This thesis argues that James Mill's History of British India is, on the one hand, intellectually linked to the Scottish Enlightenment, while, on the other hand, moves beyond that intellectual tradition in the post-French Revolution age. This thesis makes three central claims. First, it argues that in reacting to Montesqueiu's idea of oriental society, the contributors to the Scottish Enlightenment used ideas of moral philosophy, philosophical history and political economy in order to create an image of a wealthy Asia whose societies possessed barbarous social manners. Some new writings about Asian societies that were published in the 1790s adopted Montesquieu' s views of oriental societies, and started to consider the history of manners and of political institutions as the true criteria of the state of civilisation. These works criticised some Asian social manners, such as female slavery, and questioned previous assumptions about the high civilisation of Indian and Chinese societies. This thesis argues that Mill's History, following William Robertson's History of America, was based on a study of the historical mind to interpret the texts published in the 1790s and the early nineteenth century. Second, this thesis argues that Mill adopted Francis Jeffrey's idea of semi-barbarism in his study of India. In the late eighteenth and early nineteenth centuries, William Alexander and Francis J effrey started to think of history in the context of a tri -stadia! theory, which was more idealist and less materialist than the earlier four-stages theory. Mill tried to develop a holistic view of Asian society. In so doing, he came to criticise the British government's mistaken mercantilist view of government, which he regarded as unsuitable for the conditions of Indian society. Following Adam Smith's moral philosophy, and inspired by the socio-economic progress of North America, Mill suggested that the primary goals for the British government in India should be to improve its agriculture and to secure social freedom. This thesis also concludes that the discussions about Chinese society played an important part in shaping Mill's view of the concept of semi-barbarism. The theory of semi-barbarism helped Mill to reject the cultural ideology of Hindu superiority over Muslim societies. Lastly, this thesis argues that Mill's History was influenced by and sought to accommodate Benthamite Utilitarianism. Mill believed the supposed semi-barbarous and problematic native of Indian society could be reformed without following the steps taken by European history or institutions. He prescribed a powerful state for India in order to remove the mercantilist view of government, and to execute administrative and judicial reforms. This thesis concludes that, while Scottish philosophical history helped Mill to create a critique of the British government's attempts to govern India as a commercial society, Benthamite Utilitarianism taught Mill to see history from a teleological viewpoint.

The thesis explores the history of the Scottish Enlightenment in its transatlantic context and, in particular, the diffusion of Scottish Enlightenment moral philosophy in late eighteenth and early nineteenth-century Scotland and the United States. This project is the first full-scale attempt to examine the tensions between late eighteenth-century Scottish Enlightenment intellectual culture and counter-Enlightenment interests in the Atlantic World. My comparative study focuses on two of the most influential university educators in Scotland and the newly-founded United States. These are Dugald Stewart at the University of Edinburgh and Samuel Stanhope Smith at the College of New Jersey (which later became Princeton University). Stewart and Smith are ideal for a transatlantic comparative project of this kind, because of their close parallels as moral philosophy professors at the University of Edinburgh (1785-1810) and the College of New Jersey (1779-1812) respectively; their conflicts with ecclesiastical factions and counter-Enlightenment policies in the first decade of the nineteenth century; and finally their uses and adaptations of Scottish Enlightenment moral philosophy. The broader question I address is how the diffusion and fate of Scottish Enlightenment moral thought was affected by the different institutional and, above all, religious contexts in which it was taught. Dugald Stewart’s and Stanhope Smith’s interpretations of central philosophical themes reflected their desire to improve the state of society by educating enlightened and virtuous young men who would later enter careers in public life. In doing so, their teaching of natural religion and metaphysics brought them into conflict with religious factions, namely American religious revivalists on Princeton’s Board of Trustees and members of the Scottish ecclesiastical Moderate party, who believed that revealed religion should provide the foundation of education. The controversies that emerged from these tensions did not develop in an intellectual vacuum. My research illustrates how the American and Scottish reception of the French Revolution; the 1793-1802 Scottish Sedition Trials; Scottish and American ‘polite’ culture; Scottish secular and ecclesiastical politics; American Federalist and Republican political debates; American student riots between 1800 and 1807; and American religious revivalism affected Smith’s and Stewart’s programmes of moral education. While I identify this project as an example of cultural and intellectual history, it also advances interests in the history of education, ecclesiastical history, transnational history, and comparative history. The thesis has two main parts. The first consists of three chapters on Dugald Stewart’s system of moral education: the circumstances in which Stewart developed his moral education as a modern version of Thomas Reid’s so-called Common Sense philosophy, Stewart’s applied ethics, and finally, his defence of the Scottish Enlightenment in the context of the 1805 John Leslie case. Complementing the chronology and themes in part one, the second part consists of three chapters on Smith’s programme of moral education: the circumstances that gave rise to Smith’s creation of the Princeton Enlightenment, Smith’s applied ethics, and finally, Smith’s defence of his system of moral education in the contexts of what he saw as two converging counter- Enlightenment factions (religious revivalists and rebellious students) at Princeton. In examining these areas, I argue that Dugald Stewart and Samuel Stanhope Smith attempted to systematically sustain Scottish Enlightenment ideas (namely Scottish philosophy) and values (‘Moderatism’) against counter-Enlightenment movements in higher education.

