The politics of Greek tragedy in Samson Agonistes

ABSTRACT

This essay charts Milton’s engagement in Samson Agonistes with Greek political thought as critiqued in Athenian tragic drama, particularly that of Euripides. In early modern Europe, Euripides’ plays were not only understood to denounce tyranny but also to remain rigorously sceptical about the workings of Athenian democracy (in itself a highly limited kind of representational politics). Milton knew well the commentary tradition that framed Euripidean tragedy in such terms, and found a corollary to his own political views within it, most notably in the writings of Gasparus Stiblinus whose prefaces are included in the 1602 Stephanus edition of the playwright’s works, which he used heavily. Stiblinus shows how Euripides relentlessly scrutinizes corruption, which his tragedies reveal to be not only characteristic of tyrants but also to pervade democratic systems. Milton’s allusions to Euripidean tragic form in Samson Agonistes evoke these commentaries to denounce political corruption.     

Pure and impure gestes: the generation of history in Jean d’Outremeuse's Myreur des histors

ABSTRACT

Scholars have long debated the place in medieval historiography of Jean d’Outremeuse's Myreur des histors, a universal history in celebration of Liège written in French around 1399. The abundance of Old French epic material in a chronicle that, according to its author, contained translations of only Latin sources, was once a source of outrage. The Myreur now holds significant interest, however, for its evidence of late medieval narrative strategies. This study demonstrates the Myreur's deliberate adaptation of epic material to glorify Liège. The author reimagines the Carolingian past as a source for future historical narratives by knowingly altering the genealogical framework of the chanson de geste universe. Carrying tales of sexual impurity, he describes the demise of the Carolingian line and transforms figures from epic to function within his linear history. This inventive approach allowed him to create a new hero- and history-generating lineage for his universal history.     

Anton Dumitriu,the ‘Axiomatic Culture’ and the ‘Crisis of the West’

Anton Dumitriu (1905–92) was a Romanian philosopher and logician who attempted to develop the more or less consistent theory of an ‘axiomatic’ tradition, referring to culture and civilisation in the ‘East’ (defined actually as Far East) vs. the ‘West’ (mainly Europe, both Western and East-Central) especially in the inter-war and post-war periods. Dumitriu's essays on Romanian culture or on Eastern vs. Western culture as published in his book Eleatic and Heraclitic Cultures (1987) will make the object of this study. This work is a revised version of his East and West (1943). It should be noted that most of the material discussed here is actually still available only in Romanian since Dumitriu's work on Logic is already translated into English, but his musings on culture and civilisation are available only in Romanian and are, consequently, almost unknown outside the country. This study attempts to make up for that and also to connect Dumitriu's views on culture and civilisation or East and West both to earlier Romanian views and currents in defining culture as well as to contemporary general European trends, while also taking into account the context of the Communist regime in which the second edition of his book was issued.     

Samuel Taylor Coleridge on ideas actualized in history

ABSTRACT

Situating Samuel Taylor Coleridge’s thought on historically actualized ideas with reference to a range of classical thinkers, this article examines his intriguing philosophical theory about how ideas become progressively actualized in history. This cultural growth can be understood as contemplation-in-action, although it occurs through mainly fumbling – or else overenthusiastic – human agents. I distinguish Coleridgean first-order, transcendent ideas (such as God, infinity, the good, the soul) from second-order, historical ones (such as church, state, the constitution). It has been argued that Coleridge’s theory of ideas develops from Bacon’s inductive method for discovering laws of nature through experiment and natural law through common law. I further claim that Coleridge upholds the reality of “Forms” in science, and of rights in ethics and politics; that his later political thought is inherently more progressive than is generally admitted; and that his account differs from Schelling’s and Hegel’s respective theories by maintaining the transcendence of ideas above the immanence of their evolving historical actualizations. Coleridge’s philosophy is therefore, whether political or metaphysical, ultimately an ontological defence of the transcendence of ideas above the immanence of their progressive but imperfect actualization.     

