Late 18th Britain was experiencing the beginnings of social unrest fueled in part by the American and French Revolutions. The established two class social system was being challenged by the emergence of a middle class seeking something more than traditional agricultural work. While they subscribed to very different philosophies of mind, both Stewart and Mill saw the solution to potential social chaos in a revised educational system that would open the doors to a peaceful development of that middle class. What the new educational system should look like was a direct function of the theory of mind held by the two protagonists. Employing an enlarged Foucaultian framework, this dissertation examines the various forces at work in transforming British society as it prepares for the unanticipated forthcoming industrial revolution. / Ph. D.

Cette thèse interroge l’unité de l’économie politique classique en montrant qu’à partir d'une conception de l’autonomie de l’économie, plusieurs articulations de la théorie des prix et d’une «science du législateur» sont possibles. Adam Smith se démarque de François Quesnay et David Ricardo sur ce point. Alors que ces auteurs sont souvent lus à travers le seul prisme de la théorie des prix et donc inclus dans un même projet, nous verrons notamment que Dugald Stewart joua un rôle de premier plan dans le développement d’une lignée qui fût bâtie en excluant Smith. A l’aune des conceptions de l’autonomie de chacun, nous montrons dans une première partie que les concepts de la théorie des prix, notamment la règle de répartition et le processus de circulation, traduisent l’encastrement de l’économie dans une totalité sociale. Or, si Quesnay, Stewart et Ricardo ont chacun pu contribuer à la théorie classique, les analyses de Smith ne respectent pas ses critères de cohérence logique et semblent mener dans l’impasse. Il s’agit en réalité de la marque d’un projet alternatif, mis à jour dans la seconde partie. Quesnay, Stewart et Ricardo présupposent que l’économie est sujette à un ordre qu’il convient de réaliser par la concurrence, mais se distinguent quant aux institutions nécessaires pour ce faire. En revanche, Smith suppose que le législateur n’est pas contraint par des mécanismes économiques. En effet, l’économie n'est pour lui que la modalité d'un lien social général, nécessitant un arbitrage entre rapports sociaux agonistiques. / This thesis aims at questioning the homogeneity of classical political economy by showing that alternative links between price theory and the science of a legislator may be endorsed, depending on what conception of the autonomy of the economic domain is retained. In this respect, Adam Smith departs from François Quesnay and David Ricardo. While these authors are often compared on the sole ground of price theory, and thereby subsumed under a common framework, Dugald Stewart played a prominent role in the development of a trend in the history of ideas which actually excluded Smith from the start. In the light of the author’ understanding of the autonomy of the economy, the first part of this thesis shows that key concepts of classical price theory, among which the rule of distribtuion orthe circulation of commodities, reflect the fact that the economy is embedded in society considered as a whole. Yet, while Quesnay, Stewart and Ricardo did contribute to classical theory in this respect, Smith's analyses do not fit its logical requirements and seem to represent a deadlock.These are however the sign of an alternative project, dealt within the second part of the thesis. Quesnay, Stewart and Ricardo presuppose that the economy is subject to an overall order which ought to be realised thanks to market competition, although they disagree as to what formof institution is best suited to do so. On the contrary, Smith presupposes that the legislator is not impeded by any economic mechanism, since the economy are only a dimension of social interactions, whereby conflicting interests need to be counterbalanced.

Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.

The Costume Museum of Canada (CMC) is the first of its kind in Canada. It works as a comprehensive repository where Canadian clothing and textile artifacts are collected, preserved, and presented. Traveling exhibits are important to the CMC to present the collection to a wider audience; however, the CMC’s financial limitations restrict how they can support traveling exhibitions. This practicum project addresses the desire of the museum for a facility to stage traveling exhibits by the design of a Traveling Exhibition System (TES) for the CMC. The practicum explores the concepts of cultural communication, narratology and mise-en-scene. It will facilitate Canadian cultural education through the exhibition of CMC’s vast collection of costumes and related accessories in a cost effective and sustainable manner. TES will be an exhibit system that can be set up within existing buildings and spaces. The project offers the possibility for the CMC to generate revenue and to facilitate dissemination of Canadian fashion culture and history regionally and nationally.

