Legalism: Law,morals, and political trials

The purpose of this article is to critically undermine two commonly held and closely related contentions regarding the British idealist tradition. The first is that the British idealist tradition went into rapid and terminal decline shortly after the outbreak of the First World War. The second is that J. A. Smith was largely responsible for it. These aims are achieved through a diachronic analysis of Smith's conception of human imperfection as well as an assessment of Smith's intellectual legacy. As this article will show, contrary to the received view, Smith was a philosophical innovator who instigated an intellectual evolution within the British idealist. In particular, this article shows that Smith substituted aspects of his early Greenian philosophy with elements of Italian idealism. As a result, Smith was instrumental in moving British idealism away from its traditional underpinnings and towards more a Croce–Gentilian foundation. It is this neglected philosophical innovation which has given scholars the false impression of the tradition's collapse. By establishing Smith's intellectual innovation this article intends to show that Smith made a much more significant intellectual contribution to the philosophical tradition to which he belongs than has so far been recognised.     

The Political Theology of The Morpeth Review, 1927–1934

The interwar years saw the initiation of a number of important periodicals that reflected the emerging vitality of public intellectual life in Australia. One such publication was The Morpeth Review, a quarterly that appeared between the years 1927 and 1934. Edited by three Anglican intellectuals — E. H. Burgmann, Roy Lee, and A. P. Elkin — it included contributions from prominent historians, political scientists, anthropologists, cultural critics, and theologians. Though its range of concerns was broad, it was guided by a basic vision of intellectual and social life that aimed at reconciling the conflicting elements of modernity. Such conflicts included the divide between the world of work and the family, the divide between classes, between nations, and between church and state, or more broadly, between the secular and the religious spheres. This article will suggest that in the endeavour to reconcile such competing elements The Morpeth Review expressed a kind of political theology that was modernist in inspiration (welcoming science and the critical consciousness) and drew on several overlapping traditions of thought including liberal Anglicanism, Christian socialism, and British idealism, all of which rejected the modern tendency to compartmentalise life and with it to relegate religion to the private sphere.     

Ruskin's Modern Painters and the Visual Language of Reality

Abstract

Ruskin, the most influential mid-Victorian aesthetician, has typically been affiliated by critics with one of two incongruous regimes of thought; late English romanticism or an emerging counter-paradigm of factual science. Unwilling to refine this opposition, criticism has failed so far to address the relationship Ruskin bears to a native British intellectual tradition of sceptical empiricism. Beginning by arguing that his early writing on aesthetics ought to be distanced from the cultural legacies of romanticism (intuitive psychology, transcendental order, mysticism), this article offers a re-examination of Modern Painters (1843–60) as a work that intersects instead with the associationist tradition represented in the mid-century by writers like Alexander Bain and G. H. Lewes. Ruskin's realism, I argue, can be rethought in these terms as it dramatises a similar model of subjectivity to that found in their key psychological works; a model whereby the self must paradoxically be sacrificed before the object it seeks to know while also authenticating art's truthfulness through the testimonies of perspective and personality. Discussion ranges from visual art, including Turner and Canaletto, to the psychological theory of Lewes and Bain, to detailed analysis of the form and meaning of Modern Painters itself, uncovering the powerful critique of mimesis that its surprising philosophical inheritance implies.     

Nairn's England and the progressive dilemma: reappraising Tom Nairn on English nationalism

In British political and intellectual circles, there is a longstanding disagreement between those envisaging an opportunity for the development of a radical English patriotism and those resistant to the idea of a progressive English imaginary. Despite their antithetical quality, both divergent frameworks were explored in the work of Scottish nationalist and New Left intellectual Tom Nairn, long before mainstream social science preoccupied itself with the ‘English Question’. Notwithstanding his later espousal of Englishness as a contribution to democratic renewal, Nairn's earlier notion of an inherently regressive nationalism remains the dominant frame for many intellectuals and politicians confronted by the challenges of increasingly politicised English identities. Whilst he has been only one of a number of thinkers and writers who have informed and contested political thinking on this question in the UK, the influence of his early work upon liberal and left circles has been underestimated, an oversight that this article addresses.     

