关于曼德维尔《蜜蜂寓言〉的讨论
肖聿翻译，中国社会科学出版社2002年出版的《蜜蜂的寓言》一书中，杨春学为中译本写了序言，提到这本书在1714年出版后，因为言辞的激烈以及与传统伦理观点的冲突（人性本恶）而备受批评，从20世纪开始才逐渐受到好评（哈耶克、凯恩斯）。曼德维尔强调人的自利性，认为人的道德行为，虽应当以理性和利他为重，但其动机则出于自爱或自利；人若除掉自爱，不但没有道德，连社会也不能存在。道德是人类追求自身利益的实践经验的产物，道德取舍的标准是：每一条道德规则在促进个人福利方面能发挥的作用。他的人性本恶应当理解为人们追求自身的利益。在曼德维尔之前，洛克已经提出了个人利益是社会利益的基础的论点，而且18世纪道德哲学认为在强制性的行为限制中，个人为追求自身利益的行为很可能会推动整个社会的福利，这些观点对曼德维尔的思想形成都有影响。
曼德维尔的贡献在于他是第一个明确地把社会利益看作社会经济的扩大和发展的学者，有助于我们认识当时的社会现实，他的人是自利的观点成为古典经济学的基本假设。
虽然曼德维尔强调个人追求自身利益会导致公共利益，但是也认为个人追求自身利益造成社会繁荣有前提条件，即政府要发挥调节作用。要求政府建立激发人们追求美德的制度，同时要限制对自身利益的需求，而认为道德在调节经济利益冲突中没有什么有效地位。这可能也影响了古典经济学的发展，古典经济学中同样将道德因素排除在外。
曼德维尔强调制度的作用，而且对制度的形成都有自己独特的见解，他认为制度是自发形成，社会的进步是是错法的产物。
凯恩斯在其《通论》中的二十三章《略论重商主义、禁止高利贷法、加印货币以及消费不足论》（高鸿业译，商务印书馆2004年）讲到有效需求不足由投资不足和消费倾向不足引起时，引用了赫克舍尔《重商主义》一书中巴尔邦1690年的一段话，“挥霍浪费是一种罪恶，它不利于本人，但并非不利于贸易……贪得无厌是一种罪恶，它对人和贸易都是不利的”，他认为巴尔邦的见解通过《蜜蜂的寓言》得到流传。
曼德维尔通过诗歌的形式表达了“挥霍有利于贸易”的思想：在人们放弃奢侈的生活以后，行业出现了过多的存货，土地和住宅的价格下降，建筑业受到毁损，工匠不被雇用，画师、石匠和雕工失去了名声。
曼德维尔认为储蓄尽管是个人增加财富的办法，但却不是国家增加财富的方法。斯密认为：“凡对私人家庭来说是行之有效的行为，对整个国家来说很难成为行之无效的”。凯恩斯认为斯密的这段话即是针对曼德维尔的话而来。
曼德维尔认为使国家繁荣的方法是向每个人提供就业机会，政府应该促进分工，创造不同类型的制造业、技术业和手工艺业；奖励农业和渔业以及其各种分支行业。他认为土地产品和人的劳动产品是比金银更为真实的财富。他在工业革命之前就能得出这样的认识确实是难能可贵。
本来以为《蜜蜂的寓言》对斯密的最大影响是他提出“看不见的手”，但是一时也找不到什么根据，哈耶克则认为斯密与曼德维尔在个人主义的观点上倒是一脉相承。哈耶克在其《个人主义与经济秩序》一书中的《个人主义；真与伪》（贾湛、文跃然等译，施炜校，北京经济学院出版社1989年版）这一章，认为伯纳德·曼德维尔为个人主义的发展做出了贡献，他说“我将试图为之辩护的真正的个人主义的现代发展始于约翰·洛克，尤其始于伯纳德·曼德维尔和大卫·休谟；而在乔赛亚·塔克尔，亚当·弗格森和亚当·斯密，以及他们伟大的同代人埃德蒙·伯克的著作中，这种真正的个人主义首次形成了完整的体系。”
哈耶克还认为曼德维尔首先明确地系统阐述了反理性主义的思想，并使得这一观点在英国人的思想中占据支配地位。他说“反理性主义的观点也许是英国人个人主义最富特性的方面，它认为人并不具备高度理性和智慧，而不过是十分缺乏理性，又容易犯错误的生物。个人的错误只能在社会过程中得以修正；这一过程的目标在于最有效的利用非常不完全的材料。”
除此之外，哈耶克指出，曼德维尔在《蜜蜂的寓言》中对劳动分工、货币以及语言的起源作了决定性的研究，并做出了全面的解释。
曼德维尔对劳动分工发展的解释体现了反理性主义的思想，他写道“我们常常把它（劳动分工的发展）归于人类的才智，把它看成人类洞察力的深化，而实际上，它应归于时间的延续，以及许多人的经验，他们中所有的人在天赋才能和精明上几乎没有多大差异”。据此，哈耶克认为曼德维尔关于社会现象的反理性主义思想要先于并胜过维柯（维柯的定理“人并不能明智的胜任一切”）。
哈耶克还认为曼德维尔和斯密对语言理论的发展做出了可敬的贡献。
熊彼特在《经济分析史》（商务印书馆1991年版）中论述“亚当·斯密和《国富论》”一部分时，简要的介绍了《蜜蜂的寓言》，说曼德维尔力图证明，个人动机即使可以产生对社会有利的动机，在道德上也并非是无可指摘的。熊彼特指出斯密和其他注重道德的人一样，对该书提出了严厉的批评，其中有两个原因。第一，这本书赞美了花费，谴责了储蓄，并犯了某些“重商主义的错误”；在谈到第二个原因时，熊彼特似乎讲了一句带有攻击性的话“斯密肯定感觉到了，曼德维尔的论点正是斯密自己的纯天赋自由论的一种特殊形式。读者不难体会到，这一事实一定会震动这位可敬的教授，特别是假如他真的从这本触怒了众人的小册中学到了一些东西的话。”这句话的意思也就是说，斯密的天赋自由原则（他的所谓天赋自由原则，一方面是政策原则，即废除法律约束外的所有限制，另一方面也是分析命题，即个人之间的相互作用，不仅不会带来混乱决面，反而会带来由逻辑所决定的井井有条的秩序）是从曼德维尔哪里学来的，用他的更为直白的话来说就是“《国富论》中所包含的分析思想、分析原则或分析方法，没有一个在1776年是全新的。”
亨利·威廉·斯皮格尔在其《经济思想的成长》（晏智杰、刘宇飞、王长青、蒋怀栋译，中国社会科学出版社1999年版）中提到了曼德维尔。
曼德维尔认为所有的自私都是劣行，只有自我牺牲才是高尚品德，劣行和美德之间没有中间地带。他指责奢侈和追求私利为劣行，但同时又把它们描述为经济繁荣不可或缺的先决条件，由此私人劣行转变为公共利益。斯密和不列颠的坚持利益和谐论的道德主义者一样谴责曼德维尔，并称其为“放荡的曼德维尔”（《爱丁堡评论》1756年）。
斯皮格尔认为斯密的“看不见的手”（引导谋求私利的个人增进公共利益）受到曼德维尔思想启发的观点是极为可疑的，因为沙夫兹伯利等人都有这一思想（沙夫兹伯利将利益和谐的思想，特别是对私利的追求会有益于社会的观点即将个人美德与公共利益相统一这一观点纳入18世纪英国哲学的主流）。
与熊彼特不同，斯皮格尔认为斯密的自由放任的思想并不是来自曼德维尔，因为曼德维尔不是自由主义者。曼德维尔坚持认为“熟练的政治家的机敏的管理”，对于将私人劣行转变为公共利益是必不可少的；而斯密认为，竞争而非“政治家的智慧”，才是实现上述转换的手段，这在曼德维尔的思想中找不到对应的部分。
在斯皮格尔看来，斯密受到曼德维尔的唯一的一点可能的影响就是他的“劳动分工”理论。
斯皮格尔认为曼德维尔与边沁的思想更为一致，因为他们所持有的所谓的人为的利益一致的原理，认为政府会强迫或诱使人们按其自身的利益行动。
M.M.Goldsmith在其《Private Vices, Public Benefits: Benard Mandeville’s Social and Political Thought》（New York: Cambridge University Press, 1985）中的Conclusion部分提到：
曼德维尔不断攻击基督教的节欲论和抑制私人恶德的思想，他认为美德、荣誉和勇气是政治家和道德家教化人们的有力工具。他认为美德有利于人类追求幸福，但他同样声称恶德是有益的。他没有评论当时对美德和恶德的看法，也没有局限于他的提法，即通常认为的美德能够产生利益。他认为人类的需求能促进社会和经济进步，而且，他认为那些自私的追求快乐（只对衣食感兴趣）的人促进了社会和经济的进步。
曼德维尔还认为社会制度（包括语言、风俗、道德、科学和艺术）是经历了很长时间逐渐发展而来的。
对斯密来说，曼德维尔因为没有区分对美德和荣誉的追求誉为获得并不具备或不值得表扬的特质的称赞的虚荣心之间的差别而否认了美德与恶德之间的区别。
他的不同于地产绅士的生活观点使得他间接的成为资本主义精神的支持者，但很难说他推动了经济理论（唯一关注自我控制（self regulating）体系的是A Modest Defense of Public Stews。这一部分提到妓女的供应在少于需求量时将因诱惑而自动增加。虽然常常将这一工作归于曼德维尔，就他是否写过这样的话仍值得商榷）。
道德情操论》（余涌译，中国社会科学出版社2003年版）中“论道德哲学体系”一卷提到了曼德维尔和他的《蜜蜂的寓言》。
斯密将美德的本性分为三类，第一类是主张美德存在于合宜性中的体系（柏拉图、亚里士多德、芝诺）；第二类是主张美德存在于谨慎中的体系（伊壁鸠鲁）；第三类是主张美德存在于仁慈中的体系（后期柏拉图主义者）。他将蒙德维尔的体系称为“无视规则的体系”，并称其完全抹煞了邪恶与美德之间的差别，从总体上看是有害的。
曼德维尔认为，任何出自合宜感，出自对值得称赞和值得表扬的东西的考虑而做出的行为，都是出自对称赞和表扬的热爱，或者像他所说的，是出自虚荣心。一切公益精神、一切对公共利益甚于个人利益的偏爱，都纯粹是对人类的欺骗和哄骗，那种受到如此夸耀、被人们竞相仿效的美德，只是由自尊引起的奉承的产物。
曼德维尔并不满足于把虚荣心这种轻浮的动机描绘成一切被公认为是美德行为的根源。他试图指出人类美德在许多其他方面的不完美性。他声称，在每一种情况下，美德并未达到它自命达到的那种完全的自我克制，它不是征服了我们的激情，而通常只不过是以一种隐蔽的方式纵容我们的激情。凡是我们对快乐的节制没能达到完全是禁欲主义式的节制的地方，他就视其为十足的奢侈和淫荡。
使自己成为荣誉和尊敬的合适对象的愿望、或使自己与光荣和值得尊敬的品质相称的愿望，对因自己真正具有光荣和值得尊敬的品质而期望获得荣誉和尊敬的愿望，以及无论如何想受到赞扬的轻浮的欲望。曼德维尔夸大了这三种激情之间的相似之处，他把每一种激情都描绘成是完全邪恶的东西，无论其程度和方向如何都是如此，这是该书的大谬之所在。
国外对曼德维尔及他的《蜜蜂的寓言》的研究一直没有中断，以下是关于这方面的文献，有兴趣的同学可以以此为索引目录。
Books
F. Gregoire, Bernard de Mandeville et la "Fable des abeilles" (Nancy: Georges Thomas, 1947).
F. Arata, "Le Api" di B. de Mandeville (Torino, 1953).
Maria Goretti, Il Paradosso Mandeville: Saggio sulla "Favola delle Api" col testo inglese a fronte e bibliographia (Firenze: F. LeMonnier, 1958).
