Francis Hutcheson Edited by Lisa Broussois (Université Paris 1 Panthéon-Sorbonne (France), Universidade Federal de Minas Gerais (Brazil))

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Summary Francis Hutcheson (1694-1746) was, at his time, considered as one of the most famous thinkers of the eighteenth century. David Hume, Adam Smith, and Immanuel Kant were influenced by him and discussed his theories in their books. Hutcheson was of Irish origin, but he is known for being the first philosopher of the Scottish Enlightenment. Hutcheson was one of the most brilliant professors of the Glasgow University.  He was the best defender of the moral sense theory and of moral sentimentalism. He is one of the pioneers of aesthetics. His moral and political thought had a strong influence not only in the European continent but also in colonial America.
Introductions Gregg 2009; Kivy 2003; Carey 2000; Bishop 1996; Mortensen 1995; Scott 1900

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  1. Thomas Ahnert (2010). Francis Hutcheson and the Heathen Moralists. Journal of Scottish Philosophy 8 (1):51-62.
    Throughout his career Hutcheson praised the achievements of the pagan moral philosophers of classical antiquity, the Stoics in particular. In recent secondary literature his moral theory has been characterized as a synthesis of Christianity and Stoicism. Yet Hutcheson's attitude towards the ancient heathen moralists was more complex and ambivalent than this idea of ‘Christian Stoicism’ suggests. According to Hutcheson, pagans who did not believe in Christ and who had never even heard of him were capable of virtue, and even, he (...)
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  2. Ernest Albee (1896). The Relation of Shaftesbury and Hutcheson to Utilitarianism. Philosophical Review 5 (1):24-35.
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  3. Alfred Owen Aldridge (1951). The Meaning of Incest From Hutcheson to Gibbon. Ethics 61 (4):309-313.
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  4. J. B. Baillie (1901). Book Review:Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy. W. R. Scott. Ethics 11 (4):527-.
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  5. John D. Bishop (1996). Moral Motivation and the Development of Francis Hutcheson's Philosophy. Journal of the History of Ideas 57 (2):277-295.
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  6. William T. Blackstone (1965). Francis Hutcheson and Contemporary Ethical Theory. Athens, University of Georgia Press.
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  7. Alexander Broadie (2009). Hutcheson on Connoisseurship and the Role of Reflection. British Journal for the History of Philosophy 17 (2):351-364.
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  8. H. G. Callaway (2011). Witherspoon, Edwards and 'Christian Magnanimity'. In K. P. Minkema, A. Neele & K. van Andel (eds.), Jonathan Edwards and Scotland. Dunedin Academic Press.
    This paper focuses on John Witherspoon (1723-1794) and the religious background of the American conception of religious liberty and church-state separation, as found in the First Amendment. Witherspoon was strongly influenced by debates and conflicts concerning liberty of conscience and the independence of the congregations in his native Scotland; and he brought to his work, as President of the (Presbyterian) College of New Jersey, a moderate Calvinism challenging the conception of “true virtue” found in Jonathan Edwards. Witherspoon was teacher to (...)
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  9. Daniel Carey (2006). Locke, Shaftesbury, and Hutcheson: Contesting Diversity in the Enlightenment and Beyond. Cambridge University Press.
    Are human beings linked by a common nature, one that makes them see the world in the same moral way? Or are they fragmented by different cultural practices and values? These fundamental questions of our existence were debated in the Enlightenment by Locke, Shaftesbury, and Hutcheson. Daniel Carey provides an important new historical perspective on their discussion. At the same time, he explores the relationship between these founding arguments and contemporary disputes over cultural diversity and multiculturalism. Our own conflicting positions (...)
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  10. Daniel Carey (2000). Hutcheson's Moral Sense and the Problem of Innateness. Journal of the History of Philosophy 38 (1):103-110.
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  11. Daniel Carey (1997). Method, Moral Sense, and the Problem of Diversity: Francis Hutcheson and the Scottish Enlightenment. British Journal for the History of Philosophy 5 (2):275 – 296.
