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In our age of climate change and peak oil anxiety, environmental problems loom increasingly large in politics as well as everyday life. Yet even if ecology were to become the preeminent science, it is difficult to imagine a future where the authority of nature will form a unified source of morality, aesthetic value, and scientific truth. Such a world seems irretrievably lost to us.
The Industrial Revolution has traditionally been seen as a transformation in the technological basis of production and in the social arrangements surrounding it. On the other hand, the Scientific Revolution of the 16th and 17th centuries was originally conceived as a purely intellectual transition, a shift in mentalities or worldviews.
In spite of the time period implied in her subtitle, Ann Thomson’s book covers debates about the materiality of the soul from 1650 to the early 19th century. She deals with a vast range of thinkers – primarily in England and France, but also in the Netherlands.
The idea of the ‘two cultures’ was launched by C. P. Snow in the Rede lecture, delivered in Cambridge on 9 March 1959, and entitled, ‘The two cultures and the scientific revolution’.
This excellent book is about some of the writers – mainly those living in Europe from the 1930s till the 1960s – whose writings were either wholly or partly about the ‘ending of British rule in Africa’. The main writer dealt with is George Padmore; the others are Jomo Kenyatta (while he lived in the UK), C. L. R. James, Peter Abrahams, Ras T.
‘We are most of us governed by epistemologies that we know to be wrong’: Gregory Bateson’s observation summarizes what motivates Keith Jenkins’s latest book.(1) In this collection of essays written and published over the last 15 years (including not only a foreword by Hayden White and an afterword by Alun Munslow, but also responses from Perez Zagorin and Michael C.
The history of the Enlightenment can sometimes appear as a male narrative, dominated by canonical male writers, with women appearing only as subjects denied an equality of rationality and relegated to a feminine domesticity.
The subject of Glenn Burgess’ new book is an exciting one, and its author is well qualified to tackle it. Political thought is a lively and flourishing field within history, and Glenn Burgess has done much to promote it.
Beatrice Webb wrote in her first volume of autobiography, My Apprenticeship, that the age in which she grew up was dominated by two ‘idols of the mind’, namely a belief in scientific method and ‘the consciousness of a new motive; the transference of the emotion of self-sacrificing service from God to man’ (quoted p. 249). Auguste Comte was the prophet of both of these idols.
When one is sent such an item to review one inevitably speculates why. Is one a known purveyor of hot air? Or just vulgar and unshockable?(1) Is one being set up for Max Reger’s response to a music critic? 'Ich sitze in dem kleinsten Zimmer in meinem Hause. Ich habe ihre Kritik vor mir.