philosophy (Hume and "anti-Hume") on American thought of the eighteenth and nineteenth centuries. My marvelous book To Preach Christ: The Education of William Carey Crane (Baylor U. Press, 1987) may not be the greatest book ever on the subject , . . but if you care about the Scottish influence on America, the bibliography is pretty good (if I do say so).

General works:

• Sloan, Douglas, The Scottish Enlightenment and the American College Ideal (Teachers College, Columbia University :Teachers CollegePress,1971).
• Hook, Andrew, Scotland and America , A Study of Cultural Relations, 1750-1835 (Glasgow and London: Blackie, 1975).
• Martin, Terence,The Instructed Vision, Scottish Common Sense Philosophy and the Origins of American Fiction (Bloomington: Indiana University Press, 1961).
• Meyer, D. H. , The Instructed Conscience, The Shaping of the American National Ethic (Philadelphia: University of Pennsylvania Press, 1972.
• Kuklick, Bruce, A History of Philosophy in America, 1720-2000 (Oxford:Oxford University Press, 2001).

Some Major Figures:

What is this?? Who are these "major Figures"?? What I want to do is a bibliographical study of what I take to be the 11 or 12 best, or most influential, American philosophical thinkers of the  18-19th centuries, who used Scottish methods, or who were heavily influenced by Scottish philosophers. I omit Ralph Waldo Emerson and Henry David Thoreau, because I take them to be largely literary figures, and (though it hurts) I omit Francis Wayland and Archibald Alexander, as largely theologians, or ministers of the Gospel. I also avoid, so far as possible, adding yet another to the list of studies of the "founding fathers," such as James Wilson, Thomas Jefferson and Benjamin Franklin, though they also were very much influenced by the Scots (Indeed, Wilson was a Scot!). And though I stand ready to defend my list, I am aware that many of my choices are debatable. All I ask is an opportunity to make my case.

John Witherspoon

A biography with which to begin is Stohlman, Martha Lou Lemmon, John Witherspoon, Parson, Politician, Patriot {Louisville, Kentucky: Westminster/John Knox Press, 1976}.

Witherspoon was a prolific writer, but his reputation seems to rest on only two works. First, while still in Scotland, he was an "evangelical" theoligian/minister in Paisley, near Glasgow, and poked fun at the Moderates, especially Francis Hutcheson, in his Ecclesiastical Characteristics, or the Arcana of Church Policy, Being a Humble Attempt to Open up the Mystery of Moderation...(Glasgow, 1753... also,this and many other editions may be found on a database, 18th Century Collections Online).

In America, as President of the College of New Jersey (later Princeton), he gave a series of Lectures on Moral Philosophy. There is a 1912 edition available online (Princeton University Press), but I prefer the 1982 edition, annotated and edited , with some very useful notes, by Jack Scott (Newark: University of Delaware Press). As Scott points out, it is somewhat ironic that, as a minister in Scotland, his favorite target for criticism was  Francis Hutcheson--but, as a teacher of Moral Philosophy in America, his principal authority was...Hutcheson!.

There are many available sources detailing his work in America. Surely one of the best is Mark A. Noll’s Princeton and the Republic, 1768-1822 {Princeton, New Jersey: Princeton University Press, 1989}. Noll’s book also has ample bibliographical resources—so the reader has a place to start, and directions to use to go from there.

Samuel Stanhope Smith

Smith’s Sermons were published, in three volumes. See also  his Lectures on Evidences of the Christian Religion (1809), plus his Lectures on Moral and Political Philosophy , in two volumes (1812).The latter has drawn high praise. Most scholars consider his finest work to be An Essay on the Causes of the Variety of Complexion and Figure of the Human Species (1787)-there is also a 1965 edition, published by the Harvard University Press, edited by Winthrop D. Jordan..

Regarding secondary sources,as in the case of John Witherspoon, I know no better place to begin than Mark A. Noll’s Princeton and the Republic,1768-1822 {Princeton, New Jersey: Princeton University Press, 1989}.

Another very important work is David B. Calhoun's Princeton Seminary, 2 volumes (Edinburgh: Banner of Truth Trust, 1994).

