Anglo-American economist Ronald Coase has challenged the view that Smith was
a deist, based on the fact that Smith's writings never explicitly invoke God as an
explanation of the harmonies of the natural or the human worlds.
[71]
According to
Coase, though Smith does sometimes refer to the "Great Architect of the Universe",
later scholars such as Jacob Viner have "very much exaggerated the extent to
which Adam Smith was committed to a belief in a personal God",
[72]
a belief for
which Coase finds little evidence in passages such as the one in the
Wealth of
Nations
in which Smith writes that the curiosity of mankind about the "great
phenomena of nature", such as "the generation, the life, growth, and dissolution of
plants and animals", has led men to "enquire into their causes", and that
"superstition first attempted to satisfy this curiosity, by referring all those
wonderful appearances to the immediate agency of the gods. Philosophy
afterwards endeavoured to account for them, from more familiar causes, or from
such as mankind were better acquainted with than the agency of the
gods".
[72]
Some authors argue that Smith's social and economic philosophy is
inherently theological and that his entire model of social order is logically
dependent on the notion of God's action in nature.
[73]
Brendan Long argues that
Smith was a theist,
[74]
whereas according to professor Gavin Kennedy, Smith was
"in some sense" a Christian.
[75]
Smith was also a close friend of David Hume, who, despite debate about his
religious views in modern scholarship, was commonly characterised in his own
time as an atheist.
[76]
The publication in 1777 of Smith's letter to William Strahan,
in which he described Hume's courage in the face of death in spite of his
irreligiosity, attracted considerable controversy.
[77]
Published works[edit]
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