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for transformation – in part via the extension through the social body of the forms, techniques, and regimens of aesthetic and intellectual culture.5 chapter9 21/12/04 148 11:23 am Page 148 Postcolonial theoretical politics From this he argues for a contemporary cultural studies that foregrounds policy and governmental engagement. Because it is both troubling and suggestive, I want to quote his argument in detail: It might mean careful and focused work in the service of specific cultural action groups. It might mean intellectual work calculated to make more

in Postcolonial contraventions
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Crossing the seas

British Museum in order that he could engage with the intellectual culture which had formed him. 8 His continuing renown derives from the fact that he took on the great imperial figure of J. A. Froude – disciple of Thomas Carlyle and regius professor of modern history at Oxford – and, with a relentless, lively irony, mashed him. In 1887 Froude had published The English in

in West Indian intellectuals in Britain
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distinct lull in the contribution to philosophy from England. The point here is that both Adam and Hume were part of this Scottish intellectual culture. It is no coincidence that the pioneer of European neo-classical painting in the time of Adam was another Scot, Gavin Hamilton. Must this mean that Adam, by virtue of being an part of a Scottish intelligentsia (which Pevsner does not so much deny as side-step), cannot be part of the English tradition? Well, no it does not mean that, Norquay_11_Ch10 175 22/3/02, 10:08 am 176 Cultural negotiations but the point is

in Across the margins
The Druids and the origins of ancient virtue

ambiguity and equivocation found in Toland’s writings are a ‘symptom of Irish intellectual culture’. Responding to the contradictions and tensions of the rival claims of national identity and political authority, Toland’s subversive writing was a consequence of conflicts within the ‘Irish mind’.5 As we will see Toland’s interest in things ‘Celtic’ was part of an elaborate and learned joke. There is considerable evidence to establish Toland’s connections with Ireland. The evidence of correspondence in the Bodleian (from 1694) between the non-juring scholar, Henry Dodwell

in Republican learning

intellectual, social and political culture, the ambition is to contribute to an understanding of the nature of political debate in the period of his life. Toland moved in a, at times, bewildering set of different circles and milieux; as previous historians have noted with a touch of understandable exasperation, his ‘identity’ is elusive. This mercurial ubiquity, while frustrating to those who might wish to capture Toland’s essence, makes him a fertile resource for exploring the dimensions of early eighteenth-century intellectual culture. Toland’s ambiguity was a reflection

in Republican learning
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-clerical religion, which appealed to human reason alone, and substituted for the mystical, conservative and hierarchical ethos of the Church the Enlightenment values of individualism, egalitarianism and rationalism. On this view, progress was identified with the progressive emancipation of human reason from its shackles: ignorance primarily, but also ancestral traditions and unexamined beliefs. As the republican leader Léon Gambetta put it, ‘we only have one religion, namely, intellectual culture for all the French’.20 Only autonomous individuals could be enlightened citizens

in The culture of toleration in diverse societies
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Henry James reads George Eliot

is an anxiety of influence which is unmistakably maternal – but reading George Eliot was, quite dramatically, to help him grow out of it. There was, however, already at least one sign that amid his haste to point out her weaknesses James was paying attention to Eliot with an eye to his own embryonic creative interests. He appreciated the reflection of her ‘intellectual culture’ in her style: ‘a style the secret of whose force is the union of the tenderest sympathies with a body of knowledge so ample and so active as to be absolutely free from pedantry’.13 It seems

in Special relationships

countries through intermittent geographical comparisons, above all in the general discussions of my empirical investigations.43 At the same time, the exploration of the Humboldtian tradition provides a point of entry to an entire intellectual culture, namely that of Germany. The German university model originated in experiences at the national level, and the differences of opinion about the idea of the university were aspects of wider controversies. Consequently, a person who studies the debate about the basic academic principles is able to discern the broader currents of

in Humboldt and the modern German university

Invention of the Modern Research University (Baltimore, 2015). The transformation of German political and intellectual culture during the latter half of the eighteenth century is discussed in a number of foundational studies from the time after the Second World War, among them Reinhart Koselleck, Kritik und Krise: Eine Studie zur Pathogenese der bürgerlichen Welt (Munich, 1959); Jürgen Habermas, Strukturwandel der Öffentlichkeit: Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft (Neuwied, 1962); and Friedrich A. Kittler, Aufschreibesysteme 1800/1900 (Munich

in Humboldt and the modern German university

bound to be damaging: A life so spent must exhibit few opportunities of calling out and cultivating the sensibilities of the nervous system; on the contrary, the tendency must be to depress its natural activity, and to render it less sensitive, in short, apathetic.19 The effect, according to this author, was not only that the majority of miners were ‘very low in the scale of intellectual culture’, but also that miners lacked nervous sensibility to pain. Miners, argued Mallett, were capable of recovering Medicine and the miner’s body 59 from ‘such an amount of

in Disability in the Industrial Revolution