Charles Hodge

Charles Hodge was the editor-and a major contributor-of the Princeton Review for 40 years. Courtesy of the Princeton Seminary Libraries, it is possible to access about 200 items by him online.  The paper I decided to begin with is his "Can God Be Known?", Princeton Review, Vol. 36 (1864), pp. 122-152.

              Charles Hodge was a major figure, so the secondary literature is vast. I therefore list only a few volumes to provide a starting point for further research, recalling that the two-volume work by Calhoun (cited earlier) remains useful:

Hodge, Alexander A., The Life of Charles Hodge, D. D. LL. D. , Professor in the Theological Seminary, Princeton{London: T. Nelson & Sons, Paternoster Row, 1881}.

Hicks, Peter, The Philosophy of Charles Hodge, A 19th Century Approach to Reason, Knowledge and Truth{Lewiston, New York: The Edward Mellen Press, 1997}.

Stewart, James W. and Moorhead, James H., eds. Charles Hodge Revisited: A Critical Approach to His Life and Work {Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2002}.

As a teacher, I was often annoyed when my students asked "What do we have to read?," clearly suggesting they wanted to read as little as possible. I had (and have) no answer. But there are two books that seem to me basic. One is an anthology, The Princeton Theology, edited by Mark Noll (Grand Rapids, Michigan: Baker Book House, 1983).But the "Princeton Theology" carried with it a Princeton philosophy. That philosophy was often identified with Charles Hodge, a very good theologian-philosopher, who also edited the journal, with the title usualy shortened to the Princeton Review. But if you read that journal, my contention is that you will find that many of the better articles were written, not by Hodge, but by Lyman H. Atwater..

              Charles Hodge was a major figure, so the secondary literature is vast. I therefore list only a few volumes to provide a starting point for further research, recalling that the two-volume work byDavid B. Calhoun, Princeton Seminary{Edinburgh: the Banner of Truth trust, 1994}remains useful:

Hodge, Alexander A., The Life of Charles Hodge, D. D. LL. D. , Professor in the Theological Seminary, Princeton{London: T. Nelson & Sons, Paternoster Row, 1881}.

Hicks, Peter, The Philosophy of Charles Hodge, A 19th Century Approach to Reason, Knowledge and Truth{Lewiston, New York: The Edward Mellen Press, 1997}.

Stewart, James W. and Moorhead, James H., eds. Charles Hodge Revisited: A Critical Approach to His Life and Work {Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2002}.

Lyman H. Atwater

 He published only one book, his Manual of Elementary Logic;  (Philadelphia: J. B. Lippincott & Co., 1867. Revised 1879). But he was an excellent polemic writer--through the Princeton Seminary libraries alone, we can access some 86 items! Or may I simply suggest that you look up his contributions in the pdf. file on 19th century periodicals, at the end of this section. Amazing!!

To put matters another way, some years ago I did a biographical study of a 19th century  scholar-educator. I knew what books he had read (well, many of them), and some of the journals he had used. I wondered: what would he have read in those journals? Perhaps my biggest surprise was the number of articles-impressive, significant articles- I found by Lyman Atwater. He was at Princeton-at various times teaching in both the University and the Seminary-and his bibliography is tremendous!! Whether he was the best philosopher of the century may be debated, but few scholars of his talent have been so neglected.

Some of his papers were historically significant. For example, as Peter Hicks (see above) has noted, through the 1850s, the work of Sir William Hamilton was highly valued at Princeton, but in a single year-1860-that all changed. Much of the change was due to Atwater's paper on "Reason and Faith," Princeton Review, Vol.. 32 (October 1860), pp.648-685, in which he compared Intuitions of the Mind, by McCosh (see below) with The Limits of Religious Thought Examined by Hamilton's disciple, H. L. Mansel. The point is clear. Hamilton had suggested that religious thought (i. e. knowledge) was relative, not (as the Princeton Theology would have it) absolute. It seems that, whenever the "Princeton Theology-Philosophy" was challenged during this period, an answer was forthcoming... usually by Lyman Atwater. The following list is incomplete, but it speaks for itself. It also includes some very good philosophy---with a strong Scottish accent. The articles are in (roughly) alphabetical order:

