While there are growing bodies of research examining both the differences between strongly and poorly socially performing firms, and the impact of firm leaders on other strategic outcomes, little has been done in examining the effect of firm leaders on corporate social performance (CSP). This study directly addresses this issue by using upper echelon theory, and the KLD Research Analytics CSP ratings, to show that observable CEO characteristics predict differences in CSP between firms, even when firm and industry characteristics are (...) controlled for. Using a sample of 650 public US firms I find that strong or exemplary CSP, as measured by the strengths categories of KLD's ratings, is positively related to the CEO having a bachelor's degree in humanities, having a breadth of career experience and being female. I find that KLD strength ratings are negatively related to the CEO having a bachelor's degree in economics and to their level of short-term compensation. Preliminary tests of causality support the assertion that these effects reflect CEO discretion rather than being an artifact of reverse causality. Significant relationships between the CEO characteristics and poor social performance as measured by the concerns categories of KLD's ratings are not found. This suggests that CEOs have more discretion in influencing strong and exemplary social performance than in impacting poor CSP. Implications, particularly for economics education, are discussed. While there are many fruitful directions for future research, the benefits and challenges to conducting similar studies in other countries is focused upon to correspond to the global nature of this special issue. (shrink)

This article analyses Hume's notion of politeness as developed in a letter he wrote in Paris in 1734 and the account of the corresponding artificial virtue in the Treatise. The analysis will help us understand Hume's admiration for French manners and why politeness is presented as one of the central artificial virtues in the Treatise. Before the Treatise, Hume had already sided with Bernard Mandeville's theoretical outlook which stood in contrast to the popular eighteenth-century understanding of politeness as a natural (...) quality of human nature. In the Treatise, Hume developed these notions about the artificial nature of politeness into one of the cornerstones of his account of human sociability. (shrink)

There are two opposite views about the relation of collective emotions and normativity. On the one hand, the philosopher Margaret Gilbert (1997, 2002, 2014) has argued for years that collective emotions are by constitution normative as they involve the participants’ joint commitment to the emotion. On the other hand, some theorists especially in sociology (Durkheim 2009, 2013a; Collins, 2004) have claimed that the values of particular objects and/or social norms originate from and are reinforced by collective emotions that are intentionally (...) directed or associated with the relevant objects or actions. In this chapter, I discuss these opposing views about the relation of collective emotions and normativity, defending the latter view. While collective emotions typically emerge in situations in which some shared value or concern of the participants is at stake, I suggest that collective emotions may also ontologically ground norms in the manner suggested by Durkheim. I present support for this view from a recent sociological case study on the emergence of punitive norms in the social movement Occupy Geneva. (shrink)

The Fable of the bees and the Treatise of human nature were written to define and dissect the essential components of a 'civil society'. How have early readings of the Fable skewed our understanding of the work and its author? To what extent did Mandeville's celebrated work influence that of Hume? In this pioneering book, Mikko Tolonen extends current research at the intersection of philosophy and book history by analysing the two parts of the Fable in relation to the (...) development of the Treatise. Focussing on the key themes of selfishness, pride, justice and politeness, Tolonen traces the evolution of Mandeville's thinking on human nature and the origins of political society to explore the relationship between his Fable and Hume's Treatise. Through a close examination of the publishing history of the Fable and F. B. Kaye's seminal edition, Tolonen uncovers hitherto overlooked differences between Parts I and II to open up new approaches in Mandeville scholarship. As the question of social responsibility dominates the political agenda, the legacy of these key Enlightenment philosophers is as pertinent today as it was to our predecessors. (shrink)

Perceptual theories of emotion purport to avoid the problems of traditional cognitivism and noncognitivism by modelling emotion on perception, which shares the most conspicuous dimensions of emotion, intentionality and phenomenality. In this paper, I shall reconstrue and discuss four key arguments that perceptual theorists have presented in order to show that emotion is a kind of perception, or that there are close analogies between emotion and perception. These arguments are, from stronger to weaker claims: the perceptual system argument; the argument (...) from noninferential structure; the argument from epistemic role; and the argument from phenomenology. I argue that, while the arguments in favour of assimilating emotion to perception fail, the analogies between emotion and perception are not as close as perceptual theorists suggest even if some emotions resemble perception more than others, thanks to the two-levelled structure of emotional processing. (shrink)

