of the Antients". A reaction to Shaftesbury in defense of the Hobbesian approach of treating communities as driven by individual self-interest, was not long coming in Bernard Mandeville's controversial works. Indeed, this approach was never fully rejected, at least in economics. And so despite the criticism heaped upon Mandeville and Hobbes by Adam Smith, Hutcheson's student and successor in Glasgow university, Smith made self-interest a core assumption within nascent modern economics, specifically as part of the practical justification for allowing free markets. By the late enlightenment period in the 18th century, the communal sense had become the "moral sense" or "moral sentiment" referred to by Hume and Adam Smith, the latter writing in plural of the "moral sentiments" with the key one being sympathy, which was not so much a public spirit as such, but a kind of extension of self-interest. Jeremy Bentham gives a summary of the plethora of terms used in British philosophy by the nineteenth century to describe common sense in discussions about ethics: This was at least to some extent opposed to the Hobbesian approach, still today normal in economic theory, of trying to understand all human behaviour as fundamentally selfish, and would also be a foil to the new ethics of Kant. This understanding of a moral sense or public spirit remains a subject for discussion, although the term "common sense" is no longer commonly used for the sentiment itself. In several European languages, a separate term for this type of common sense is used. For example, French and German are used for this feeling of human solidarity, while (good sense) and (healthy understanding) are the terms for everyday "common sense". According to Gadamer, at least in French and British philosophy a moral element in appeals to common sense (or ), such as found in Reid, remains normal to this day. But according to Gadamer, the civic quality implied in discussion of in other European countries did not take root in the German philosophy of the 18th and 19th centuries, despite the fact it consciously imitated much in English and French philosophy. " was understood as a purely theoretical judgment, parallel to moral consciousness (conscience) and taste." The concept of "was emptied and intellectualized by the German enlightenment". But German philosophy was becoming internationally important at this same time. Gadamer notes one less-known exception—the Württemberg pietism, inspired by the 18th century Swabian churchman, M. Friedrich