This book introduces students to ethics in historiography through an exploration of how historians in different times and places have explained how history ought to be written and how those views relate to different understandings of ethics. No two histories are the same. The book argues that this is a good thing because the differences between histories are largely a matter of ethics. Looking to histories made across the world and from ancient times until today, readers are introduced to a (...) wide variety of approaches to the ethics of history, including well-known ethical approaches, such as the virtue ethics of universal historians, and utilitarian approaches to collective biography writing while also discovering new and emerging ideas in the ethics of history. Through these approaches, readers are encouraged to challenge their ideas about whether humans are separate from other living and non-living things and whether machines and animals can write histories. The book looks to the fundamental questions posed about the nature of history making by Indigenous history makers and asks whether the ethics at play in the global variety of histories might be better appreciated in professional codes of conduct and approaches to research ethics management. Opening up the topic of ethics to show how historians might have viewed ethics differently in the past, the book requires no background in ethics or history theory and is open to all of those with an interest in how we think about good histories. (shrink)

We will next speak of Liberality. Now this is thought to be the mean state, having for its object-matter Wealth: I mean, the Liberal man is praised not in the circumstances of war, nor in those which constitute the character of perfected self-mastery, nor again in judicial decisions, but in respect of giving and receiving Wealth, chiefly the former. By the term Wealth I mean all those things whose worth is measured by money.

R.G. Collingwood's name is familiar to historians and history educators around the world. Few, however, have charted the depths of his reflections on what it means to be educated in history. In this book Marnie Hughes-Warrington begins with the facet of Collingwood’s work best known to teachers — re-enactment — and locates it in historically-informed discussions on empathy, imagination and history education. Revealed are dynamic concepts of the a priori imagination and education that tend towards reflection on the presuppositions (...) that shape our own and others’ forms of life. (shrink)

Paul Hirst's 'forms of knowledge' thesis has been the subject of much discussion and debate in educational circles. Hirst's claim that such forms exist is not original but, as R. S. Peters claimed, his account is distinctive in its application to the school curriculum. This paper calls for a revision of Peters's claim on the grounds that R. G. Collingwood's writings on the forms of experience not only refer to the school curriculum, but also point up an explicitly educational agenda.

History from Loss challenges the common thought that 'history is written by the winners' and explores how history makers in different times and places across the globe have written histories from loss, even when this has come at the threat to their own safety. A distinguished group of historians from around the globe offer an introduction to different history-makers' lives and ideas, and important extracts from their works which highlight various meanings of loss: from physical ailments to social ostracism, exile (...) to imprisonment, and from dispossession to potential execution. Throughout the volume consideration of the information 'bubbles' of different times and places helps to show how information has been weaponised to cause harm. In this way, the text helps to put current debates about the biases and weaponization of platforms such as social media into global and historical perspective. In combination, the chapters build a picture of history from loss which is global, sustained, and anything but a simple mirror of history made by victors. The volume also includes an Introduction and Afterword which draw out the key meanings of history from loss, and which offer ideas for further exploration. History from Loss provides an invaluable resource for students, teachers, and general readers who wish to put current debates on bias, the politicization of history, and threats to history makers into global and historical perspective. (shrink)

R. G. Collingwood’s writings do not sit neatly within any of the major approaches to metaphysics. Moore’s Evolution of Modern Metaphysics corrects the conventional exclusion of Collingwood’s thought, only to position him as contributing an ‘interlude’. I argue that this treatment does little to bring the far-reaching implications—and problems—of Collingwood’s reversible treatment of history as metaphysics and metaphysics as history to the fore. In particular, I highlight Collingwood’s not having worked through the ontological implications of historians actively making meaning of (...) the past, including potentially creating absolute presuppositions. In the end we are not sure whether this is ontologically committing or even a variety of modal fictionalism. (shrink)

