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  1. Stephen G. Alter (2008). Mandeville's Ship: Theistic Design and Philosophical History in Charles Darwin's Vision of Natural Selection. Journal of the History of Ideas 69 (3):441-465.
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  2. G. Douglas Atkins (1977). Mandeville Studies. International Studies in Philosophy 9:214-215.
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  3. Iep Author, Mandeville, Bernard. Internet Encyclopedia of Philosophy.
    Bernard Mandeville (1670-1733) Bernard Mandeville is primarily remembered for his impact on discussions of morality and economic theory in the early eighteenth century. His most noteworthy and notorious work is The Fable of the Bees, which triggered immense public criticism at the time. He had a particular influence on philosophers of the Scottish Enlightenment, most […].
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  4. Alexander Bick (2008). Bernard Mandeville and the'Economy'of the Dutch. Erasmus Journal for Philosophy and Economics 1 (1).
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  5. N. Westendorp Boerma (1948). Ethique réaliste au dix-huitième siècle (Bernard Mandeville). Synthese 7 (3):235 - 240.
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  6. George Bragues (forthcoming). Business Is One Thing, Ethics Is Another: Revisiting Bernard Mandeville's" The Fable of the Bees". Business Ethics Quarterly.
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  7. George Bragues (2005). Business is One Thing, Ethics is Another. Business Ethics Quarterly 15 (2):179-203.
    Recent corporate scandals raise an old question anew: is capitalism fundamentally infected by immorality? A now almost forgotten answer to this question was advanced at the dawn of capitalism, an answer that students of business ethics would find profit in considering. In the early eighteenth century, Bernard Mandeville authored The Fable of the Bees, which became notorious in its day for arguing that capitalism created wealth while necessarily relying on vicious impulses. The fundamental dilemma is that morality requires self-denial while (...)
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  8. Charlotte R. Brown (2013). Mandeville, Bernard. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  9. Dario Castiglione (1986). Considering Things Minutely: Reflections on Mandeville and the Eighteenth-Century Science of Man. History of Political Thought 7 (3):463-488.
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  10. John Colman (1972). Bernard Mandeville and the Reality of Virtue. Philosophy 47 (180):125 - 139.
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  11. Harold John Cook (1999). Bernard Mandeville and the Therapy of "The Clever Politician&Quot. Journal of the History of Ideas 60 (1):101-124.
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  12. Stephen H. Daniel (forthcoming). Myth and Rationality in Mandeville. Journal of the History of Ideas.
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  13. Douglas J. Den Uyl (1987). Passion, State, and Progress: Spinoza and Mandeville on the Nature of Human Association. Journal of the History of Philosophy 25 (3):369-395.
  14. Ben Dew (2012). 'Damn'd to Sythes and Spades': Labour and Wealth Creation in the Writing of Bernard Mandeville. Intellectual History Review 23 (2):187-205.
    (2013). ‘Damn'd to Sythes and Spades’: Labour and Wealth Creation in the Writing of Bernard Mandeville. Intellectual History Review: Vol. 23, No. 2, pp. 187-205. doi: 10.1080/17496977.2012.731142.
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  15. Laurence Dickey (1990). Pride, Hypocrisy and Civility in Mandeville's Social and Historical Theory. Critical Review 4 (3):387-431.
    This paper seeks to show that Bernard Mandeville's primary purpose in The Fable of the Bees was to historicize the concept of self?love (amour?propre) articulated by seventeenth?century French Jansenists and moralistes; that in doing so Mandeville constructed a theory designed to explain the inter?subjective constraints and forces of social discipline which characterize commercial societies; and that a full understanding of Mandeville's achievement depends upon an appreciation of the way in which pride in his theory becomes socialized into hypocrisy at a (...)
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  16. Peter Dockwrey (1995). EJ Hundert, The Enlightenment's Fable—Bernard Mandeville and the Discovery of Society Reviewed By. Philosophy in Review 15 (2):108-110.
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  17. Antonio Carlos dos Santos (2011). Berkeley E Mandeville: Religião E Moralidade. Filosofia Unisinos 12 (1):56-69.
  18. William K. Frankena (1976). The Ambivalence of Bernard Mandeville. By Hector Monro. Oxford: Clarendon Press, 1975. Pp. 283. $33.50. Dialogue 15 (02):321-327.
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  19. Edward Frauenglas (1932). Mandeville. Kwartalnik Filozoficzny 10 (4):233-256.
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  20. Franz From (1944). Mandeville's Paradox. Theoria 10 (3):197-215.
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  21. Eugenio Garin (forthcoming). A proposito di Bernardo Mandeville. Giornale Critico Della Filosofia Italiana.
