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DR. Francis Hutcheson was born on the 8th of August, A. D. 1694. His father, Mr. John Hutcheson, was minister of a dissenting congregation in the North of Ireland; a person of good understanding, considerable learning, and reputation for piety, probity, and all virtue. His son Francis, when about eight years of age, was sent to be educated along with his elder brother, under the eye and direction of their grandfather Mr. Alexander Hutcheson, who was also a worthy dissenting clergyman in the same part of the country, but had come from Scotland. He was second son of an ancient and reputable family in the shire of Ayr in that kingdom.


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A superior capacity, an ardent thirst for knowledge, and the seeds of the finest dispositions soon began to ii PREFACE. shew themselves in Francis: particularly a singular warmth of affection and disinterestedness of temper, for which he was distinguished thro' his whole life, appeared in many instances in this early period of it. The innocence and sweetness of his temper, his great capacity and application to his learning soon procured him a distinguishing place in his grandfather's affec tions. But such was his love for his brother, that his grandfather'sfondness gave him no joy while his brother did not equally share it: nay the preference that was shewn him gave him real concern, and put him upon employing all means and innocent artifices in his power to make his brother appear equally deserving of his grandfather's regard. And when his grandfather in his last will had made an alteration of a prior settlement of his family-affairs in his favour, tho' many arguments were used by his relations to prevail with him to accept of it, he peremptorily refused, and insisted to the last that the first settlement should take place. These, and many other instances of the like kind which might be related, were promising presages of remarkable disinterestedness in more advanced years.


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When he had gone thro' the common course of school education he was sent to an Academy at some distance from his parents to begin his course of Philosophy: he was taught there the ordinary Scholastic Philosophy which was in vogue in those days, and to which he applied himself with uncommon assiduity and diligence.


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After he had finished the usual course of philosophical studies, his thoughts were turned toward Di vinity, which he proposed to make the peculiar study and profession of his life. For prosecution of which design he continued several years more at the University of Glasgow studying Theology under the direction of the reverend and learned Professor John Simson.


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Among the manifold theological enquiries which occurred to him as deserving his most serious examination; he chused to begin with the grand fundamen tal one concerning the being, perfections, and provi dence of God. The reverend Dr. Clark's learned and ingenious book on this subject, published a short time before, fell into his hands. Tho'he most heartily approved of all the Doctor's conclusions, and had the highest sense of his singular abilities and virtues, yet after the most serious and attentive consideration of his arguments, he did not find that conviction from them which he wished and expected. In order to procure more satisfaction on this subject, and particularly with regard to the force and solidity of the arguments a priori (as they are commonly called) he wrote a let ter to him, about the year 1717, urging his objections, and desiring a further explication. Whether the Doctor returned any answer to this letter does not ap pear from Dr. Hutcheson's papers. After all the enquiry he could make, he still continued extremely doubtful of the justness and force of all the metaphysical arguments, by which many have endeavoured to demonstrate the existence, unity, and perfections of PREFACE.v the Deity. He not only thought that these kind of arguments were not adapted to the capacity of the bulk of mankind, but even that they could afford no solid and permanent conviction to the learned themselves. It was his opinion in this early part of his life, and he never saw cause to alter it, that as some subjects from their nature are capable of a demonstrative evidence, so others admit only of a probable one; and that to seek demonstration where probability can only be obtained is almost as unreasonable as to demand to see sounds or hear colours. Besides he was persuaded that attempts to demonstration on such subjects as are incapable of it were of very dangerous consequence to the interests of truth and religion: because such attempts instead of conducting us to the absolute cer tainty proposed, leave the mind in such a state ofdoubt and uncertainty as leads to absolute scepticism: for if once we refuse to rest in that kind of evidence, which the nature of the subject only admits of, and go on in pursuit of the highest kind, strict demonstration, we immediately conclude there is no evidence, because we do not meet with that kind of it which we expected: and thus the mind remains in a state of vi PREFACE. absolute uncertainty, imagining there is no evidence, when all that the nature of the case admits of is laid before it, and enough to satisfy every one whose un derstanding is not disordered with an unnatural thirstfor scientifical knowledge on all subjects alike. This opinion of the various degrees of evidence adapted to various subjects first led Dr. Hutcheson to treat mo rals as a matter of fact, and not as founded on the abstract relations of things. But of this more particularly hereafter.