This paper explores the emergence and evolution of philosophical Australian New Idealism through an analysis of the writings of Francis Anderson (1858-1941), Mungo MacCallum (1854-1942), E.H. Burgmann (1885-1965) and G.V. Portus (1883-1954). Where their British Idealist contemporaries during and after the First World War were criticized for their putative 'Germanic' and authoritarian conception of the state, the writings of these Australian Idealists were centrally shaped by a concern with the categories of 'empire', 'humanity' and 'the international order', as much as (...) they were with the state. This proved significant during the two world wars, for rather than being called upon to defend the German roots of their understanding of the state, they opted instead to present events in Germany as a necessary stage in the development of civilization and a world community. (shrink)

While the concept of internationalization plays a key role in contemporary discussions on the activities and outcomes sought by universities, it is commonly argued that it is poorly understood or realised in practice. This has led some to argue that more work is needed to define the dimensions of the concept, or even to plot out stages of its achievement. This paper aims not to provide a definition of internationalisation for those working in higher education. On the contrary, it seeks (...) to open up discussion on internationalisation by considering Derrida's reflections on hospitality and the metaphysics of presence. In so doing, it will be shown that internationalisation is an ethical demand that is as much about being unsettled by thinking about ourselves and others, as it is about mobility programs and online education, and about being ‘late’ rather than surrendering to the space‐time compression of modernity. (shrink)

Revision in history is conventionally characterized as a linear sequence of changes over time. Drawing together the contributions of those engaged in historiographical debates that are often associated with the term "revision," however, we find our attention directed to the spaces rather than the sequences of history. Contributions to historical debates are characterized by the marked use of spatial imagery and spatialized language. These used to suggest both the demarcation of the "space of history" and the erasure of existing historiographies (...) from that space. Bearing these features in mind, the essay argues that traditional, temporally oriented explanations for revision in history, such as Thomas S. Kuhn's Structure of Scientific Revolutions, miss the mark, and that a more promising line of explanation arises from the combined use of Michel Foucault's idea of "heterotopias" and Marc Augé's idea of "non-places." Revision in history is to be found where writers use imagery to move readers away from rival historiographies and to control their movement in the space of history toward their desired vision. Revision is thus associated more with control than with liberation. (shrink)

The English polymath Joseph Priestley wrote on a wide range of scientific, theological and pedagogical subjects. After the appearance of his influential Rudiments of English Grammar and A Course of Lectures on the Theory of Language and Universal Grammar, both of which are reissued in this series, Priestley produced in 1765 his Essay on a Course of Liberal Education, which is included and expanded on in this 1778 publication. Here he explains the reasons behind his decision to guide the curriculum (...) at Warrington Academy towards a greater focus on subjects with a more direct application to 'civil and active life'. He offers more general instruction on the cultivation of young men in various spheres, notably through foreign travel and developing 'knowledge of the world'. Priestley ends by outlining a suggested course of lectures on the history and laws of England. (shrink)

The “body image” is a putative mental representation of one’s own body, including structural and geometric details, as well as the more familiar visual and affective aspects. Very little research has investigated how we learn the structure of our own body, with most researchers emphasising the canonical visual representation of the body when we look at ourselves in a mirror. Here, we used non-visual self-touch in healthy participants to investigate the possibility that primary sensorimotor experience may influence cognitive representations of (...) one’s own body structure. Participants used the fingers of one hand , to touch the fingers of the other . A conflict between the experience of the active and passive hand was introduced by experimenter interleaving their fingers with the fingers of the participant’s passive hand. This led to the active hand experiencing that it touched more fingers than the passive hand felt it was being touched by. The effects on representation of body structure were assessed using an implicit measure based on Kinsbourne and Warrington’s ‘in-between task’. We found an underestimation of the number of fingers in the central part of the hand specifically linked to the experience of self-touch. This pattern of results corresponds to the experience of the passive hand, but not the active hand. Nevertheless, comparable reorganisation of fingers within the hand representation was found for both active and passive hands. We show that primary sensorimotor experience can modify the representation of body structure. This modification is driven by the passive experience of being touched, rather than by the active experience of touching. We believe this is the first experimental study of effects of self-touch on the mental representation of the body. (shrink)

