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By Fonna Forman-Barzilai

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This 2010 textual content pursues Adam Smith's perspectives on ethical judgement, humanitarian care, trade, justice and foreign legislation either in historic context and during a twenty-first-century cosmopolitan lens, making this a tremendous contribution not just to Smith reviews but in addition to the heritage of cosmopolitan inspiration and to modern cosmopolitan discourse itself. Forman-Barzilai breaks floor, demonstrating the spatial texture of Smith's ethical psychology and the methods he believed that actual, affective and cultural distance constrain the identities, connections and moral tasks of recent advertisement humans. Forman-Barzilai emphasizes his resistance to this sort of relativism, ethical insularity and cultural chauvinism that too frequently accompany localist evaluations of cosmopolitan proposal this day. it is a attention-grabbing, revisionist learn that integrates the views of highbrow background, ethical philosophy, political idea, cultural concept, diplomacy thought and political economic system, and should charm around the humanities and social sciences.

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Additional resources for Adam Smith and the Circles of Sympathy: Cosmopolitanism and Moral Theory (Ideas in Context)

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Cf. 4 (p. 86). 42–43 (pp. 43 (p. 156). 2 (pp. 227–234), esp. 3–6 (pp. 228–230). My thanks to John Pocock for sharing this formulation with me. 24 Introduction and visionary cultural theorist, and a valuable ally for those who are committed today to preserving the category of “culture” and wary of the “thick” and “unreflective” universalisms so frequently brandished in political and academic discourse. But, in the end, what I find most compelling is that the troubled particularist in Smith refused to sit trapped in the proverbial box of moral relativity.

In this chapter, I would like to emphasize two: one historiographical and methodological, the other theoretical. First, the conventional articulation of the “Adam Smith Problem,” and the ultimate 20 21 22 23 24 25 C. B. Macpherson, The Political Theory of Possessive Individualism (Oxford: Oxford University Press, 1962), the thesis of which was extended to Smith in his review of Winch’s Adam Smith’s Politics, History of Political Economy, vol. 11 (1979), pp. 450–454; Louis Dumont, From Mandeville to Marx: The Genesis and Triumph of Economic Ideology (Chicago: University of Chicago Press, 1977).

Griswold, “Adam Smith on Friendship and Love,” Review of Metaphysics, vol. 49, March, pp. 609–637. 4 (p. 86). 10 (p. 77). For further discussion, accompanied by a critique of Griswold and Den Uyl in “Friendship and Love” who note that Smith was ultimately concerned with “social cooperation” and not “the self-perfection of the individual (as in Aristotle),” see Samuel Fleischacker, A Third Concept of Liberty: Judgement and Freedom in Kant and Adam Smith (Princeton, NJ: Princeton University Press, 1999), pp.

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