 A philosopher of the early period of the Scottish Enlightenment with whom Hutcheson may helpfully be compared and contrasted is his close contemporary Archibald Campbell (1691–1756), professor of divinity and church history at St Andrews University. Both men studied at Glasgow University under John Simson, a professorial divine much harassed by conservative Reformists in the Kirk on account of his rejection of the Kirk’s doctrine that, since the Fall, human nature through the generations has suffered from total depravity. In due course Hutcheson and Campbell were both harassed by the Kirk on account of their claim that human beings are by nature inclined to virtue, for the Kirk took that claim to imply that the two men did not fully embrace the doctrine of total depravity. However, beyond this agreement Campbell opposes Hutcheson on certain essential points. Most especially, in his Enquiry into the Original of Moral Virtue (1733) Campbell rejects Hutcheson’s claim that for an action to be virtuous it must be motivated by a disinterested benevolence, and argues to the contrary that all human acts are and can only be motivated by self-love. From which Campbell concludes that all virtuous human acts also are motivated by self-love. This claim, though at first sight Hobbesian, is however not at all of a Hobbesian stripe, for Campbell holds that the self-love that motivates us to perform a virtuous act takes the form of a desire for esteem, where the desired esteem derives from our gratification of another person’s self-love. As well as writing against Hobbes and Hutcheson, Campbell also directs his fire at Bernard Mandeville, who held that a virtuous act must involve an exercise of self-denial, in the sense that to act virtuously we have to cut across, or frustrate our natural principles, whereas for Campbell, as also for Hutcheson, virtuous acts are performed in realisation of, and not at all in conflict with, our nature. The Kirk set up a committee of purity of doctrine to investigate the teachings of Campbell, a Kirk minister who painted such a distressingly agreeable picture of human nature. The conservatively orthodox Reformists on the Committee wished to move against him, but the Kirk’s General Assembly, which was already beginning to display an Enlightenment spirit, prevented such a move, and Campbell retained his professorship of divinity and his position as minister of the Kirk. Campbell’s ideas, till now neglected, are at last beginning to receive serious consideration (Maurer 2012, 2016).