• "Brownson's Exposition of Himself," a Review of The Convert, Princeton Review, Vol. 30 (January 1858) pp. 117-150.
• "Coleridge," Princeton Review, Vol. 20 (April 1848) pp. 143-186).
• "Comte's Positive Philosophy," Princeton Review, Vol. 28 (January 1856) pp. 59-88.
• "Ferrier's Demonstrative Idealism," Princeton Review, Vol. 29, (April 1857) pp. 258-280.
• "Haven's Mental Phikosophy," Princeton Review,  Vol 30, (April 1858) pp. 306-318.
• "Herbert Spencer's Philosophy: Atheism, Pantheism, and Materialism," Princeton Review, Vol. 37, (April 1865) pp.243-270.
• "Horace Bushnell," Presbyterian Review, Vol. 2, (January 1881) pp.114-144.
• "McCosh on J. S. Mill and Fundamental Truth," Princeton Review, Vol. 38, (July 1866) pp. 416-424.
• "Mill's System of Logic," Princeton Review, Vol. 28, (January 1856) pp. 88-111.
• "Rationalism." Princeton Review, Vol.. 38 ( July 1866) pp. 329-361.
• "Recent Works on Mental Philosophy," Princeton Review, Vol. 27 (January 1855) pp. 69-102.
• "Review of Freedom of the Will, by Jonathan Edwards," Princeton Review, Vol. 12 (October 1840) pp. 532-549.
• "Review of Lectures on the Moral Government of God, by Nathaniel W. Taylor,' Princeton Review, Vol 31 (July 1859) pp. 489-538.
• "Review of Outlines of Moral Science, by Archibald Alexander," Princeton Review Vol. 25 (January 1853) pp. 1-43.
• "Review of The Method of Divine Government, Physical and Moral, by James McCosh, Princeton Review, Vol 23 ( October 1851) pp. 598-624.
• "The Logic of Religion", Review of The Principles of Metaphysical and Ethical Science Applied to the Evidences of Religion, by Francis Bowen, Princeton Review, Vol. 27, (July 1855) pp. 395-422.
• "Witherspoon's Theology," Princeton Review, Vol. 35 (October 1863) pp.596-610..

I submit that a rather good history of mid-19th century philosophical theology could be done, simply by putting together the above reviews and essays by Lyman H. Atwater (and there are many other papers I did not mention here!!) .Few writers of his generation "covered the field" as thoroughly, or as well, as did this neglected Princeton thinker. I am already too old for the task, but it is my hope, and my prayer, that the 21st century will see this man get the recognition he so richly deserves.

Francis Bowen

A helpful secondary source is Daniel W. Howe’s The Unitarian Conscience: Harvard Moral Philosophy, 1805-1861 (Cambridge, Mass.: Harvard University Press, 1970. Reprinted with a new introduction by Wesleyan University Press, 1988).

Perhaps it would be well to note that he fit into what (for want of a better term) had become a tradition among Harvard professors of philosophy. Levi Hedge (1766-1844) wrote, in 1816, his Elements of Logick, in which he introduced the Scottish way of doing logic to American college students, and later, in 1827, published an abridged (2 volumes rather than the original 4) version of Thomas Brown’s Treatise on the Philosophy of the Human Mind. James Walker (1794-1874) edited abridged versions of Dugald Stewart's Philosophy of the Active and Moral Powers, in 1849, and Thomas Reid’s Essays on the Intellectual Powers of Man, in 1850. In his turn, Bowen published an “abridged and revised” edition of Stewart’s Elements of the Philosophy of the Human Mind, in 1854. But his own favorite among the Scots was clearly Sir William Hamilton. After Sir William's death in 1856, his lectures on Logic and Metaphysics were published in 4 fat volumes  (2 each per subject). Bowen did an abridgment of the lectures on metaphysics,and his book on logic  is basically an exposition of Hamilton's system. Enough. We may get some idea of the range of Bowen's work if we list some of his better known works:

• The Metaphysics of Sir William Hamilton, collected, arranged, and abridged for the use of colleges and private students (Boston: Allyn and Bacon, Publishers, 1861).
• A Treatise on the Laws of Pure Thought; comprising the Aristotelic and Hamiltonian Analyses of Logical Forms (Boston: John Allyn, publisher, 1880).
• The Principles of Political Economy, applied to the Condition, the Resources, and the Institutions of the American People (Boston: Little, Brown, and Company, 1859).
• Critical Essays, on a few subjects connected with the History and Present Condition of Speculative Philosophy ( Boston: James Munroe and Company, 1845).
• The Principles of Metaphysical and Ethical Science Applied to the Evidences of Religion, a new edition, Revised and Annotated, for the Use of Colleges (Boston : Brewer & Tileston, 1855)
• Modern Philosophy, from Descartes to Schopenhauer and Hartmann (New York: Charles Scribner's Sons, 1877).