FROM BREXIT TO HEGEL

British idealism has led an ambiguous existence in any overview of British historical and political thought in the twentieth century. Seen partly as an alien Continental intrusion into presumably typical British priorities of empiricism, positivism, and utilitarianism, it was badly damaged by its putative associations with the military enemy of two world wars. Admir Skodo's meticulous study of British “idealist revisionists” during the postwar period 1945–1980 repairs this damage by showing the extended influence of that idealism as funneled through the “new idealism” of the interwar period represented mainly by the philosophers R. G. Collingwood and Michael Oakeshott. Skodo demonstrates how these idealist revisionists deeply influenced postwar British historiography by underscoring qualities of humanism, pluralism, and variety not characteristically associated with idealism, reinterpreted a range of important topics in British history from the Tudors through the English civil wars to the Victorian period, and came up with political theorizing that celebrated the postwar welfare state while indicating its vulnerabilities to an increasingly technologized society. Just as Skodo's protagonists negotiated the 1970s transition in Britain's turn to Europe, so his account proves stimulating for contemporary concerns regarding a post‐Brexit Britain. The final part of the essay therefore looks at some suggested models, such as the “Anglosphere” or a “Singapore in the Atlantic” for Britain, before concluding with reflections on the importance according to a Hegelian reading of the modern “rational state” of the continued influence of Oxbridge intellectuals on the evolution of British directions and goals since the Victorian age.     

The Book of Marriage: Histories of Muslim Women in Twentieth‐Century Australia

From 1860 to the 1920s, Muslim merchants and workers from across British India and Afghanistan travelled to Australian shores to work in the extensive camel transportation network that underpinned the growth of capitalism in the Australian interior. Through marriage, South Asian women in addition to white women and Aboriginal women became part of families spanning the Indian Ocean. Yet, the life‐worlds of these women are absent from Australian historiography and the field of Indian Ocean studies alike. When women do appear in Australian histories of Muslim communities, the orientalist accounts work to condemn Muslim men rather than shed light on women's lives. Leading scholars of Indian Ocean mobilities on the other hand, have tended to equate masculinity with motion and femininity with stasis, omitting analyses of women's life‐trajectories across the Indian Ocean arena. In this article, I rethink the definitions of ‘motion’ that underpin Indian Ocean histories by reading marriage records as an archive of women's motion. Using family archives spanning from Australia to South Asia, this article examines five women's marriages to South Asian men in Australia. Challenging the racist accounts of gender relations that currently structure histories of Muslims in Australia, I turn to the intellectual traditions of colonised peoples in search of alternatives to orientalist narratives. Redeploying the Muslim narrative tradition of Kitab al‐Nikah (Book of Marriage) to write feminist history, this article proposes a new framework to house histories of Muslim women.     

Eavesdropper on the Past: John W. Burrow (1935–2009), Intellectual History and Its Future

Summary

Focused on the much-debated historiographical and academic status of intellectual history, this article addresses for the first time and in detail the methodological views of the British historian John Wyon Burrow (1935–2009). Making use both of his published works and of unpublished material left to the University of Sussex Library (including lectures, letters, academic projects and biographical sketches), its goal is to provide a thorough account of an original and eclectic intellectual historian and, at the same time, cast new light on the role of the discipline in the scholarly context of the last few decades in Europe and the US. More specifically, the following pages will illustrate Burrow's work and career, with particular attention being paid to his insistence on narrative, imagination, irony and style; present his writings as an original instance of the anti-methodological practice of intellectual history; and study his opinions of what it means to carry out the métier d'historien. Finally, by examining Burrow's idea of the intellectual historian as a creative ‘eavesdropper’ on the ‘conversations of the past’ and as a ‘translator’ of past dialogues, this article will both pose some central questions and advance some proposals concerning the future of intellectual history.     