Scotland in the eighteenth and nineteenth centuries produced some of the most renowned thinkers and scholars whose works are still widely read and admired. This cadre of enlightened philosophers established a framework for critical thinking and reasoning, as well as a foundation for composition studies. One of the literary geniuses whose work drew on this expertise was Arthur Conan Doyle, best known for giving the world Sherlock Holmes in the late 1880s. But Doyle’s contributions are more than mere stories; the Edinburgh native endowed his character with the philosophy he himself gleaned growing up in a culture that prized reasoning, critical thinking, elocution, and elegant composition. This dissertation explores the influences Doyle drew from the great minds of the Scottish Enlightenment and connects them to the character of Sherlock Holmes. In addition, it proposes that Holmes’s philosophy establishes a basis for composition classes, where students are introduced to the concepts of critical thinking, reasoning, and logic, and the key role these concepts play in argumentative writing.

Scholarly accounts of the history of civic virtue in the modern era have with few exceptions been wholly secular, discounting, ignoring, or even outright rejecting the role religious thought has played in shaping the civic tradition. In this dissertation, I focus on the influence of religion on the civic tradition, specifically in the eighteenth century in Scotland and America. I examine the ways in which the religious traditions of each nation shaped the debate surrounding the viability of civic virtue, the place of religious virtues among the civic tradition, and the tensions between using religion to promote civic virtue while protecting individual religious liberty. In the Scottish Enlightenment, I examine the influence of Francis Hutcheson’s moral sense philosophy and Adam Ferguson’s providential theology. In the American Founding, I contrast the New England religious tradition exemplified by John Witherspoon and John Adams with the public religious tradition advocated by Benjamin Franklin, Thomas Paine, and Thomas Jefferson. This work demonstrates not only that religion influences the civic tradition, but also that this influence is neither monolithic nor self-evident. In order to understand how religion shaped this tradition, it is necessary to take into account that different conceptions of religion produce different understandings of what it means to be a good citizen.

This thesis revisits the liberal intellectual tradition of the Scottish Enlightenment by comparing two editions of The Natural History of Aleppo (1756: 1794) written and/or edited by Scottish physicians, half-brothers Alexander and Patrick Russell, in which they recorded their observations of Aleppo in northern Syria. There has been only one other monograph written about this text, entitled Aleppo observed by Maurits van den Boogert and published in 2010. As yet no comparative study of the two editions seems to have been made. As a result, this thesis should revitalize interest in The Natural History of Aleppo (1756 and 1794) across academic fields including Levantine and Ottoman studies, subject-specific disciplines and in the Scottish context. This thesis is divided into four parts. In the first part Chapter 1 provides a literature review and outlines the structure of this thesis. Chapter 2 is a synopsis of the authors’ life histories as background for subsequent discussion. In Part II, the popularity of the two editions (1756 and 1794) is assessed (Chapter 3). This assessment is followed by an appraisal of literary aspects of the two editions of an eighteenth-century text (Chapter 4). To assess the quality, originality and relative significance of Aleppo further, selected topics covered variously in the two editions are explored in Part III (Chapter 5 on medicine, Chapter 6 on flora and fauna, and Chapter 7 on aspects of the exotic). The final Part IV provides a range of conclusions to revitalize eighteenth-century texts and suggests topics for further research.

Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.

David Hume argues that reflections upon public utility explain the psychological foundations of justice and the moral feelings attendant on it. Adam Smith objects that Hume’s theory of justice is psychologically implausible. A just punishment attracts the approval of every citizen on Hume’s alleged view. Not every citizen can consider the abstract public interest every time, Smith observes, so Hume can’t have explained all of justice. I argue, in response, that Smith’s objection has not accounted for all of the causal processes that Hume draws upon in support of reflections upon public utility. Conventions establish the very possibility of public interest, and socializing processes lend the public interest its moral salience. Human nature includes a species-general passion for acquiring property for the sake of family. The motivational centrality and universal scope of this passion, coupled with the dramatic psychological power of sympathy, generates the first moral feelings. Social conditioning develops those feelings into attitudes about reward and punishment. Hume’s theory of justice, with his conjectures about sociocultural processes, is both psychologically plausible and more complex than commentators tend to appreciate.

This is a study of Dr. William Cullen (1710-1790), the Scottish chemist, physician, and professor of medicine, who played a significant role in the Scottish Enlightenment. I argue that Cullen was both a more unorthodox figure in Scottish medicine than he is generally depicted, as well as a more ambitious one. Despite his controversial doctrines, he skillfully managed the hierarchy of his profession and reached the pinnacle of success as a learned physician in the Scottish Enlightenment. I explore Cullen’s life and thought from different angles. I explicate his pedagogical persona and philosophy of medicine, both of which shaped the experiences of his pupils. I show how his neurophysiology was rooted in his contentious interpretation of the nature of the nervous fluid. And I provide a detailed look at Cullen’s understanding of hygiene, or the art of health—a rarely-studied component of his practice of medicine.