As is so often the case, the best material appeared first in the so-called "learned journals," and Bowen was the editor of one of the best, The North American Review, from 1843-1854,so, of course, some of his best work can be found there. But he published in other journals as well. One of his best papers was his "Locke and the Transcendentalists," which appeared in the Christian Examiner in the November, 1837 issue. Philosophers love to find historical instances of responses made, or counter-arguments, by other philosophers of the day. In this case, Orestes Brownson, wrote his "Philosophy and Common Sense" as a direct response to Bowen's essay; Brownson's essay was first published in the Boston Quarterly Review in January of 1838; it can also be found on the Orestes Brownson Society website. Brownson argues, much as Priestley had against Reid about a century earlier. He claims that the author (Bowen) does not tell the reader what 'trancendentalism' is, or give an example of it--and philosophy must surely be more than simple "common sense," etc. Readers may find me flippant, or even 'whimsical,' but, in a courtroom, the defense might object, "Asked and answered," or some such. In fact, in the January, 1837, issue of the Examiner, Bowen had  already published an essay on "Transcendentalism," a review of R. W. Emerson's Nature, in which an example was given, terms defined, etc!   an interesting exchange, but in my humble opinion, Bowen wins it.

For more secondary sources, there is a chapter, “Francis Bowen and Unitarian Orthodoxy” (pp. 28-43), in Bruce Kuklick’s The Rise of American Philosophy, Cambridge, Massachusetts, 1860-1930 ( New Haven: Yale University Press, 1977). Kuklick also discusses Bowen in his more recent History of Philosophy in America, 1720-2000 (Oxford: Clarendon Press, 2001)--see above.. Bowen is also discussed in a book I should have mentioned earlier, D. H. Meyer’s The Instructed Conscience, The  Shaping of the American National Ethic (Philadelphia: University of Pennsylvania Press, 1972).

Orestes Brownson

There is at least one group, The Orestes Brownson Society, that is willing to argue that he was ..."the greatest writer of the Nineteenth Century"! And they have posted a number of his writings online to support their case.

I have already discussed some of Brownson's work, contra Bowen, above. It could be argued that he is included here only as one who opposed the Scottish philosophy, in favor of Transcendentalism, and German thought.... and this may be the case. We should see how the other side argued. And the transcendentalists appreciated his support, as indicated in an essay on his works in the first issue of The Dial, in 1840, when that periodical was edited by Ralph Waldo Emerson and Margaret Fuller.

Alexander Campbell

Few philosopher-theologians could say they created a denomination, but Alexander Campbell, and his father, Thomas Campbell did just that. They tried to be Baptists, or Presbyterians; they really wanted to be simply Christians, and Christians only. But today they are known as the Disciples of Christ, sometimes called Campbellites.

Eva Jean Wrather spent 70 years of her life writing an 800,000-word biography of Alexander Campbell. To date, historian D. Duane Cummins has gotten one volume published. This volume, Alexander Campbell; Adventurer in Freedom, by Eva jean Wrather, edited by D. Duane Cummins, Vol. 1 (it is hoped more volumes will be published){Fort Worth, Texas: Texas Christian University Press, 2005} remains the finest work on its subject.

