Colin Tyler

The British Idealist movement flourished between the 1860s and 1920s and exerted a very significant influence in the USA, India and Canada, most notably on John Dewey and Josiah Royce. The movement also laid the groundwork for the thought of Oakeshott and Collingwood. Its leading figures – particularly Green and Caird – have left a number of complete or near complete manuscripts in various British university archives, many of which remain unpublished. This important collection widens access to this unpublished material by transcribing, editing and then publishing the most significant pieces. The project focuses on the moral, political, and religious writings – the areas of most interest to scholars. This annotated, critical edition opens them up to the academic community.

This first part of Colin Tyler's new critical assessment of the social and political thought of T.H. Green (1836–1882) explores the grounding that Green gives to liberal socialism. Tyler shows how, for Green, ultimately, personal self-realisation and freedom stem from the innate human drive to construct a bedrock of fundamental values and commitments that can define and give direction to the individual's most valuable potentials and talents. This book is not only a significant contribution to British idealist scholarship. It highlights also the enduring philosophical and ethical resources of a social democratic tradition that remains one of the world's most important social and political movements, and not least across Britain, Europe, North America, India and Australia.

ABSTRACT Benjamin Constant was a vociferous critic of the political Rousseauianism that he saw underpinning French politics in the early nineteenth-century. Yet, his hostile reaction at the political level co-existed with a far more sympathetic attitude towards Rousseau’s critical analysis of modernity. This article reflects on that combination through the dual lens of the influence on Constant’s position of his ambivalent attitude towards Rousseau on the one hand and the modernisation of Rousseau undertaken eighty years later by the British idealist Bernard Bosanquet (1848–1923) on the other. Reading Bosanquet with Constant’s criticisms of Rousseau in mind uncovers underappreciated dimensions of both Constant and Bosanquet’s thought, and suggests ways to overcome the distinction between ancient and modern liberty that is often simplistically attributed to Constant. Section one introduces the topic. Section two analyzes Constant’s dual attitude to Rousseauianism. Section three analyzes Bosanquet’s modern Rousseauianism. Section four deepens this analysis by contrasting the theories of modern decadence developed by Rousseau, Constant and Bosanquet. It establishes that Bosanquet articulated key relationships that escaped both Rousseau and Constant, something that led him to see progressive possibilities in decadent societies that Rousseau and Constant neglected. Consequently, Bosanquet modernised Rousseau, while both addressing Constant’s criticisms and avoiding Rousseau’s shortcomings.

The article presents a model of performative agency in capitalist societies. The first section reconsiders the problem of third-dimensional power as developed by Steven Lukes, focusing on the relationships between universal human needs and social forms. The second section uses the concepts of the ‘self’, ‘I’ and ‘person’ to characterize the relationships between human nature, affect, individual alienation, social institutions and personal judgement. Alienation is argued to be inherent in human agency, rather than being solely created by capitalism. The next section applies this analysis within an agonal theory of civil society that is driven by the individual’s performative participation in associations that compete within institutional settings. Finally the article considers the political ramifications of this model, rejecting contemporary constitutionalist approaches in favour of a revised form of pluralist associationalism. Throughout, the article warns of the dangerous marginalization of emotions (or ‘affect’) by excessively self-conscious, rationalist approaches such as Mead’s social theory, liberal universalism and even some performative theories.

Along with utilitarianism, British idealism was the most important philosophical and practical movement in Britain and its Empire during the late-nineteenth and early-twentieth centuries. Even though the British idealists have regained some of their standing in the history of philosophy, their own historical theories still fail to receive the deserved scholarly attention. This article helps to fill that major gap in the literature. Understanding historiography as concerning the appropriate modes of enquiring into the recorded past, this article analyses the key historiographical commitments that underpin the writings of the early T.H. Green (section two), Edward Caird (section three), and F.H. Bradley (sections four and five). Section six explores the influence of Bradley's historiography. These approaches are linked by the belief that all thought can be properly understood only by critical historians who possess the appropriate tools with which to distinguish permanently valid truths from the transient imperfections with which those truths are mixed. A crucial division between them is the invocation of a neo-Hegelian Geist by the early Green and Caird, and Bradley's reliance on a progressive human nature. Moreover, the article establishes that R.G. Collingwood's highly influential theories of “absolute presuppositions” and “re-enactment” were taken largely from Bradley's historiography.

This article surveys and contextualizes the British idealists’ philosophical writings on language, aesthetics and emotions, starting with T. H. Green and concluding with Michael Oakeshott. It highlights ways in which their philosophical insights have been wrongly overlooked by later writers. It explores R. L. Nettleship’s posthumous publications in this field and notes that they exerted significant influences on British idealists and closely related figures, such as Bernard Bosanquet and R. G. Collingwood. The writing of other figures are also explored, not least F. H. Bradley and J. A. Smith. The article concludes by introducing in turn the remaining articles that are found in this special issue.

