![]() ![]() Leviathan, or The Matter, Forme, & Power of a Commonwealth Ecclesiasticall and Civill, ed. The hidden theology of Adam Smith, The European Journal of the History of Economic Thought, 8(1), 1-30. Isaac Newton’s Influence on Adam Smith’s natural laws in economics, Journal of the History of Ideas. Oslington (ed.), Adam Smith as Theologian. Adam Smith, natural theology, and the natural sciences. Adam Smith and the History of the Invisible Hand, Journal of the History of Ideas, 72(1), 29-49. Scepticism and naturalism in Smith, The Adam Smith Review, 5, pp. ![]() Adam Smith and the Virtues of Enlightenment. What did Smith mean by the invisible hand?, Journal of Political Economy, 108(3), pp. Sceptical Whiggism, commerce and liberty. (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl: A Collection of Essays. Sympathy in Hume and Smith: a contrast, critique, and reconstruction, in Fricke Ch. Adam Smith’s moral and political philosophy, in The Stanford Encyclopedia of Philosophy (Spring 2017 Edition), ed. Research in the History of Economic Thought and Methodology, 23-A, pp. The invisible hand of God in Adam Smith, A Research Annual. Adam Smith’s lectures on natural religion, The Adam Smith Review, 10 (forthcoming).ĭenis, Andy. Economics in Relation to Other Disciplines Oxford: Routledge, pp. ![]() Newtonian physics, experimental moral philosophy, and the shaping of political economy. Sturm (eds.), Is There Progress in Economics? Cheltenham: Edward Elgar, pp. Tel Aviv: University Publishing Projects, pp. Wahl (eds.), Descartes, Reception and Disenchantment. ![]() Les Lumières Écossaises et le roman philosophique de Descartes. Gruengard (eds.), Knowledge and Politics, Case Studies on the Relationship between Epistemology and Political Philosophy. Sceptical Newtonianism, disenchanted republicanism, and the birth of social science. Cambridge: Cambridge University Press.Ĭremaschi, Sergio 1989. On the Power, Wisdom and Goodness of God. Tokyo: Kinokuniya Book-Store.Ĭhalmers, Thomas. Essai de la nature du commerce en général, ed. In Essays on the Characteristics of the Earl of Shaftesbury, ed. On Ridicule, considered as a test of Truth. Scottish Philosophy in the 18th Century, in The Stanford Encyclopedia of Philosophy (Fall 2013 Edition), ed. En este sentido, el uso de la expresión “mano invisible” resulta ser irónico y, al mismo tiempo, una aplicación de su propia teoría post-escéptica del conocimiento que plantea el objectivo de desmantelar todo tipo de entidades “invisibles” que la imaginación humana tiende a crear.īroadie, Alexander. Es decir, luchar contra los sistemas erróneos, mostrando cómo éstos surgen de asociaciones injustificadas entre ideas aparentemente “grandiosas” -digamos, el interés público- con ideas “mezquinas”, por ejemplo el interés egoísta de los comerciantes. Sostengo que, en su opinión, la tarea del filósofo en todos los ámbitos, incluyendo la economía política, es parcialmente escéptica y parcialmente irónica. Sugiero que, según Smith, la aparente plausibilidad de los sistemas de cualquier tipo, desde la física cartesiana hasta el monoteísmo filosófico, la ética estoica y el “sistema mercantil”, es el resultado de alguna enfermedad de la imaginación humana. Explico su definición como una combinación de algo “grandioso” con algo “mezquino” y cómo esta es coherente con su epistemología anti-cartesiana y post-escéptica. In this light, the phrase “invisible hand” turns out to be both an ironic joke and one more application of Smith’s postsceptical theory of knowledge whose target is dismantling all kind of “invisible” entities that human imagination tends to create.ĭescribo la teoría de la ironía de Adam Smith y su aplicación. That is, it is the task to fight erroneous systems by showing how these arise from unwarranted associations of ideas between apparently “grand” ideas -say, the public interest- with “mean” ones, say, the merchants’ self-interest. I argue that in every field, including political economy, in his view, the philosopher’s task is partially sceptical and partially ironical. I suggest that, for Smith, “systems” of any kind, from Cartesian physics to philosophical monotheism, Stoic ethics, and the “mercantile system” draw their apparent plausibility from some disease of human imagination. I illustrate how he defines it as a combination of something “grand” with something “mean” and how this is consistent with his anti-Cartesian and post-sceptic epistemology. I reconstruct Adam Smith’s theory of irony and its application. ![]()
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