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SCOTTISH PHILOSOPHY in ITS NATIONAL DEVELOPMENT PUBLISHED by JAMES MACLEHOSE and SONS, GLASGOW $Nbltshers to the Clmbersttti

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SCOTTISH PHILOSOPHY in ITS NATIONAL DEVELOPMENT PUBLISHED by JAMES MACLEHOSE and SONS, GLASGOW $Nbltshers to the Clmbersttti V STUDIA IN / THE LIBRARY of VICTORIA UNIVERSITY Toronto SCOTTISH PHILOSOPHY IN ITS NATIONAL DEVELOPMENT PUBLISHED BY JAMES MACLEHOSE AND SONS, GLASGOW $nbltshers to the clmbersttti. MACMILLAN AND CO., LTD., LONDON. New York, The Macmillan Co. London, Simpkin, Hamilton and Co. Cambridge, Macmillan and Bowes. Edinburgh, - Douglas and Faults. SCOTTISH PHILOSOPHY IN ITS NATIONAL DEVELOPMENT BY HENRY LAURIE, LL.D. PR9FES30R OF MENTAL AND MORAL PHILOSOPHY IN THE UNIVERSITY OF MELBOURNE GLASGOW JAMES MACLEHOSE AND SONS publishers to the Smbersttg 1902 GREAT BRITAIN. L4- 9-11-35 GLASGOW: PRINTED AT THE UNIVERSITY PRESS BY ROBERT MACLEHOSE AND CO. PREFACE. Tins work was originally intended to form one of a series, projected by Professor Knight of St. Andrews, on Philosophy in its National Developments. Though the idea of such a series has been abandoned, little excuse will, I hope, be required for the appearance of this volume. The philosophy of Scotland deserves, indeed, to be treated as a national development. Every philosophy is an expression of the spirit of its time and the mental life of Scotland is ; clearly mirrored in its intellectual and moral philosophy. The Scotland which gave birth to men so diverse as John Knox and Eobert Burns produced also David Sir Hume, and Thomas Eeid, and William Hamilton ; and its philosophies of scepticism and common sense, though influenced by the thought of other countries, have drawn their special sustenance from the national history and character. There is room, if I mistake not, for a concise and connected statement, in the light of recent thought, of the course of philosophy in Scotland. A philosophy often discloses its features more distinctly as we are borne from it and its from away ; history may require vi PREFACE time to time to be rewritten. The late Dr. M Cosh s work on The Scottish Philosophy, published in 1875, a critical is a valuable repository of facts, but as record it must now appear to be extremely unsatis attaches to factory. Far more importance separate have studies of the greater Scottish thinkers which references to appeared in intermediate years, and to in recent the philosophy of Scotland to be found works. While philosophy has entered on new phases, we are now, for this very reason, able to discern more of Scottish clearly the leading characteristics philo which it has sophy, and to estimate the heritage bequeathed to younger generations. No student of philosophy can afford to neglect the but he cannot be to the works past ; expected peruse of all who were famous in their time, or the discus sions to which they have given rise. And there are many who, without any pretence to be specialists in philosophy, take an intelligent interest in the history of thought. To such readers, it is hoped that this volume will be of service. UNIVERSITY OF MELBOURNE, 1901. CONTENTS. CHAP. PACK I. INTRODUCTORY, 1 II. FRANCIS HUTCHESON, 10 III. ANDREW BAXTER, 35 IV. DAVID HUME, - 42 V. LORD KAMES, - 95 VI. ADAM SMITH, - 108 VII. THOMAS EEID,- 123 VIII. GEORGE CAMPBELL, - 161 IX. OSWALD AND BEATTIE, - 167 X. LORD MONBODDO, 181 XL ADAM FERGUSON, - 202 XII. DUGALD STEWART, - 217 XIII. THOMAS BROWN, 233 XIV. THOMAS CHALMERS, 246 viii CONTENTS PAOE CHAP. XV. SIR WILLIAM HAMILTON, 249 XVI. JAMES FREDERICK FERRIER, 292 XVII. AESTHETIC THEORIES, 312 XVIII. RECENT DEVELOPMENTS, - 332 INDEX, - 338 CHAPTER I. INTRODUCTORY. THE national development commonly known as Scottish Philosophy dates from the beginning of the eighteenth century. At a much earlier period, indeed, the name and fame of Scottish thinkers ran throughout Europe. The troubled condition of the realm was unfriendly to or but under the learning speculation ; yet, guidance of the Church, the sturdy races who contributed to the making of Scotland gradually found room for their energies in thought and study as well as in political turmoil and deeds of arms. From the fourteenth century onward Scotsmen were apt pupils and skilful teachers of the Scholastic Philosophy. While Bruce raised the standard of independence in Scotland, John Duns Scotus so called parce qu il ttait natif d Ecosse maintained at the University of Paris theses which gave rise to the long controversy between the Scotists and the Thornists. The subtle doctor was followed by other Scotsmen who maintained the credit of their country in the Universities of Europe, acquiring the reputation of paying special attention to philosophy. 