Voluntarism and panentheism: the sensorium of God and Isaac Newton’s theology

ABSTRACT

Newton’s suggestion in Query 31 of the Opticks (1718) that infinite space is the sensorium of God and that God “is more able by his Will to move the Bodies within his boundless uniform Sensorium, and thereby to form and reform the Parts of the Universe, than we are by our Will to move the Parts of our own Bodies” has recently been shown to be both philosophically coherent and compatible with contemporary religious views. This paper explores the further meaning of this and what it tells us about Newton’s theology, and his attempts to maintain immanentism while avoiding pantheism. It is suggested that Newton’s evident equivocation in discussing these matters stems in large part from the fact that there was no designation in his day for his position, but it can now be understood as panentheism.     

Kant and the Two Principles of Publicity

ABSTRACT

The aim of this article is to argue that the principle of “publicity” constitutes a fundamental idea in Kant’s political thought. Publicity provides a central insight that binds together various strands of Kant’s political writings (on issues as diverse as the question of Enlightenment, the right of revolution, historical teleology, reflective judgment, cosmopolitan citizenship, democratic peace, and republican government), and moreover, it offers a much-needed cornerstone for a systematic exposition of his nonexistent political philosophy. Apart from some eminent examples, publicity has been a rather neglected topic in the ever-expanding literature on Kant’s political ideas. Revisiting this notion will make us more attentive to his evocation of the “spirit of republicanism” over and above the letter of the law, and might prompt us to reconsider Kant’s reputation as a classical representative of liberal political thought. Indeed, it should inspire us to situate Kant’s appeal for the “public use of reason” in the vicinity of the republican ideal of political liberty.     

Hits,Misses and Close Calls: An Image Essay on Pattern Formation in On Growth and Form

Abstract

The second edition of D’Arcy Thompson’s On Growth and Form was written only shortly before the advent of computers made it possible to develop more sophisticated mathematical models of processes of growth, morphogenesis and pattern formation in nature. It also predates the blossoming of several branches of science with the conceptual tools to investigate complex phenomena such as self-organization, nonlinear dynamics and chaos, fractal geometry and self-organization. As a result, Thompson’s aspirations sometimes fall short of his means — and occasionally he sets out on the wrong path. This image essay explores some of the instances in which Thompson surpassed his limitations or, alternatively, was constrained by them. In either circumstance, it illustrates how his themes remain areas of significant scientific activity today.     

Three Paradoxes Concerning Causality and Time: Parmenides,Leibniz, Einstein/Schrödinger

Abstract

Parmenides’ Poem on Nature contains a proof that the world could not have come into being in time, because no explanation could be given for why it would do so at a given time. This same proof reappears in the Leibniz-Clarke Correspondence, where it is directed against Newtonian absolute time. Newtonians, Leibniz explains, believe that time is homogeneous and absolute, but this makes it inexplicable how God could have chosen to create the world on a given day. Similarly, in his correspondence with Schrödinger in the 1930s, Einstein suggests that certain quantum mechanical occurrences, such as the spontaneous decay of a radioactive atom, are absurd, because they cannot be assigned a definite location in time. In Schrödinger’s version on Einstein’s argument, we must say that the cat dies twice: first, inside the box; yet, second, when we open the box. But both accounts cannot be true. Since each of the authors discussed was aware of the approach of his predecessors, they share a structure. In this article, I develop a unified account of all three.     

P.H. Pearse and Thomas MacDonagh: a literary friendship

ABSTRACT

Tracing the relationship between P.H. [Patrick Henry] Pearse (1879–1916) and Thomas MacDonagh (1878–1916), this essay explores the impact their friendship had on their careers as writers and critics. Their work together in St Enda’s, the school for boys founded by Pearse in 1908, provides a significant context for this exploration. There, while working with MacDonagh, Pearse made drama an important part of school life and started writing plays for public performance. Meanwhile, their collaboration in putting together the St. Enda’s school journal, An Macaomh (1909–1913), helped to hone MacDonagh’s skills as a literary critic and to prepare for his later editorial role at the Irish Review (1911–1914). Attention then turns to how MacDonagh’s views on Irish literature and his translations from Old Irish influenced his friend’s development as both a critic and poet. Paticular consideration is paid to “Mise Éire”, one of Pearse’s best-known poems. Finally, similarities are considered between MacDonagh and the hero of The Wandering Hawk (1915–1916), Pearse’s unfinished, English-language, school story for children. Taken together, these various investigations reveal that, despite differing temperaments and at times divergent approaches to Irish writing, Pearse and MacDonagh enjoyed a mutually stimulating friendship that impacted positively on their literary careers.     