A presente tese carrega o ônus de afirmar a relevância dos textos de Henry David Thoreau para a filosofia moral. Duas estratégias paralelas foram utilizadas para cumprir a tarefa. A primeira consiste na discussão pormenorizada de um conjunto de autores que apresentaram para Thoreau diferentes visões sobre a moralidade e o papel da filosofia na tecitura de uma vida digna de ser vivida: o Unitarismo de William Ellery Channing, as doutrinas do Scottish Common Sense de Dugald Stewart e Thomas Reid, o utilitarismo teológico de William Paley, o intuicionismo racional dos Platonistas de Cambridge (representados aqui por Ralph Cudworth), Orestes Brownson e Ralph Waldo Emerson – dois dos principais nomes do Transcendentalismo da Nova Inglaterra e Samuel Taylor Coleridge, Victor Cousin e Thomas Carlyle – primeiros intérpretes do Idealismo Alemão para o mundo de língua inglesa. A segunda estratégia articula a reação de Thoreau a essas diferentes posições sobre a moralidade, mostrando como, a partir dessa reação, ele foi capaz de formular um exercício de pensamento moral, cristalizado, emblematicamente, na escritura de Walden. O conceito de “identidade ficcional” foi pensado para capturar as diferentes técnicas utilizadas nesse exercício. / The present thesis carries the burden of asserting the relevance of Henry David Thoreau´s texts for moral philosophy. Two parallel strategies have been used to complete the task. The first is a thorough discussion of a group of authors who presented to Thoreau different views on morality and the role of philosophy in the weaving of a life worthy of being lived: William Ellery Channing´s Unitarianism, the doctrines of the Scottish Common Sense - Dugald Stewart and Thomas Reid, William Paley´s theological utilitarianism, rational intuitionism of Cambridge Platonists (represented here by Ralph Cudworth), Orestes Brownson and Ralph Waldo Emerson - two of the leading names of New England Transcendentalism and Samuel Taylor Coleridge, Victor Cousin and Thomas Carlyle - first interpreters of German Idealism to the English-speaking world. The second strategy articulates Thoreau´s reaction to these different positions on morality, showing how, from this reaction, he was able to formulate an exercise in moral thinking, crystallized, emblematically, in the writing of Walden. The concept of "fictional identity" was designed to capture different techniques used in this exercise.

A presente tese carrega o ônus de afirmar a relevância dos textos de Henry David Thoreau para a filosofia moral. Duas estratégias paralelas foram utilizadas para cumprir a tarefa. A primeira consiste na discussão pormenorizada de um conjunto de autores que apresentaram para Thoreau diferentes visões sobre a moralidade e o papel da filosofia na tecitura de uma vida digna de ser vivida: o Unitarismo de William Ellery Channing, as doutrinas do Scottish Common Sense de Dugald Stewart e Thomas Reid, o utilitarismo teológico de William Paley, o intuicionismo racional dos Platonistas de Cambridge (representados aqui por Ralph Cudworth), Orestes Brownson e Ralph Waldo Emerson – dois dos principais nomes do Transcendentalismo da Nova Inglaterra e Samuel Taylor Coleridge, Victor Cousin e Thomas Carlyle – primeiros intérpretes do Idealismo Alemão para o mundo de língua inglesa. A segunda estratégia articula a reação de Thoreau a essas diferentes posições sobre a moralidade, mostrando como, a partir dessa reação, ele foi capaz de formular um exercício de pensamento moral, cristalizado, emblematicamente, na escritura de Walden. O conceito de “identidade ficcional” foi pensado para capturar as diferentes técnicas utilizadas nesse exercício. / The present thesis carries the burden of asserting the relevance of Henry David Thoreau´s texts for moral philosophy. Two parallel strategies have been used to complete the task. The first is a thorough discussion of a group of authors who presented to Thoreau different views on morality and the role of philosophy in the weaving of a life worthy of being lived: William Ellery Channing´s Unitarianism, the doctrines of the Scottish Common Sense - Dugald Stewart and Thomas Reid, William Paley´s theological utilitarianism, rational intuitionism of Cambridge Platonists (represented here by Ralph Cudworth), Orestes Brownson and Ralph Waldo Emerson - two of the leading names of New England Transcendentalism and Samuel Taylor Coleridge, Victor Cousin and Thomas Carlyle - first interpreters of German Idealism to the English-speaking world. The second strategy articulates Thoreau´s reaction to these different positions on morality, showing how, from this reaction, he was able to formulate an exercise in moral thinking, crystallized, emblematically, in the writing of Walden. The concept of "fictional identity" was designed to capture different techniques used in this exercise.