Philosophers widely agree that emotions may have or lack appropriateness or fittingness, which in the emotional domain is an analogue of truth. I defend de Sousa's account of emotional truth by arguing that emotions have cognitive content as digitalized evaluative perceptions of the particular object of emotion, in terms of the relevant formal property. I argue that an emotion is true if and only if there is an actual fit between the particular and the formal objects of emotion, and the (...) emotion's propositional content is semantically satisfied, or the target of the emotion exists. Emotions meet the syntactic and disciplinary requirements of minimally truth-apt states. Appropriate fit occurs when lower-level properties of particular objects of emotion provide sufficient warrant to make ascription of the relevant formal properties superassertable. (shrink)

As artificial intelligence continues to have a fundamental impact in our world and lives, a crucial need arises for integrating ethical and constructivist principles in the design of AI ….

Spiritual violence is a modern concept expressing the abusive aspects of religion. This article observes the potential for spiritual violence within the rhetoric of the Gospel of Matthew, a principal text of the dominant world religion. Utilizing the supernatural punishment hypothesis of religion as a theoretical background, this cross-disciplinary analysis opens perspectives on the use of religious power in the past and the present.

On one day in 2009, in 38 countries around the world, 4,000 ordinary citizens gathered to discuss the future of climate policy. This project, 'WWViews', was the first-ever global democratic deliberation - an attempt to enable normal people to reach informed decisions on and impact the global policy process.This book, written by the international practitioners and scholars who facilitated the project, analyses the experiences and lessons from this ground-breaking event. Despite the apparent success of the individual deliberations, the recommendations had (...) little impact within the media or the policy process at Copenhagen. The authors examine these successes and failures, and the challenges and opportunities of such deliberative events. Through this they explore important themes for participatory approaches from the local to the global: the role of deliberation within global governance; methodology and practice; participant selection; policy impacts; engaging the media; how policy culture affects deliberation uptake; capacity building and knowledge transfer; process evaluation; content and argumentation analysis; and gender, race and class aspects.The global aims of the WWViews project, along with the opportunity to evaluate the same process in different national and cultural contexts, makes this a hugely valuable and informative study for all those interested in democratic deliberation and environmental governance from the small to the international scale. (shrink)

It has been argued that moral problems in relation to Information Technology (IT) require new theories of ethics. In recent years, an interesting new theory to address such concerns has been proposed, namely the theory of Information Ethics (IE). Despite the promise of IE, the theory has not enjoyed public discussion. The aim of this paper is to initiate such discussion by critically evaluating the theory of IE.

Existing scientific concepts of group or shared or collective emotion fail to appreciate several elements of collectivity in such emotions. Moreover, the idea of shared emotions is threatened by the individualism of emotions that comes in three forms: ontological, epistemological, and physical. The problem is whether or not we can provide a plausible account of ?straightforwardly shared? emotions without compromising our intuitions about the individualism of emotions. I discuss two philosophical accounts of shared emotions that explain the collectivity of emotions (...) in terms of their intentional structure: Margaret Gilbert's plural subject account, and Hans Bernhard Schmid's phenomenological account. I argue that Gilbert's view fails because it relegates affective experience into a contingent role in emotions and because a joint commitment to feel amounts to the creation of a feeling rule rather than to an emotion. The problems with Schmid's view are twofold: first, a phenomenological fusion of feelings is not necessary for shared emotions and second, Schmid is not sensitive enough to different forms of shared concerns. I then outline my own typology that distinguishes between weakly, moderately, and strongly shared emotions on the basis of the participants? shared concerns of different degree of collectivity, on the one hand, and the synchronization of their emotional responses, on the other hand. All kind of shared emotions in my typology are consistent with the individualism of emotions, while the question about ?straightforward sharing? is argued to be of secondary importance. (shrink)

