This paper contests late readings of Adam Smith's 'invisible hand' as an essentially secular device. It is argued that Smith's social and economic philosophy is inherently theological and that his entire model of social order is logically dependent on the notion of God's action in nature. It will be shown that far from being a purely secular, materialist or evolutionist approach Smith works from the argument from design to construct a model that is teleological and securely located in the chain of being tradition. His focus upon happiness as the Final Cause of nature renders improbable any claims for proto-evolutionism in his work while his arguments about the deliberate endowment of defects in the human frame make no sense without the supposition of design and purpose in nature.Adam Smith Invisible Hand Teleology Spontaneous Order Self-INTEREST Stoicism,

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The legitimacy of compelling citizens to vote is rarely explored beyond claims about partisan benefit or infractions of liberty and democratic freedom of choice. Using the Australian model as a particularly successful and well administered case, I explore more deeply the issue of whether the state imposed obligation to vote is a legitimate one. The problem is approached via a number of questions, among them: Does compulsion have any properties that make it superior to a voluntary system? Does compulsion place an undue burden on voters? Is voting in the interests of individuals? Does voting do any good? Is there an obligation to vote? And, if so, to whom is the obligation owed? I conclude that compulsion is reasonable because it yields collective (and ultimately individual) goods and protects a number of democratic, liberal and moral values. It is suggested that although there may be an obligation (but not a duty) to vote, this obligation is not owed to the state but rather to other citizens. An important effect of compulsory voting is its capacity to make voting a more ‘rational’ activity because it limits informational uncertainty and reduces opportunity costs. Compulsion removes most, if not all, the barriers to voting normally experienced by abstainers in voluntary systems. In doing so it releases or generates a variety of positive values, utilities and capabilities.

In many democracies, voter turnout is low and getting lower. If the people choose not to govern themselves, should they be forced to do so? For Jason Brennan, compulsory voting is unjust and a petty violation of citizens' liberty. The median non-voter is less informed and rational, as well as more biased, than the median voter. According to Lisa Hill, compulsory voting is a reasonable imposition on personal liberty. Hill points to the discernible benefits of compulsory voting and argues that high turnout elections are more democratically legitimate. The authors - both well-known for their work on voting and civic engagement - debate questions such as: • Do citizens have a duty to vote, and is it an enforceable duty? • Does compulsory voting violate citizens' liberty? If so, is this sufficient grounds to oppose it? Or is it a justifiable violation? Might it instead promote liberty on the whole? • Is low turnout a problem or a blessing?