Richard I. Cook, Bernard Mandeville, Twayne's English Author Series (New York: Twayne, 1974). A good introductory summary of Mandeville's major works.
Hector H. Monro, The Ambivalence of Bernard Mandeville (Oxford, 1975). Pursues the thesis that there are "two Mandevilles," i.e., the sincere Christian, and the scoffing atheist.
Irwin Primer, ed., Mandeville Studies: New Explorations in the Art and Thought of Dr. Bernard Mandeville (The Hague: Martinus Nijhoff, 1975). Contains the following articles:
Gordon S. Vichert, "Bernard Mandeville's The Virgin Unmask'd," 1-10.
G. S. Rousseau, "Mandeville and Europe: Medicine and Philosophy," 11-21.
Richard I. Cook, "'The Great Leviathan of Lechery': Mandeville's Modest Defence of Publick Stews (1724)," 22-33.
Malcolm R. Jack, "Religion and Ethics in Mandeville," 34-42.
E. D. James, "Faith, Sincerity and Morality: Mandeville and Bayle," 43-65.
W. A. Speck, "Mandeville and the Eutopia Seated in the Brain," 66-79.
H. T. Dickinson, "The Politics of Bernard Mandeville," 80-97.
J. A. W. Gunn, "Mandeville and Wither: Individualism and the Workings of Providence," 98-118.
John Robert Moore, "Mandeville and Defoe," 119-25.
Irwin Primer, "Mandeville and Shaftesbury: Some Facts and Problems," 126-41.
A. Owen Aldridge, "Mandeville and Voltaire," 142-56.
Robert Adolph, "'What Pierces or Strikes': Prose Style in the Fable of the Bees," 157-67.
Robert H. Hopkins, "The Cant of Social Compromise: Some Observations on Mandeville's Satire," 168-92.
Philip Pinkus, "Mandeville's Paradox," 193-211.
Thomas A. Horne, The Social Thought of Bernard Mandeville: Virtue and Commerce in Early Eighteenth-Century England (New York-London: Macmillan, 1978). Integrates Mandeville's work with J. G. A. Pocock's synthesis of Augustan thought [Virtue, Commerce and History: Essays on Political Thought and History, Chiefly in the Eighteenth Century (Cambridge: Cambridge Univ. Press, 1985)].
Paulette Carrive, Bernard Mandeville: Passions, vices, vertus (Paris: Vrin, 1980).
-----, La Philosophie des passions chez Bernard Mandeville, 2 vols. (Paris: Didier Erudition, 1983).
E. M. Scribano, Natura umana e societa competitiva: studio su Mandeville (Milan: Feltrinelli, 1980).
M[aurice] M[arks] Goldsmith, Private Vices, Public Benefits: Bernard Mandeville's Social and Political Thought (Cambridge: Cambridge Univ. Press, 1985; 2nd ed., revised, Christchurch, NZ: Cybereditions, 2001). Argues that Mandeville was first stung into political writing by the appearance of The Tatler, and provides a very thorough and balanced discussion of the results.
Louis Schneider, Paradox and Society: The Work of Bernard Mandeville (New Brunswick, N.J.: Transaction Books, 1987).
Edward J. Hundert, The Enlightenment's "Fable": Bernard Mandeville and the Discovery of Society (Cambridge: Cambridge Univ. Press, 1994). Probes Mandeville's status as a central figure in the Enlightenment, and traces his influence on its major figures.
Dorit Grugel-Pannier, Luxus: Eine begriffs- und ideengeschichtliche Untersuchung unter besondere Berucksichtigung von Bernard Mandeville (Frankfurt: Peter Lang, 1996).
J. Martin Stafford, ed., Private Vices, Publick Benefits?: The Contemporary Reception of Bernard Mandeville (Solihull: Ismeron, 1997). An anthology which reproduces a number of the works that were published after the appearance of the 1723 edition of the Fable of the Bees, with an introductory essay. Contains the following items:
Bernard Mandeville, "A Vindication of the Fable," 1-21.
Robert Burrow, A Sermon Preached before the Lord Mayor of London on 28th September, 1723, 21-45.
William Law, Remarks upon a Late Book Entituled the "Fable of the Bees," 45-94.
Richard Fiddes, Preface to A General Treatise of Morality.
John Dennis, Vice and Luxury Publick Mischiefs: or, Remarks on a Book intituled, the "Fable of the Bees."
Article from The Weekly Journal; or, Saturday's Post (8 August 1724).
George Bluet, An Enquiry whether a General Practice of Virtue Tends to the Wealth or Poverty, Benefit or Disadvantage of a People.
Francis Hutcheson, three letters to the Dublin Weekly Journal.
Malcolm Jack, a note on Hutcheson and Mandeville.
John Thorold, A Short Examination of the Notions Advanc'd in the "Fable of the Bees."
The True Meaning of the "Fable of the Bees."
Three letters to the London Journal (June 1729).
Article from Read's Weekly Journal; or, British Gazetteer (27 March 1731).
George Berkeley, Alciphron, Dialogue II.
Bernard Mandeville, A Letter to Dion.
David Hume, "Of Benevolence and Self-Love"; "Of Luxury."
Adam Smith, Of Licentious Systems.
Mandeville and Augustan Ideas: New Essays, edited by Charles W. A. Prior, English Literary Studies Monograph Series, No. 83, general editor, Robert Schuler (Victoria, BC: English Literary Studies, 2000). Contains the following essays:
Charles W. A. Prior, Introduction, 9-15.
J. A. W. Gunn, "'State Hypochondriacks'" Dispraised: Mandeville versus the Active Citizen," 16-34.
Gordon J. Schochet, "Mandeville's Free Thoughts and the Eighteenth-Century Debates on 'Toleration' and the English Constitution," 35-50.
Charles W. A. Prior, "'The Leave Complaints': Mandeville, Anti-Catholicism, and English Orthodoxy," 51-70.
M. M. Goldsmith, "Mandeville's Pernicious System," 71-84.
Malcolm Jack, "Mandeville, Johnson, Morality and Bees," 85-96.
Thomas Stumpf, "Mandeville, Asceticism, and the Spare Diet of the Golden Age," 97-116.
Irwin Primer, "Mandeville on War," 117-40.
M. M. Goldsmith, Private Vices, Public Benefits: Bernard Mandeville's Social and Political Thought, revised edition (Christchurch, NZ: Cybereditions, 2001). A revised edition of the classic 1985 study published by Cambridge and now out of print. Goldsmith notes new scholarship in the field to 2000, and offers a new introduction. Available in print, or as an ebook from www.cybereditions.com.
Essays
1924-59
F. B. Kaye, "The Mandeville Canon: A Supplement," Notes & Queries 3 (1924): 317-21.
-----, "Mandeville on the Origin of Language," Modern Language Notes 39 (1924): 136-42. Considers the important discussion of the origin and development of language that appears in the second volume of the Fable.
Louis I. Bredvold, "F. B. Kaye's The Fable of the Bees, by Bernard Mandeville," Journal of English and Germanic Philology 24 (1925).
A. K. Rogers, "The Ethics of Mandeville," International Journal of Ethics 36 (1925): 1-17. Mandeville as a moral realist.
S. P. Lamprecht, "The Fable of the Bees," Journal of Philosophy 23 (1926): 561-79.
J. H. Lloyd, "Dr. Bernard de Mandeville and His Fable of the Bees," Annals of Medical History 8 (1926): 265-69.
J. Burton, "Mandeville: A Post-Augustan Pessimist," Dalhousie Review 8 (1928): 189-96. A summary of Mandeville's works with some biographical discussion.
G. H. Ward, "An Unnoted Poem by Mandeville," Review of English Studies 7 (1931): 73-76. Discusses a poem by Mandeville included with Groeneveldt's treatise noted above.
Bonamy Dobrée, "Mandeville's Fable of the Bees," in Variety of Ways: Discussions of Six Authors (Oxford: Oxford Univ. Press, 1932): 100-18. A favourable meditation on Mandeville's career and place in Augustan letters.
R. S. Crane, "Bernard de Mandeville," Philological Quarterly 13 (1934): 122-23.
B. Lunn, "The Fable of the Bees, by Bernard Mandeville," English Review 60 (1935): 623.
P. B. Anderson, "Bernard Mandeville," TLS (28 November 1936): 996.
-----, "Splendor out of Scandal: The Lucinda-Artesia Papers in The Female Tatler," Philological Quarterly 15 (1936): 286-300. This article made the initial connection between BM and certain numbers of the Female Tatler.
-----, "Innocence and Artifice; or, Mrs. Centlivre and the Female Tatler," Philological Quarterly 16 (1937): 358-75.
-----, "Cato's Obscure Counterpart in The British Journal, 1722-25," Studies in Philology 34 (1937): 412-38.
-----, "Bernard Mandeville on Gin," PMLA 54 (1939): 775-84.
J. H. and S. J. Fichter, "Root of Economic Liberalism: Bernard Mandeville, 1670-1733," in Roots of Change (New York, 1939).
