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The power in the state will deign to recognise those. On the other hand, at AdamSmith and its pupils the nature means all set of impulses and instincts, Which it individual members of company; they assert that the best Establishments arise thanks to free game of these forces - at reliance in
The volume that partial failure will be more than is compensated by successes in other
Place also that prosecution of own interest will turn back by each
The greatest happiness for all "(I, 289). More in detail in this matter see: Elie
Halitvy, The Growth of Philosophic Radicalism (1928), esp. p. 266-70. Contrast between the Scottish philosophers of XVIII century and their French Contemporaries emerges also in recent work of Gledis Brajson (G. Bryson)
"Man and Society: The Scottish Enquiry of the Eighteenth Century" (Princeton,
1945), p. 145. She underlines that the Scottish philosophers "all wanted
"Antiindividualistic" tendencies at David Juma (p. 106, 155) - using Word "individualistic" in that sense which we here name false, The rationalistic. But sometimes it runs into a widespread error,
Considering them as "typical representatives of thought of that century" (p. 176). Still
There is an overwork propensity, mainly as a result of acceptance
The German concept of "Education" to consider sights of all philosophers of XVIII century
Similar, whereas in many respects divergences between English and
The French philosophers of the given period are much more serious, rather than
Similarities. A widespread habit to mix together Adam Smith and Kene,
Unconditionally should disappear now when this belief has been denied U.R.Skotta's recent opening (W.R.Scott) (see it: "Adam Smith as Student and
Professor "Glasgow, 1937, p. 124). It is important also that prompting to work as
For Juma, and for Smith has served, as inform, Montesquieu's their aversion. In
To Rudolf Goldshajda's work (R.Goldsheid) "Grundlinien zu einer Kritik der
Willenskraft "(Vienna, 1905), pp. 32 - 37, it is possible to find set thinking
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