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The Rev.Francis Hutcheson(8 August 16948 August 1746) was aScottish-Irishphilosopher born inIrelandto

a family of ScottishPresbyterianswho became known as founding fathers of theScottish Enlightenment.

Hutcheson took ideas from John Locke, and he was an important influence on the works of several significant

Enlightenment thinkers, includingDavid HumeandAdam Smith.

Contents

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1 Early life

2 Return to Ireland

3 Chair of Moral Philosophy at Glasgow

4 Other works

5 Ethics

6 Death

7 Mental philosophy

8 Aesthetics

9 Later scholarly mention

10 Influence in Colonial America

11 Selected other works

12 References

13 Sources

14 External links

Early life[edit]He is thought to have been born at Drumalig in the parish ofSaintfield,County Down,Ireland.He was the "son of a

Presbyterian minister ofUlster Scottishstock, who was born in Ireland."[1]Hutcheson was educated atKillyleagh,

and went on to Scotland to study at theUniversity of Glasgow,where he spent six years at first in the study of

philosophy, classics and general literature, and afterwards in the study oftheology,receiving his degree in 1712.

While a student, he worked as tutor to theEarl of Kilmarnock.

He was licensed as aminister of the Church of Scotlandin 1716.

Return to Ireland[edit]Facing suspicions about his "Irish" roots and his association withNew LichttheologianJohn Simson(then under

investigation by Scottish ecclesiastical courts), a ministry in Scotland was unlikely to be a success, so he left the

church, returning to Ireland to pursue a career in academia. He was induced to start a private academy inDublin,

where he taught for 10 years, also studying philosophy and produced during 1725 Inquiry into the Original of our

Ideas of Beauty and Virtue. This writing is written as two treatises; the subject of the first is aesthetics - Concerning

Beauty,Order,Harmony,Designand the second morality - Concerning Moral Good and Evil.[2][3][4]In Dublin his literary

attainments gained him the friendship of many prominent inhabitants. Among these wasThe Rt. Hon.andMost

Rev.DrWilliam King,theChurch of IrelandLord Archbishop of Dublin,who refused to prosecute Hutcheson in the

Archbishop's Court for keeping a school without the episcopal licence. Hutcheson's relations with the clergy of the

Established Church, especially with Archbishop King and withThe Rt. Hon.andMost Rev.DrHugh Boulter,LordArchbishop of Armagh,seem to have been cordial, and his biographer, speaking of "the inclination of his friends to

serve him, the schemes proposed to him for obtaining promotion," [citation needed]etc., probably refers to some offers of

preferment, on condition of his accepting episcopal ordination.

In 1725 Hutcheson married his cousin Mary, daughter of Francis Wilson of Longford. Her dowry included extensive

property holdings including the townlands of Drumnacross, Garrinch, and Knockeagh, in co. Longford. They had

seven children; only one survived, also calledFrancis.[5]

While living in Dublin, Hutcheson published anonymously the four essays he is best known by: the Inquiry

concerning Beauty, Order, Harmony and Design, the Inquiry concerning Moral Good and Evil, in 1725, the Essay

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on the Nature and Conduct of the Passions and Affectionsand Illustrations upon the Moral Sense, in 1728. The

alterations and additions made in the second edition of these Essays were published in a separate form in 1726.

To the period of his Dublin residence are also to be referred the Thoughts on Laughter(1725) (a criticism

ofThomas Hobbes)and the Observations on the Fable of the Bees, being in all six letters contributed

to Hibernicus' Letters, a periodical that appeared in Dublin (17251727, 2nd ed. 1734). At the end of the same

period occurred the controversy in the London Journalwith Gilbert Burnet (probably thesecond sonofThe Rt.

Rev.DrGilbert Burnet,Lord Bishop of Salisbury)on the "True Foundation of Virtue or Moral Goodness." All these

letters were collected in one volume (Glasgow, 1772).

Chair of Moral Philosophy at Glasgow[edit]In 1729, Hutcheson succeeded his old master,Gershom Carmichael,in theChair of Moral Philosophyat

theUniversity of Glasgow,being the first professor there to lecture in English instead of Latin. [1]It is curious that up

to this time all his essays and letters had been published anonymously, but their authorship appears to have been

well known. In 1730, he entered on the duties of his office, delivering an inaugural lecture (afterwards

published), De naturali hominum socialitate(About the natural fellowship of mankind). He appreciated having

leisure for his favourite studies; "non levi igitur laetitia commovebar cum almam matrem Academiam me, suum

olim alumnum, in libertatem asseruisse audiveram."[citation needed](I was, therefore, moved by no mean frivolous

pleasure when I had heard that myalma materhad delivered me, its one timealumnus,into freedom.) Yet the

works on which Hutcheson's reputation rests had already been published. During his time as a lecturer in Glasgow

College he taught and influencedAdam Smith,the economist and philosopher. "[T]he order of topics discussed in

the economic portion of Hutchesons System [of Moral Philosophy, 1755] is repeated by Smith in his Glasgow

Lectures and again in theWealth of Nations."[6]

However, it was likely something other than Hutcheson's written work that had such a great influence on Smith.