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Among the manifold theological enquiries which occurred to him as deserving his most serious examination; he chused to begin with the grand fundamen tal one concerning the being, perfections, and provi dence of God. The reverend Dr. Clark's learned and ingenious book on this subject, published a short time before, fell into his hands. Tho'he most heartily approved of all the Doctor's conclusions, and had the highest sense of his singular abilities and virtues, yet after the most serious and attentive consideration of his arguments, he did not find that conviction from them which he wished and expected. In order to procure more satisfaction on this subject, and particularly with regard to the force and solidity of the arguments a priori (as they are commonly called) he wrote a let ter to him, about the year 1717, urging his objections, and desiring a further explication. Whether the Doctor returned any answer to this letter does not ap pear from Dr. Hutcheson's papers. After all the enquiry he could make, he still continued extremely doubtful of the justness and force of all the metaphysical arguments, by which many have endeavoured to demonstrate the existence, unity, and perfections of PREFACE.v the Deity. He not only thought that these kind of arguments were not adapted to the capacity of the bulk of mankind, but even that they could afford no solid and permanent conviction to the learned themselves. It was his opinion in this early part of his life, and he never saw cause to alter it, that as some subjects from their nature are capable of a demonstrative evidence, so others admit only of a probable one; and that to seek demonstration where probability can only be obtained is almost as unreasonable as to demand to see sounds or hear colours. Besides he was persuaded that attempts to demonstration on such subjects as are incapable of it were of very dangerous consequence to the interests of truth and religion: because such attempts instead of conducting us to the absolute cer tainty proposed, leave the mind in such a state ofdoubt and uncertainty as leads to absolute scepticism: for if once we refuse to rest in that kind of evidence, which the nature of the subject only admits of, and go on in pursuit of the highest kind, strict demonstration, we immediately conclude there is no evidence, because we do not meet with that kind of it which we expected: and thus the mind remains in a state of vi PREFACE. absolute uncertainty, imagining there is no evidence, when all that the nature of the case admits of is laid before it, and enough to satisfy every one whose un derstanding is not disordered with an unnatural thirstfor scientifical knowledge on all subjects alike. This opinion of the various degrees of evidence adapted to various subjects first led Dr. Hutcheson to treat mo rals as a matter of fact, and not as founded on the abstract relations of things. But of this more particularly hereafter.


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Among the manifold theological enquiries which occurred to him as deserving his most serious examination; he chused to begin with the grand fundamen tal one concerning the being, perfections, and provi dence of God. The reverend Dr. Clark's learned and ingenious book on this subject, published a short time before, fell into his hands. Tho'he most heartily approved of all the Doctor's conclusions, and had the highest sense of his singular abilities and virtues, yet after the most serious and attentive consideration of his arguments, he did not find that conviction from them which he wished and expected. In order to procure more satisfaction on this subject, and particularly with regard to the force and solidity of the arguments a priori (as they are commonly called) he wrote a let ter to him, about the year 1717, urging his objections, and desiring a further explication. Whether the Doctor returned any answer to this letter does not ap pear from Dr. Hutcheson's papers. After all the enquiry he could make, he still continued extremely doubtful of the justness and force of all the metaphysical arguments, by which many have endeavoured to demonstrate the existence, unity, and perfections of PREFACE.v the Deity. He not only thought that these kind of arguments were not adapted to the capacity of the bulk of mankind, but even that they could afford no solid and permanent conviction to the learned themselves. It was his opinion in this early part of his life, and he never saw cause to alter it, that as some subjects from their nature are capable of a demonstrative evidence, so others admit only of a probable one; and that to seek demonstration where probability can only be obtained is almost as unreasonable as to demand to see sounds or hear colours. Besides he was persuaded that attempts to demonstration on such subjects as are incapable of it were of very dangerous consequence to the interests of truth and religion: because such attempts instead of conducting us to the absolute cer tainty proposed, leave the mind in such a state ofdoubt and uncertainty as leads to absolute scepticism: for if once we refuse to rest in that kind of evidence, which the nature of the subject only admits of, and go on in pursuit of the highest kind, strict demonstration, we immediately conclude there is no evidence, because we do not meet with that kind of it which we expected: and thus the mind remains in a state of vi PREFACE. absolute uncertainty, imagining there is no evidence, when all that the nature of the case admits of is laid before it, and enough to satisfy every one whose un derstanding is not disordered with an unnatural thirstfor scientifical knowledge on all subjects alike. This opinion of the various degrees of evidence adapted to various subjects first led Dr. Hutcheson to treat mo rals as a matter of fact, and not as founded on the abstract relations of things. But of this more particularly hereafter.


