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The article focuses on philosophical thought of John Anderson, the Scottish-born Professor of Philosophy at Sydney University. It particularly explores the general features of Anderson's philosophy, his contributions to the Scottish philosophy, and his views about the works and doctrine of Thomas Reid, particularly on his lectures on Reid. Drawing from the works of the philosopher, the author concludes that philosophy for Anderson is a movement or tradition of ideas, and not a possession or commodity of specific nationalities.

The article explores the theory of ignorance of Scottish philosopher James Ferrier, which was described in his book "Institutes of Metaphysics." In doing so, it first analyzes Ferrier's theory of knowledge, in which the philosopher argues that understanding what one can know is a pre-requisite for determining what exists. It then examines Ferrier's propositions for his theory of ignorance, which suggest that ignorance is the lack of knowledge and that all ignorance is possibly remediable. The author concludes that Ferrier intends his "Institutes of Metaphysics" to disprove skepticism by determining the necessary truths of reason to establish a level of absolute truth and certainty.

The article explores the common-sense theory of truth of Scottish philosopher James Beattie, as discussed in his "The Castle of Skepticism" and "Essay on the Nature and Immutability of Truth." It also discusses the criticisms raised over his claims of truth, and suggests ways in which a common-sense standard of truth might be made possible. For one to understand the potential value of a common-sence theory of truth, the author suggests that it should be analyzed with regard to its rival truth theories: the correspondence theory, the semantic theory and the coherence theory.

The article explores the philosophical theory of beauty and taste of Scottish philosopher, Dugald Stewart. It also examines the relation of Stewart's concept of aesthetics with that of Thomas Reid, as stated in his "Philosophical Essays" and "Elements of Philosophy." Analysis suggests that Stewart's understanding of taste takes into consideration the concept of imaginative associations, while his idea of beauty classifies beauty as originally belonging to sight. In conclusion, the author suggests that Stewart's aesthetics offers no new formulations and brings eighteenth-century theories of taste to their ends.

The article examines the political economy of Scottish philosopher David Hume, particularly on its emphasis on individual liberty and diminution of the state. It aims to determine the reasons underlying Hume's diminution of individual as the central figure in his political economy, making groups his main analytical category. Drawing from Hume's political economy literatures, the author claims that the philosopher's diminution of individual actors on the historical stage was based on the ground that an individual acts and conforms to the constitution established by the group.

The article explores the ambition or the intellectual aspiration of Scottish philosophy that inspired several Scottish philosophers in the modern decades. The author aims to determine whether that ambition, which can be found in Scottish philosophy's attempt to combine the educational and investigative role of philosophy within a method or a discipline, is shared among the philosophers of Scotland over a significant period. In doing so, the author reviews literatures by several philosophers including David Hume, George Turnbull, Dugald Stewart, and J. F. Ferrier.

The article explores the history of philosophical thought in Scotland from the eighteenth century to the twentieth century. It particularly focuses on the course of Scottish philosophy during the time of philosophers James McCosh, Thomas Reid, John Mair and Duns Scotus. The course of the country's philosophical thought is explored to reflect divergence and differences in the ideas of the philosophers who all considered themselves naturalists. The author observes that the Scottish schools of thought remained broadly Aristotelian even when medieval scholasticism was formally rejected.