His followers founded their own school, Bethany College, in what is now Bethany, West Virginia, in 1840. This is the first (and only?) protestant denomination founded in America. Bethany is a Disciples of Christ school. The school thus owes much to Thomas Campbell, whose son, Alexander Campbell, was a member of the school's first faculty, serving as President and Professor of "Mental Philosoph.". His "Introductory Lecture", delivered Nov.2,1841, is filled with references to the Scottish philosophers, e.g. Reid, Dugald Stewart, Thomas Brown... Also of interest is his work on The Evidences of Christianity...the full title is The Evidences if Christianity, a Debate between Robert Owen of New Lanark, Scotland, and Alexander Campbell, President of Bethany College, Va., containing an Examination of the "Social System" and all the Systems of Skepticism of Ancient and Modern Times, held in the City of Cincinnati, Ohio, in April, 1829. It should already be clear that there is a great deal of material available on the Web concerning the Campbells and their teachings; one more source that it might be good to cite is A. S. Hayden's Early History of the Disciples in the Western Reserve, Ohio; with Biographical Sketches of the Principal Agents in their Religious Movement (1875). Some years ago, Lester G. McAllister transcribed and provided an Introduction for a collection of "Juvenile Essays" that Alexander Campbell had written during a brief stay at the University of Glasgow, Alexander Campbell at Glasgow University, 1808-1809 (Disciples of Christ Historical Society, Nashville,1971). In his Introduction, McAllister says that Thomas Reid .."probably taught Thomas Campbell, the father of Alexander" (p.4). He then adds that Alexander was probably taught by another excellent Philosophy teacher, George Jardine, or someone who used the same methods, because "The essays in Alexander's note-book follow Jardine's methods precisely" (also p. 4). For more on these methods, see:

Jardine,George, Outlines of Philosophical Education, Illustrated by the Method of Teaching the Logic Class in the University of Glasgow, Glasgow: at the University Press,1825.

see:

Davie, George Elder, The Democratic Intellect: Scotland and Her Universities in the Nineteenth Century, Second Edition, Edinburgh: at the University Press, 1964 (this valuable book has high praise for the teaching of Prof. Jardine).

As usual, periodicals seem to lead the way. During the first half of the 19th century, much of the Disciples of Christ‘ writings appeared first in The Millennial Harbinger.

Nathaniel William Taylor

Oneof the better books recently done on Nathaniel Taylor is Douglas A. Sweeney's Nathaniel Taylor, New Haven Theology, and the Legacy of Jonathan Edwards (Oxford:  Oxford University Press, 2000).

Taylor's best known work is his Lectures on the Moral Government of God, 2 volumes (New York: Clark, Austin & Smith, 1859), reprinted by Garland publishing, London, 1987, edited by Bruce Kuklick. But he is probably better known for his "Concio ad Clerum" (charge to the clergy) which, Sweeney tells us, was ..."presented to the annual assembly of Connecticut's Congregational clergy in the Yale chapel on commencement eve, September 10, 1828." (p. 72). It set forth the basic teachings of what became known as the New Haven Theology.

I try to limit the number of secondary  sources . There is a very helpful chapter in Bruce Kuklick’s book, Churchmen and Philosophers, from Jonathan Edwards to John Dewey (New Haven: Yale University Press, 1985): Chapter 7, “The New Haven Theology,” pp. 94-111. And somewhat older:Nathaniel William Taylor, 1786-1858, a Connecticut Liberal, by Sidney Earle Mead (Chicago: University of Chicago Press, 1942),

,

Noah Porter

His work was late enough in the century that he sought to combine Kantian elements with Scottish realism. In 1853 and 1854, he visited Europe, especially Germany, and studied in Berlin, with Dr. Adolf Trendelenburg, to whom his major work,The Human Intellect, was dedicated. In 1886, he published Kant’s Ethics, A Critical Study. In Germany, he also learned to look at philosophy (and theology) historically. One of the best histories of philosophy in the Western world remains that of Friedrich Ueberweg, the first part of which appeared in 1862. But he (Ueberweg)  knew little about English and American philosophy, so an appendix on those topics was written, by Porter, for the English edition of 1872.

Porter was surely one of the best philosophers of 19th century America. As indicated above,The Human Intellect was his major work, probably the best work on Psychology before William James; he also did a simpler version for his students. A complete bibliography will not be attempted here; I shall only list a half dozen of his books, a fair sample:

• The Sciences of Nature versus the Science of Man, a Plea for the Science of Man (New York: Dodd & Mead, 1871).
• Fifteen Years in the Chapel of Yale College, 1871-1886 (New York Charles Scribner's  Sons, 1888).:
• Books and Reading; or What Books Shall I Read? and How Shall I Read Them? ( New York: Scribner, Armstrong & Co., 1876)
• The Elements of Moral Science, Theoretical and Practical (New York: Charles Scribner's Sons, 1885).
• The Elements of Intellectual Science, a Manual for Schools and Colleges, Abridged from "The Human Intellect" (New York: Scribner, Armstrong & Co., 1876)
• The Human Intellect, with an Introduction upon Psychology and the Soul (New York: Charles Scribner & Company, 1870,

              There would seem to be no end to his academic interests. As president of Yale, he was considered conservative, not wishing to change the traditional academic curriculum and this put him at odds with Harvard’s President Eliot. He was also known as a lexicographer. In 1864, he helped Chauncy A. Goodrich revise Noah Webster’s American Dictionary of the English Language. He revised the work again, alone this time, in 1890.