F. From, "Mandeville's Paradox," Theoria 10 (1944): 197-215.
I. O. Wade, Studies on Voltaire: With Some Unpublished Papers of Madame du Chatelet (Princeton: Princeton Univ. Press, 1947). Discusses a partial translation (never published) of Mandeville's Fable by one of Voltaire's circle.
J. C. Maxwell, "Ethics and Politics in Mandeville," Philosophy 26 (1951): 242-52.
A. K. Skarsten, "Nature in Mandeville," Journal of English and Germanic Philology 53 (1954): 562-68. A discussion of Mandeville's treatment of human nature.
H. Drennon, "Bernard Mandeville: High Priest of Paradox," Mississippi Quarterly 8 (1955).
P. J. Alpers, "Pope's To Bathurst and the Mandevillian State," ELH 25 (1958): 23-42.
Earl R. Miner, "Dr. Johnson, Mandeville, and Publick Benefits," Huntington Library Quarterly 21 (1958): 159-66. Argues against Johnson's economic positions having been derived from BM.
J. D. Young, "Mandeville: A Popularizer of Hobbes," Modern Language Notes 74 (1959): 10-13. Argues that while BM did a great deal for H's legacy, his inaccurate treatment did its share of damage.
1960-69
H. L. Jones, "Holberg on Mandeville's Fable of the Bees," College Language Association Journal 4 (1960): 116-25. Holberg (1684-1754) was a professor at Copenhagen who attacked Mandeville's work.
L. W. Smith, "Fielding and Mandeville: The 'War Against Virtue,'" Criticism 3 (Winter 1961): 7-15. A good comparison of M and F on human nature and society.
J. A. Preu, "Private Vices-Public Benefits," English Journal 52 (1963): 653-58, 692. A very basic summary.
N. Rosenberg, "Mandeville and Laissez-Faire," Journal of the History of Ideas 24 (1963): 183-96.
T. R. Edwards, "Mandeville's Moral Prose," ELH 31 (1964): 195-212. Takes the interesting position that Mandeville was actually troubled by the type of society whose workings he so accurately depicted.
G. S. Vichert, "Bernard Mandeville and A Dissertation Upon Drunkenness," Notes & Queries 11 (1964): 288-92.
A. F. Chalk, "Mandeville's Fable of the Bees: A Reappraisal," Southern Economic Journal 33 (1966): 1-16. BM's economic thought as a middle position between mercantilism and laissez-faire.
F. A. Hayek, "Dr. Bernard Mandeville: Lecture on a Master Mind," Proceedings of the British Academy 52 (1966): 125-41. The case for M's lasting influence as the author of a truly evolutionary account of society, pioneer of functionalism.
M. J. Scott-Taggart, "Mandeville: Cynic or Fool?" Philosophical Quarterly 16 (1966): 221-32. Suggests that M found the natural development of morality disturbing, and that he preferred virtue to vice.
G. S. Vichert, "Some Recent Mandeville Attributions," Philological Quarterly 45 (1966): 459-63.
M. Goretti, "Vico et l'hétérogenèse des fins (Vico et Mandeville)," Etudes Philosophiques 3-4 (1968): 351-59.
G. Hind, "Mandeville's Fable of the Bees as Menippean Satire," Genre 1 (1968): 307-15.
Philip Harth, "The Satiric Purpose of the Fable of the Bees," Eighteenth Century Studies 2 (1969): 321-40. BM's work as satire on Christians whose professions of virtue were futile, given a universally corrupt human nature.
Irwin Primer, "A Bibliographic Note on Bernard Mandeville's Free Thoughts," Notes & Queries 16 (1969): 187-88.
1970-79
E. J. Chaisson, "Bernard Mandeville: A Reappraisal," Philological Quarterly 49 (1970): 489-519. M as genuine Christian humanist.
L. Schneider, "Mandeville and a Forerunner of Modern Sociology," Journal of the History of the Behavioural Sciences 6 (1970): 219-30.
G. N. Clark, "Bernard Mandeville, M.D., and Eighteenth-Century Medical Ethics," Bulletin of the History of Medicine 45 (1971): 430-43.
J. Noxon, "Dr. Bernard Mandeville: 'A Thinking Man,'" in The Varied Pattern: Studies in the 18th Century, ed. P. Hughes & D. Williams (Toronto: Hakkert, 1971), 233-52. BM's attack on hypocrisy should be taken as an appeal for frank discussion about human nature.
George S. Rousseau, "Bernard Mandeville and the First Earl of Macclesfield," Notes & Queries 18 (1971): 335. Macclesfield seems to have been BM's patron, and is the recipient of one of two letters in BM's hand.
L. Colletti, "Mandeville, Rousseau and Smith," in From Rousseau to Lenin: Studies in Ideology and Society, trans. J. Merrington & J. White (London: New Left Books, 1972), 195-218.
J. Colman, "Bernard Mandeville and the Reality of Virtue," Journal of Philosophy 47 (1972): 125-39. BM agreed that virtue was genuine, but he disputed that it was a natural quality among people.
P. Retat, "De Mandeville à Montesquieu: Honneur, luxe et dépense noble dans l'Esprit des lois," Studi Francesi 50 (1973): 238-49.
L. Dumont, "The Emancipation of Economics from Morality: Mandeville's Fable of the Bees," Social Science Information 14 (1975): 35-52.
H. Landreth, "The Economic Thought of Bernard Mandeville," History of Political Economy 7 (1975): 193-208.
H. T. Dickinson, "Bernard Mandeville: An Independent Whig," Studies on Voltaire and the Eighteenth Century, 151-55 (1976): 559-70. Fits M's political identity within the broader context of Augustan party ideologies.
B. Fabian, "The Reception of Bernard Mandeville in Eighteenth-Century Germany," Transactions of the Fourth International Congress on the Enlightenment, ed. T. Besterman (Oxford: Voltaire Foundation, 1976), 693-722.
M. M. Goldsmith, "Public Virtue and Private Vices: Bernard Mandeville and English Political Ideologies of the Early Eighteenth Century," Eighteenth-Century Studies 9 (1976): 477-510. BM's political ideas were shaped in response to Steele's Bickerstaff.
-----, "Two More Works by Bernard Mandeville?" Notes & Queries 23 (August 1976): 346.
M. Jack, "Progress and Corruption in the Eighteenth Century: Mandeville's Private Vices, Public Benefits," Journal of the History of Ideas 37 (1976): 369-76.
R. Popkin, "Isaac de Pinto's Criticism of Mandeville and Hume on Luxury," Studies on Voltaire and the Eighteenth Century 154 (1976): 1705-14.
S. J. Rogal, "The Selling of Sex: Mandeville's Modest Defence of Publick Stews," in Studies in Eighteenth Century Culture, Vol. 5, ed. R. C. Rosbottom (Madison: Univ. of Wisconsin Press, 1976).
E. Ross, "Mandeville, Melon and Voltaire: The Origins of the Luxury Controversy in France," Studies in Voltaire and the Eighteenth Century 155 (1976): 1897-1912.
R. W. Uphaus, "Satire, Verification and The Fable of the Bees," Papers on Language and Literature 12 (1976): 142-49.
M. M. Goldsmith, "Bernard Mandeville and the Spirit of Capitalism," Journal of British Studies 17 (Fall 1977): 63-81.
M. Jack, "Hutcheson and Mandeville," Notes & Queries 24 (1977): 221-22.
-----, "One State of Nature: Mandeville and Rousseau," Journal of the History of Ideas 39 (1978): 119-24.
R. Schreyer, "Condillac, Mandeville, and the Origin of Language," Historiographica Linguistica: International Journal for the History of Linguistics 5 (1978): 15-43.
W. A. Speck, "Bernard Mandeville and the Middle*** Grand Jury," Eighteenth Century Studies 11 (1978): 362-74. Suggests possible reasons why the Fable drew the ire of the jury, which was mostly Tory in composition.
1980-89
P. Carrive, "Une Lettre d'Adam Smith: Tableau de la culture en Europe en 1755, Mandeville et Rousseau," Etudes Philosophiques 35 (1980): 203-14.
T. A. Horne, "Politics in a Corrupt Society: William Arnall's Defence of Robert Walpole," Journal of the History of Ideas 41 (1980): 601-14. Arnall's use of M's positions to supply a defence of Walpole's ministry
E. M. Scribano, "La Presenza di Bayle nell'opera di Bernard de Mandeville," Giornale Critico della Filosophia Italiana 60 (1981): 186-220.
D. Castiglione, "Mandeville Moralised," Annali della Fondazione Luigi Einaudi 17 (1983): 239-90.
J. A. W. Gunn, "Mandeville: Poverty, Luxury and the Whig Theory of Government," in Beyond Liberty and Property: The Process of Self-Recognition in Eighteenth-Century Political Thought (Kingston-Montreal: McGill/Queen's Univ. Press, 1983), 96-109. BM as an important contributor to Whig political thought.
A. Varney, "Mandeville as a Defoe Source," Notes & Queries 30 (1983): 26-29.
C. Wong, "Mandeville, Bayle, and Epicurus," Notes & Queries 31 (1984): 394.
W. J. Farrell, "The Role of Mandeville's Bee Analogy in 'The Grumbling Hive,'" Studies in English Literature 25 (1985): 511-29. Argues that BM wanted to argue that the hive has nothing in common with the human city.
S. Rashid, "Mandeville's Fable: Laissez-faire or Libertinism?" Eighteenth Century Studies 18 (1985): 313-30. Argues against Kaye that BM's claims to being a precursor of laissez-faire is weak, since his discussions of economics were largely anecdotal.
J. Yates, "Bernard Mandeville and the Female Tatler," Notes & Queries 32 (1985): 199-200.
D. Castiglione, "Considering Things Minutely: Reflections on Mandeville and the Eighteenth Century Science of Man," History of Political Thought 7 (1986): 463-88.
S. Daniel, "Myth and Rationality in Mandeville," Journal of the History of Ideas 47 (1986): 595-609. BM's interest in myths and fables serves as an "interpretative key" that helps to solve some of the ambiguities of his work.
M. M. Goldsmith, "'The Treacherous Arts of Mankind': Bernard Mandeville and Female Virtue," History of Political Thought 3 (1986): 93-114. Discusses M's use of female characters to debunk civic humanism's tendency to associate virtue with men alone.
E. J. Hundert, "Bernard Mandeville and the Rhetoric of Social Science," Journal of the History of the Behavioural Sciences 22 (1986): 311-20.