“They have the right to throw us out”: Élisée Reclus'New Universal Geography

Abstract: The anarchist and geographer Élisée Reclus (1830–1905) argued for the idea of universal brotherhood for all the peoples of the world in his encyclopaedic work the Nouvelle Géographie Universelle (NGU) (1876–1894). The nature of Reclus' argument and its representations of Europe, otherness and colonialism, however, are contested today, and it is unclear what insights it might offer to contemporary students of colonialism and post‐colonialism. In this paper I engage with two emblematic cases—British rule over India and French occupation of Algeria—as they are presented in the NGU, considering Reclus' analysis of imperialism and his novel critique of colonial power. In doing so I wish to demonstrate that far from being conventional, the NGU is a radical and interesting resource for those struggling to construct a critical discourse on Europe, otherness and colonialism.     

Henry II,liturgical patronage and the birth of the ‘Romano‐German Pontifical’

Variously acclaimed as coepiscopus, saint and Mönchskönig, Henry II of Germany has always had a reputation as a quasi‐religious figure. This article goes a step further, appending to his résumé the creation of the wildly successful liturgical tradition known as the ‘Romano‐German Pontifical’. Formerly dated to the tenth century, its major ordines are here argued to have been cultivated in royal circles in the years 1002–9, before being compiled for the first time as a gift for the new Bamberg Cathedral. The tradition is shown to reflect the king’s concerns, scholarly, political and confessional, as well as projecting an idealistic, Bamberg‐esque notion of Romano‐German unity.     

Varieties of mystical experience in William James and other moderns

ABSTRACT

In 1902, William James gave his Gifford Lectures in Edinburgh, entitled The Varieties of Religious Experience, in which he claimed that such experience was a part of human nature, and was necessarily the foundation of all institutional religion. His work has often been singled out as leading to an increasingly private and individualistic understanding of religion, but this paper places his work in a broader movement of the early twentieth century that heralded a revival of interest in religious experience and, especially, mysticism. It explores the work of two English writers, W.R. Inge and Evelyn Underhill, in relation to James, and argues that the revival of interest in mysticism was a significant response to the intellectual challenges to faith in modernity.     

The Rise of the Francophone Postcolonial Intellectual: The Emergence of a Tradition

Although discussions of the French intellectual often address engagement with anti-colonialism and the decolonisation process more generally, most notably in relation to the Algerian War of Independence, critical attention is rarely directed at the existence of a wider yet related intellectual culture that may connect the disparate parts of the French-speaking world. This article explores the rise of the postcolonial intellectual in this politico-cultural and linguistic space, and asks whether such a figure may be seen as part of a coherent tradition. Foregrounding the interdependency and regular overlap of ‘French’ and ‘Francophone’ intellectual cultures, the study creates connections between thinkers in metropolitan France and its former colonies, placed here in a dialectical, conjunctive rather than in a binary, disjunctive relationship. The article explores three case studies – those of Victor Segalen (central to the work of such key postcolonial thinkers as Edouard Glissant and Abdelkebir Khatibi), Léopold Sédar Senghor and Frantz Fanon – in order to underline the complex genealogies of the emergent tradition it identifies. It concludes with a consideration of the definitive role of the postcolonial intellectual in debates regarding the legacy of colonialism in contemporary France.     

What's the good of post-analytic philosophy?

Analytic philosophy began in G.E. Moore's critique of idealist accounts of reality, implicating as dilemmatic F.H. Bradley's identification of the good with self-realization. Neither the tradition of British idealism nor the successor tradition of analytic metaethics was able to sustain the salience previously enjoyed by the concept of good. The essay's second part analyzes Alasdair MacIntyre's account of that longer tradition, and his argument that Aristotelianism's conceptual scheme provides the best solution to modern moral philosophy's dilemma about the human good.     

DOES ANYBODY STILL NEED JUDAISM?