              Not enough has been written about Noah Porter and his work. There is a short, but helpful, section in Joseph L. Blau’s Men and Movements in American Philosophy (Englewood Cliffs, N.J.: Prentice Hall, Inc., 1952), “The Psychologizing of Philosophy: Noah Porter,” pp. 102-109.

              I also find two doctoral dissertations, both at Columbia University: Walter T. James, The Philosophy of Noah Porter, 1951, and somewhat later, George Gilbert Levesque, Between College and University: Noah Porter, Yale, and the Transformation of American Academic Culture, 1800-1890, 2005..

 Personal preference, but one of my favorites of Porter's papers was one he did to celebrate "The Kant Centennial" for The Princeton Review. Vol. 57, November, 1881, pp. 394-424.

James Henley Thornwell

A good introduction to Thornwell, and the society of which he was a part, is The Gentlemen Theologians. American Theology in Southern Culture, 1795-1860  (Durham, N. C.: Duke University Press, 1978), especially Chapter Five, on "Scottish Philosophy and Southern Theology."

Well before (and after!!) our Civil War, most institutions in America were divided into North vs.South, and this was true of the Presbyterian Church. Today, the PCA (Presbyterian Church in America) has retained most of the theology of the Southern church-though not, of course, the approval of slavery!! In 1847, Thornwell began (i.e. he was the founder-editor) The Southern Presbyterian Review. This periodical published, quarterly, some of the very finest work done in the South, through 1885. It is a work-in-progress, but at present the PCA has a historical project well under way, making this valuable resource again available- online. Thornwell loved the heat of debate, so his best work was done in journal articles, such as the one in which he argued against the ethical theory of William Paley. This essay, which is available online, appeared in the Review’s Volume 7, number 1, for July, 1853. Notice how often his preferred authorities are Scots-Reid, Smith, Stewart, etc.

Pardon the repetition, but the PCA has made available a pdf. file that list the tables of contents of the Review from 1847-1885. It also lists the papers contributed by Thornwell..  Google also has a pdf. file that contains Volume X of the Review; see especially pp.161-201, for his essay on "Miracles." As usual, Thornwell took the position advocated by a Scot, Ralph Wardlaw this time, citing Wardlaw's book On Miracles.I hope to persuade the PCA to put online Thornwell's 2-part essay on "The Philosophy of Religion," which appeared in Volume III of the Review (for 1849-50) numbers 2 & 3...philosophers will find the second part especially rewarding.

Thornwell wrote books, too, of course, and no attempt will be made to list them all. One that should be of interest to philosophers is his Discourses on Truth, Delivered in the Chapel of the South Carolina College (New York :Robert Carter & Brothers, 1855). This book drew high praise from Sir William Hamilton, who also supplied the author with letters of introduction to his friends on the continent.

First and last, he was a Southerner, and he feared his beloved South would be raped and pillaged, should they lose our Civil War. Many Southern troops went to battle carrying a copy of his pamphlet, Our Danger and Our Duty. It was somewhat less popular, but much the same could be said of his The State of the Country.

              His collected works are available, in a multi-volume edition, published by the Banner of Truth. A standard work is The Life and Letters of J. H. Thornwell by B. M. Palmer (1875). A good more recent work is James O. Farmer, Jr.’s The Metaphysical Confederacy: James Henley Thornwell and the Synthesis of Southern Values (Macon, Ga.: The Mercer University Press, 1986).