D. Den-Uyl, "Passion, State, and Progress: Spinoza and Mandeville on the Nature of Human Association," Journal of the History of Philosophy 25 (1987): 369-95.
M. M. Goldsmith, "Liberty, Luxury and the Pursuit of Happiness," in The Languages of Political Theory in Early-Modern Europe, ed. A. Pagden (Cambridge: Cambridge Univ. Press, 1987): 225-51. By arguing for the positive virtues of luxury, BM lent force to the notion that happiness was more important than virtue.
-----, "Regulating Anew the Moral and Political Sentiments of Mankind: Bernard Mandeville and the Scottish Enlightenment," Journal of the History of Ideas 49 (1988): 587-606. Examines the impact of BM's work on the major figures of the Scottish Enlightenment.
E. J. Hundert, "The Thread of Language and the Web of Dominion: Mandeville to Rousseau and Back," Eighteenth Century Studies 21 (1988): 169-91. Examines how the Fable's discussion of language fit into the broader debate about language during the Enlightenment.
F. McKee, "Early Criticism of 'The Grumbling Hive,'" Notes & Queries 35 (1988): 176-7.
-----, "Two Brief Notes on Bernard Mandeville," Notes & Queries 36 (1989): 52-53.
M. Jack, "Bernard Mandeville: The Progress of Public Benefits," in Corruption and Progress: the Eighteenth-Century Debate (New York: AMS Press, 1989), 19-62. Provides a very good discussion of BM's account of social progress founded upon a theory of corrupt human nature.
R. Nieli, "Commercial Society and Christian Virtue: The Mandeville-Law Dispute," The Review of Politics 51 (1989): 581-610.
1990-99
L. Dickey, "Pride, Hypocrisy, and Civility in Mandeville's Social and Historical Theory," Critical Review 4 (1990): 387-431.
E. and F. S. Michael, "Hutcheson's Account of Beauty as a Response to Mandeville," History of European Ideas 12 (1990): 655-68.
J. J. Peereboom, "A Common Language: Mandeville as a Contemporary of Pope," in Centennial Hauntings: Pope, Byron, and Eliot in the Year 88, ed. C. Barfoot and T. D'haen (Atlanta: Rodopi, 1990), 97-110.
A. M. Hjort, "Mandeville's Ambivalent Modernity," Modern Language Notes 106 (1991): 951-66.
D. Castiglione, "Excess, Frugality and the Spirit of Capitalism: Readings of Mandeville on Commercial Society," in Culture in History: Production, Consumption and Values in Historical Perspective, ed. J. Melling and J. Barry (Exeter: Univ. of Exeter Press, 1992): 155-179.
N. Hudson, "Language, Abstract Thought and Political Power in Vico, Mandeville and Rousseau," Studies on Voltaire and the Eighteenth Century 303 (1992): 256-59.
-----, "Dialogue and the Origins of Language: Linguistic and Social Evolution in Mandeville, Condillac, and Rousseau," in Compendious Conversations: The Method of Dialogue in the Early Enlightenment, ed. Kevin L. Cope (Frankfurt: Peter Lang, 1992), 3-14.
M. M. Goldsmith, "Bernard Mandeville and the Virtues of the Dutch," Dutch Crossing 48 (1992): 20-38.
R. Dekker, "'Private Vices, Public Virtues' Revisited: The Dutch Background of Bernard Mandeville," trans. G.T. Moran, History of European Ideas 14 (1992): 481-83. Describes Mandeville's early career as a satirist in an effort to draw a firmer connection between his personal life and thought.
Jonathan Brody Kramnick, "'Unwilling to be Short, or Plain, in Any Thing Concerning Gain': Bernard Mandeville and the Dialectic on Charity," The Eighteenth Century: Theory & Interpretation 33 (1992): 148-75.
Francis McKee, "Bernard Mandeville's Anatomy of the Emblem," in Emblems in Glasgow: A Collection of Essays Drawing on the Stirling Maxwell Collection In Glasgow University Library, ed. Alison Adams (Glasgow, 1992).
Laura Mandell, "Bawds and Merchants: Engendering Capitalist Desires," ELH 59 (1992): 107-23. Argues, based on an incomplete reading of M's work, that he advanced a theory of capitalism founded upon female greed.
M. Bianchi, "How to Learn Sociality: True and False Solutions to Mandeville's Problem," History of Political Economy 23 (1993): 209-40. Examines BM's discussion of the links between the passions and social norms and institutions.
Irwin Primer, "Erasmus and Bernard Mandeville: A Reconsideration," Philological Quarterly 72 (1993): 313-35. Examines the nature of E's influence on BM.
Timothy Dykstal, "Commerce, Conversation and Contradiction in Mandeville's Fable," Studies in Eighteenth Century Culture 23 (1994): 93-110.
F. Aqueci, "The Embarrassment of Communication from Mandeville to Grice," in The Historical Roots of Linguistic Theories, ed. L. Formigari and D. Gambara (Amsterdam: Benjamins, 1995): 203-19.
Kevin L. Cope, "Locke, Mandeville, and the Insignia of the Future: Terminators, Mutants, Vectors, Plurals, Emblems, Maps, Targets, Proposals, Narratives," in The Past as Prologue: Essays to Celebrate the Twenty-Fifth Anniversary of ASECS, ed. C. Hay & S. Conger (New York: AMS Press, 1995), 245-79.
E. J. Hundert, "Bernard Mandeville and the Enlightenment's Maxims of Modernity," Journal of the History of Ideas 56 (1995): 577-93. Argues that BM's use of maxims, praised by Rousseau, provides a crucial context within which to examine broader discussions of society during the Enlightenment.
B. Kerkhof, "A Fatal Attraction?: Smith's 'Theory of Moral Sentiments' and Mandeville's 'Fable,'" History of Political Thought 16, no. 2 (1995): 219-33.
F. McKee, "Honeyed Words: Bernard Mandeville and Medical Discourse," in Medicine in the Enlightenment, ed. R. Porter (Amsterdam: Rodopi, 1995), 223-54. Examines BM's use of dialogues to teach patients to question medical rhetoric.
E. J. Hundert, "The European Enlightenment and the History of the Self," in Rewriting the Self: Histories from the Renaissance to the Present, ed. Roy Porter (London: Routledge, 1997), pp. 72-83.
J. Douglas Canfield, "Prostitution as Class Prophylactic in George Lillo's Adaptation of Shakespeare's Pericles as Marina," Restoration and 18th Century Theatre Research 13, no. 2 (Winter 1998), pp. 35-42.
Kevin Cole,?Mandeville's and Fielding's 'Unmasked Virgins,'" Notes & Queries 45, no. 4 (Dec. 1998): 459-60.
D. Francesconi, "Bernard Mandeville e il linguaggio della 'Politeness,'" La Cultura 2 (1998).
E. Heath, "Mandeville's Bewitching Engine of Praise," History of Philosophy Quarterly 15 (April 1998): 205-26.
John Iverson and Marie-Pascale Pieretti, "Une Gloire reflechie: Du Chatelet et les strategies de la traductrice," in Dans les miroirs de l'-écriture: La Reflexivite chez les femmes écrivains d'-Ancien Regime, ed. Jean-Philippe Beaulieu and Diane Desrosiers (Montreal, QC : Departement d'-Etudes Françaises, Université de Montreal, 1998), pp. 135-44.
Adelaide Serras, "Sentidos da Violencia: Uma Leitura de The Beggar's Opera e An Enquiry into the Causes of the Frequent Executions at Tyburn," in Violencia e Possessao: Estudos Ingleses Contemporaneos, ed. David Callahan et. al. (Portugal: Universidade de Aveiro, 1998), pp. 29-35.
E. Heath, "Critical Study. J. Martin Stafford's Private Vices Public Benefits?" Hume Studies 25 (April/Nov 1999): 225-40.
H. Cook, "Bernard Mandeville and 'The Clever Politician,'" Journal of the History of Ideas 60 (1999): 101-24. Draws a connection between BM's discussion of the strategies employed by politicians and physicians to regulate the passions in order to produce corporeal and political harmony.
Mauro Simonazzi, "Self Liking, onore e religione nella Ricerca sull'origine dell'onore e sull'utilita del cristianesmo in guerra di Bernard Mandeville," Pensiero Politico 32, no. 3 (1999): 352-82.
J. Martin Stafford, "Hume on Luxury: A Response to John Dennis?" History of Political Thought 21, no. 4 (1999): 646-48.
2000-present
Vincenzo Furno, "Bernard Mandeville nella cultura italiena dei secoli XVIII e XIX," Forum Italicum 32, no. 1 (2000): 206-18.
Matthew Hilton, "The Fable of the Sheep, or, Private Virtues, Public Vices: the Consumer Revolution of the Twentieth Century," Past and Present 176 (Aug 2002): 222-56.
Wilhelm Fuger, "'Bold Truths,' prasentiert als, 'Rhapsody void of Order or Method,'" in Germanisch-Romanische Monatsschrift, Neue Folge, Band 52, Heft 1 (Heidelburg, 2002).
J. Martin Stafford, "Mandeville's Contemporary Critics," 1650-1850: Ideas, Aesthetics, and Inquiries in the Early Modern Era 7 (2002): 387-401.
Laurenz Volkmann, "Mandeville's Beehive and Smith's Invisible Hand: Conflicting Voices of Ethics and Economics in Early Industrialism," in Talking Forward, Talking Back: Critical Dialogues with the Enlightenment, ed. Kevin L. Cope and Rüdiger Ahrens (New York: AMS Press, 2002), pp. 13-42. An interesting new take on an old -- and often forgotten -- connection between Mandeville and the Scottish enlightenment.
Judith P. Zinsser, "Entrepreneur of the 慠epublic of Letters': Emilie de Bretenil, Marquise Du Chatelet, and Bernard Mandeville's Fable of the Bees," French Historical Studies 25 (Fall 2002): 595-624.
Tony Lynch and Adrian Walsh, "The Mandevillean Conceit and the Profit-Motive," Philosophy 78 (Jan 2003): 43-62.
Annie Mitchell, "Character of an Independent Whig棏Cato' and Bernard Mandeville," History of European Ideas 29 (2003): 291-311.
Markku Peltonen, The Duel in Early Modern England: Civility, Politeness and Honour (Cambridge: Cambridge Univ. Press, 2003). Chapter 5, "Politeness, Duelling and Honour in Bernard Mandeville," provides a useful discussion of a central theme in BM's later work.