Research on the phenomenology of agency for joint action has so far focused on the sense of agency and control in joint action, leaving aside questions on how it feels to act together. This paper tries to fill this gap in a way consistent with the existing theories of joint action and shared emotion. We first reconstruct Pacherie’s account on the phenomenology of agency for joint action, pointing out its two problems, namely the necessary trade-off between the sense of self- (...) and we-agency; and the lack of affective phenomenology of joint action in general. After elaborating on these criticisms based on our theory of shared emotion, we substantiate the second criticism by discussing different mechanisms of shared affect—feelings and emotions—that are present in typical joint actions. We show that our account improves on Pacherie’s, first by introducing our agentive model of we-agency to overcome her unnecessary dichotomy between a sense of self- and we-agency, and then by suggesting that the mechanisms of shared affect enhance not only the predictability of other agents’ actions as Pacherie highlights, but also an agentive sense of we-agency that emerges from shared emotions experienced in the course and consequence of joint action. (shrink)

Background:Nurses frequently face ethically demanding situations in their work, and these may lead to stress of conscience. Working life is currently accelerating and job demands are intensifying. These intensified job demands include (1) work intensification, (2) intensified job-related planning demands, (3) intensified career-related planning demands, and (4) intensified learning demands. At the same time, many healthcare organizations are implementing major organizational changes that have an influence on personnel.Aim:The aim of the study was to investigate the association between intensified job demands (...) and stress of conscience, and whether their association is moderated by organizational change experiences among nurses. Experiences of organizational change may expose employees to stress of conscience or serve as a buffer because employees appraise, involve, and cope with changes differently.Research design:Questionnaires measuring stress of conscience, intensified job demands, and organizational change experiences were completed by nurses (n = 511) in a healthcare district undergoing a major organizational change.Ethical considerations:Throughout, the study procedures were implemented according to the guidelines of the Finnish National Board on Research Integrity and the 1964 Helsinki Declaration and its later amendments. According to the Finnish regulations, because participation was voluntary, informed consent was requested, and participants were advised of their right to withdraw from the study at will. No permission from an ethics committee was necessary.Findings:Work intensification and personal worry considering organizational change were associated with more severe stress of conscience among nurses. Nurses’ experiences of managements’ competent handling of organizational change buffered the association between work intensification and stress of conscience.Conclusions:During organizational changes, management may alleviate nurses’ stress of conscience by proper communication and support procedures. (shrink)

The on-going space settlement debate has raised questions whether it is possible to settle other planets, and if it was, is it something humans should do. The problem with this space ethical discussion is that it can easily become too vague. To avoid this problem, we suggest a framework for identifying relevant variables that affect the feasibility constraints and desirability factors of establishing space settlements. The variables we focus on include the settlement stage, scale and time frame. Based on the (...) relevant literature, we take mission cost, survival, habitation, water, in situ resources for food, oxygen and fuel energy and dependence on Earth as feasibility constraints that are relevant for the framework. None of them are hard constraints, but rather soft feasibility constraints that make it difficult to establish a permanent human settlement on Mars in the near- to medium-term future. However, in the past, humanity has achieved goals that first seemed infeasible. To justify the costs and effort, the goal must be highly morally desirable. We discuss five different desirability factors that could help justify the effort but as each framework has unique feasibility constraints, not all of these factors are sufficient or necessary to justify this effort. We argue that some of the desirability factors prominent in space ethical literature are not sufficient or necessary in our framework, and thus, we conclude that the normative grounds for establishing a permanent Mars settlement in the foreseeable future are weak. (shrink)

It has been debated whether unauthorized copying of computer software is morally justified and whether developers or software companies can own software and require users to pay for its use. Four views in favour of unauthorized copying of software can be distinguished: 'free software', the landlord analogy, the 'non-exclusiveness argument' and 'it is justified to copy a program that we would never buy'. Considerations regarding these issues can be retraced to the three foundations of rights: inherited rights that are already (...) in place, agreed rights, and no rights. From the viewpoint of agreed rights, rights are based on agreement and negotiation, and, referring to the universalizability theses by Rawls and Hare, I argue that it is justified that developers or software companies 'own' their software. I discuss the economic and social effects of free SW, understood as the abolition of financial acknowledgements, suggested by Stallman. I conclude that such free software would give rise to socio-political changes toward systems that are something other than liberal-based. Again, I argue that we have a reason to object to Stallman's program in the light of the universalizability theses. Nevertheless, even if one were to perceive this as a convincing goal, it is questionable whether one should make unauthorized copies on these grounds in a society that does not function on such lines: one should first seek to change the norms and practices of one's society. This is further argued to be advisable, since it is not obvious that adhering to software copyright in the general sense is unfair or irrelevant. For these reasons, we should take violation of the laws governing software copying seriously. Finally, I criticize the non-exclusiveness argument, the landlord analogy and the view that 'is it justified to copy a program that we would never buy'. (shrink)

Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections on (...) the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)

The purpose of this article is to analyse Hobbes’s understanding of democracy. The first part of the article analyses the role of democracy in the social contract. It aims to show how there exists a democratic element at the beginning of the process of social contract, in which the multitude is transformed into a people. However, after the first social contract is made, Hobbes aims to reduce the power of the people by leading the process of social contract on to (...) another level, on which the power of the people is assigned to a representative of the sovereign power, for example a monarch. The second part of the article aims to explain the practical reasons, provided by Hobbes in different parts of his political theory, for his aversion to a democratic form of government. Main reason for this, it is argued, is that democratic government is closest to the unwanted multitude. Thus, in his political theory Hobbes uses democracy to build sovereign power, but does not trust it as a form of government. (shrink)

Central topics in medieval logic are here treated in a way that is congenial to the modern reader, without compromising historical reliability. The achievements of medieval logic are made available to a wider philosophical public then the medievalists themselves. The three genres of logica moderna arising in a later Middle Ages are covered: obligations, insolubles and consequences - the first time these have been treated in such a unified way. The articles on obligations look at the role of logical consistence (...) in medieval disputation techniques. Those on insolubles concentrate on medieval solutions to the Liar Paradox. There is also a systematic account of how medieval authors described the logical content of an inference, and how they thought that the validity of an inference could be guaranteed. (shrink)

Recently, high media visibility was reached by an experiment that involved “hoaxlike deception” of journals within humanities and social sciences. Its aim was to provide evidence of “inadequate” quality standards especially within gender studies. The article discusses the project in the context of both previous systematic studies of peer reviewing and scientific hoaxes and analyzes its possible empirical outcomes. Despite claims to the contrary, the highly political, both ethically and methodologically flawed “experiment” failed to provide the evidence it sought. The (...) experiences can be summed up as follows: journals with higher impact factors were more likely to reject papers submitted as part of the project; the chances were better, if the manuscript was allegedly based on empirical data; peer reviews can be an important asset in the process of revising a manuscript; and when the project authors, with academic education from neighboring disciplines, closely followed the reviewers’ advice, they were able to learn relatively quickly what is needed for writing an acceptable article. The boundary between a seriously written paper and a “hoax” gradually became blurred. Finally, the way the project ended showed that in the long run, the scientific community will uncover fraudulent practices. (shrink)

Interdisciplinarity is widely considered necessary to solving many contemporary problems, and new funding structures and instruments have been created to encourage interdisciplinary research at universities. In this article, we study a small technical university specializing in green technology which implemented a strategy aimed at promoting and developing interdisciplinary collaboration. It did so by reallocating its internal research funds for at least five years to “research platforms” that required researchers from at least two of the three schools within the university to (...) participate. Using data from semi-structured interviews from researchers in three of these platforms, we identify specific tensions that the strategy has generated in this case: in the allocation of platform resources, in the division of labor and disciplinary relations, in choices over scientific output and academic careers. We further show how the particular platform format exacerbates the identified tensions in our case. We suggest that certain features of the current platform policy incentivize shallow interdisciplinary interactions, highlighting potential limits on the value of attempting to push for interdisciplinarity through internal funding. (shrink)

I was a Leverhulme visiting fellow at the University of St Andrews in 2012–13 when James Harris was working on Hume: An Intellectual Biography. At the time, I expected his book to take decades to finish due to the daunting nature of the task. During those years there were periods when we sat daily discussing Hume at the National Library of Scotland and its near vicinity. As a result of those conversations, we also wrote and published an article about Hume (...) in the Scottish context.1 I look back to those days with warmth. I wanted to say this to point out that I am not impartial towards Harris, who I consider a friend, nevertheless, I am not responsible for what is advanced in James's book, and thus I can comment on... (shrink)

