Life of Adam Smith. John Rae
classes after he had finished his arts course at Edinburgh, says he found a spirit of inquiry and a zeal for learning abroad among the students of Glasgow which he remembered nothing like among the students of Edinburgh. This intellectual awakening was the result mainly of the teaching of three professors—Alexander Dunlop, Professor of Greek, a man of fine scholarship and taste, and an unusually engaging method of instruction; Robert Simson, the professor of Mathematics, an original if eccentric genius, who enjoyed a European reputation as the restorer of the geometry of the ancients; and above all, Francis Hutcheson, a thinker of great original power, and an unrivalled academic lecturer.
Smith would doubtless improve his Greek to some extent under Dunlop, though from all we know of the work of that class, he could not be carried very far there. Dunlop spent most of his first year teaching the elements of Greek grammar with Verney's Grammar as his textbook, and reading a little of one or two easy authors as the session advanced. Most of the students entered his class so absolutely ignorant of Greek that he was obliged to read a Latin classic with them for the first three months till they learnt enough of the Greek grammar to read a Greek one. In the second session they were able to accompany him through some of the principal Greek classics, but the time was obviously too short for great things. Smith, however, appears at this time to have shown a marked predilection for mathematics. Dugald Stewart's father, Professor Matthew Stewart of Edinburgh, was a class-fellow of Smith's at Glasgow; and Dugald Stewart has heard his father reminding Smith of a "geometrical problem of considerable difficulty by which he was occupied at the time when their acquaintance commenced, and which had been proposed to him as an exercise by the celebrated Dr. Simson." The only other fellow-student of his at Glasgow of whom we have any knowledge is Dr. Maclaine, the translator of Mosheim, and author of several theological works; and Dr. Maclaine informed Dugald Stewart, in private conversation, of Smith's fondness for mathematics in those early days. For his mathematical professor, Robert Simson himself, Smith always retained the profoundest veneration, and one of the last things he ever wrote—a passage he inserted in the new edition of his Theory of Moral Sentiments, published immediately before his death in 1790—contains a high tribute to the gifts and character of that famous man. In this passage Smith seeks to illustrate a favourite proposition of his, that men of science are much less sensitive to public criticism and much more indifferent to unpopularity or neglect than either poets or painters, because the excellence of their work admits of easy and satisfactory demonstration, whereas the excellence of the poet's work or the painter's depends on a judgment of taste which is more uncertain; and he points to Robert Simson as a signal example of the truth of that proposition. "Mathematicians," he says, "who may have the most perfect assurance of the truth and of the importance of their discoveries, are frequently very indifferent about the reception which they may meet with from the public. The two greatest mathematicians that I ever have had the honour to be known to, and I believe the two greatest that have lived in my time, Dr. Robert Simson of Glasgow and Dr. Matthew Stewart of Edinburgh, never seemed to feel even the slightest uneasiness from the neglect with which the ignorance of the public received some of their most valuable works."[8] And it ought to be remembered that when Smith wrote thus of Simson he had been long intimate with D'Alembert.
But while Smith improved his Greek under Dunlop, and acquired a distinct ardour for mathematics under the inspiring instructions of Simson, the most powerful and enduring influence he came under at Glasgow was undoubtedly that of Hutcheson—"the never-to-be-forgotten Hutcheson," as he styled him half a century later in recalling his obligations to his old College on the occasion of his election to the Rectorship. No other man, indeed, whether teacher or writer, did so much to awaken Smith's mind or give a bent to his ideas. He is sometimes considered a disciple of Hume and sometimes considered a disciple of Quesnay; if he was any man's disciple, he was Hutcheson's. Hutcheson was exactly the stamp of man fitted to stir and mould the thought of the young. He was, in the first place, one of the most impressive lecturers that ever spoke from an academic chair. Dugald Stewart, who knew many of his pupils, states that every one of them told of the extraordinary impression his lectures used to make on their hearers. He was the first professor in Glasgow to give up lecturing in Latin and speak to his audience in their own tongue, and he spoke without notes and with the greatest freedom and animation. Nor was it only his eloquence, but his ideas themselves were rousing. Whatever he touched upon, he treated, as we may still perceive from his writings, with a certain freshness and decided originality which must have provoked the dullest to some reflection, and in a bracing spirit of intellectual liberty which it was strength and life for the young mind to breathe. He was not long in Glasgow, accordingly, till he was bitterly attacked by the older generation outside the walls of the College as a "new light" fraught with dangers to all accepted beliefs, and at the same time worshipped like an idol by the younger generation inside the walls, who were thankful for the light he brought them, and had no quarrel with it for being new. His immediate predecessor in that chair, Professor Gershom Carmichael, the reputed father of the Scottish Philosophy, was still a Puritan of the Puritans, wrapt in a gloomy Calvinism, and desponding after signs that would never come. But Hutcheson belonged to a new era, which had turned to the light of nature for guidance, and had discovered by it the good and benevolent Deity of the eighteenth century, who lived only for human welfare, and whose will was not to be known from mysterious signs and providences, but from a broad consideration of the greater good of mankind—"the greatest happiness of the greatest number." Hutcheson was the original author of that famous phrase.
All this was anathema to the exponents of the prevailing theology with which, indeed, it seemed only too surely to dispense; and in Smith's first year at Glasgow the local Presbytery set the whole University in a ferment by prosecuting Hutcheson for teaching to his students, in contravention of his subscription to the Westminster Confession, the following two false and dangerous doctrines: 1st, that the standard of moral goodness was the promotion of the happiness of others; and 2nd, that we could have a knowledge of good and evil without and prior to a knowledge of God. This trial of course excited the profoundest feeling among the students, and they actually made a formal appearance before the Presbytery, and defended their hero zealously both by word and writing. Smith, being only a bajan—a first year's student—would play no leading part in these proceedings, but he could not have lived in the thick of them unmoved, and he certainly—either then or afterwards, when he entered Hutcheson's class and listened to his lectures on natural theology, or perhaps attended his private class on the Sundays for special theological study—adopted the religious optimism of Hutcheson for his own creed, and continued under its influence to the last of his days.
In politics also Hutcheson's lectures exercised important practical influence on the general opinion of his students. The principles of religious and political liberty were then so imperfectly comprehended and so little accepted that their advocacy was still something of a new light, and we are informed by one of Hutcheson's leading colleagues, Principal Leechman, that none of his lectures made a deeper or wider impression than his exposition of those principles, and that very few of his pupils left his hands without being imbued with some of the same love of liberty which animated their master. Smith was no exception, and that deep strong love of all reasonable liberty which characterised him must have been, if not first kindled, at any rate quickened by his contact with Hutcheson.
Interesting traces of more specific influence remain. Dugald Stewart seems to have heard Smith himself admit that it was Hutcheson in his lectures that suggested to him the particular theory of the right of property which he used to teach in his own unpublished lectures on jurisprudence, and which founded the right of property on the general sympathy of mankind with the reasonable expectation of the occupant to enjoy unmolested the object which he had acquired or discovered.[9] But it is most probable that his whole theory of moral sentiments was suggested by the lectures of Hutcheson, perhaps the germs of it even when he was passing through the class. For Hutcheson in the course of his lectures expressly raises and discusses the question, Can we reduce our moral sentiments to sympathy? He answered the question himself in the negative, on the ground that we often approve of the actions of people with whom we have no sympathy, our enemies for example, and his pupil's contribution to the discussion was an ingenious attempt to surmount that objection