Elizabeth D. Samet, "Spectacular History and the Politics of Theater: Sympathetic Arts in the Shadow of the Bastille," PMLA 118, no. 5 (Oct 2003): 1305-19. Mandeville and theatricality in a broader European context.
18世纪沙夫兹伯利等人认为个人美德能实现公众利益，与他们不同的是，曼德维尔认为个人恶德能实现公众利益，但是这是有条件的，即政府的控制和引导，正是这个原因，斯皮格尔不认为曼德维尔是一个“自由主义者”，从而否定了斯密的自由放任的思想源于曼德维尔的提法。
曼德维尔的贡献在于他是第一个明确地把社会利益看作社会经济的扩大和发展的学者，有助于我们认识当时的社会现实，他的人是自利的观点成为古典经济学的基本假设。
虽然曼德维尔强调个人追求自身利益会导致公共利益，但是也认为个人追求自身利益造成社会繁荣有前提条件，即政府要发挥调节作用。要求政府建立激发人们追求美德的制度，同时要限制对自身利益的需求，而认为道德在调节经济利益冲突中没有什么有效地位。这可能也影响了古典经济学的发展，古典经济学中同样将道德因素排除在外。
曼德维尔强调制度的作用，而且对制度的形成都有自己独特的见解，他认为制度是自发形成，社会的进步是是错法的产物。
凯恩斯在其《通论》中的二十三章《略论重商主义、禁止高利贷法、加印货币以及消费不足论》（高鸿业译，商务印书馆2004年）讲到有效需求不足由投资不足和消费倾向不足引起时，引用了赫克舍尔《重商主义》一书中巴尔邦1690年的一段话，“挥霍浪费是一种罪恶，它不利于本人，但并非不利于贸易……贪得无厌是一种罪恶，它对人和贸易都是不利的”，他认为巴尔邦的见解通过《蜜蜂的寓言》得到流传。
曼德维尔通过诗歌的形式表达了“挥霍有利于贸易”的思想：在人们放弃奢侈的生活以后，行业出现了过多的存货，土地和住宅的价格下降，建筑业受到毁损，工匠不被雇用，画师、石匠和雕工失去了名声。
曼德维尔认为储蓄尽管是个人增加财富的办法，但却不是国家增加财富的方法。斯密认为：“凡对私人家庭来说是行之有效的行为，对整个国家来说很难成为行之无效的”。凯恩斯认为斯密的这段话即是针对曼德维尔的话而来。
曼德维尔认为使国家繁荣的方法是向每个人提供就业机会，政府应该促进分工，创造不同类型的制造业、技术业和手工艺业；奖励农业和渔业以及其各种分支行业。他认为土地产品和人的劳动产品是比金银更为真实的财富。他在工业革命之前就能得出这样的认识确实是难能可贵。
本来以为《蜜蜂的寓言》对斯密的最大影响是他提出“看不见的手”，但是一时也找不到什么根据，哈耶克则认为斯密与曼德维尔在个人主义的观点上倒是一脉相承。哈耶克在其《个人主义与经济秩序》一书中的《个人主义；真与伪》（贾湛、文跃然等译，施炜校，北京经济学院出版社1989年版）这一章，认为伯纳德·曼德维尔为个人主义的发展做出了贡献，他说“我将试图为之辩护的真正的个人主义的现代发展始于约翰·洛克，尤其始于伯纳德·曼德维尔和大卫·休谟；而在乔赛亚·塔克尔，亚当·弗格森和亚当·斯密，以及他们伟大的同代人埃德蒙·伯克的著作中，这种真正的个人主义首次形成了完整的体系。”
哈耶克还认为曼德维尔首先明确地系统阐述了反理性主义的思想，并使得这一观点在英国人的思想中占据支配地位。他说“反理性主义的观点也许是英国人个人主义最富特性的方面，它认为人并不具备高度理性和智慧，而不过是十分缺乏理性，又容易犯错误的生物。个人的错误只能在社会过程中得以修正；这一过程的目标在于最有效的利用非常不完全的材料。”
除此之外，哈耶克指出，曼德维尔在《蜜蜂的寓言》中对劳动分工、货币以及语言的起源作了决定性的研究，并做出了全面的解释。
曼德维尔对劳动分工发展的解释体现了反理性主义的思想，他写道“我们常常把它（劳动分工的发展）归于人类的才智，把它看成人类洞察力的深化，而实际上，它应归于时间的延续，以及许多人的经验，他们中所有的人在天赋才能和精明上几乎没有多大差异”。据此，哈耶克认为曼德维尔关于社会现象的反理性主义思想要先于并胜过维柯（维柯的定理“人并不能明智的胜任一切”）。
哈耶克还认为曼德维尔和斯密对语言理论的发展做出了可敬的贡献。
熊彼特在《经济分析史》（商务印书馆1991年版）中论述“亚当·斯密和《国富论》”一部分时，简要的介绍了《蜜蜂的寓言》，说曼德维尔力图证明，个人动机即使可以产生对社会有利的动机，在道德上也并非是无可指摘的。熊彼特指出斯密和其他注重道德的人一样，对该书提出了严厉的批评，其中有两个原因。第一，这本书赞美了花费，谴责了储蓄，并犯了某些“重商主义的错误”；在谈到第二个原因时，熊彼特似乎讲了一句带有攻击性的话“斯密肯定感觉到了，曼德维尔的论点正是斯密自己的纯天赋自由论的一种特殊形式。读者不难体会到，这一事实一定会震动这位可敬的教授，特别是假如他真的从这本触怒了众人的小册中学到了一些东西的话。”这句话的意思也就是说，斯密的天赋自由原则（他的所谓天赋自由原则，一方面是政策原则，即废除法律约束外的所有限制，另一方面也是分析命题，即个人之间的相互作用，不仅不会带来混乱决面，反而会带来由逻辑所决定的井井有条的秩序）是从曼德维尔哪里学来的，用他的更为直白的话来说就是“《国富论》中所包含的分析思想、分析原则或分析方法，没有一个在1776年是全新的。”
亨利·威廉·斯皮格尔在其《经济思想的成长》（晏智杰、刘宇飞、王长青、蒋怀栋译，中国社会科学出版社1999年版）中提到了曼德维尔。
曼德维尔认为所有的自私都是劣行，只有自我牺牲才是高尚品德，劣行和美德之间没有中间地带。他指责奢侈和追求私利为劣行，但同时又把它们描述为经济繁荣不可或缺的先决条件，由此私人劣行转变为公共利益。斯密和不列颠的坚持利益和谐论的道德主义者一样谴责曼德维尔，并称其为“放荡的曼德维尔”（《爱丁堡评论》1756年）。
斯皮格尔认为斯密的“看不见的手”（引导谋求私利的个人增进公共利益）受到曼德维尔思想启发的观点是极为可疑的，因为沙夫兹伯利等人都有这一思想（沙夫兹伯利将利益和谐的思想，特别是对私利的追求会有益于社会的观点即将个人美德与公共利益相统一这一观点纳入18世纪英国哲学的主流）。
与熊彼特不同，斯皮格尔认为斯密的自由放任的思想并不是来自曼德维尔，因为曼德维尔不是自由主义者。曼德维尔坚持认为“熟练的政治家的机敏的管理”，对于将私人劣行转变为公共利益是必不可少的；而斯密认为，竞争而非“政治家的智慧”，才是实现上述转换的手段，这在曼德维尔的思想中找不到对应的部分。
在斯皮格尔看来，斯密受到曼德维尔的唯一的一点可能的影响就是他的“劳动分工”理论。
斯皮格尔认为曼德维尔与边沁的思想更为一致，因为他们所持有的所谓的人为的利益一致的原理，认为政府会强迫或诱使人们按其自身的利益行动。
M.M.Goldsmith在其《Private Vices, Public Benefits: Benard Mandeville’s Social and Political Thought》（New York: Cambridge University Press, 1985）中的Conclusion部分提到：
曼德维尔不断攻击基督教的节欲论和抑制私人恶德的思想，他认为美德、荣誉和勇气是政治家和道德家教化人们的有力工具。他认为美德有利于人类追求幸福，但他同样声称恶德是有益的。他没有评论当时对美德和恶德的看法，也没有局限于他的提法，即通常认为的美德能够产生利益。他认为人类的需求能促进社会和经济进步，而且，他认为那些自私的追求快乐（只对衣食感兴趣）的人促进了社会和经济的进步。
曼德维尔还认为社会制度（包括语言、风俗、道德、科学和艺术）是经历了很长时间逐渐发展而来的。
对斯密来说，曼德维尔因为没有区分对美德和荣誉的追求誉为获得并不具备或不值得表扬的特质的称赞的虚荣心之间的差别而否认了美德与恶德之间的区别。
他的不同于地产绅士的生活观点使得他间接的成为资本主义精神的支持者，但很难说他推动了经济理论（唯一关注自我控制（self regulating）体系的是A Modest Defense of Public Stews。这一部分提到妓女的供应在少于需求量时将因诱惑而自动增加。虽然常常将这一工作归于曼德维尔，就他是否写过这样的话仍值得商榷）。
道德情操论》（余涌译，中国社会科学出版社2003年版）中“论道德哲学体系”一卷提到了曼德维尔和他的《蜜蜂的寓言》。
斯密将美德的本性分为三类，第一类是主张美德存在于合宜性中的体系（柏拉图、亚里士多德、芝诺）；第二类是主张美德存在于谨慎中的体系（伊壁鸠鲁）；第三类是主张美德存在于仁慈中的体系（后期柏拉图主义者）。他将蒙德维尔的体系称为“无视规则的体系”，并称其完全抹煞了邪恶与美德之间的差别，从总体上看是有害的。
曼德维尔认为，任何出自合宜感，出自对值得称赞和值得表扬的东西的考虑而做出的行为，都是出自对称赞和表扬的热爱，或者像他所说的，是出自虚荣心。一切公益精神、一切对公共利益甚于个人利益的偏爱，都纯粹是对人类的欺骗和哄骗，那种受到如此夸耀、被人们竞相仿效的美德，只是由自尊引起的奉承的产物。
曼德维尔并不满足于把虚荣心这种轻浮的动机描绘成一切被公认为是美德行为的根源。他试图指出人类美德在许多其他方面的不完美性。他声称，在每一种情况下，美德并未达到它自命达到的那种完全的自我克制，它不是征服了我们的激情，而通常只不过是以一种隐蔽的方式纵容我们的激情。凡是我们对快乐的节制没能达到完全是禁欲主义式的节制的地方，他就视其为十足的奢侈和淫荡。
使自己成为荣誉和尊敬的合适对象的愿望、或使自己与光荣和值得尊敬的品质相称的愿望，对因自己真正具有光荣和值得尊敬的品质而期望获得荣誉和尊敬的愿望，以及无论如何想受到赞扬的轻浮的欲望。曼德维尔夸大了这三种激情之间的相似之处，他把每一种激情都描绘成是完全邪恶的东西，无论其程度和方向如何都是如此，这是该书的大谬之所在。
国外对曼德维尔及他的《蜜蜂的寓言》的研究一直没有中断，以下是关于这方面的文献，有兴趣的同学可以以此为索引目录。
Books
F. Gregoire, Bernard de Mandeville et la "Fable des abeilles" (Nancy: Georges Thomas, 1947).
F. Arata, "Le Api" di B. de Mandeville (Torino, 1953).
Maria Goretti, Il Paradosso Mandeville: Saggio sulla "Favola delle Api" col testo inglese a fronte e bibliographia (Firenze: F. LeMonnier, 1958).