Machine generated contents note: W. G. COLLINGWOOD Letters from Iceland: introduced by Janet Gnosspelius -- GUIDO VANHEESWIJCK R. G. Collingwood, T. S. Elliot and the Romantic Tradition -- MARNIE HUGHES- History, Education and the Conversation of Mankind -- WARRINGTON --K. B. McINTYRE Collingwood, Oakeshott and the Social Contract -- LIONEL RUBINOFF The Relation Between Philosophy and History in the Thought of R G. Collingwood -- COLLINGWOOD CORNER -- BENEDETTO CROCE In Commemoration of an English Friend, a Companion in Thought (...) and Faith, R. G. Collingwood (translated -- by Lionel Rubinoff and Alan Franklin) -- BENEDETTO CROCE Review of R. G. Collingwood, Speculum Mentis (translated by Lionel Rubinoff and Alan Franklin) -- R. G. COLLINGWOOD Aesthethic and the Mind, introduced by -- James Connelly -- GRACE SIMPSON Collingwood's Philosophy of History: Observations of an Archaeologist -- REVIEWS -- Cameron Wybrow (ed.), Creation, Nature, and Political Order in the Philosophy of Michael Foster, reviewed by -- James Connelly. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume, Tillotson, and Dialogue XIIJeff JordanJeff JordanUniversity of DelawareFootnotes1. 'Natural religion' in the seventeenth and eighteenth centuries denoted knowledge of the divine which could be had via reason or instinct, independent of any purported special revelation.2. Of the two best works on Hume's philosophy of religion, J. C. A. Gaskin, Hume's Philosophy of Religion (Atlantic Highlands, New Jersey, 1988); and K. Yandell, Hume's "Inexplicable Mystery": His Views on Religion (...) (Philadelphia, 1990), only the first examines Hume's critique of the argument from prudence at all (see Hume's Philosophy of Religion, 194-203); but Gaskin's treatment of Hume's critique leaves untouched several important elements of the critique.3. B. Pascal, Pensées, ed. L. Lafuma, trans. J. Warrington (1670; reprint, London, 1960), 92-96.4. On Locke, see Essay Concerning Human Understanding (1690), bk. 2, chap. 21. On Leibniz, see Die Philosophischen Schriften, 3:621. On Craig, see Theologiae Christianae Principia Mathematica (1699), chap. 6. On Paley, see A View of the Evidences of Christianity (1795), pt. 3, chap. 8.5. Tillotson, "The Wisdom of Being Religious," Sermon 1 in Works of Tillotson (London, 1820), 1:317-89 (hereafter cited as W).6. I do not mean to suggest that Hume was aware only of the sermon "The Wisdom of Being Religious," but that Hume was aware of Tillotson's claims and arguments as found in several of his sermons. "The Wisdom of Being Religious" is important because (i) it is explicitly mentioned by Hume in his A Letter From A Gentleman to His Friend in Edinburgh (1745; reprint, Edinburgh, 1967), 23, so we know that Hume had read this sermon; (ii) it was one of the best known of Tillotson's sermons; and (iii) it contains all of the elements of Tillotson's argument from prudence.7. T. Birch, "Life of the Author," in Works of Tillotson, 1:xix-xx. See also L. G. Locke, Tillotson (Copenhagen, 1954).8. Tillotson may have been aware of the Port Royal Logic version of the wager through Locke with whom Tillotson was in correspondence. See Tillotson, 83.9. Tillotson's case for (1) is treated extensively in his sermon, "The Advantage of Religion to Societies," Sermon 3 in Works of Tillotson, 1:409-23.10. In the passage quoted (W 361-62), Tillotson claims that the atheist will naturally dread a superior being who can defeat one's plans and judge one's actions.11. See also "The Efficacy, Usefulness, and Reasonableness Of Divine Faith," Sermon 223 in Works of Tillotson, 9:258-79. The idea of a grand lie is first found in Plato; see Republic 3:389, 414, 5:459.12. "Pascalian Wagering," Canadian Journal of Philosophy 16, no. 3 (1986): 437-54.13. Though Tillotson mentions "odds" and "hazards," he does not incorporate probability values in his version of the wager. His wager is a decision under uncertainty and not a decision under risk: he does not, that is, calculate the expected utility of theistic belief. Pascal was the first to formulate the wager as a decision under risk where the probability-weighted averages of the utility values (the expected utility) determine the right choice.14. Of course, these principles were not stated explicitly until much later. See Ian Hacking, The Emergence of Probability (London, 1975).15. For an example of the many-gods objection, see M. Martin, Atheism: A Philosophical Justification (Philadelphia, 1990), 232-34. For a response to the many-gods objection see my "Pascal's Wager and the Many-Gods Objection," International Philosophical Quarterly 31, no. 3 (1991): 309-17.16. See David Hume, Dialogues Concerning Natural Religion, ed. N. Kemp Smith (1778; reprint, Indianapolis, 1947), 214, 218 (hereafter cited as "D").17. It should be noted that Philo's first point is interrupted by the second and is not completed until after the second is completed.18. I will assume that Philo speaks for Hume in this exchange with Cleanthes (D 219-27). Of the three points asserted by Philo in this exchange all three are asserted elsewhere by Hume. On the first point, see The Natural History of Religion (1757), secs. 9 and... (shrink)