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  12. Timothy M. Costelloe (2004). Review of Peter Kivy, The Seventh Sense: Francis Hutcheson and Eighteenth-Century Aesthetics. [REVIEW] Notre Dame Philosophical Reviews 2004 (4).
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  13. Benjamin D. Crowe (2011). Hutcheson on Natural Religion. British Journal for the History of Philosophy 19 (4):711 - 740.
    Recent scholars have examined the important role of English Deism in the formation of a modern naturalistic approach to the study of human religiosity. Despite the volume of important studies of various aspects of his thought, the role of Francis Hutcheson (1694?1746) in this development has been overlooked. The aim of this paper is to show how Hutcheson develops his own account of the origins of religion, consonant with his more well-known theories in aesthetics and moral philosophy, that diverges sharply (...)
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  14. Guy Désautels (1975). Francis Hutcheson: An Inquiry Concerning Beauty, Order, Harmony, Design. Edited with an Introduction and Notes by Peter Kivy. The Hague: Martinus Nijhoff. (International Archives of the History of Ideas. Series Minor, 9.) 1973. Pp. V, 123. Guilders 18,50. Dialogue 14 (03):525-526.
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  15. George Dickie (1996). The Century of Taste: The Philosophical Odyssey of Taste in the Eighteenth Century. Oxford University Press.
    The Century of Taste offers an exposition and critical account of the central figures in the early development of the modern philosophy of art. Dickie traces the modern theory of taste from its first formulation by Francis Hutcheson, to blind alleys followed by Alexander Gerard and Archibald Allison, its refinement and complete expression by Hume, and finally to its decline in the hands of Kant. In a clear and straightforward style, Dickie offers sympathetic discussions of the theoretical aims of these (...)
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  16. Dale Dorsey (2010). Hutcheson's Deceptive Hedonism. Journal of the History of Philosophy 48 (4).
    Francis Hutcheson’s theory of value is often characterized as a precursor to the qualitative hedonism of John Stuart Mill. The interpretation of Mill as a qualitative hedonist has come under fire recently; some have argued that he is, in fact, a hedonist of no variety at all.1 Others have argued that his hedonism is as non-qualitative as Bentham’s.2 The purpose of this essay is not to critically engage the various interpretations of Mill’s value theory. Rather, I hope to show that (...)
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  17. R. S. Downie (2003). :Francis Hutcheson in Dublin, 1719–1730: The Crucible of His Thought. Journal of Scottish Philosophy 1 (1):95-97.
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  18. R. S. Downie (2003). Review of Michael Brown: Francis Hutcheson in Dublin, 1719–1730: The Crucible of His Thought. [REVIEW] Journal of Scottish Philosophy 1 (1):95-97.
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  19. Stewart Duncan (2009). Hume and a Worry About Simplicity. History of Philosophy Quarterly 26 (2):139-157.
    I discuss Hume's views about whether simplicity and generality are positive features of explanations. In criticizing Hobbes and others who base their systems of morality on self interest, Hume diagnoses their errors as resulting from a "love of simplicity". These worries about whether simplicity is a positive feature of explanations emerge in Hume's thinking over time. But Hume does not completely reject the idea that it's good to seek simple explanations. What Hume thinks we need is good judgment about when (...)
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  20. Jeffrey Edwards (2006). Hutcheson's “Sentimentalist Deontology?”. Journal of Scottish Philosophy 4 (1):17-36.
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  21. Christoph Fehige (2005). Editing Hutcheson's Inquiry. British Journal for the History of Philosophy 13 (3):563 – 574.
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  22. Aaron Garrett (2007). Francis Hutcheson and the Origin of Animal Rights. Journal of the History of Philosophy 45 (2):243-265.
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  23. Michael B. Gill (2009). Moral Phenomenology in Hutcheson and Hume. Journal of the History of Philosophy 47 (4):pp. 569-594.
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  24. Daniela Gobetti (1992). Private and Public: Individuals, Households, and Body Politic in Locke and Hutcheson. Routledge.
    Introduction In presenting a book on the pair private/public, I wish to accompany the reader on a journey into the world of the conceptual conventions and ...