This thesis presents an account of the development of Scots criminal law which concentrates on the influence of the Scottish moral tradition, as epitomised by Calvinist theological doctrine and Scottish Enlightenment moral philosophy. It argues that there are several crucial but seldom-acknowledged points of similarity between the Calvinist aim of creating a holy community and key tenets of eighteenth century Scottish moral thought, which rest upon community-oriented conceptions of the nature of morality and society. Both these shared conceptions and the particular ways they are expressed in Calvinist creed and Enlightenment philosophy are shown to have had a bearing on the way that Scots criminal law changed over time. The areas in which this influence is demonstrated are: the scope and principles of the law, i.e. the type of conduct that was punishable and the arguments that were put forward to justify its prohibition; the attribution of criminal responsibility (and non-responsibility); and the importance of mental state. It is argued that in each of these discrete areas changing perspectives on the nature of morality and human agency had a palpable impact on both legal doctrine and practice. When these different areas of the law are viewed as a whole and in historical perspective, the formative force of the Scottish moral tradition becomes clear and its influence can be seen to have extended into the contemporary law. The thesis therefore provides an original interpretation of the history of Scots criminal law by considering its sources and institutions from hitherto unexplored theological and moral perspectives, whilst simultaneously enhancing scholarly appreciation of certain aspects of the contemporary law that appear unusually moralistic. It also makes a broader contribution to socio-historic scholarship and strengthens its position as a recognised and worthwhile discipline by illustrating, using a concrete legal system, how legal history can enhance debates within criminal law theory and vice versa.

Submitted by Taina Veloso Justo (vtaina@gmail.com) on 2018-07-27T16:42:37Z No. of bitstreams: 1 JUSTO,Taina V. Reflexões em Voz Alta.docx: 224632 bytes, checksum: 5cf6cd29f11cd0ed5ed2fe0ba05efd83 (MD5) / Rejected by Aline Aparecida Matias null (alinematias@fclar.unesp.br), reason: Solicitamos que realize uma nova submissão seguindo as orientações abaixo: 1) O arquivo submetido deve ser em PDF. 2) Epígrafe: a epígrafe invadiu a página do resumo. 3) Numeração das páginas: as páginas pré-textuais devem ser contadas, com exceção da capa e ficha catalográfica, porém a numeração deve aparecer somente a partir da primeira página textual, a Introdução. Sendo assim sua Introdução começa na página 10. 3) Sumário: após renumerar o trabalho será preciso refazer o sumário para que ele reflita fielmente o trabalho. Agradecemos a compreensão. on 2018-07-27T17:42:49Z (GMT) / Submitted by Taina Veloso Justo (vtaina@gmail.com) on 2018-07-30T11:56:31Z No. of bitstreams: 1 JUSTO,Taina V. Reflexões em Voz Alta.pdf: 811894 bytes, checksum: b232f6d64a1775c5ffa0bc5742398625 (MD5) / Approved for entry into archive by Aline Aparecida Matias null (alinematias@fclar.unesp.br) on 2018-07-30T13:22:57Z (GMT) No. of bitstreams: 1 justo_tv_me_arafcl.pdf: 811894 bytes, checksum: b232f6d64a1775c5ffa0bc5742398625 (MD5) / Made available in DSpace on 2018-07-30T13:22:57Z (GMT). No. of bitstreams: 1 justo_tv_me_arafcl.pdf: 811894 bytes, checksum: b232f6d64a1775c5ffa0bc5742398625 (MD5) Previous issue date: 2018-05-29 / Investiga-se o meio em que se dá o desenvolvimento das ideias dos pensadores escoceses do século XVIII por meio da identificação de linguagens políticas comuns, reconstituição histórica, estudo do pensamento político e sociabilidade, sobretudo, em relação os clubes intelectuais nos quais participavam. Trabalhamos os conceitos de “intelectual” e de “sociabilidade”. Utilizamos técnica de pesquisa histórica conhecida como ‘contextualismo linguístico de Cambridge’, cujos grandes expoentes são Quentin Skinner e John G. A. Pocock; também está contida a “história dos conceitos” trabalhada por Reinhart Koselleck. Por meio de pesquisa qualitativa e estudo bibliográfico, analisamos textos que abordam a temática “Iluminismo Escocês” tais como coletâneas de artigos, diários de observações, revistas da época, correspondências dos membros do clube, bem como algumas obras de relevo sobre o pensamento político escocês do século XVIII. / We investigate the development of the ideas of Scottish thinkers of the eighteenth century through the identification of common political languages, historical reconstitution, study of political thought and sociability, especially in relation to the intellectual clubs in which they participated. We work on the concepts of "intellectual" and "sociability". We use historical research technique known as 'Cambridge linguistic contextualism', whose great exponents are Quentin Skinner and John G. A. Pocock; is also contained the "history of concepts" worked by Reinhart Koselleck .Through qualitative research and bibliographical study, we analyze texts that deal with the theme of "Scottish Enlightenment" such as collections of articles, journals of remarks, periodicals, correspondence of the members of the club, as well as some important works on Scottish political thought of the eighteenth century