Sorcery and Sovereignty: Bodin’s Political Economy of the Occult

ABSTRACT

While much has been written on Six Books on the Commonwealth and his Demonmania, scholarship on Jean Bodin generally treats these as two separate areas of inquiry. Moreover, discussions of Bodin’s economic writing, especially his Reply to Malestroit are nearly universally lacking in these discussions. In this paper, I analyze all three of these works together, arguing that Bodin’s political economic perspectives on money, population, and the state form the ground for his interest in witches, sorcery, and the occult. By highlighting the historical context of rising mercantilism and the widespread peasant rebellions that contested it, I argue that Bodin’s maintains a unified and coherent philosophy across his political, economic, theological, and demonological works. This materialist reinterpretation of Bodin argues that his philosophy chiefly concerns a defense of mercantile state wealth accumulation, in which witch hunting plays a crucial role of population discipline and reproductive pronatalism.     

An Early Assessment of Reagan Defense Policy and Programs

Abstract

Ralph Hancock’s Responsibility of Reason represents an important addition to the literature on the crisis of modernity. This article focuses on his account of the origins and nature of modernity and his claim that Tocqueville exemplifies the best way to work through the crisis of modernity. It then suggests that Hancock’s own reflections on the nature of human existence require a more balanced or even positive assessment of modernity than the one he offers in the book. Finally, it attempts to illustrate this point by showing that elements of Kant’s political thought are akin to Hancock’s.     

Finding Thoreau in French Canada: The Ideological Legacy of the American Revolution

Henry David Thoreau’s Yankee in Canada is easily overlooked. Because it is so selective in its depiction of life in the St. Lawrence River valley, historians of mid-nineteenth-century Canada have shown little interest in Thoreau’s first-hand account. To American readers, it offers little of the characteristic Thoreau found in Walden and Resistance to Civil Government. Yet, it is highly significant as an expression of national self-definition. Thoreau borrowed themes at least as old as the American Revolution when noting the pernicious rule of Catholic and British power in Canada. He set out to expose the promise of republican values by emphasizing the contrast between these and the poor and morally stunted life under Old World institutions. His work must therefore be interpreted as a call to his audience to commit more deeply than ever to the ideals that animated the Great Republic’s founding moment. It must also stand as a civic interpretation of American nationality at a time when this perspective was waning. Before long, Old World peoples would be racialized and the ideological embrace of the republican values advanced by Thoreau would no longer suffice in making American citizens.     

Antimodernist Antecedents in Early Canadian Modernism: Archibald MacMechan’s “A Ballade of Canadian Literature” and F.R. Scott’s “the Canadian Authors Meet”

ABSTRACT

Archibald MacMechan’s regular column in the Montreal Standard entitled “The Dean’s Window” (1906–1933) is an important index to educated antimodernist literary values. MacMechan brought his reading of world literature into his appraisals of the Canadian scene, through his groundbreaking work, Headwaters of Canadian Literature(1924). In a 1912 “Dean’s Window” column, MacMechan, a published poet, opened with a poem of his own, “The Ballade of Canadian Literature,” which anticipated F.R. Scott’s “The Canadian Authors Meet”—itself a seminal work of early Canadian modernism. By no means binaries, the degree to which modernism and antimodernism could resemble each other is manifest in MacMechan’s and Scott’s poems, even though Scott’s poem eviscerates the Canadian Authors Association, an organization of which MacMechan was a founding member.     

Innocent III and the world of symbols of the papacy

ABSTRACT

This essay explores some of the papal symbols which assumed particular prominence during the pontificate of Pope Innocent III (1198–1216). These symbols belong to different modes of expression: metaphoric speech and writing (vicarius Christi, the pope’s body); clothing (pallium, tiara); objects (the Golden Rose); and visual art (the mosaic in Old St Peter’s). It is argued that the pope – and his curia – employed these symbols to represent the special position of authority which the pope held within the Church and society at large, and that several of them played a role in ritual enactments of papal authority. It is furthermore argued that they should be seen as part of a coherent system of symbols and that many of them serve to emphasise the relationship between the pope and Christ, and thus represent Pope Innocent III’s ecclesiological programme in which the pope as God’s representative on earth plays a pivotal role.     

Solomon and His Empire: Fact or Fiction?