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  25. Bernd Graefrath (2003). Review of Francis Hutcheson: An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense. [REVIEW] Journal of Scottish Philosophy 1 (2):179-181.
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  26. Samuel Gregg (2009). Metaphysics and Modernity: Natural Law and Natural Rights in Gershom Carmichael and Francis Hutcheson. Journal of Scottish Philosophy 7 (1):87-102.
    This paper argues that the founding fathers of the tradition of Scottish Enlightenment natural jurisprudence, Gersholm Carmichael (1672–1729) and Francis Hutcheson (1694–1746), articulated a view of rights that is pertinent to the contemporary dominance of the language of rights. Maintaining a metaphysical foundation for rights while drawing upon the early-modern Protestant natural law tradition, their conception of rights is more significantly indebted to the pre-modern scholastic natural law tradition than often realized. This is illustrated by exploring some of the background (...)
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  27. Simon Grote (2006). Hutcheson's Divergence From Shaftesbury. Journal of Scottish Philosophy 4 (2):159-172.
    Contrary to the view that Francis Hutcheson attempted to expound, defend, and further develop the philosophical system described in Shaftesbury's Characteristics, some contemporaries of Hutcheson considered Hutcheson's differences from Shaftesbury to be at least as profound as the similarities. The clearest descriptions of those differences can be found in William Leechman's preface to Hutcheson's 1755 System of Moral Philosophy, and more elaborately in a review of Hutcheson's System, probably by Hugh Blair, published in the 1755 Edinburgh Review. Examining Shaftesbury's and (...)
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  28. Knud Haakonssen (1989). Ethik Und Politik Bei Francis Hutcheson. Journal of the History of Philosophy 27 (4).
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  29. James A. Harris (2008). Religion in Hutcheson's Moral Philosophy. Journal of the History of Philosophy 46 (2):pp. 205-222.
    It is shown that belief in providence and a future state are key components of Hutcheson’s account of moral virtue. Though Hutcheson holds that human beings are naturally virtuous, religion is necessary to give virtuous dispositions support and stability. The aspects of Hutcheson’s moral psychology which lead him to this conclusion are spelled out in detail. It is argued that religion and virtue are connected in this way in both the Dublin writings (the Inquiry and the Essay ) and the (...)
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  30. R. Hepburn (2005). The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics. British Journal of Aesthetics 45 (4):445-447.
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  31. Francis Hutcheson, An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense.
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  32. Francis Hutcheson (1993). On Human Nature. Cambridge University Press.
    Francis Hutcheson was the first major philosopher of the Scottish Enlightenment, and one of the great thinkers in the history of British moral philosophy. He firmly rejected the view, common then as now, that morality is nothing more than the prudent pursuit of self-interest, arguing in favor of a theory of a moral sense. The two previously inaccessible texts presented here are the most eloquent expressions of this theory. Thomas Mautner's introduction provides a mass of new information on the intellectual (...)
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  33. Francis Hutcheson (1755/1968). A System of Moral Philosophy. New York, A.M. Kelley.
    THE P R E F A C E, Giving fome ACCOUNT of the LIFE, WRITINGS, and CHARACTER of the AUTHOR. T"\R. FRANCIS HUTCHESON was born on the 8th of ...
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  34. Francis Hutcheson (1726/1971). An Inquiry Into the Original of Our Ideas of Beauty and Virtue. New York,Garland Pub..
    Concerning beauty, order, harmony, design.--Concerning moral good and evil.
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  35. Henning Jensen (1975). Some Comments on Obligation and Motivation in Francis Hutcheson's Ethical Theory. Southwestern Journal of Philosophy 6 (2):143-145.
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  36. Henning Jensen (1972). Motivation and the Moral Sense in Francis Hutcheson's Ethical Theory. The Hague,Nijhoff.
    INTRODUCTION HUTCHESONS LIFE AND WORKS The history of philosophy includes the names of many persons, famous in their time, whose contributions to human ...
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  37. James T. King (1968). A Bibliography of David Hume and of Scottish Philosophy From Francis Hutcheson to Lord Balfour. The New Scholasticism 42 (2):335-336.
