Lectures in Intellectual History

Over the quarter of a millennium from the later seventeenth century to the Great War, the phrase ‘civil and religious liberty’ was a pervasive feature of English political language. How and why had the phrase come into being? In 1600 it would have been unintelligible. The alliance of religious with civil liberty became possible only when religious liberty acquired a new meaning and became something like a human right. In this lecture, Blair Worden argues that its emergence has two claims on our attention. It betokened a new conception of the relationship between God and society. And it demonstrates the capacity of political events, and of pressures of political power, to shape developments in intellectual history.

Justifications of the humanities often employ a mythos that exceeds their historical dispositions and reach. This applies to justifications that appeal to an 'idea' of the humanities grounded in the cultivation of reason for its own sake. But the same problem affects more recent accounts that seek to shatter this idea by admitting an 'event' capable of dissolving and refounding the humanities in 'being'. In offering a sketch of the emergence of the modern humanities from early modern humanism, the paper argues that these twin philosophical justifications fail to capture both the array of intellectual arts that have informed the humanities disciplines and the variety of uses to which these arts have been put. Nonetheless, the two philosophical constructions have had a concrete impact on the disposition of the modern humanities, seen in the respective structuralist and poststructuralist reconfigurations of the disciplines that began to take place under the banner of 'theory' during the 1960s. In discussing the effects of theory on the humanities in Australia, Ian Hunter focuses on the unforseeable consequences of attempts to provide arts-based disciplines with a foundation either in cognitive structures or in an 'event' that shatters them.

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Justifications of the humanities often employ a mythos that exceeds their historical dispositions and reach. This applies to justifications that appeal to an ‘idea’ of the humanities grounded in the cultivation of reason for its own sake. But the same problem affects more recent accounts that seek to shatter this idea by admitting an ‘event’ capable of dissolving and refounding the humanities in ‘being’. In offering a sketch of the emergence of the modern humanities from early modern humanism, the paper argues that these twin philosophical justifications fail to capture both the array of intellectual arts that have informed the humanities disciplines and the variety of uses to which these arts have been put. Nonetheless, the two philosophical constructions have had a concrete impact on the disposition of the modern humanities, seen in the respective structuralist and poststructuralist reconfigurations of the disciplines that began to take place under the banner of ‘theory’ during the 1960s. In discussing the effects of theory on the humanities in Australia, Ian Hunter focuses on the unforseeable consequences of attempts to provide arts-based disciplines with a foundation either in cognitive structures or in an ‘event’ that shatters them.

In this lecture, James Moore discusses three denominations of Protestant theology: Calvinism, or the dogmatic theology of the Reformed or Presbyterian churches; the theology of the Arminians or the Remonstrants in the Netherlands, the most important of whom for the purposes of this lecture is Hugo Grotius; and the theology of the Socinians, the most significant of whom was John Locke. It is a story that travels from Geneva to Holland, to England, and back to Geneva for some closing remarks on Jean-Jacques Rousseau, whose political principles are taken to be a return to the principles of Calvin and his followers.

Get full access to Institute of Intellectual History at standrewsiih.substack.com/subscribe

In this lecture, James Moore discusses three denominations of Protestant theology: Calvinism, or the dogmatic theology of the Reformed or Presbyterian churches; the theology of the Arminians or the Remonstrants in the Netherlands, the most important of whom for the purposes of this lecture is Hugo Grotius; and the theology of the Socinians, the most significant of whom was John Locke. It is a story that travels from Geneva to Holland, to England, and back to Geneva for some closing remarks on Jean-Jacques Rousseau, whose political principles are taken to be a return to the principles of Calvin and his followers.

Benjamin Franklin's interest in physiocracy and the radical implications of French economic ideas extended from Turgot and Condorcet to the British radical milieus. In this lecture, Manuela Albertone highlights Franklin's ability to deliver economic reflection and radical thought, and his passionate belief that only a new attention to the nature of land ownership and its role could combat the forces of corruption so prevalent in commercial societies and shape a modern republic.

Get full access to Institute of Intellectual History at standrewsiih.substack.com/subscribe

Benjamin Franklin’s interest in physiocracy and the radical implications of French economic ideas extended from Turgot and Condorcet to the British radical milieus. In this lecture, Manuela Albertone highlights Franklin’s ability to deliver economic reflection and radical thought, and his passionate belief that only a new attention to the nature of land ownership and its role could combat the forces of corruption so prevalent in commercial societies and shape a modern republic.

With the general loss of interest in Marx as an analyst of capitalism, argument over the development of his thinking, from his early writings to Capital Vol. I, has given way to a more or less uncritical acceptance of Capital as the centrepiece of his endeavours, and a neglect of its sources. However, in 1913 Lenin rightly noted that there were "three sources and component parts" of "Marxism": German philosophy, English political economy, and French socialism. Curiously, few readers of Marx have taken this point seriously; while some attention has been paid to "German philosophy", little attention has been paid to the importance of Proudhon and others, while almost none at all has ever been paid to Marx's debt to the writings of David Ricardo and Adam Smith. In this lecture, Keith Tribe seeks to readdress this imbalance in Marx scholarship.

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With the general loss of interest in Marx as an analyst of capitalism, argument over the development of his thinking, from his early writings to Capital Vol. I, has given way to a more or less uncritical acceptance of Capital as the centrepiece of his endeavours, and a neglect of its sources. However, in 1913 Lenin rightly noted that there were "three sources and component parts" of "Marxism": German philosophy, English political economy, and French socialism. Curiously, few readers of Marx have taken this point seriously; while some attention has been paid to "German philosophy", little attention has been paid to the importance of Proudhon and others, while almost none at all has ever been paid to Marx’s debt to the writings of David Ricardo and Adam Smith. In this lecture, Keith Tribe seeks to readdress this imbalance in Marx scholarship.

Arnold Toynbee’s Oxford lectures on the ‘Industrial Revolution’ were once thought to have been responsible for coining and diffusing an idea that has remained essential to students of British history since the lectures were posthumously published in 1882. Toynbee has also been credited with transmitting an interpretation of the revolution that became known, in the words of E. P. Thompson, as ‘classical catastrophic orthodoxy’. In this lecture, Donald Winch re-examines Toynbee’s role as historian of catastrophe and his remedies for dealing with its consequences with the aim of establishing the nineteenth-century political, moral, and intellectual context within which his interpretation of the industrial revolution can best be understood.