Abstract

The essay examines the plausibility of a “Double Monachy,” a large state, under a king Solomon in the 10th century with Jerusalem as its capital. First, all texts in the Old Testament are mentioned, and it is pointed out that no extrabiblical texts from the period mention such a state. In the next paragraph the archaeological finds from the period are examined whether they may allow the existence of such a state, and it is concluded that it is improbable. Also from historical knowledge of the period in the Levant as well as Solomon’s name it is concluded that there was not a large kingdom in Jerusalem under a king of that name.

In the rest of the essay I try, from the story in the Bible, to date the various elements of the story, and comparing them with other legendary kings (e.g. Sargon of Akkad) to find a suitable period when such a legend could be construed, I point to the second half of the 7th cent. BCE as the best possibility for the story’s date.     

Agamben and the Migrations of Glory

Abstract

In the American political imagination, there is a longstanding and wide-ranging discussion about the separation of church and state. Though Americans argue about whether it should be a ‘‘high wall,’’ or whether certain ‘‘breaches’’ in it might be desirable, they all take ‘‘separation’’ to describe an institutional arrangement. From Giorgio Agamben's perspective, however, ‘‘separation’’ is an image that conceals much more than it reveals about the religious character of the state and the global economy. Agamben traces ‘‘the migrations of glory’’ from church, to state, to global capitalism. For part of this task, Agamben accepts Michel Foucault's diagnostic approach to power. By one reading, certainly, governmentality has us in its grip. But now government itself is overshadowed by the power of global capitalism. While Foucault sought only to make us ‘‘a little less governed,’’ Agamben is interested in a deeper iconoclasm and a greater emancipation. According to Agamben, our less-than-free condition can be illuminated by reflection on: (1) the state of exception and the camp, which are only made possible by a form of idolatry in which the sovereign assumes to themself a power that they should not have; (2) On another of the ‘‘maps’’ drawn by Agamben, however, there is a further ‘‘migration of glory,’’ away from national sovereignty, toward postmodern global capitalism; (3) The Coming Community provides the barest sketch of Agamben's hope for a remedy, while his reading of Paul's Letter to the Romans in The Time that Remains brings a more visible kind of messianic expectation or vocation back into the discussion of political life. A concluding section discusses five sorts of questions that might be put to Agamben about the overall shape of his project.     

Approaching Personality through Style: The Seriously Perplexing Figure of Dezső Szabó

Abstract

Dezs? Szabó (born 1879, Klausenburg/Kolozsvár/Cluj, Austria-Hungary, died 1945, Budapest) was a towering figure of his generation. Literary critic, social pamphleteer, satirist, and novelist, he aroused strong passions on all sides with his rhetorically freighted prose and his fluid, yet forceful, political views. All accounts of his work concentrate on its intent, content, or consequences, and it is widely agreed that Szabó’s ‘style’ was his most prominent trait. And yet it is as if the political and ideological impact of the man has all but eclipsed the writing itself: with the exception of one brief monograph of 1937, we have no study devoted to the detailed examination of the ways in which he used Hungarian. Such a study is what is attempted in this essay. The method is primarily linguistic: all pertinent features of Szabó’s use of Hungarian are discussed, from the submorphemic (alliteration and other sound-patterning) through his immoderate derivational morphology, overstuffed noun phrases, and idiosyncratic lexis.     

“Machiavellian” Instruction: Why Hesiod’s Ainos Has No Moral

Hesiod’s fable (ainos) of the hawk and the nightingale, addressed to kings, notoriously has no moral. Its depiction of a hawk carrying off a nightingale, preaching the futility of either resistance or pleading, appears to communicate the counsel, commonly designated as “Machiavellian,” that a ruler must know how to imitate a beast as well as a man. Such instruction—which advises that unjust actions are justifiable and necessary for a ruler—is clearly at odds with Hesiod’s explicit exhortations to his brother Perses to work hard and avoid hubris, and his caution that unjust kings or lords (basileis) will be punished by Zeus. I argue that Hesiod’s addressing the fable to kings “who themselves have understanding” explains the lack of a moral. To substantiate my claim I compare Hesiod’s and Machiavelli’s ranking of intellects, and illuminate Hesiod’s position with particular reference to and comparison with Machiavelli’s Prince, and examples drawn from the Old Testament and Old Irish law.