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  22. Sean Gaston (2012). The Fables of Pity: Rousseau, Mandeville and the Animal-Fable. Derrida Today 5 (1):21-38.
    Prompted by Derrida's work on the animal-fable in eighteenth-century debates about political power, this article examines the role played by the fiction of the animal in thinking of pity as either a natural virtue (in Rousseau's Second Discourse) or as a natural passion (in Mandeville's The Fable of the Bees). The war of fables between Rousseau and Mandeville – and their hostile reception by Samuel Johnson and Adam Smith – reinforce that the animal-fable illustrates not so much the proper of (...)
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  23. M. M. Goldsmith (1986). “The Treacherous Arts of Mankind”: Bernard Mandeville and Female Virtue. History of Political Thought 7 (1):94-114.
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  24. Maurice M. Goldsmith (forthcoming). Regulating Anew the Moral and Political Sentiments of Mankind: Bernard Mandeville and the Scottish Enlightenment. Journal of the History of Ideas.
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  25. Felicia Gottmann (2012). Du Châtelet, Voltaire, and the Transformation of Mandeville's Fable. History of European Ideas 38 (2):218-232.
    Summary In about 1735, Emilie Du Châtelet began to translate Mandeville's Fable of the Bees. Her work, which is largely ignored by scholars, did, as this article demonstrates, turn out to be one of transformation rather than of translation and came at a crucial moment in the emerging French luxury debate. So far commercial society and luxury had been defended in purely economic terms, for instance in Melon's Essai politique, or as an aspect of divine providence for fallen man, by (...)
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  26. Eugene Heath (1999). Private Vices, Publick Benefits? The Contemporary Reception of Bernard Mandeville. Hume Studies 25 (1/2):225-240.
  27. Eugene Heath (1998). Mandeville's Bewitching Engine of Praise. History of Philosophy Quarterly 15 (2):205 - 226.
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  28. Iain Macleod Higgins (2011). M. C. Seymour, Ed., The Egerton Version of Mandeville's Travels. (Early English Text Society, O.S., 336.) Oxford and New York: Oxford University Press, 2010. Pp. Xxx, 230 Plus Color Frontispiece and 1 Color Figure. £60. [REVIEW] Speculum 86 (4):1123-1125.
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  29. Thomas A. Horne (1981). Envy and Commercial Society: Mandeville and Smith on "Private Vices, Public Benefits". Political Theory 9 (4):551-569.
    Man [in commercial society] is sometimes found a detached and solitary being; he has found an object which sets him in competition with his fellow creatures, and he deals with them as he does with his cattle and his soil, for the sake of the profits they bring; the mighty engine which we suppose to have formed society, only tends to set its members at variance, or to continue their intercourse after the bonds of affection are broken.1.
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  30. Edward J. Hundert (1995). Bernard Mandeville and the Enlightenment's Maxims of Modernity. Journal of the History of Ideas 56 (4):577-593.
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  31. Jonathan Israel (2004). The Intellectual Origins of Modern Democratic Republicanism (1660–1720). European Journal of Political Theory 3 (1):7-36.
    Arguably, the tradition of democratic republican theory which arose in the Dutch Republic in the years around 1660 in the writings of Johan and Pieter de la Court, Franciscus van den Enden and Spinoza played a decisively important role in the development of modern democratic political theory. The tradition did not end with Spinoza but continued to develop in the United Provinces and–in the work of Bernard Mandeville, who seemingly belongs more to the Dutch than the British republican tradition–in London, (...)
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  32. M. Jack (1979). Books in Review : The Social Thought of Bernard Mandeville by Thomas A. Horne. London and New York: Macmillan, 1978. Pp. 123. $10. [REVIEW] Political Theory 7 (3):434-436.
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  33. Malcolm Jack (1988). Private Vices, Public Benefits. Bernard Mandeville's Social and Political Thought. Journal of the History of Philosophy 26 (1):153-155.
  34. Malcolm Jack (1987). The Social and Political Thought of Bernard Mandeville. Garland Pub..
  35. Malcolm Jack (1976). The Ambivalence of Bernard Mandeville (Review). Journal of the History of Philosophy 14 (3):368-369.
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  36. Nigel Joseph (2011). The Impartial Spectator, Amour-Propre, and Consequences of the Secular Gaze: Rousseau's and Adam Smith's Responses to Mandeville. Lumen: Selected Proceedings From the Canadian Society for Eighteenth-Century Studies 30:33.