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Among the manifold theological enquiries which occurred to him as deserving his most serious examination; he chused to begin with the grand fundamen tal one concerning the being, perfections, and provi dence of God. The reverend Dr. Clark's learned and ingenious book on this subject, published a short time before, fell into his hands. Tho'he most heartily approved of all the Doctor's conclusions, and had the highest sense of his singular abilities and virtues, yet after the most serious and attentive consideration of his arguments, he did not find that conviction from them which he wished and expected. In order to procure more satisfaction on this subject, and particularly with regard to the force and solidity of the arguments a priori (as they are commonly called) he wrote a let ter to him, about the year 1717, urging his objections, and desiring a further explication. Whether the Doctor returned any answer to this letter does not ap pear from Dr. Hutcheson's papers. After all the enquiry he could make, he still continued extremely doubtful of the justness and force of all the metaphysical arguments, by which many have endeavoured to demonstrate the existence, unity, and perfections of PREFACE.v the Deity. He not only thought that these kind of arguments were not adapted to the capacity of the bulk of mankind, but even that they could afford no solid and permanent conviction to the learned themselves. It was his opinion in this early part of his life, and he never saw cause to alter it, that as some subjects from their nature are capable of a demonstrative evidence, so others admit only of a probable one; and that to seek demonstration where probability can only be obtained is almost as unreasonable as to demand to see sounds or hear colours. Besides he was persuaded that attempts to demonstration on such subjects as are incapable of it were of very dangerous consequence to the interests of truth and religion: because such attempts instead of conducting us to the absolute cer tainty proposed, leave the mind in such a state ofdoubt and uncertainty as leads to absolute scepticism: for if once we refuse to rest in that kind of evidence, which the nature of the subject only admits of, and go on in pursuit of the highest kind, strict demonstration, we immediately conclude there is no evidence, because we do not meet with that kind of it which we expected: and thus the mind remains in a state of vi PREFACE. absolute uncertainty, imagining there is no evidence, when all that the nature of the case admits of is laid before it, and enough to satisfy every one whose un derstanding is not disordered with an unnatural thirstfor scientifical knowledge on all subjects alike. This opinion of the various degrees of evidence adapted to various subjects first led Dr. Hutcheson to treat mo rals as a matter of fact, and not as founded on the abstract relations of things. But of this more particularly hereafter.


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Among the manifold theological enquiries which occurred to him as deserving his most serious examination; he chused to begin with the grand fundamen tal one concerning the being, perfections, and provi dence of God. The reverend Dr. Clark's learned and ingenious book on this subject, published a short time before, fell into his hands. Tho'he most heartily approved of all the Doctor's conclusions, and had the highest sense of his singular abilities and virtues, yet after the most serious and attentive consideration of his arguments, he did not find that conviction from them which he wished and expected. In order to procure more satisfaction on this subject, and particularly with regard to the force and solidity of the arguments a priori (as they are commonly called) he wrote a let ter to him, about the year 1717, urging his objections, and desiring a further explication. Whether the Doctor returned any answer to this letter does not ap pear from Dr. Hutcheson's papers. After all the enquiry he could make, he still continued extremely doubtful of the justness and force of all the metaphysical arguments, by which many have endeavoured to demonstrate the existence, unity, and perfections of PREFACE.v the Deity. He not only thought that these kind of arguments were not adapted to the capacity of the bulk of mankind, but even that they could afford no solid and permanent conviction to the learned themselves. It was his opinion in this early part of his life, and he never saw cause to alter it, that as some subjects from their nature are capable of a demonstrative evidence, so others admit only of a probable one; and that to seek demonstration where probability can only be obtained is almost as unreasonable as to demand to see sounds or hear colours. Besides he was persuaded that attempts to demonstration on such subjects as are incapable of it were of very dangerous consequence to the interests of truth and religion: because such attempts instead of conducting us to the absolute cer tainty proposed, leave the mind in such a state ofdoubt and uncertainty as leads to absolute scepticism: for if once we refuse to rest in that kind of evidence, which the nature of the subject only admits of, and go on in pursuit of the highest kind, strict demonstration, we immediately conclude there is no evidence, because we do not meet with that kind of it which we expected: and thus the mind remains in a state of vi PREFACE. absolute uncertainty, imagining there is no evidence, when all that the nature of the case admits of is laid before it, and enough to satisfy every one whose un derstanding is not disordered with an unnatural thirstfor scientifical knowledge on all subjects alike. This opinion of the various degrees of evidence adapted to various subjects first led Dr. Hutcheson to treat mo rals as a matter of fact, and not as founded on the abstract relations of things. But of this more particularly hereafter.


