Adam Ferguson

Editor's Note: Citations to the published works named in this article will be added.

Adam Ferguson, also known as Ferguson of Raith (June 20, 1723 (O.S.) - February 22, 1816) was a philosopher and historian of the Scottish Enlightenment.

Life

Born at Logierait in Atholl, Perthshire, Scotland, he received his education at Perth grammar school and at the University of St Andrews. In 1745, owing to his knowledge of Gaelic, he gained appointment as deputy chaplain of the 43rd (afterwards the 42nd) regiment (The Black Watch), the license to preach being granted him by special dispensation, although he had not completed the required six years of theological study.

It remains a matter of debate as to whether, at the Battle of Fontenoy (1745), Ferguson fought in the ranks throughout the day, and refused to leave the field, though ordered to do so by his colonel. Nevertheless, he certainly did well, becoming principal chaplain in 1746. He continued attached to the regiment till 1754, when, disappointed at not obtaining a living, he left the clergy and resolved to devote himself to literary pursuits.

After residing in Leipzig for a time, he returned to University of Edinburgh where in January 1757 he succeeded David Hume as librarian to the Faculty of Advocates (see Advocates' Library), but soon relinquished this office on becoming tutor in the family of the Earl of Bute. In 1759 Ferguson became professor of natural philosophy in the University of Edinburgh, and in 1764 transferred to the chair of "pneumatics" (mental philosophy) "and moral philosophy." In 1767, against Hume's advice, he published his Essay on the History of Civil Society<ref>, which was well received and translated into several European languages. In the mid 1770s he traveled again to the Continent and met Voltaire. His membership of The Poker Club is recorded in its Minute Book of 1776. In 1776 his (anonymous) pamphlet on the American Revolution appeared in opposition to Dr Richard Price's Observations on the Nature of Civil Liberty <ref>, in which he sympathized with the views of the British parliament. In 1778 Ferguson was appointed secretary to the Carlisle Commission which endeavored without success to negotiate an arrangement with the American colonies, engaged in revolution. In 1783 his History of the Progress and Termination of the Roman Republic was published. It became very popular and went through several editions. Ferguson believed that the history of the Roman Republic during the period of their greatness formed a practical illustration of those ethical and political doctrines in which he was particularly interested. The history reads well and impartially, and displays conscientious use of sources. The influence of the author's military experience shows itself in certain portions of the narrative. Tired of teaching, he resigned his professorship in 1785, and devoted himself to the revision of his lectures, which he published (1792) under the title of Principles of Moral and Political Science.

In his seventieth year, Ferguson, intending to prepare a new edition of the history, visited Italy and some of the principal cities of Europe, where he was received with honour by learned societies. From 1795 he resided successively at the old castle of Neidpath near Peebles, at Hallyards on Manor Water and at St Andrews, where he died on February 22, 1816.

Thought

Ferguson's ethical system treats man as a social being, illustrating his doctrines by political examples. As a believer in the progress of the human race, he placed the principle of moral approbation in the attainment of perfection. Victor Cousin criticized Ferguson's speculations (see his Cours d'histoire de la philosophie morale an dix-huitième siècle, pt. II., 1839-1840): "We find in his method the wisdom and circumspection of the Scottish school, with something more masculine and decisive in the results. The principle of perfection is a new one, at once more rational and comprehensive than benevolence and sympathy, which in our view places Ferguson as a moralist above all his predecessors."

By this principle Ferguson attempted to reconcile all moral systems. With Thomas Hobbes and Hume he admits the power of self-interest or utility, and makes it enter into morals as the law of self-preservation. Francis Hutcheson's theory of universal benevolence and Adam Smith's idea of sympathy he combines under the law of society. But, as these laws appear as the means rather than the end of human destiny, they remain subordinate to a supreme end, and the supreme end of perfection. In the political part of his system Ferguson follows Montesquieu, and pleads the cause of well-regulated liberty and free government. His contemporaries, with the exception of Hume, regarded his writings as of great importance, but he made minimal original contributions. (see Sir Leslie Stephen, English Thought in the Eighteenth Century, x. 89-90). His work was especially influential for German writers, such as Hegel and Marx.

This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.