A presente tese carrega o ônus de afirmar a relevância dos textos de Henry David Thoreau para a filosofia moral. Duas estratégias paralelas foram utilizadas para cumprir a tarefa. A primeira consiste na discussão pormenorizada de um conjunto de autores que apresentaram para Thoreau diferentes visões sobre a moralidade e o papel da filosofia na tecitura de uma vida digna de ser vivida: o Unitarismo de William Ellery Channing, as doutrinas do Scottish Common Sense de Dugald Stewart e Thomas Reid, o utilitarismo teológico de William Paley, o intuicionismo racional dos Platonistas de Cambridge (representados aqui por Ralph Cudworth), Orestes Brownson e Ralph Waldo Emerson – dois dos principais nomes do Transcendentalismo da Nova Inglaterra e Samuel Taylor Coleridge, Victor Cousin e Thomas Carlyle – primeiros intérpretes do Idealismo Alemão para o mundo de língua inglesa. A segunda estratégia articula a reação de Thoreau a essas diferentes posições sobre a moralidade, mostrando como, a partir dessa reação, ele foi capaz de formular um exercício de pensamento moral, cristalizado, emblematicamente, na escritura de Walden. O conceito de “identidade ficcional” foi pensado para capturar as diferentes técnicas utilizadas nesse exercício. / The present thesis carries the burden of asserting the relevance of Henry David Thoreau´s texts for moral philosophy. Two parallel strategies have been used to complete the task. The first is a thorough discussion of a group of authors who presented to Thoreau different views on morality and the role of philosophy in the weaving of a life worthy of being lived: William Ellery Channing´s Unitarianism, the doctrines of the Scottish Common Sense - Dugald Stewart and Thomas Reid, William Paley´s theological utilitarianism, rational intuitionism of Cambridge Platonists (represented here by Ralph Cudworth), Orestes Brownson and Ralph Waldo Emerson - two of the leading names of New England Transcendentalism and Samuel Taylor Coleridge, Victor Cousin and Thomas Carlyle - first interpreters of German Idealism to the English-speaking world. The second strategy articulates Thoreau´s reaction to these different positions on morality, showing how, from this reaction, he was able to formulate an exercise in moral thinking, crystallized, emblematically, in the writing of Walden. The concept of "fictional identity" was designed to capture different techniques used in this exercise.

This thesis reassesses the nature and importance of the Scottish Episcopal Church in Edinburgh and more widely. Based on a microstudy of one chapel community over a twenty-four year period, it addresses a series of questions of religion, identity, gender, culture and civic society in late Enlightenment Edinburgh, Scotland, and Britain, combining ecclesiastical, social and economic history. The study examines the congregation of Charlotte Episcopal Chapel, Rose Street, Edinburgh, from its foundation by English clergyman Daniel Sandford in 1794 to its move to the new Gothic chapel of St John's in 1818. Initially an independent chapel, Daniel Sandford's congregation joined the Scottish Episcopal Church in 1805 and the following year he was made Bishop of Edinburgh, although he contined to combine this role with that of rector to the chapel until his death in 1830. Methodologically, the thesis combines a detailed reassessment of Daniel Sandford's thought and ministry (Chapter Two) with a prosopographical study of 431 individuals connected with the congregation as officials or in the in the chapel registers (Chapter Three). Biography of the leader and prosopography of the community are brought to illuminate and enrich one another to understand the wealth and business networks of the congregation (Chapter Four) and their attitudes to politics, piety and gender (Chapter Five). The thesis argues that Daniel Sandford's Evangelical Episcopalianism was both original in Scotland, and one of the most successful in appealing to educated and influential members of Edinburgh society. The congregation, drawn largely from the newly-built West End of Edinburgh, were bourgeois and British in their composition. The core membership of privileged Scots, rooted in land and law, led, but were also challenged by and forced to adapt to a broad social spread who brought new wealth and influence into the West End through India and the consumer boom. The discussion opens up many avenues for further research including the connections between Scottish Episcopalianism and romanticism, the importance of India and social mobility within the consumer economy in the development of Edinburgh, and Scottish female intellectual culture and its engagement with religion and enlightenment. Understanding the role of enlightened, evangelical Episcopalianism, which is the contribution of this study, will form an important context for these enquiries.