哈其森介入經濟思想與曼德維爾批判宗教界社會慈善事業息息相關，哈其森的經濟思想也因此有其宗教意涵。哈其森相信人類天性或道德不但具有自私因子，同時也具備利他因子；此外，他的道德雙元論在他的學生輩中激起反應。他以基督教的慈善概念訓解非基督教的友誼概念，並鼓勵利他德性。哈其森認為，利他情操越是礪揚，其道德美感越強。順此理論，哈其森得出普世友誼的結論。然而在法國大革命期間，哈其森的普世友誼論受到嚴重的挑戰。蘇格蘭輝格主義者發展出保守的國際政治觀點，而遠離了早期蘇格蘭啟蒙的普世主義價值。

This article investigates a much understudied aspect of the Scottish Enlightenment in general and Francis Hutcheson in particular: the conceptualization of friendship or sociability with reference to economic motivation. It illustrates three major claims. First, it argues that Hutcheson introduces economic thinking into moral philosophy, in direct opposition to Bernard Mandeville’s doctrine of egoism and antagonism against the Church’s appreciation of charity. Accordingly, his economic thought conveys religious sentiments, a fact frequently overlooked by modern historians. Second, departing from a moral philosophy of dualism--in which human nature is simultaneously self-interested and benevolent--Hutcheson argues for the importance of virtue, i. e., the beauty of the increasing capacity of benevolence for others’ benefits. The Hutchesonian optimistic view of an ethical community separates him from his students, Adam Smith among them. Concerned with economic development, Smith denies charity and benevolence positive places in the economic domain. Third, in keeping with his tenet of increasing virtue, Hutcheson upholds universal friendship. However, this universalism does not fit well into the political and social milieu of the French Revolution, which incubates a Whiggish conservative worldview that considers universalism unwanted.