Sentence examples for hutcheson from high-quality English sources.

• Hutcheson.

• On the contrary, Hutcheson conceived moral sense as based on a disinterested benevolence.

• Hutcheson was equally scathing on rights, which could quickly become a cover for greed and selfishness.

• Hutcheson writes,

• Reid and Hume both owed an immense debt to Hutcheson.

• Frances Hutcheson fills in Shaftesbury's sketch to some extent.

• Moral judgments, Hutcheson claims, are no different in this respect.

• Such is Gravitation, in Sir Isaac Newton's Scheme” (Hutcheson 1725, 38).

Use hutcheson in a sentence.

• This is not to say that Hutcheson recovers Shaftesbury’s priority exactly.

• Like Shaftesbury, Francis Hutcheson was very much interested in virtue evaluation.

• Hutcheson befriended him and encouraged him to take up the trade of printing and bookselling.

• Feelings of superiority, Hutcheson argued, are neither necessary nor sufficient for laughter.

• Of these, Francis Hutcheson (1694–1746) is explicitly utilitarian when it comes to action choice.

• For writers like Shaftesbury and Hutcheson the main contrast was with egoism rather than rationalism.

• Hutcheson reacted against both the psychological egoism of Thomas Hobbes and the rationalism of Samuel Clarke and William Wollaston.

• One of the principal concerns of Shaftesbury, Hutcheson, et al., was to refute the contention that action is always motivated by self-love.

hutcheson sentence examples

• Hume—like Shaftesbury and Hutcheson before him, and Reid after him (Cooper 1711, 17, 231; Hutcheson 1725, 16–24; Reid 1785, 760–761)—regarded the faculty of taste as a kind of “internal sense.”

• It seems possible that Shaftesbury was anticipating this Hutchesonian thought (a thought that Hutcheson attributes to Shaftesbury) when arguing in Book 2 of the Inquiry for the coincidence of virtue and happiness.

• In particular, the “moral sentimentalists” Hutcheson and Hume treated morality as grounded in something other than reason, and the influence of Christian ideas and ideals of agapic love on Hutcheson (at least) is well documented.

• Edwards calls the new mode of spiritual understanding a “sense” because the apprehension of spiritual beauty is (1) non-inferential and (2) involuntary, and Edwards, like Hutcheson, associates sensation with immediacy and passivity. (3) It also involves relish or delight, and Edwards followed Locke and Hutcheson in thinking that, like a feeling of tactual pressure or an impression of redness, being pleased or pained is a kind of sensation or perception.