The poor man’s son, whom heaven in its anger has visited with ambition, when he begins to look around him, admires the condition of the rich. He finds the cottage of his father too small for his accommodation, and fancies he should be lodged more at his ease in a palace. He is displeased with being obliged to walk a-foot, or to endure the fatigue of riding on horseback. He sees his superiors carried about in machines, and imagines that in one of these he could travel with less inconveniency. He feels himself naturally indolent, and willing to serve himself with his own hands as little as possible; and judges, that a numerous retinue of servants would save him from a great deal of trouble. He thinks if he had attained all these, he would sit still contentedly, and be quiet, enjoying himself in the thought of the happiness and tranquillity of his situation. He is enchanted with the distant idea of this felicity. It appears in his fancy like the life of some superior rank of beings, and, in order to arrive at it, he devotes himself for ever to the pursuit of wealth and greatness.
Archive for the 'c18' Category
You promise, in your letter of Octob 23. 1787. to give me in your next, at large, the conjectures of your Philosopher on the descent of the Creek Indians from the Carthaginians, supposed to have been separated from Hanno’s fleet during his periplus. I shall be very glad to receive them, & see nothing impossible in his conjecture. I am glad he means to appeal to the similarity of language, which I consider as the strongest kind of proof it is possible to adduce. I have somewhere read that the language of the ancient Carthaginians is still spoken by their descendants inhabiting the mountainous interior parts of Barbary to which they were obliged to retire by the conquering Arabs. If so, a vocabulary of their tongue can still be got, and if your friend will get one of the Creek languages, the comparison will decide. He probably may have made progress in this business: but if he wishes any enquiries to be made on this side the Atlantic, I offer him my services cheerfully, my wish being, like his, to ascertain the history of the American aborigines.
[Letter of 18 July 1788 to Edward Rutledge, full text over here]
On the occasion of the awarding of this year’s Nobel Peace Prize, I’m reproducing over the fold a chunk of an old lecture I gave in January 2010 on the eighteenth-century debate about perpetual peace and European Union…
[it's quite long, for which, apologies, but I have made it a bit more bearable with some hyperlinks and a picture of a cat]
On Friday and Saturday, 30 November and 1 December 2012, the Philosophy Department of the University of Fribourg (Switzerland) will host a workshop entitled “Meet the Author: Christopher Brooke’s Philosophic Pride“.
This interdisciplinary workshop is of interest for philosophers and historians working on the 17th and 18th centuries. It is coorganised by the Universities of Berne (Department of General and Historical Educational Science), Lausanne (Department of Philosophy), and Fribourg (Department of Philosophy).
The workshop centers on themes from Christopher Brooke’s Philosophic Pride: Stoicism and Political Thought from Lipsius to Rousseau (Princeton 2012), with quite some interest in Rousseau.
The workshop language is English. Participation is free, but please register by 23 November.
For registration, further information and a detailed program please contact the coordinator in Fribourg: christian.maurer(at)unifr.ch; or visit the conference website.
Two new small things just published.
One is a review of Jan-Werner Müller’s recent book, Contesting Democracy for Renewal (which has a splendid new editor, Ben Jackson) and which you can get as a pdf here.
The other is a few pages of Self-Evident Truths?, edited by (the equally splendid) Kate E. Tunstall, which presents the published versions of the 2010 Amnesty Lectures. (I wasn’t an Amnesty Lecturer, obvs, but they asked me to write a short response to James Tully.)
From this week’s TLS:
It is one of the many strengths of Christopher Brooke’s fascinating new study, Philosophic Pride, that he is aware of the multifarious nature of his subject; he knows that he is dealing with a fluid cluster of ideas and themes, not as a unitary philosophical movement. Not that he has set out, in any case, to write a history of (Neo-)Stoicism; his task is both narrower and harder than that. The subject of this book is the relationship between Stoicism and early modern political thought; since there was scarcely such a thing as a worked-out body of Stoic political theory (unless we count Seneca’s fanciful portrayal of the monarchical ruler – Nero, of all people – extending the empire of reason), this means that an already elusive subject is considered here from a variety of oblique angles…
It’s a long review, too, filling all of p. 5.
It’s pretty obvious why it was a rich period, but there really hasn’t been another decade like it, has there?
Sieyès: What Is The Third Estate? (1789)
Burke: Reflections on the Revolution in France (1790)
Wollstonecraft: A Vindication of the Rights of Men (1790)
Paine: Rights of Man, part one (1791)
Burke: A Letter to a Member of the National Assembly (1791)
Paine: Rights of Man, part two (1792)
Wollstonecraft: A Vindication of the Rights of Woman (1792)
Kant: Essay on ‘Theory and Practice’ (1793)
Godwin: Political Justice (1793)
Condorcet: The Sketch (written 1793, published 1795)
Kant: ‘Towards Perpetual Peace’ (1795)
Fichte: Foundations of Natural Right (1796)
Burke: Letters on a Regicide Peace (1796)
Bentham’s writings on the Poor Law (1795-7)
Paine: Agrarian Justice (1797)
Kant: The Doctrine of Right (1797)
Babeuf’s defence speech (1797)
Malthus: An Essay on the Principle of Population (1798)
Fichte: The Closed Commercial State (1800)
And in addition to texts like this, Bentham’s Introduction to the Principles of Morals and Legislation was published in 1789 (though written much earlier) and Smith’s Theory of Moral Sentiments was republished with important new additions for the 6th posthumous edition in 1790.