The title of Marnie Hughes-Warrington's study, 'How Good an Historian Shall I Be?', is taken from a 1930 pam-phlet by Collingwood, in which, assuming that 'there are as many historians as there are human beings', he inferred that 'the question is not 'Shall I be an historian or not?' but How good an historian shall I be?'' . Hughes-Warrington takes this to be 'probably the most important question we can ask' . Indeed, she believes that 'historical education' is (...) 'a duty that we all must bear for our sake and for the sake of civilisation' . Hughes-Warrington thus situates proper histori-cal education within the wider process of civilization; this leitmotif being taken from Collingwood, for whom educa-tion is the means 'by which a civilisation keeps itself alive from one generation to the next'. (shrink)

In autumn 1839 George Dunn found himself traveling across the rain-swept open fen land of Cambridgeshire. His journey south from Warrington had taken fifteen hours, and he was now nearing his destination, a farm on the banks of the Old Bedford River. The flat, exposed landscape must have seemed particularly desolate in such weather, and while he was no doubt glad to be reaching his destination, Dunn's thoughts turned to the Slough of Despond.1 That he should have recalled a (...) passage from Bunyan's Pilgrim's Progress may have been particularly apt, not only for the dismal weather but for what lay at his journey's end. Dunn had traveled all this way to join Manea Fen, a community established along lines laid out by .. (shrink)

Despite the remarkable advances in behavioral and brain sciences over the last decades, the mind/body (brain) problem is still an open debate and one of the most intriguing questions for both cognitive neuroscience and philosophy of mind. Traditional approaches have conceived this problem in terms of a contrast between physicalist monism and Cartesian dualism. However, since the late sixties, the landscape of philosophical views on the problem has become more varied and complex. The Multiple Realization Thesis (MRT) claims that mental (...) properties can be (or are) realized, and mental processes can be (or are) implemented by neural correlates of different kinds. Thus, MRT challenges the psychoneural type-identity theory and the corresponding reductionism. Many philosophers have acknowledged the a priori plausibility of MRT. However, the existence of empirical evidence in favor of intraspecific, human multiple realizations of mental processes and properties is still controversial. Here we illustrate some cases that provide empirical evidence in support of MRT. Recently, it has been proposed that foveal agnosic vision, like peripheral vision, can be restored by increasing object parts’ spacing (Strappini et al., 2017a; Crutch and Warrington, 2007). Agnosic fovea and normal periphery are both limited by crowding, that impairs object recognition, and provides the signature of visual integration. Here we define a psychological property of restored object identification and we cross-reference the data of visually-impaired patients with different etiologies. In particular, we compare the data of two stroke patients, two patients with posterior cortical atrophy (PCA), six cases of strabismic amblyopia, and one case with restored sight. We also compare these patients with unimpaired subjects tested in the periphery. We show that integration (i.e. restored recognition) seems to describe quite accurately the visual performance in all these cases. While the patients have different etiologies and different neural correlates, the unimpaired subjects have no neural damage. Thus similarity in the psychological property given the differences in the neural substrate can be interpreted in relation to MRT and provide evidence in its support. Finally, we will frame our contribution within the current debate concerning MRT providing new and compelling empirical evidence. (shrink)

