Titlebook: Religion and the Science of Human Nature in the Scottish Enlightenment; R.J.W. Mills Book 2023 The Editor(s) (if applicable) and The Autho

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Introduction, religious belief and practice. The introduction briefly outlines what the Scottish “science of human nature” was, how its discussion of religion differed from other genres and other enlightened approaches to the study of religion and how it related to earlier iterations of the “science of man” as a

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,David Hume’s “Natural History of Religion” (1757),a text of enduring importance. Hume’s argument is striking because his naturalistic treatment of religious change was in no way linked to a sense of a providential order. Setting to one side the “minimal theism” known only by a small few since the reformation of letters, Hume charted the development

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William Robertson on Revelation and the Limits of Progress,ontained a different emphasis. The . (1755) explained the necessity of Christ’s mission given the particular societal conditions of the Roman Empire. By contrast, in Robertson’s . (1769), Christianity was less powerful as a cause for change. In . (1777), he utilised sociological methods to analyse “

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Adam Ferguson, Stoicism and the Individual Alone,t. He argued that the religious propensities of human nature direct us towards theistic belief but, equally, that these propensities were easily bent towards superstition. The individual faces a battle to enable the theistic elements of their nature control the character of their religious beliefs.

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,George Campbell on Miracles and the Weakness of Hume’s “Science of Man”,of Hume’s approach to judging testimonial evidence raised larger questions about the credibility of Hume’s “science of man.” With a view to demonstrating Christianity’s unique truth, Campbell’s arguments included a focus on local events that challenged the generalisations of Hume’s ‘Of Miracles’. Hu

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