In terms of reversal theory, both dominant and alternative explanations of the initiation of organizational wrongdoing assume that its perpetrators act in a telic state of mind. This leaves us with explanations of organizational wrongdoing that are insufficiently appreciative of the agent’s experience. The human mind can be creative and imaginative, too, and people can fully immerse in their activity. We suggest that the paratelic state of mind is relevant for the phenomenological understanding of the initiation of original, creative, daring (...) courses of action, and that the paratelic state of mind may originate courses of action that social control agents, at a later moment in time, may label as organizational wrongdoing. Our proposal is especially relevant when organizational agents are on a course of exploration, facing uncertainty, complexity, and unavailability of information. (shrink)

This paper seeks to establish that Bernard Mandeville's ideas on courage and honour shaped the Scottish debate about ancients and moderns by formulating a perspective how eighteenth-century civil societies grew large, luxurious and feminine without losing their ability to wage war. My focus is on Mandeville's positive influence on David Hume, whose writings were a springboard for many Mandevillean ideas in Scotland. In contrast to a recent claim in scholarship, Hume aimed to discredit, instead of developing, Shaftesburyan ideas of ancient (...) courage. The concluding part of the paper will discuss Andrew Millar and Adam Ferguson in this context. (shrink)

Heidegger’s discussion about the rise of the arbitrary power of “machination” in his late 1930s writings does not just echo his well-known later thinking on technology, but also affords a profound insight to the ontological mechanism of oblivion behind the history of Western thinking of being. The paper shows how this rise of the coercive power of ordering signifies an emergence of historically and spatially significant moment of completion: outgrowth of the early Greek notions of tekhne and phusis in terms (...) of globally expanding systems of calculative orderings. The paper thus aims to show how the condition of machination marks a fundamental implementation of the hidden consummation of the mechanism of oblivion now being re-adopted into the operational clarity of calculative rationality. It is argued that the rise of machination became possible through the historical process of replacing the early Greek disposition of existence, the wonder, with calculative rationality of ordering. (shrink)

Artikkeli on kommentaari Elisa Aaltolan teoksesta Varieties of Empathy – Moral Psychology and Animal Ethics, joka käsittelee erilaisia empatian muotoja sekä niiden moraalisia ansioita ja rajoituksia etiikassa, erityisesti suhtautumisessa eläimiin. Totean aluksi olevani Aaltolan kanssa samaa mieltä teoksen pääasioista, ja keskityn kommenteissani kahteen sivuteemaan: kognitiivisen empatian moraaliseen statukseen ja reflektiivisen empatian sisältöön. Kognitiivisen empatian osalta pohdin ovatko narsistisista tai psykopaattisista persoonallisuushäiriöistä kärsivät henkilöt parhaita esimerkkejä affektiivisen empatian puutteen moraalisista vaikutuksista. Ehdotan että kognitiivisen empatian moraalista statusta voisi tutkia myös sellaisilla henkilöillä, (...) joiden hoidossa käytetään beetasalpaajia, jotka heikentävät tunteisiin kuuluvaa kehollista aktivaatiota ja siten oletettavasti myös affektiivista empatiaa. Reflektiivisen empatian osalta pohdin tarkkaavaisuuden roolia kriittisessä reflektiossa. Aaltola erittelee tarkkaavaisuutta mindfulness-ajattelun sekä Iris Murdochin ja Simone Weilin filosofioiden avulla. Tarkkaavaisuuteen myös kuuluu kriittinen näkökulma, sillä sen tarkoitus on paljastaa ja oikaista epäjohdonmukaisuudesta, puutteellisesta tiedosta tai ymmärryksestä tai puolueellisuudesta johtuvia virheitä empaattisessa suhtautumisessa muihin eläimiin ja ihmisiin. Totean, että Aaltolan esitys jättää kuitenkin avoimeksi, mistä tällainen kriittisen arvioinnin ja eettisen kultivoinnin näkökulma nousee, jos tarkkaavaisuus ei ole luonteeltaan analyyttista eikä ensisijaisesti rationaalistakaan. Näistä huomautuksista huolimatta suosittelen Aaltolan teosta kaikille empatiasta ja etiikasta kiinnostuneille. (shrink)

