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Extra resources for Mandeville and Hume: Anatomists of Civil Society
129. 273. 2 69. 31 9-20. X. 271. 320. 70 Mandeville mu/ Hume: anatomists of civil society 2. Int ellectual change in Bernard Manckville conventions that are designed to cure the frailties of human nature. The problem is that we naturally have 'a desire of superiority' and if we followed the natural dictates of our nature we would grasp 'every thing' for ourselves, whereas 'the notions of right and wrong' are 'acquired' and arise artificially through social relations. 13 Furthermore, since 'the desire as well as aptness of man to associate' do not proceed from 'his love to others', 13 1 the only way 'we' can 'be cured of this instinct of sovereignty is 'by our commerce with others, and the experience of facts, by which we are convinc'd, that we have no such right' that our selfishness bids us to claim.
Mandeville and Hume: anatomistsof civil society 2. Intellectualchangein Bernard Mandeville it, Hutcheson's 'project in his philosophical treatises of the 1720s was to prove that our ideas of beauty and virtue and our kind affections and desires were real ideas, perceived by internal senses whose sensibilia were quite distinct from the dependent and contingent sensations of the external senses'. 63A major feature of this project was to argue against Hobbism and prove beyond any doubt that men had other-regarding affections.
There were also certain human propensities that supported and guided this course of action. First of all, every 'savage child would learn to love and fear his father', and 'these two passions, together with the esteem, which we naturally have for every thing that far excels us, will seldom fail of producing that compound, which we call 160. 204. 161. This is a useful theoretical insight from Mandeville into the artificial moral principles, bringing clearly to the surlace the difficulty of distinguishing between naturally amorous passions and instinct of sovereignty; a mixture, which makes one, at times, completely unable to see the possible misjudgements of one's own actions, which one cannot consider but as perfectly virtuous and justified.