Richard I. Cook, Bernard Mandeville, Twayne's English Author Series (New York: Twayne, 1974). A good introductory summary of Mandeville's major works.
Hector H. Monro, The Ambivalence of Bernard Mandeville (Oxford, 1975). Pursues the thesis that there are "two Mandevilles," i.e., the sincere Christian, and the scoffing atheist.
Irwin Primer, ed., Mandeville Studies: New Explorations in the Art and Thought of Dr. Bernard Mandeville (The Hague: Martinus Nijhoff, 1975). Contains the following articles:
Gordon S. Vichert, "Bernard Mandeville's The Virgin Unmask'd," 1-10.
G. S. Rousseau, "Mandeville and Europe: Medicine and Philosophy," 11-21.
Richard I. Cook, "'The Great Leviathan of Lechery': Mandeville's Modest Defence of Publick Stews (1724)," 22-33.
Malcolm R. Jack, "Religion and Ethics in Mandeville," 34-42.
E. D. James, "Faith, Sincerity and Morality: Mandeville and Bayle," 43-65.
W. A. Speck, "Mandeville and the Eutopia Seated in the Brain," 66-79.
H. T. Dickinson, "The Politics of Bernard Mandeville," 80-97.
J. A. W. Gunn, "Mandeville and Wither: Individualism and the Workings of Providence," 98-118.
John Robert Moore, "Mandeville and Defoe," 119-25.
Irwin Primer, "Mandeville and Shaftesbury: Some Facts and Problems," 126-41.
A. Owen Aldridge, "Mandeville and Voltaire," 142-56.
Robert Adolph, "'What Pierces or Strikes': Prose Style in the Fable of the Bees," 157-67.
Robert H. Hopkins, "The Cant of Social Compromise: Some Observations on Mandeville's Satire," 168-92.
Philip Pinkus, "Mandeville's Paradox," 193-211.
Thomas A. Horne, The Social Thought of Bernard Mandeville: Virtue and Commerce in Early Eighteenth-Century England (New York-London: Macmillan, 1978). Integrates Mandeville's work with J. G. A. Pocock's synthesis of Augustan thought [Virtue, Commerce and History: Essays on Political Thought and History, Chiefly in the Eighteenth Century (Cambridge: Cambridge Univ. Press, 1985)].
Paulette Carrive, Bernard Mandeville: Passions, vices, vertus (Paris: Vrin, 1980).
-----, La Philosophie des passions chez Bernard Mandeville, 2 vols. (Paris: Didier Erudition, 1983).
E. M. Scribano, Natura umana e societa competitiva: studio su Mandeville (Milan: Feltrinelli, 1980).
M[aurice] M[arks] Goldsmith, Private Vices, Public Benefits: Bernard Mandeville's Social and Political Thought (Cambridge: Cambridge Univ. Press, 1985; 2nd ed., revised, Christchurch, NZ: Cybereditions, 2001). Argues that Mandeville was first stung into political writing by the appearance of The Tatler, and provides a very thorough and balanced discussion of the results.
Louis Schneider, Paradox and Society: The Work of Bernard Mandeville (New Brunswick, N.J.: Transaction Books, 1987).
Edward J. Hundert, The Enlightenment's "Fable": Bernard Mandeville and the Discovery of Society (Cambridge: Cambridge Univ. Press, 1994). Probes Mandeville's status as a central figure in the Enlightenment, and traces his influence on its major figures.
Dorit Grugel-Pannier, Luxus: Eine begriffs- und ideengeschichtliche Untersuchung unter besondere Berucksichtigung von Bernard Mandeville (Frankfurt: Peter Lang, 1996).
J. Martin Stafford, ed., Private Vices, Publick Benefits?: The Contemporary Reception of Bernard Mandeville (Solihull: Ismeron, 1997). An anthology which reproduces a number of the works that were published after the appearance of the 1723 edition of the Fable of the Bees, with an introductory essay. Contains the following items:
Bernard Mandeville, "A Vindication of the Fable," 1-21.
Robert Burrow, A Sermon Preached before the Lord Mayor of London on 28th September, 1723, 21-45.
William Law, Remarks upon a Late Book Entituled the "Fable of the Bees," 45-94.
Richard Fiddes, Preface to A General Treatise of Morality.
John Dennis, Vice and Luxury Publick Mischiefs: or, Remarks on a Book intituled, the "Fable of the Bees."
Article from The Weekly Journal; or, Saturday's Post (8 August 1724).
George Bluet, An Enquiry whether a General Practice of Virtue Tends to the Wealth or Poverty, Benefit or Disadvantage of a People.
Francis Hutcheson, three letters to the Dublin Weekly Journal.
Malcolm Jack, a note on Hutcheson and Mandeville.
John Thorold, A Short Examination of the Notions Advanc'd in the "Fable of the Bees."
The True Meaning of the "Fable of the Bees."
Three letters to the London Journal (June 1729).
Article from Read's Weekly Journal; or, British Gazetteer (27 March 1731).
George Berkeley, Alciphron, Dialogue II.
Bernard Mandeville, A Letter to Dion.
David Hume, "Of Benevolence and Self-Love"; "Of Luxury."
Adam Smith, Of Licentious Systems.
Mandeville and Augustan Ideas: New Essays, edited by Charles W. A. Prior, English Literary Studies Monograph Series, No. 83, general editor, Robert Schuler (Victoria, BC: English Literary Studies, 2000). Contains the following essays:
Charles W. A. Prior, Introduction, 9-15.
J. A. W. Gunn, "'State Hypochondriacks'" Dispraised: Mandeville versus the Active Citizen," 16-34.
Gordon J. Schochet, "Mandeville's Free Thoughts and the Eighteenth-Century Debates on 'Toleration' and the English Constitution," 35-50.
Charles W. A. Prior, "'The Leave Complaints': Mandeville, Anti-Catholicism, and English Orthodoxy," 51-70.
M. M. Goldsmith, "Mandeville's Pernicious System," 71-84.
Malcolm Jack, "Mandeville, Johnson, Morality and Bees," 85-96.
Thomas Stumpf, "Mandeville, Asceticism, and the Spare Diet of the Golden Age," 97-116.
Irwin Primer, "Mandeville on War," 117-40.
M. M. Goldsmith, Private Vices, Public Benefits: Bernard Mandeville's Social and Political Thought, revised edition (Christchurch, NZ: Cybereditions, 2001). A revised edition of the classic 1985 study published by Cambridge and now out of print. Goldsmith notes new scholarship in the field to 2000, and offers a new introduction. Available in print, or as an ebook from www.cybereditions.com.
Essays
1924-59
F. B. Kaye, "The Mandeville Canon: A Supplement," Notes & Queries 3 (1924): 317-21.
-----, "Mandeville on the Origin of Language," Modern Language Notes 39 (1924): 136-42. Considers the important discussion of the origin and development of language that appears in the second volume of the Fable.
Louis I. Bredvold, "F. B. Kaye's The Fable of the Bees, by Bernard Mandeville," Journal of English and Germanic Philology 24 (1925).
A. K. Rogers, "The Ethics of Mandeville," International Journal of Ethics 36 (1925): 1-17. Mandeville as a moral realist.
S. P. Lamprecht, "The Fable of the Bees," Journal of Philosophy 23 (1926): 561-79.
J. H. Lloyd, "Dr. Bernard de Mandeville and His Fable of the Bees," Annals of Medical History 8 (1926): 265-69.
J. Burton, "Mandeville: A Post-Augustan Pessimist," Dalhousie Review 8 (1928): 189-96. A summary of Mandeville's works with some biographical discussion.
G. H. Ward, "An Unnoted Poem by Mandeville," Review of English Studies 7 (1931): 73-76. Discusses a poem by Mandeville included with Groeneveldt's treatise noted above.
Bonamy Dobrée, "Mandeville's Fable of the Bees," in Variety of Ways: Discussions of Six Authors (Oxford: Oxford Univ. Press, 1932): 100-18. A favourable meditation on Mandeville's career and place in Augustan letters.
R. S. Crane, "Bernard de Mandeville," Philological Quarterly 13 (1934): 122-23.
B. Lunn, "The Fable of the Bees, by Bernard Mandeville," English Review 60 (1935): 623.
P. B. Anderson, "Bernard Mandeville," TLS (28 November 1936): 996.
-----, "Splendor out of Scandal: The Lucinda-Artesia Papers in The Female Tatler," Philological Quarterly 15 (1936): 286-300. This article made the initial connection between BM and certain numbers of the Female Tatler.
-----, "Innocence and Artifice; or, Mrs. Centlivre and the Female Tatler," Philological Quarterly 16 (1937): 358-75.
-----, "Cato's Obscure Counterpart in The British Journal, 1722-25," Studies in Philology 34 (1937): 412-38.
-----, "Bernard Mandeville on Gin," PMLA 54 (1939): 775-84.
J. H. and S. J. Fichter, "Root of Economic Liberalism: Bernard Mandeville, 1670-1733," in Roots of Change (New York, 1939).
F. From, "Mandeville's Paradox," Theoria 10 (1944): 197-215.
I. O. Wade, Studies on Voltaire: With Some Unpublished Papers of Madame du Chatelet (Princeton: Princeton Univ. Press, 1947). Discusses a partial translation (never published) of Mandeville's Fable by one of Voltaire's circle.
J. C. Maxwell, "Ethics and Politics in Mandeville," Philosophy 26 (1951): 242-52.
A. K. Skarsten, "Nature in Mandeville," Journal of English and Germanic Philology 53 (1954): 562-68. A discussion of Mandeville's treatment of human nature.