This article seeks to analyze the conditions in which group-based pride is rationally appropriate. We first distinguish between the shape and size of an emotion. For the appropriate shape of group-based pride, we suggest two criteria: the distinction between group-based pride and group-based hubris, and between we-mode and I-mode sociality. While group-based hubris is inappropriate irrespective of its mode due to the arrogant, contemptuous, and other-derogating character of this emotion, group-based pride in the we-mode is appropriate in terms of shape (...) if it is felt over an achievement to which the group members collectively committed themselves. For the same reason, members of I-mode groups can feel appropriately proud of the achievement of their group if they have collectively contributed to it. Instead, group-based pride by mere private identification with a successful group can be rationally appropriate if it manifests the person’s reduced-agency ideal and is also part of a coherent pattern of rationally interconnected emotions focused on the same ideal. Moreover, we suggest that pride in the success of one’s family member or a close friend is typically felt over the rise of social status that one group member’s success grants to the group. However, social status cannot be valued for its own sake as this undermines the values upon which social status is founded. Instead, direct or indirect causal contribution to the success of one’s child, friend, or student can warrant group-based pride, which may be justified on the basis of shared values without causal contribution as well. Finally, regarding the size of group-based pride, members of we-mode groups are warranted to experience and express more intense pride than members of I-mode groups. Moreover, the proper intensity of this emotion depends on the particular other to whom the expression is directed. Finally, criteria of appropriate size don’t apply to shared group-based pride as sharing increases the intensity of emotion by default. (shrink)

How do scholars formulate arguments about economic inequality? What is the role of empirical analysis? In what ways, if any, is the debate informed by ethical considerations? In this paper, we address these questions by evaluating one of the main arguments in Thomas Piketty’s 2014 book _Capital in the Twenty-First Century_, along with its endorsements and rebuttals. Applying Stephen Toulmin’s model of arguments to Piketty unearths a complex argument structure that must be understood for an evaluation to be possible. Of (...) particular importance are the warrants that Piketty used to justify his conclusions from the empirical material. Our analysis revealed that the most influential rebuttals were targeted not at Piketty’s empirical inferences but the way he used these inferences to justify his claims. We also found value judgments to be an essential part of the justification process, making Piketty’s claims ultimately embedded in ethical considerations. We conclude that value judgments are intrinsic to scholarly arguments not only in economic inequality debates but also more broadly. (shrink)

This chapter considers the extent to which David Hume is properly regarded as a Scottish philosopher at all. It begins by looking at A Treatise of Human Nature and argues that there is little, if any, discernible connection between it and either the education Hume received at Edinburgh or what was going on in Scottish letters in the 1720s and 1730s. It also explores ways in which Hume, like William Robertson, engaged with and subverted the usual tropes of Scottish history (...) writing. His writings on religious topics Scotland were never far from Hume’s mind. Hume repeatedly found himself involved in the struggle between ‘Moderate’ and ‘Orthodox’ wings of the Church of Scotland, and this had a significant impact on how he presented his philosophy of religion. (shrink)

In cortical neurones, analogue dendritic potentials are thought to be encoded into patterns of digital spikes. According to this view, neuronal codes and computations are based on the temporal patterns of spikes: spike times, bursts or spike rates. Recently, we proposed an ‘action potential waveform code’ for cortical pyramidal neurones in which the spike shape carries information. Broader somatic action potentials are reliably produced in response to higher conductance input, allowing for four times more information transfer than spike times alone. (...) This information is preserved during synaptic integration in a single neurone, as back‐propagating action potentials of diverse shapes differentially shunt incoming postsynaptic potentials and so participate in the next round of spike generation. An open question has been whether the information in action potential waveforms can also survive axonal conduction and directly influence synaptic transmission to neighbouring neurones. Several new findings have now brought new light to this subject, showing cortical information processing that transcends the classical models. BioEssays 29: 178–187, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

This paper seeks to establish that Bernard Mandeville's ideas on courage and honour shaped the Scottish debate about ancients and moderns by formulating a perspective how eighteenth-century civil societies grew large, luxurious and feminine without losing their ability to wage war. My focus is on Mandeville's positive influence on David Hume, whose writings were a springboard for many Mandevillean ideas in Scotland. In contrast to a recent claim in scholarship, Hume aimed to discredit, instead of developing, Shaftesburyan ideas of ancient (...) courage. The concluding part of the paper will discuss Andrew Millar and Adam Ferguson in this context. (shrink)