Caribbean migration to Britain brought many new things—new music, new foods, new styles. It brought new ways of thinking too. This book explores the intellectual ideas that the West Indians brought with them to Britain. It shows that, for more than a century, West Indians living in Britain developed a dazzling intellectual critique of the codes of Imperial Britain. Chapters discuss the influence of, amongst others, C. L. R. James, Una Marson, George Lamming, Jean Rhys, Claude McKay and V. S. Naipaul. The contributors draw from many different disciplines to bring alive the thought and personalities of the figures they discuss, providing a picture of intellectual developments in Britain from which we can still learn much. The introduction argues that the recovery of this Caribbean past, on the home territory of Britain itself, reveals much about the prospects of multiracial Britain.
the concept of autism in altering theories of social
development in children. Early twentieth century evolutionary models
of society generated a unique version of child development that was
authenticated via social science, anthropology and political
rhetoric. Theories of the ‘social instinct’ in infants
and children developed alongside theories of intellectualdevelopment
exploring the intellectualdevelopment of the co-operative movement, it has been shown that the political economy of co-operation affected the development of Irish nationalism in the early twentieth century.
One way in which Sinn Féin nationalists differentiated themselves from their constitutionalist rivals who dominated Irish politics was in the attitude towards co-operative societies. Sinn Féin's appropriation of a pro-co-operative position positioned the party as sympathetic to the socio-economic concerns of the farming population. Before the
awkward process of divorcing themselves from popular concerns and beliefs
regarding witchcraft. This shift led, it would seem, to some considerable
consternation amongst the witch-believing public as to what was and was
not regarded as criminal. Yet while the criminal basis of witchcraft was
increasingly undermined by legal circumspection regarding the nature of
evidence, and broader intellectual scepticism concerning the reality of witchcraft, beneficial magic remained a crime even though it was rationalised
according to intellectualdevelopments. This is particularly
-eighteenth-century England never
advocated the unrestricted toleration of Catholics, a fact which, in
the modernity stakes, certainly does not put them ahead of midcentury French Jansenists.
In summary, we can say that intellectualdevelopments – in this
case Bayle’s response to religious persecution – might not seem, if
read on a purely textual level, to be a new intellectualdevelopment
at all, but rather a resurgence of the supposed sceptical tradition
stretching back to Renaissance Italy. Instead, we can see that contemporary thought began to ‘catch up’ with past sceptical thinkers
impossible to separate intellectualdevelopment resulting from broad biographical experience from the supposed influence of past writers.
Texts are representatives of the past, yet very often represent no
more than a simplified (or misleading) version of one layer of a
multi-layered but interactive historical reality. As Oakeshott argued
some time ago, the contents of the historical record are only ‘symbols’ of past ‘performative utterances’ which can never, in themselves, be fully recovered.40 This admission, however, does not serve
to undermine the historian’s craft, but
Perceiving, describing and modelling child development
changes in the meaning of autism began to trickle through into
psychological theory and make radical changes to our understanding of
children’s social, emotional and intellectualdevelopment. It is
only by viewing these changes in context that one can fully appreciate
the major alteration in descriptions of child development that occurred
and their relevance to how differently we now think about
the condition, arguing that the
primary problem was one concerned with emotions and affects rather
than just intellectual defect. However, as discussed earlier, the
relationship between intellectualdevelopment and social and
emotional development was only just beginning to be mapped out in
individual and statistical studies of child development.
Kanner’s work presented the
far has been that of the poor
Calvinist Bayle falling foul of the wrong audience. Or did he?
Should we be so presumptuous, indeed arrogant, as to allow the
assumption that, because he was so infamously ‘misread’ by a few
elite radical thinkers, he was generally ‘misread’? Did his Christian
thought have no impact on the vast majority of his readership who
were of course not sceptics or deists, but Christians (and principally
Protestants)? From this point of view, much work on the place of
Bayle in the dynamic of eighteenth-century intellectualdevelopment
, including wartime talks to the West Indies.
In addition there are his numerous campaigning letters to government
departments and individuals. In his surviving papers there exists the
interleaved Bible, which he received as a prize at King’s College,
his many annotations providing further insight into his intellectualdevelopment, particularly into his theological and political ideas.