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  38. Peter Kivy (2003). The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics. Oxford University Press.
    Now reissued with substantial new material, The Seventh Sense is the definitive study of the aesthetic theory of the great eighteenth-century philosopher Frances Hutcheson, and its huge influence on British aesthetics. Peter Kivy's book is a seminal work on early modern aesthetics, and has been much in demand since going out of print some years ago; this new edition brings the book up to date with the addition of eight essays that Kivy has written on the subject since 1976.
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  39. B. M. Laing (1939). A Bibliography of David Hume and of Scottish Philosophy From Francis Hutcheson to Lord Balfour. By T. E. Jessop. (London and Hull: A. Brown & Sons, Ltd. 1938. Pp. Xiv + 201. Price 21s. Net.). Philosophy 14 (54):236-.
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  40. Denis Mason (1967). Francis Hutcheson and Contemporary Ethical Theory. International Philosophical Quarterly 7 (2):364-365.
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  41. Patricia M. Matthews (1998). Hutcheson on the Idea of Beauty. Journal of the History of Philosophy 36 (2).
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  42. Christian Maurer (2010). Hutcheson's Relation to Stoicism in the Light of His Moral Psychology. Journal of Scottish Philosophy 8 (1):33-49.
    Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is tied (...)
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  43. James McCosh (1966). The Scottish Philosophy, Biographical, Expository, Critical, From Hutcheson to Hamilton. Hildesheim, Georg Olms.
    1875. McCosh, Eleventh President of Princeton University, he was a supporter of the Scottish School of Philosophy, and the work of Thomas Reid and Dugald ...
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  44. Emily Michael (1984). Francis Hutcheson on Aesthetic Perception and Aesthetic Pleasure. British Journal of Aesthetics 24 (3):241-255.
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  45. Preben Mortensen (1995). Francis Hutcheson and the Problem of Conspicuous Consumption. Journal of Aesthetics and Art Criticism 53 (2):155-165.
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  46. David Fate Norton (1974). Hutcheson's Moral Sense Theory Reconsidered. Dialogue 13 (01):3-23.
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  47. David Fate Norton (1973). Motivation and the Moral Sense in Francis Hutcheson's Ethical Theory. By Henning Jensen. The Hague: Martinus Nijhoff (International Archives of the History of Ideas), 1971, Pp. X, 128. Dialogue 12 (02):336-338.
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  48. David Fate Norton (1966). Francis Hutcheson and Contemporary Ethical Theory. Journal of the History of Philosophy 4 (2).
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  49. Bernard Peach (1975). Hutcheson on Approval and Desire. Southwestern Journal of Philosophy 6 (2):147-149.
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  50. Bernard Peach (1973). Motivation and the Moral Sense in Francis Hutcheson's Ethical Theory. Southwestern Journal of Philosophy 4 (2):109-120.
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  51. Bernard Peach (1970). The Correspondence Between Francis Hutcheson and Gilbert Burnet: The Problem of the Date. Journal of the History of Philosophy 8 (1).
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  52. Susan M. Purviance, Hutcheson's Aesthetic Realism and Moral Qualities. History of Intellectual Culture.
    Hutchesonʹs theories offer an objective referent for beauty linked with a subjective determination to be pleased. As Kenneth Winkler’s terminology suggests, Hutcheson is an eighteenth‐century aesthetic realist, a beauty realist, because the aesthetic object need not be identified with the natural object. I argue that this aesthetic realism helps to settle key disputes concerning moral qualities in the moral sense theory. The natural and automatic operation of the aesthetic and moral senses allows a role for new experiences of beauty and (...)
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  53. Susan M. Purviance (2002). Ethical Externalism and the Moral Sense. Journal of Philosophical Research 27:585-600.
    This paper examines Hutcheson’s moral sense theory’s attack on internalism and his defense of an innovative version of externalism. I show that Hutcheson’s distinction between exciting and justifying reasons supports a type of externalist theory not anticipated by Brink, Smith, or McDowell. In Moral Sense Externalism, moral judgment relies upon the perceptions of a moral sense, and the felt quality of these perceptions introduces to judgment an affective dimension. Thus feeling is a constituitive part of what it is to have (...)