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  37. B. Kerkhof (1995). A Fatal Attraction? Smith's 'Theory of Moral Sentiments' and Mandeville's 'Fable'. History of Political Thought 16 (2):219-233.
    will point out that Mandeville makes a fundamental distinction between �self-love� and �self-liking�; �self-love� being the immediate orientation towards our self-preservation and �self-liking� being comparative: it is our inclination to overrate ourselves in comparison with others. We are more or less conscious that we overestimate ourselves and for this reason we constantly have to nourish our �self-liking�. To do this we even have sometimes to conquer our �fear of death� (self-love), e.g. when we commit suicide to avoid shame. The presupposition (...)
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  38. Eléonore Le Jallé (2010). Mandeville dans l''Alciphron'. In Laurent Jaffro, Genevieve Brykman & Claire Schwartz (eds.), Berkeley's Alciphron: English Text and Essays in Interpretation. Georg Olms Verlag.
  39. Maria Isabel Limongi (2003). Sociabilidade e moralidade: Hume leitor de Mandeville. Kriterion 44 (108):224-243.
  40. María Asunción Gutiérrez López (2002). Un comentario sobre La fábula de las abejas de Mandeville. A Parte Rei: Revista de Filosofía 23:2.
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  41. Christian Maurer (2014). What Can an Egoist Say Against an Egoist? On Archibald Campbell's Criticisms of Bernard Mandeville. Journal of Scottish Philosophy 12 (1):1-18.
    Like Bernard Mandeville, Archibald Campbell develops a profoundly egoistic conception of human psychology. However, Campbell attacks numerous points in Mandeville’s moral philosophy, in particular Mandeville’s treatment of self-love, the desire for esteem, and human nature in general as corrupt. He also criticises Mandeville’s corresponding insistence on self-denial and his rigorist conception of luxury. Campbell himself is subsequently attacked by Scottish orthodox Calvinists - not for his egoism, but for his optimism regarding postlapsarian human nature and self-love. This episode demonstrates that (...)
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  42. Christian Maurer (2013). Self-Interest and Sociability. In James A. Harris (ed.), The Oxford Handbook of British Philosophy in the Eighteenth Century. Oxford University Press. 291-314.
    The chapter analyses the debates on the relation between self-interest and sociability in eighteenth-century British moral philosophy. It focuses on the selfish hypothesis, i.e. on the egoistic theory that we are only motivated by self-interest or self-love, and that our sociability is not based on disinterested affections, such as benevolence. The selfish hypothesis is much debated especially in the early eighteenth century (Mandeville, Shaftesbury, Hutcheson, Butler, Clarke, Campbell, Gay), and then rather tacitly accepted (Hartley, Tucker, Paley) or rejected (Hume, Smith, (...)
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  43. Christian Maurer (2006). Two Approaches to Self-Love: Hutcheson and Butler. European Journal of Analytic Philosophy 2 (2):81-96.
  44. J. C. Maxwell (1951). Ethics and Politics in Mandeville. Philosophy 26 (98):242 - 252.
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  45. Neil McArthur (2014). Cosmopolitanism and Hume's General Point of View. European Journal of Political Theory 13 (3):321-340.
    Hume’s writings, taken as a whole, address a dazzlingly broad range of topics. I argue that they do so as part of a coherent and interesting philosophical programme. While Hume’s doctrine of the general point of view provides an attractive way of understanding the process of moral judgement, it raises the threat of parochialism – that is, it potentially makes us prey to the limitations and prejudices of our society. I show that Hume endorses what I call “engaged cosmopolitanism”, which (...)
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  46. Iain McDaniel (2013). Mandeville and Hume: Anatomists of Civil Society. Intellectual History Review 23 (4):593-594.
  47. Emily Michael & Fred S. Michael (1990). Hutcheson's Account of Beauty as a Response to Mandeville. History of European Ideas 12 (5):655-668.
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  48. Annie Mitchell (2003). Character of an Independent Whig—'Cato' and Bernard Mandeville. History of European Ideas 29 (3):291-311.
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  49. Hiroshi Mizuta (1978). Mandeville Studies: New Explorations in the Art and Thought of Dr. Bernard Mandeville (1670-1733) (Review). Journal of the History of Philosophy 16 (2):231-233.
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  50. Peter Olsthoorn (2008). Honour, Face and Reputation in Political Theory. European Journal of Political Theory 7 (4):472-491.
    Until fairly recently it was not uncommon for political theorists to hold the view that people cannot be expected to act in accordance with the public interest without some incentive. Authors such as Marcus Tullius Cicero, John Locke, David Hume and Adam Smith, for instance, held that people often act in accordance with the public interest, but more from a concern for their honour and reputation than from a concern for the greater good. Today, most authors take a more demanding (...)
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