H. Drennon, "Bernard Mandeville: High Priest of Paradox," Mississippi Quarterly 8 (1955).
P. J. Alpers, "Pope's To Bathurst and the Mandevillian State," ELH 25 (1958): 23-42.
Earl R. Miner, "Dr. Johnson, Mandeville, and Publick Benefits," Huntington Library Quarterly 21 (1958): 159-66. Argues against Johnson's economic positions having been derived from BM.
J. D. Young, "Mandeville: A Popularizer of Hobbes," Modern Language Notes 74 (1959): 10-13. Argues that while BM did a great deal for H's legacy, his inaccurate treatment did its share of damage.
1960-69
H. L. Jones, "Holberg on Mandeville's Fable of the Bees," College Language Association Journal 4 (1960): 116-25. Holberg (1684-1754) was a professor at Copenhagen who attacked Mandeville's work.
L. W. Smith, "Fielding and Mandeville: The 'War Against Virtue,'" Criticism 3 (Winter 1961): 7-15. A good comparison of M and F on human nature and society.
J. A. Preu, "Private Vices-Public Benefits," English Journal 52 (1963): 653-58, 692. A very basic summary.
N. Rosenberg, "Mandeville and Laissez-Faire," Journal of the History of Ideas 24 (1963): 183-96.
T. R. Edwards, "Mandeville's Moral Prose," ELH 31 (1964): 195-212. Takes the interesting position that Mandeville was actually troubled by the type of society whose workings he so accurately depicted.
G. S. Vichert, "Bernard Mandeville and A Dissertation Upon Drunkenness," Notes & Queries 11 (1964): 288-92.
A. F. Chalk, "Mandeville's Fable of the Bees: A Reappraisal," Southern Economic Journal 33 (1966): 1-16. BM's economic thought as a middle position between mercantilism and laissez-faire.
F. A. Hayek, "Dr. Bernard Mandeville: Lecture on a Master Mind," Proceedings of the British Academy 52 (1966): 125-41. The case for M's lasting influence as the author of a truly evolutionary account of society, pioneer of functionalism.
M. J. Scott-Taggart, "Mandeville: Cynic or Fool?" Philosophical Quarterly 16 (1966): 221-32. Suggests that M found the natural development of morality disturbing, and that he preferred virtue to vice.
G. S. Vichert, "Some Recent Mandeville Attributions," Philological Quarterly 45 (1966): 459-63.
M. Goretti, "Vico et l'hétérogenèse des fins (Vico et Mandeville)," Etudes Philosophiques 3-4 (1968): 351-59.
G. Hind, "Mandeville's Fable of the Bees as Menippean Satire," Genre 1 (1968): 307-15.
Philip Harth, "The Satiric Purpose of the Fable of the Bees," Eighteenth Century Studies 2 (1969): 321-40. BM's work as satire on Christians whose professions of virtue were futile, given a universally corrupt human nature.
Irwin Primer, "A Bibliographic Note on Bernard Mandeville's Free Thoughts," Notes & Queries 16 (1969): 187-88.
1970-79
E. J. Chaisson, "Bernard Mandeville: A Reappraisal," Philological Quarterly 49 (1970): 489-519. M as genuine Christian humanist.
L. Schneider, "Mandeville and a Forerunner of Modern Sociology," Journal of the History of the Behavioural Sciences 6 (1970): 219-30.
G. N. Clark, "Bernard Mandeville, M.D., and Eighteenth-Century Medical Ethics," Bulletin of the History of Medicine 45 (1971): 430-43.
J. Noxon, "Dr. Bernard Mandeville: 'A Thinking Man,'" in The Varied Pattern: Studies in the 18th Century, ed. P. Hughes & D. Williams (Toronto: Hakkert, 1971), 233-52. BM's attack on hypocrisy should be taken as an appeal for frank discussion about human nature.
George S. Rousseau, "Bernard Mandeville and the First Earl of Macclesfield," Notes & Queries 18 (1971): 335. Macclesfield seems to have been BM's patron, and is the recipient of one of two letters in BM's hand.
L. Colletti, "Mandeville, Rousseau and Smith," in From Rousseau to Lenin: Studies in Ideology and Society, trans. J. Merrington & J. White (London: New Left Books, 1972), 195-218.
J. Colman, "Bernard Mandeville and the Reality of Virtue," Journal of Philosophy 47 (1972): 125-39. BM agreed that virtue was genuine, but he disputed that it was a natural quality among people.
P. Retat, "De Mandeville à Montesquieu: Honneur, luxe et dépense noble dans l'Esprit des lois," Studi Francesi 50 (1973): 238-49.
L. Dumont, "The Emancipation of Economics from Morality: Mandeville's Fable of the Bees," Social Science Information 14 (1975): 35-52.
H. Landreth, "The Economic Thought of Bernard Mandeville," History of Political Economy 7 (1975): 193-208.
H. T. Dickinson, "Bernard Mandeville: An Independent Whig," Studies on Voltaire and the Eighteenth Century, 151-55 (1976): 559-70. Fits M's political identity within the broader context of Augustan party ideologies.
B. Fabian, "The Reception of Bernard Mandeville in Eighteenth-Century Germany," Transactions of the Fourth International Congress on the Enlightenment, ed. T. Besterman (Oxford: Voltaire Foundation, 1976), 693-722.
M. M. Goldsmith, "Public Virtue and Private Vices: Bernard Mandeville and English Political Ideologies of the Early Eighteenth Century," Eighteenth-Century Studies 9 (1976): 477-510. BM's political ideas were shaped in response to Steele's Bickerstaff.
-----, "Two More Works by Bernard Mandeville?" Notes & Queries 23 (August 1976): 346.
M. Jack, "Progress and Corruption in the Eighteenth Century: Mandeville's Private Vices, Public Benefits," Journal of the History of Ideas 37 (1976): 369-76.
R. Popkin, "Isaac de Pinto's Criticism of Mandeville and Hume on Luxury," Studies on Voltaire and the Eighteenth Century 154 (1976): 1705-14.
S. J. Rogal, "The Selling of Sex: Mandeville's Modest Defence of Publick Stews," in Studies in Eighteenth Century Culture, Vol. 5, ed. R. C. Rosbottom (Madison: Univ. of Wisconsin Press, 1976).
E. Ross, "Mandeville, Melon and Voltaire: The Origins of the Luxury Controversy in France," Studies in Voltaire and the Eighteenth Century 155 (1976): 1897-1912.
R. W. Uphaus, "Satire, Verification and The Fable of the Bees," Papers on Language and Literature 12 (1976): 142-49.
M. M. Goldsmith, "Bernard Mandeville and the Spirit of Capitalism," Journal of British Studies 17 (Fall 1977): 63-81.
M. Jack, "Hutcheson and Mandeville," Notes & Queries 24 (1977): 221-22.
-----, "One State of Nature: Mandeville and Rousseau," Journal of the History of Ideas 39 (1978): 119-24.
R. Schreyer, "Condillac, Mandeville, and the Origin of Language," Historiographica Linguistica: International Journal for the History of Linguistics 5 (1978): 15-43.
W. A. Speck, "Bernard Mandeville and the Middle*** Grand Jury," Eighteenth Century Studies 11 (1978): 362-74. Suggests possible reasons why the Fable drew the ire of the jury, which was mostly Tory in composition.
1980-89
P. Carrive, "Une Lettre d'Adam Smith: Tableau de la culture en Europe en 1755, Mandeville et Rousseau," Etudes Philosophiques 35 (1980): 203-14.
T. A. Horne, "Politics in a Corrupt Society: William Arnall's Defence of Robert Walpole," Journal of the History of Ideas 41 (1980): 601-14. Arnall's use of M's positions to supply a defence of Walpole's ministry
E. M. Scribano, "La Presenza di Bayle nell'opera di Bernard de Mandeville," Giornale Critico della Filosophia Italiana 60 (1981): 186-220.
D. Castiglione, "Mandeville Moralised," Annali della Fondazione Luigi Einaudi 17 (1983): 239-90.
J. A. W. Gunn, "Mandeville: Poverty, Luxury and the Whig Theory of Government," in Beyond Liberty and Property: The Process of Self-Recognition in Eighteenth-Century Political Thought (Kingston-Montreal: McGill/Queen's Univ. Press, 1983), 96-109. BM as an important contributor to Whig political thought.
A. Varney, "Mandeville as a Defoe Source," Notes & Queries 30 (1983): 26-29.
C. Wong, "Mandeville, Bayle, and Epicurus," Notes & Queries 31 (1984): 394.
W. J. Farrell, "The Role of Mandeville's Bee Analogy in 'The Grumbling Hive,'" Studies in English Literature 25 (1985): 511-29. Argues that BM wanted to argue that the hive has nothing in common with the human city.
S. Rashid, "Mandeville's Fable: Laissez-faire or Libertinism?" Eighteenth Century Studies 18 (1985): 313-30. Argues against Kaye that BM's claims to being a precursor of laissez-faire is weak, since his discussions of economics were largely anecdotal.
J. Yates, "Bernard Mandeville and the Female Tatler," Notes & Queries 32 (1985): 199-200.
D. Castiglione, "Considering Things Minutely: Reflections on Mandeville and the Eighteenth Century Science of Man," History of Political Thought 7 (1986): 463-88.
S. Daniel, "Myth and Rationality in Mandeville," Journal of the History of Ideas 47 (1986): 595-609. BM's interest in myths and fables serves as an "interpretative key" that helps to solve some of the ambiguities of his work.
M. M. Goldsmith, "'The Treacherous Arts of Mankind': Bernard Mandeville and Female Virtue," History of Political Thought 3 (1986): 93-114. Discusses M's use of female characters to debunk civic humanism's tendency to associate virtue with men alone.
E. J. Hundert, "Bernard Mandeville and the Rhetoric of Social Science," Journal of the History of the Behavioural Sciences 22 (1986): 311-20.
D. Den-Uyl, "Passion, State, and Progress: Spinoza and Mandeville on the Nature of Human Association," Journal of the History of Philosophy 25 (1987): 369-95.
M. M. Goldsmith, "Liberty, Luxury and the Pursuit of Happiness," in The Languages of Political Theory in Early-Modern Europe, ed. A. Pagden (Cambridge: Cambridge Univ. Press, 1987): 225-51. By arguing for the positive virtues of luxury, BM lent force to the notion that happiness was more important than virtue.