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  54. Elizabeth S. Radcliffe (2004). Love and Benevolence in Hutcheson's and Hume's Theories of the Passions. British Journal for the History of Philosophy 12 (4):631 – 653.
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  55. Ian Simpson Ross (1966). Hutcheson on Hume's Treatise: An Unnoticed Letter. Journal of the History of Philosophy 4 (1).
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  56. Paul Russell (1991). Book Review:Virtue by Consensus: The Moral Philosophy of Hutcheson, Hume and Adam Smith. V. M. Hope. Ethics 101 (4):873-.
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  57. Raffaella Santi (2004). Review of Antonio Santucci: Filosofia E Cultura Nel Settecento Britannico II: Hume E Hutcheson. Reid E la Scuola Del Senso Comune_; Review of Maurizio Maione: _The Scotch Metaphysics: A Century of Enlightenment in Scotland. [REVIEW] Journal of Scottish Philosophy 2 (1):91-96.
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  58. Patricia Sheridan (2007). Parental Affection and Self-Interest: Mandeville, Hutcheson, and the Question of Natural Benevolence. History of Philosophy Quarterly 24 (4):377 - 392.
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  59. Patricia Sheridan (2007). The Metaphysical Morality of Francis Hutcheson: A Consideration of Hutcheson's Critique of Moral Fitness Theory. Sophia 46 (3).
    Hutcheson’s theory of morality shares far more common ground with Clarke’s morality than is generally acknowledged. In fact, Hutcheson’s own view of his innovations in moral theory suggest that he understood moral sense theory more as an elaboration and partial correction to Clarkean fitness theory than as an outright rejection of it. My aim in this paper will be to illuminate what I take to be Hutcheson’s grounds for adopting this attitude toward Clarkean fitness theory. In so doing, I hope (...)
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  60. Michael A. Slote (2001). Morals From Motives. Oxford University Press.
    Morals from Motives develops a virtue ethics inspired more by Hume and Hutcheson's moral sentimentalism than by recently-influential Aristotelianism. It argues that a reconfigured and expanded "morality of caring" can offer a general account of right and wrong action as well as social justice. Expanding the frontiers of ethics, it goes on to show how a motive-based "pure" virtue theory can also help us to understand the nature of human well-being and practical reason.
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  61. Elmer Sprague (1954). Francis Hutcheson and the Moral Sense. Journal of Philosophy 51 (24):794-800.
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  62. J. Martin Stafford (1985). Hutcheson, Hume and the Ontology of Morals. Journal of Value Inquiry 19 (2).
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  63. Robert Michael Stewart (1982). John Clarke and Francis Hutcheson on Self-Love and Moral Motivation. Journal of the History of Philosophy 20 (3).
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  64. Mark Strasser (1995). Hutcheson and Mill on Evaluating Actions and Characters. Philosophia 24 (3-4):559-559.
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  65. Mark Strasser (1994). Hutcheson on Aesthetic Perception. Philosophia 24 (1-2):115-126.
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  66. Mark Strasser (1991). Hutcheson on Aesthetic Perception. Philosophia 21 (1-2):115-126.
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  67. Mark Strasser (1986). Hutcheson on External Rights. Philosophical Studies 49 (2):263 - 269.
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  68. Mark Philip Strasser (1987). Hutcheson on the Higher and Lower Pleasures. Journal of the History of Philosophy 25 (4).
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  69. Kyle Swan (2007). Critical Study of Michael Gill, The British Moralists on Human Nature and the Birth of Secular Ethics. In Philo.
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  70. Dabney Townsend (2004). Review of Peter Kivy: The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics. [REVIEW] Journal of Scottish Philosophy 2 (2):203-208.
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  71. Dabney Townsend (2004). :The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics. Journal of Scottish Philosophy 2 (2):203-208.
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  72. Dabney Townsend (1993). Hutcheson and Complex Ideas: A Reply to Peter Kivy. Journal of Aesthetics and Art Criticism 51 (1):72-74.
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