James McCosh

Primary Sources:

• The Method for the Divine Government, Physical and Moral, fourth edition ( New York: Robert Carter and Brothers, 1858).
• First and Fundamental Truths, being a Treatise on Metaphysics (New York: Charles Scribners Sons, 1889).
• The Intuitions of the Mind, Inductively Investigated (London: Macmillan and Co., 1865)
• The Laws of Discursive Thought, being a Text-book of Formal Logic, Revised Edition(New York: Charles Scribners Sons, 1893).
• Realistic Philosophy, Defended in a Philosophic Series ,2 volumes-Vol.I, Expository;Vol.II, Historical and Critical(New York:Charles Scribners, 1887).

And, courtesy of the Princeton Seminary Libraries, it is possible to access 15 articles by him.

But McCosh also did a lot of good work before coming to America, for example his paper on "Scottish Metaphysicians" North British Review, Nov., 1857, 402-434.

And just a few others we simply couldn't omit!!

Levi and F. H. Hedge

(the picture is F. H. Hedge)

As indicated above (see notes on Francis Bowen), the Hedges, father and son, marked a transition in American thought. The father, Levi Hedge, taught Scottish philosophy, and his book, on "Logick," was thoroughly Scottish. Frederic Henry Hedge, his son,took a very different direction. His 1833 review of the work of Coleridge, published in the Christian Examiner, did as much as any single work to introduce German, especially Kantian, thought to American philosophers. He also did a useful book, Reason in Religion (Boston: Walker, Fuller, and Company, 1865). And he translated the Reformation hymn, "A mighty Fortress is our God."

It is not an easy book to find, but the best secondary source I have seen on F. H. Hedge is Three Christian Transcendentalists, by Ronald Vale Wells (New York: Columbia University Press, 1943), Chapter Four, pp.96-145.

Archibald Alexander

He  was the first professor and President of the Princeton Theological Seminary. Courtesy of the Seminary libraries, we can access some 86 items by this writer.

As noted below, I consider him to have been primarily a preacher-theologian, though he did an important work on ethics, his Outlines of Moral Science (1850).

Problems!!

There are many problems here, in deciding who to include, and who to omit--and I do not expect everyone--to agree with my decisions.But permit me to re-emphasize just one problem. As I indicated earlier, if we want to discuss "Scottish Philosophy in America." we could begin by discussing the so-called "Founding Fathers." Benjamin Franklin, Thomas Jefferson, James Wilson (see below), and many others, all had strong Scottish connections. Or, one could discuss theologians and preachers, such as Archibald Alexander and Francis Wayland (and again, many others). Wayland also deserves special note because he broke from the tradition of using British-usually Scottish- textbooks, and wrote his own Elements of Moral Science (1835).  Again, I take Ralph Waldo Emerson and Henry David Thoreau to have been primarily literary figures. My plan has been to emphasize what I choose to call "Academicians." Clearly, the groups overlap, and even within groups, I would expect disagreement. I can defend my choices, but do not expect to prove that all these choices are "correct;" it will be enough for me if my readers (if any) find them interesting and/or instructive.What more could a teacher ask??

(from The Collection of the Supreme Court of the United States)

James Wilson

The  Collected Works of James Wilson are available, in 2 volumes, published by the Liberty Fund, Indianapolis, 2007.

See also The Political Ideas of James Wilson, 1742-1798 by Jean-Marc Pascal (New York: Garland Publishing, Inc.,1991).

And it's amazing how much good philosophy appeared in 19th century periodicals!

Of course, there is much more. For example, the Garland publishers did a series of reprints of eighteen books on "The Philosophy of David Hume," of which I have listed only a few. And I have barely mentioned Hugh Blair, William Robertson, James Oswald, or Lord Monboddo! Many other books on Hume, his friends, and his critics, may be read with profit - but these will give you a good start.

I continue to leave out much that is important. For example, Hume was heavily influenced by Father Nicolas Malebranche (there is also an article on Malebranche in the Catholic Encyclopedia, and as always, an excellent article in the Routledge Encyclopedia of Philosophy online); serious students will buy his book, The Search After Truth, translated and with a philosophical commentary by Thomas M. Lennon and P. J. Olscamp (Ohio State University Press, Columbus, 1980)-and there may be a later edition. And there is even a Cambridge Companion to Malebranche (Cambridge University Press, 2000), edited by Steven Nadler.

So what else? Nothing perhaps remains but to go to Scotland, perhaps on one of those wonderful tours conducted by President Sam Logan (and his wife Susan) of the Westminster Theological Seminary.