-----, "Regulating Anew the Moral and Political Sentiments of Mankind: Bernard Mandeville and the Scottish Enlightenment," Journal of the History of Ideas 49 (1988): 587-606. Examines the impact of BM's work on the major figures of the Scottish Enlightenment.
E. J. Hundert, "The Thread of Language and the Web of Dominion: Mandeville to Rousseau and Back," Eighteenth Century Studies 21 (1988): 169-91. Examines how the Fable's discussion of language fit into the broader debate about language during the Enlightenment.
F. McKee, "Early Criticism of 'The Grumbling Hive,'" Notes & Queries 35 (1988): 176-7.
-----, "Two Brief Notes on Bernard Mandeville," Notes & Queries 36 (1989): 52-53.
M. Jack, "Bernard Mandeville: The Progress of Public Benefits," in Corruption and Progress: the Eighteenth-Century Debate (New York: AMS Press, 1989), 19-62. Provides a very good discussion of BM's account of social progress founded upon a theory of corrupt human nature.
R. Nieli, "Commercial Society and Christian Virtue: The Mandeville-Law Dispute," The Review of Politics 51 (1989): 581-610.
1990-99
L. Dickey, "Pride, Hypocrisy, and Civility in Mandeville's Social and Historical Theory," Critical Review 4 (1990): 387-431.
E. and F. S. Michael, "Hutcheson's Account of Beauty as a Response to Mandeville," History of European Ideas 12 (1990): 655-68.
J. J. Peereboom, "A Common Language: Mandeville as a Contemporary of Pope," in Centennial Hauntings: Pope, Byron, and Eliot in the Year 88, ed. C. Barfoot and T. D'haen (Atlanta: Rodopi, 1990), 97-110.
A. M. Hjort, "Mandeville's Ambivalent Modernity," Modern Language Notes 106 (1991): 951-66.
D. Castiglione, "Excess, Frugality and the Spirit of Capitalism: Readings of Mandeville on Commercial Society," in Culture in History: Production, Consumption and Values in Historical Perspective, ed. J. Melling and J. Barry (Exeter: Univ. of Exeter Press, 1992): 155-179.
N. Hudson, "Language, Abstract Thought and Political Power in Vico, Mandeville and Rousseau," Studies on Voltaire and the Eighteenth Century 303 (1992): 256-59.
-----, "Dialogue and the Origins of Language: Linguistic and Social Evolution in Mandeville, Condillac, and Rousseau," in Compendious Conversations: The Method of Dialogue in the Early Enlightenment, ed. Kevin L. Cope (Frankfurt: Peter Lang, 1992), 3-14.
M. M. Goldsmith, "Bernard Mandeville and the Virtues of the Dutch," Dutch Crossing 48 (1992): 20-38.
R. Dekker, "'Private Vices, Public Virtues' Revisited: The Dutch Background of Bernard Mandeville," trans. G.T. Moran, History of European Ideas 14 (1992): 481-83. Describes Mandeville's early career as a satirist in an effort to draw a firmer connection between his personal life and thought.
Jonathan Brody Kramnick, "'Unwilling to be Short, or Plain, in Any Thing Concerning Gain': Bernard Mandeville and the Dialectic on Charity," The Eighteenth Century: Theory & Interpretation 33 (1992): 148-75.
Francis McKee, "Bernard Mandeville's Anatomy of the Emblem," in Emblems in Glasgow: A Collection of Essays Drawing on the Stirling Maxwell Collection In Glasgow University Library, ed. Alison Adams (Glasgow, 1992).
Laura Mandell, "Bawds and Merchants: Engendering Capitalist Desires," ELH 59 (1992): 107-23. Argues, based on an incomplete reading of M's work, that he advanced a theory of capitalism founded upon female greed.
M. Bianchi, "How to Learn Sociality: True and False Solutions to Mandeville's Problem," History of Political Economy 23 (1993): 209-40. Examines BM's discussion of the links between the passions and social norms and institutions.
Irwin Primer, "Erasmus and Bernard Mandeville: A Reconsideration," Philological Quarterly 72 (1993): 313-35. Examines the nature of E's influence on BM.
Timothy Dykstal, "Commerce, Conversation and Contradiction in Mandeville's Fable," Studies in Eighteenth Century Culture 23 (1994): 93-110.
F. Aqueci, "The Embarrassment of Communication from Mandeville to Grice," in The Historical Roots of Linguistic Theories, ed. L. Formigari and D. Gambara (Amsterdam: Benjamins, 1995): 203-19.
Kevin L. Cope, "Locke, Mandeville, and the Insignia of the Future: Terminators, Mutants, Vectors, Plurals, Emblems, Maps, Targets, Proposals, Narratives," in The Past as Prologue: Essays to Celebrate the Twenty-Fifth Anniversary of ASECS, ed. C. Hay & S. Conger (New York: AMS Press, 1995), 245-79.
E. J. Hundert, "Bernard Mandeville and the Enlightenment's Maxims of Modernity," Journal of the History of Ideas 56 (1995): 577-93. Argues that BM's use of maxims, praised by Rousseau, provides a crucial context within which to examine broader discussions of society during the Enlightenment.
B. Kerkhof, "A Fatal Attraction?: Smith's 'Theory of Moral Sentiments' and Mandeville's 'Fable,'" History of Political Thought 16, no. 2 (1995): 219-33.
F. McKee, "Honeyed Words: Bernard Mandeville and Medical Discourse," in Medicine in the Enlightenment, ed. R. Porter (Amsterdam: Rodopi, 1995), 223-54. Examines BM's use of dialogues to teach patients to question medical rhetoric.
E. J. Hundert, "The European Enlightenment and the History of the Self," in Rewriting the Self: Histories from the Renaissance to the Present, ed. Roy Porter (London: Routledge, 1997), pp. 72-83.
J. Douglas Canfield, "Prostitution as Class Prophylactic in George Lillo's Adaptation of Shakespeare's Pericles as Marina," Restoration and 18th Century Theatre Research 13, no. 2 (Winter 1998), pp. 35-42.
Kevin Cole,?Mandeville's and Fielding's 'Unmasked Virgins,'" Notes & Queries 45, no. 4 (Dec. 1998): 459-60.
D. Francesconi, "Bernard Mandeville e il linguaggio della 'Politeness,'" La Cultura 2 (1998).
E. Heath, "Mandeville's Bewitching Engine of Praise," History of Philosophy Quarterly 15 (April 1998): 205-26.
John Iverson and Marie-Pascale Pieretti, "Une Gloire reflechie: Du Chatelet et les strategies de la traductrice," in Dans les miroirs de l'-écriture: La Reflexivite chez les femmes écrivains d'-Ancien Regime, ed. Jean-Philippe Beaulieu and Diane Desrosiers (Montreal, QC : Departement d'-Etudes Françaises, Université de Montreal, 1998), pp. 135-44.
Adelaide Serras, "Sentidos da Violencia: Uma Leitura de The Beggar's Opera e An Enquiry into the Causes of the Frequent Executions at Tyburn," in Violencia e Possessao: Estudos Ingleses Contemporaneos, ed. David Callahan et. al. (Portugal: Universidade de Aveiro, 1998), pp. 29-35.
E. Heath, "Critical Study. J. Martin Stafford's Private Vices Public Benefits?" Hume Studies 25 (April/Nov 1999): 225-40.
H. Cook, "Bernard Mandeville and 'The Clever Politician,'" Journal of the History of Ideas 60 (1999): 101-24. Draws a connection between BM's discussion of the strategies employed by politicians and physicians to regulate the passions in order to produce corporeal and political harmony.
Mauro Simonazzi, "Self Liking, onore e religione nella Ricerca sull'origine dell'onore e sull'utilita del cristianesmo in guerra di Bernard Mandeville," Pensiero Politico 32, no. 3 (1999): 352-82.
J. Martin Stafford, "Hume on Luxury: A Response to John Dennis?" History of Political Thought 21, no. 4 (1999): 646-48.
2000-present
Vincenzo Furno, "Bernard Mandeville nella cultura italiena dei secoli XVIII e XIX," Forum Italicum 32, no. 1 (2000): 206-18.
Matthew Hilton, "The Fable of the Sheep, or, Private Virtues, Public Vices: the Consumer Revolution of the Twentieth Century," Past and Present 176 (Aug 2002): 222-56.
Wilhelm Fuger, "'Bold Truths,' prasentiert als, 'Rhapsody void of Order or Method,'" in Germanisch-Romanische Monatsschrift, Neue Folge, Band 52, Heft 1 (Heidelburg, 2002).
J. Martin Stafford, "Mandeville's Contemporary Critics," 1650-1850: Ideas, Aesthetics, and Inquiries in the Early Modern Era 7 (2002): 387-401.
Laurenz Volkmann, "Mandeville's Beehive and Smith's Invisible Hand: Conflicting Voices of Ethics and Economics in Early Industrialism," in Talking Forward, Talking Back: Critical Dialogues with the Enlightenment, ed. Kevin L. Cope and Rüdiger Ahrens (New York: AMS Press, 2002), pp. 13-42. An interesting new take on an old -- and often forgotten -- connection between Mandeville and the Scottish enlightenment.
Judith P. Zinsser, "Entrepreneur of the 慠epublic of Letters': Emilie de Bretenil, Marquise Du Chatelet, and Bernard Mandeville's Fable of the Bees," French Historical Studies 25 (Fall 2002): 595-624.
Tony Lynch and Adrian Walsh, "The Mandevillean Conceit and the Profit-Motive," Philosophy 78 (Jan 2003): 43-62.
Annie Mitchell, "Character of an Independent Whig棏Cato' and Bernard Mandeville," History of European Ideas 29 (2003): 291-311.
Markku Peltonen, The Duel in Early Modern England: Civility, Politeness and Honour (Cambridge: Cambridge Univ. Press, 2003). Chapter 5, "Politeness, Duelling and Honour in Bernard Mandeville," provides a useful discussion of a central theme in BM's later work.
Elizabeth D. Samet, "Spectacular History and the Politics of Theater: Sympathetic Arts in the Shadow of the Bastille," PMLA 118, no. 5 (Oct 2003): 1305-19. Mandeville and theatricality in a broader European context.
18世纪沙夫兹伯利等人认为个人美德能实现公众利益，与他们不同的是，曼德维尔认为个人恶德能实现公众利益，但是这是有条件的，即政府的控制和引导，正是这个原因，斯皮格尔不认为曼德维尔是一个“自由主义者”，从而否定了斯密的自由放任的思想源于曼德维尔的提法。
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