2 SCOTTISH PHILOSOPHY According to Sir Thomas Urquhart, where there was one preceptor of languages among them, there were over of for forty professors philosophy ; and, allowing exaggeration, it cannot be doubted that the national genius was peculiarly favourable to philosophy and theology. The Universities of St. Andrews, Glasgow, and Aberdeen, founded in the fifteenth century, introduced into Scotland the systematic teaching of the scholastic logic, metaphysics, and ethics. The increase of Scottish scholars, for whom there was but a scanty demand in their native country, led to an increasing exodus to the wider field of the Continent. But the story of the Scottish philosopher abroad belongs to the history of the of letters and it would lead us European republic ; equally beyond our subject to follow the fortunes of the Scottish Universities from their origin to their temporary decay at the time of the Eeformation. In the brief career of activity and success which each of them experienced within this period, nothing was evolved which was distinctively national. These Universities, like all others founded by the Church of " Kome, belonged, as Burton has said, not to a province or nation, but to the Christian world." The Scottish Eeformation was essentially a popular movement under Knox and other Protestant leaders. The theological tenets of Calvinism became common property, and thoughtful minds were occupied with philosophical questions in theological disguise. But in the midst of conflicts with Eoman Catholicism and prelacy, there was little room for the growth of philosophy proper. In the reformed Universities, to INTROD UCTOR Y 3 which the University of Edinburgh was added towards the close of the sixteenth century, Aristotle was still dominant. The impulse of the Kenascence was chiefly manifest in the greater breadth and ardour of human istic studies Plato and Aristotle being read for the first time in Scotland in the original Greek and in an admixture of the dialectics of Ramus. The revival of this higher learning was due in no small measure to Andrew Melville, who had studied philosophy under Ramus and who became Principal of the University of Glasgow in 1574, and afterwards of St. Mary s College, St. Andrews. These institutions, which had been at their lowest ebb, acquired a high reputation, attracting students from various parts of the Continent. But the work thus begun was interrupted by troubles in church and state. It was not till the revolt against scholasticism was fully accomplished, and the violence of internal dissension had abated, that a national philosophy arose in Scotland. As the Universities expanded, the minds of men were opened to the scientific discoveries of England and the Continent, and in philosophy Grotius, Puffendorf, and Locke took the place of Aristotle. With the Revolution of 1688 peace was restored to Scotland, and with peace came the opportunity for material and intellectual progress. The Church was re-established and in Presbyterian ; its national church, in the traditions of the past, in separate laws, and in a system of education intended for poor as well as rich and connecting the Universities with every town and hamlet, Scotland preserved its distinctive character. In the new days of toleration, the Church could no longer interfere with every detail 4 SCOTTISH PHILOSOPHY of and life there was a reaction the thought ; against zeal which had been fanned into a blaze in the struggle the Stuarts and in Scotland against ; Presbyterianism shared in the milder mood of the reformed churches in other lands. Henceforth there was a division in the Church between the moderates and the evangelicals ; and the modus mvendi which was established, with a balance in favour of the moderate party, was at least not unfavourable to the freedom and independence of philosophy. The Union, which closed a period in the national history, was the signal for a new departure. Under its influence, agriculture and the arts began to flourish, science progressed, and literature and philo sophy entered on their Augustan age. While the philosophy of Scotland was a national development, it bore the impress of the methods which had been prescribed by Bacon, by Newton, and by Locke. It was the aim of Bacon to draw the minds of men from the authoritative teaching of the schools to the patient interrogation of nature, and to prescribe rules by which a transition may be made by due degrees from the observation of facts to the laws which they illustrate. The discoveries of Newton showed how much might be accomplished by a powerful in tellect, combining the resources of induction and deduction. And Locke, in seeking to ascertain the origin and extent of human knowledge, turned his attention to the facts and laws of mind. The seed which had been sown by these thinkers fell in Scotland on receptive soil. Scottish philosophy professed the method of careful observation which had been enjoined in the Novum Organum. It felt the impetus of INTRODUCTORY 5 the Newtonian physics, taught in the University of Edinburgh by David Gregory immediately
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