Both of the books under review focus on the tradition of Jewish scholarship and debate. The Genius of Judaism is written from a religious perspective, whereas the authors of Jews and Words envision a future in which Jews live without Judaism; they see Jewishness as a culture that can be divorced from religion. For Lévy, a sense of the divine—including the concept of being a chosen people—is the source of Jewish identity and historical continuity. Lévy also argues that the Jews are chosen to serve non‐Jews. Inspired by the prophet Jonah, Lévy undertook diplomatic missions in the Ukraine and in Libya, and I consider the lessons he draws from these missions. I also discuss the relationship of Judaism to various concepts in the philosophy of history: revolution, progress, messianism, and utopianism, as well as the affinity between Judaism and skepticism.     

Mystical theology,ecumenism and church-state relations: Francesco Bellisomi (1663–1741) at the limits of confessionalism in early eighteenth-century Europe

ABSTRACT

This article reconstructs the biography of a little-known Italian priest, Francesco Bellisomi (1663–1741), in order to trace the intellectual and political dimensions of religious reformism in early eighteenth-century Europe. Its primary objective is to demonstrate the causal relationships between three trends: firstly, pietistic spiritual reform influenced by mystical theology; secondly, ecumenical dialogue among Protestants and between Protestants, Catholics and Orthodox Christians; and thirdly, the political articulation of the non-confessional state. By following a persecuted Bellisomi from Pavia to Rome, and then on to Venice, Vienna, Halle, Berlin and London, it depicts the strands connecting the political, intellectual and religious environment on the Italian Peninsula, within the Holy Roman Empire and in the British Isles. From the latter seventeenth century, the equation of confessionalism – the alliance of a confessionalising church and a centralising state – was being undermined across Europe. One factor in this process was enthusiasm for a supra-confessional ecclesia universalis, the nature of which was highly contested. Bellisomi’s life offers a unique window onto this networked and inter-confessional intellectual culture.     

“An Ægyptian darknesse”: pagan chronologies,historia sacra,and the hieroglyph in England, 1646-1690

ABSTRACT

In this article I consider the depiction of the Egyptian hieroglyph in several seventeenth-century English religio-historiographical works that engage with the problems posed by the Egyptian dynastic records – records that challenged the validity of biblical chronology. Critical tradition has been keen to view the hieroglyph in the context of esoteric European scholarship, while scholarship on the English Enlightenment has tended to overlook the importance of religious motivations in “secular” intellectual projects. I show here, however, that some of the first apparently “secular” approaches to the hieroglyphs in England were not in works that espoused proto-Enlightenment linguistics or other intellectual ideals, but in religiously-motivated projects that, seeking to buttress sacred history and the primacy of the Judaic tradition against the threat of pagan chronologies, aimed to discredit the hieroglyph as an icon of pagan learning.     

Indian Messiah: The Attraction of Meher Baba to British Audiences in the 1930s

This article considers the British reception of Meher Baba, an Indian religious figure, who first travelled to Britain in 1931. Following a tradition of Indian religious figures who toured Britain and America in the nineteenth and twentieth centuries, Baba was removed from organised religion and placed emphasis on self‐realisation, and attracted large British followings notably dominated by women. This article argues that the 1930s witnessed a continuing interest in Indian religious figures and adherence to Orientalist stereotypes about Indian religiosity despite changing political dynamics. Exploring a range of public and private responses to Baba, following comparison with his contemporary Jiddu Krishnamurti, and discussing the role of British mediators Paul Brunton and Francis Younghusband, this article explores British impressions of Indian religious figures in the 1930s and how they were informed by notions of race, religiosity, and gender.     