ABSTRACTThis article analyses the theory of sexuality, personality and politics developed by the literary critic John Addington Symonds. Sections 1 and 2 introduce Symonds’ changing reputation as a modernist theorist of ‘sexual inversion’. Section 3 examines his conceptualization of the processes whereby an individual can sublimate sexual urges to create a harmonious and unalienated personality which acknowledges the need to combine transgressive self-expression with social convention. Section 4 demonstrates how this theory led Symonds to endorse an eroticized form of democratic socialism, while Section 5 explores the culmination of Symonds’ thought in a form of pantheistic idealism. This research is significant in that it extends our understanding of socialism and sexuality into areas that are marginalized and yet historically important.

This paper examines Thomas Hill Green's changing attitude to the Reform Question between 1865 and 1876. sketches the Radical landscape against which Green advocated reform between 1866 and 1867, paying particular attention to the respective positions of Gladstone, J.S. Mill and Bright on the relationship between responsible citizenship and class membership. examines Green's theories of social balance and responsible citizenship at the time of his lectures on the English Civil War. argues that, contrary to the established scholarship, Green's Radicalism was closer to Bright than to Gladstone and Mill during this period. counters Richter's claim that Green abandoned democracy following the 1874 General Election, while arguing that even sympathetic commentators misunderstand Green's attitude to the Reform Question immediately after this date

This article develops and defends a performative conception of historical re-enactment as a fruitful method by which intellectual historians can interpret texts. Specifically, it argues that, in order to understand properly any given text, the intellectual historian should re-enact the performative activities of the writer of that text. The first section analyses one of the most influential and powerful theories of historical re-enactment, namely that found in the later writings of Robin George Collingwood. Drawing on Wittgenstein's theory of family resemblances, certain key insights are identified in Collingwood's theory. Crucially, certain limitations are also stressed. The second section argues that an alternative theory of re-enactment can be developed by drawing on Judith Butler's theory of "performativity". The interpretative implications of a writer's genre, mode of experience, presuppositions, deliberate inventiveness and unintended failures are highlighted. The particularized nature of texts is shown to problematize the writing of unilinear histories of written debates. The article concludes by summarizing briefly the key methodological implications of performative re-enactment as they have been identified in the body of the article

The British Idealist movement flourished between the 1860s and 1920s and exerted a very significant influence in the USA, India and Canada, most notably on John Dewey and Josiah Royce. The movement also laid the groundwork for the thought of Oakeshott and Collingwood. Its leading figures – particularly Green and Caird – have left a number of complete or near complete manuscripts in various British university archives, many of which remain unpublished. This important collection widens access to this unpublished material by transcribing, editing and then publishing the most significant pieces. The project focuses on the moral, political, and religious writings – the areas of most interest to scholars. This annotated, critical edition opens them up to the academic community.

This article contextualises Hegel's writings on international order, especially those concerning war and imperialism. The recurring theme is the tragic nature of the struggles for recognition which are instantiated by these phenomena. Section one examines Hegel's analysis of the Holy Roman Empire in the context of French incursions into German territories, as that analysis was developed in his early essay on ‘The German Constitution’ . The significance of his distinction between the political and civil spheres is explored, with particular attention being paid to its implications for Hegel's theory of nationalism. The second section examines Hegel's development of the latter theory in The Phenomenology of Spirit , stressing the tragic interpenetration of ‘culture’ and intersubjective recognition. A recurring theme here is the influence of this theory on Hegel's interpretation of Napoleon's World-Historic mission, as that was revealed in his contemporaneous letters. Section three traces the tragic dynamic underlying the discussion of war between civilised states in The Philosophy of Right . Section four examines three other types of imperial action in Hegel's mature writings, particularly The Philosophy of History . These are relations between civilised states and culturally developed yet politically immature societies; colonial expansion motivated by capitalist under-consumption; and conflict between civilised states and barbarous peoples. It is concluded that it is misleading to claim that Hegel glorified conflict and war, and that he did not see domination by ‘civilised states’ as the ‘final stage’ of World History

This book presents a critical reconstruction of the social and political facets of Thomas Hill Green’s liberal socialism. It explores the complex relationships Green sees between human nature, personal freedom, the common good, rights and the state. It explores Green’s analysis of free exchange, his critique of capitalism and his defence of trade union activity and the cooperative movement. It establishes that Green gives only grudging support to welfarism, which he saw as a conservative mechanism in effect if not conscious design. It is shown that he believes state provision of welfare to be justified only to the extent that peasants and the proletariat lack a culture and institutions which enable them to assert themselves against abusive landlords and capitalists. Ultimately, it is shown that Green’s guiding ideal is the creation of a eudaimonically-enriching kingdom of ends, which favours the creation of a dynamic and free society driven by mass participation through decentralised social and political institutions. This book builds on Colin Tyler’s The Metaphysics of Self-realisation and Freedom (2010), although it can also be read as a freestanding work.