Hutcheson was well regarded as one of the most prominent lecturers at the University of Glasgow in his day and

earned the approbation of students, colleagues, and even ordinary residents of Glasgow with the fervour and

earnestness of his orations. His roots as a minister indeed shone through in his lectures, which endeavoured not

merely to teach philosophy but also to make his students embody that philosophy in their lives (appropriately

acquiring the epithet, preacher of philosophy). Unlike Smith, Hutcheson was not a system builder; rather, it was his

magnetic personality and method of lecturing that so influenced his students and caused the greatest of those to

reverentially refer to him as "the never to be forgotten Hutcheson", a title that Smith in all his correspondence used

to describe only two people, his good friendDavid Humeand influential mentor, Hutcheson.[7]

Other works[edit]In addition to the works named, the following were published during Hutcheson's lifetime: a pamphlet

entitled Considerations on Patronage(1735); Philosophiae moralis institutio compendiaria, ethices et

jurisprudentiae naturalis elementa continens, lib. iii. (Glasgow, 1742); Metaphysicae synopsis ontologiam et

pneumatologiam campleciens(Glasgow, 1742). The last work was published anonymously. After his death, his

son,Francis Hutchesonpublished much the longest of his works,A System of Moral Philosophy, in Three

Books(2 vols.. London, 1755). To this is prefixed a life of the author, by DrWilliam Leechman,professor of divinity

in the University of Glasgow. The only remaining work assigned to Hutcheson is a small treatise on Logic

(Glasgow, 1764). This compendium, together with the Compendium of Metaphysics, was republished at

Strassburg in 1722.

Thus Hutcheson dealt withmetaphysics,logicandethics.His importance is, however, due almost entirely to his

ethical writings, and among these primarily to the four essays and the letters published during his time in Dublin.

His standpoint has a negative and a positive aspect; he is in strong opposition toThomas HobbesandMandeville,

and in fundamental agreement withShaftesbury,whose name he very properly coupled with his own on the titlepage of the first two essays. Obvious and fundamental points of agreement between the two authors include the

analogy drawn between beauty and virtue, the functions assigned to the moral sense, the position that the

benevolent feelings form an original and irreducible part of our nature, and the unhesitating adoption of the

principle that the test of virtuous action is its tendency to promote the general welfare.

Ethics[edit]According to Hutcheson, man has a variety of senses, internal as well as external, reflex as well as direct, the

general definition of a sense being "any determination of our minds to receive ideas independently on our will, and

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ftesburyhttp://en.wikipedia.org/wiki/Bernard_de_Mandevillehttp://en.wikipedia.org/wiki/Thomas_Hobbeshttp://en.wikipedia.org/wiki/Ethicshttp://en.wikipedia.org/wiki/Logichttp://en.wikipedia.org/wiki/Metaphysicshttp://en.wikipedia.org/wiki/William_Leechmanhttp://en.wikipedia.org/wiki/Francis_Hutcheson_(songwriter)http://en.wikipedia.org/w/index.php?title=Francis_Hutcheson_(philosopher)&action=edit&section=4http://en.wikipedia.org/wiki/Francis_Hutcheson_(philosopher)#cite_note-7http://en.wikipedia.org/wiki/David_Humehttp://en.wikipedia.org/wiki/Francis_Hutcheson_(philosopher)#cite_note-6http://en.wikipedia.org/wiki/Wealth_of_Nationshttp://en.wikipedia.org/wiki/Adam_Smithhttp://en.wikipedia.org/wiki/Alumnushttp://en.wikipedia.org/wiki/Alma_materhttp://en.wikipedia.org/wiki/Wikipedia:Citation_neededhttp://en.wikipedia.org/wiki/Francis_Hutcheson_(philosopher)#cite_note-Rothbard-1http://en.wikipedia.org/wiki/University_of_Glasgowhttp://en.wikipedia.org/wiki/Professor_of_Moral_Philosophy,_Glasgowhttp://en.wikipedia.org/wiki/Gershom_Carmichaelhttp://en.wikipedia.org/w/index.php?title=Francis_Hutcheson_(philosopher)&action=edit&section=3http://en.wikipedia.org/wiki/Bishop_of_Salisburyhttp://en.wikipedia.org/wiki/Gilbert_Burnethttp://en.wikipedia.org/wiki/Doctor_(title)http://en.wikipedia.org/wiki/The_Right_Reverendhttp://en.wikipedia.org/wiki/The_Right_Reverendhttp://en.wikipedia.org/w/index.php?title=Gilbert_Burnet_(pamphleteer)&action=edit&redlink=1http://en.wikipedia.org/wiki/Thomas_Hobbes

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to have perceptions of pleasure and pain" (Essay on the Nature and Conduct of the Passions, sect. 1). He does

not attempt to give an exhaustive enumeration of these "senses," but, in various parts of his works, he specifies,

besides the five external senses commonly recognized (which he hints might be added to):

1. consciousness, by which each man has a perception of himself and of all that is going on in his own mind

(Metaph. Syn. parsi. cap. 2)

2. the sense of beauty (sometimes called specifically "an internal sense")

3. a public sense, or sensus communis, "a determination to be pleased with the happiness of others and to

be uneasy at their misery"

4. the moral sense, or "moral sense of beauty in actions and affections, by which we perceive virtue or vice,

in ourselves or others"

5. a sense of honour, or praise and blame, "which makes the approbation or gratitude of others the

necessary occasion of pleasure, and their dislike, condemnation or resentment of injuries done by us the

occasion of that uneasy sensation called shame"

6. a sense of the ridiculous. It is plain, as the author confesses, that there may be "other perceptions,

distinct from all these classes," and, in fact, there seems to be no limit to the number of "senses" in

which a psychological division of this kind might result.

Of these "senses," the "moral sense" plays the most important part in Hutch