John Macmurray and the politics of rationality in interwar Britain

This article proposes a new approach to understanding the interwar work of the philosopher John Macmurray. Because Macmurray stood outside the main currents of twentieth-century British philosophy and cultural critique, scholars have sometimes struggled – as did many of his contemporaries – to assess his significance as a thinker. This article suggests that we can understand much of Macmurray’s work as a sustained exercise in the ‘politics of rationality’. That is, he was attempting to shift public understanding of the nature of reason itself, as part of a broader effort to address the roots of modern social ills. When we approach Macmurray’s work in this way he begins to seem a much less idiosyncratic figure, and we can situate him in the context of broader concerns about an escalating crisis of reason. Moreover, the notion of a politics of rationality helps reframe how we appraise key themes of twentieth-century British intellectual history, allowing us to see Macmurray as part of an important but under appreciated tradition that aimed to integrate the intellectual and emotional aspects of human personality in order to revive and fortify British democracy.     

Une histoire de résidus : à propos des facteurs généraux et locaux de croissance régionale au Canada,de 1971 à 2001

Starting from an econometric model of local employment growth, applied to Canada (1971–2001), residuals—relative to model predictions—are analyzed over time and over space, in turn allowing us to draw a distinction between general explanatory variables and factors of a more local, cyclical or accidental nature. The model's explanatory power grows over time, founded on variables such as urban size, market access and industrial structure, allowing us to conclude that local employment growth in Canada follows an increasingly geographically predictable pattern. However, an examination of the residuals reveals more localized processes. Growth volatility is most manifest in Alberta and British Columbia, home to the most erratic local economies. Emerging patterns are visible in the last period, most notably the underperformance of Northern Ontario and of non‐metropolitan communities between Windsor and Québec City, lying along the Great Lakes and the Saint Lawrence. The over‐performance—compared to model predictions — of small and mid‐sized towns in south‐eastern Québec can, on the other hand, be interpreted as a sign of truly local social processes, generally associated with a particularly dynamic local entrepreneurial class.     

Special Days of Worship and National Religion in the Australian Colonies, 1790–c. 1914

Throughout the period between 1790 and 1914 the governments of the Australian colonies asked their populations to suspend work and amusements and join in collective acts of prayer. Australia’s special days of prayer have much historical significance and deserve more scholarly attention. They had an enduring popularity, and they were rare moments when a multi-faith and multi-ethnic community joined together to worship for a common cause. This article builds on recent work on state prayers in Britain by considering what the colonial tradition of special worship can tell us about community attachments in nineteenth-century Australia. ‘Fast days’ and ‘days of thanksgiving’ had both an imperial and a regional character. A small number of the Australian days were for imperial events (notably wars and royal occasions) that were observed on an empire-wide scale. The great majority, such as the numerous days of fasting and humiliation that were called during periods of drought, were for regional happenings and were appointed by colonial authorities. The article argues that the different types of prayer day map on to the various ways that contemporaries envisaged ‘Greater Britain’ and the ‘British world’. Prayer days for royal events helped the empire’s inhabitants to regard themselves as imperial Britons. Meanwhile, days appointed locally by colonial governments point to the strength of regional attachments. Colonists developed a sense that providence treated them differently from British communities elsewhere, and this sense of ‘national providence’ could underpin a sense of colonial difference—even a colonial nationalism. Days of prayer suggested that Greater Britain was a composite of separate communities and nationalities, but the regional feelings they encouraged could still sit comfortably with attachments to an imperial community defined by commonalities of race, religion and interest.     

New Women's Writing in France

Recent years have been marked by the deaths of a number of central figures of French women's writing: Marguerite Duras (1996), Christiane Rochefort (1998), Nathalie Sarraute (1999), Marie Cardinal (2001). It is too soon to know which of the newer writers currently attracting interest on the French literary scene and beyond will achieve similar canonical status. None the less, the passing of one generation of authors has coincided with the rise of a new generation of particularly exciting writers, many of whom first published work during the 1990s. Names such as Christine Angot, Marie Darrieussecq, Régine Detambel, Camille Laurens, Linda Lê, Marie Ndiaye, Amélie Nothomb are joining those of already established writers such as Hélène Cixous, Annie Ernaux, Sylvie Germain, Marie Redonnet and Leila Sebbar in what is a thriving and vibrant field of study, examined in this article.