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After he had spent six years at the University of Glasgow, he returned to Ireland, and submitted to trials, in order to enter into the ministry, and was licensed to preach among the Dissenters. He was just about to be settled a minister in a small dissenting congregation in the North of Ireland, when some gentlemen about Dublin, who knew that his abilities and virtues qualified him to be more extensively useful than he could possibly be in that remote congregation, invited him to take up a private academy there. He complyed with the invitation, and acquitted himself in that station with such dignity and success as gave entire satisfaction to all those who committed their PREFACE.viichildren to his care; and soon drew the attention of the public upon him. He had been fixed but a short time in Dublin when his singular merit and accomplishments made him generally known: men of all ranks, who had any taste for literature, or esteem for learned men, sought his acquaintance and friendship. Among others he was honoured with a place in the esteem and friendship of the late Lord Viscount Molesworth, who took pleasure in his conversation, and as sisted him with his criticisms and observations to im prove and polish the Inquiry into the Ideas of Beautyand Virtue, before it came abroad. The reverend Dr. Synge, now Lord Bishop of Elphin, whose friend ship Dr. Hutcheson always regarded as one of the greatest pleasures and advantages of his life, likewise revised his papers, and assisted him in the general scheme of the work.


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From this time his acquaintance began to be still more courted by most men of distinction either for station or literature in Ireland. Archbishop King, the author of the book De Origine Mali, held Dr. Hutcheson in great esteem, and his friendship was of great use to him in an affair which might otherwise have been very troublesome to him, and perhaps ended in putting an entire stop to his usefulness in that place. There were two several attempts made to prosecute Mr. Hutcheson, in the Archbishop's court, for daring to take upon him the education of youth, without having qualified himself by subscribing the ecclesiastical canons, and obtaining a licence from the Bishop. Both these attempts were effectually discouraged by his Grace, with expressions of hearty displeasure against PREFACE.ix the persons who were so forward as to commence them. And at the same time he assured him that he needed be under no apprehension of disturbance from that quarter, as long as it continued in his power to prevent it.


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He had also a large share in the esteem of the late Primate Bolter, who, thro'his influence, made a donation to the University of Glasgow, of an yearly fund for an exhibitioner, to be bred to any of the learned professions. This is only one instance among many of that prelate's munificent temper. Mr. West, a gentleman of great abilities, and of known zeal for the interests of civil and religious liberty, was particularly fond of Dr. Hutcheson, and lived in great intimacy with him, while he continued in Ireland.


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A few years after the Enquiry the Treatise on the Passions was published: as both these books have been long abroad in the world and undergone several impressions, a sufficient proof of the reception they have met with from the public, it would be needless to say any thing concerning them. About this time he wrote some philosophical papers accounting for Laughter, in a different way from Mr. Hobbs, and more honour x PREFACE.able to human nature: these papers were published in the collection called Hibernicus Letters. Some letters in the London Journal 1728 subscribed Philaretus, containing objections to some parts of the doctrine in the Enquiry, occasioned Mr. Hutcheson's giving answers to them in those public papers: both the letters and answers were afterwards published in a separate pamphlet. The debate was left unfinished, Philaretus's death having put an end to the correspondence, which was proposed to have been afterward carried on in a more private manner.


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After he had taught the private Academy in Dublin for seven or eight years with great reputation and success; in the year 1729 he was called to Scotland to be a Professor of Philosophy in the University of Glas gow. His established reputation for literature and worth was the only consideration that induced the University to elect him into the place vacant by the death of the learned and worthy Mr. Gershom Carmichael. The public approved of their choice, and the event abundantly justified the wisdom of it. The Professors were soon sensible, that his admission into their body had good effects both upon the reputation and inte PREFACE.xirests of the society. Several young gentlemen came along with him from the Academy, and his just fame drew many more both from England and Ireland. But it will probably be rather matter of surprize to the reader, that he accepted of the place, than that the University unsolicited made him the offer of it. If any one should ask, as it is natural to do, how it came to pass that a man of Dr. Hutcheson's accomplishments and virtues, and who could count such lists of honourable persons, and many of them of great authority and influence, in the number of his friends, should continue to teach a private Academy for seven or eight years in the heart of a country where there were so many beneficial places proper to be bestowed on men of genius and merit. Or if any one should ask, how it came to pass that he was permitted, to leave his country, break off all connections with his relations and friends, and in the midst of life remove to another kingdom to accept a place in an University far from being lucrative and very laborious? It is sufficient to answer to these questions: that it was not the want either of inclination or power in his friends to serve him that was the stop to his preferment. Hexii PREFACE. had private reasons which determined him neither to seek promotion, nor to encourage the most probable schemes proposed to him for obtaining it. It is but justice to his character to say, that he was useful and contented in that station in which it had pleased Di vine Providence to fix him, and that neither the love of riches, nor of the elegance or grandeur of human life prevailed so far in his breast as to make him offer the least violence to his in ward sentiments. To which it may be added, that the silent and unseen hand of an all-wise Providence which over-rules all the events of human life, and all the resolutions of the human will, conducted him to that station in life, which tho' far from being the highest in external distinction, yet was perhaps of all others the most suited to the singular talents with which he was endowed, and gave him the opportunity of being more eminently and extensively useful than he could have been in any other.