It is with no feigned modesty that I acknowledge, as a limited and superficial student of philosophy, the honour you have done me by your invitation to deliver the Manson Lecture. But if the honour is undeserved, it is by fortuitous circumstance the more appreciated. Dr. Manson was a family doctor in Warrington, Lancs., with whom I was privileged to have close professional associations. He was a man of many parts who regarded the isolation of medicine from philosophy as (...) an unintelligible and lamentable phenomenon of our time. He wished to see philosophy restored to its earlier and rightful basic rôle in medical education. He recognized that medicine and, indeed, the cognate basic sciences were occupying themselves almost exclusively with so rapidly accelerating an accumulation of facts, that little time remained for reflection and interpretation, and for pondering on the place of medicine in, and its contribution to, the general corpus of knowledge. And he was especially interested in the topic which I have chosen for this commemorative lecture, for he recognized, and translated into practice, the dictum that “No disease is wholly physical, and none wholly mental.” He saw in his patient the “whole” man, not a summation of such isolates as body, mind, environment, and family. (shrink)

Memory researchers have discussed the relationship between consciousness and memory frequently in the last few decades. Beginning with research by Warrington and Weiskrantz (1968; 1970), memory has been shown to influence task performance even without awareness of retrieval. Data from amnesic patients show that a study episode influences task performance despite their lack of conscious memory for the study session. More recently, issues of intentionality, awareness, and the relationship between conscious and unconscious forms of memory have come to the (...) forefront. Conscious memory has sometimes been defined by intention to retrieve and sometimes by awareness of retrieval. This distinction has been debated as measurement methodologies have developed. In addition, the functional relationship between conscious and automatic forms of memory has implications for measurement of memory processes and the development of models of memory task performance. Several measurement techniques for conscious and automatic memory are reviewed. The current state of these issues is also discussed. (shrink)

The first edition of Thomas Robert Malthus’ Essay on the Principle of Population is best understood as an exploration of human nature and the role of necessity in shaping the individual and society. The author’s liberal education, both from his father and his tutors at Warrington and Cambridge, is evident in his heterodox views on hell, his Lockean conceptualization of the mind, and his Foxite Whig politics. Malthus’ unpublished essay, “Crises,” his sermons, and the the last two chapters of (...) the Essay reveal a pragmatic, compassionate side of the young author that was under appreciated by both his contemporary critics and modern historians. The Essay has been mischaracterized by David McNally as a “Whig response to Radicalism” and by Patricia James as a reaction by Malthus against his father’s liberalism. This article argues that when he wrote the first edition of the Essay on the Principle of Population, Malthus was himself a liberal dissenter and Foxite Whig rather than an orthodox Anglican or a Burkean defender of traditional class relations. (shrink)

A fine new translation, in which clarity and ease of reading have been the principal aims. Mr. Warrington has re-arranged the traditional text in an effort to make of its often disparate parts a unified and well-ordered whole. Book Δ is printed first, for example, and Ι and Λ last, with α and parts of Κ and Μ as Appendices. Long sentences have been broken up, subtitles inserted, points and paragraphs numbered for ready reference, and parenthetical phrases printed as (...) footnotes. Further footnotes explain difficult passages and provide cross-references. The result is perhaps the easiest Metaphysics possible, though even it, of course, is far from easy going.--V. C. C. (shrink)

In contrast to the introspective doubts of nineteenth century agnosticism comes a synthetic survey of the Age of Faith through the sharp eyes of a candid believer. Professor Warrington translates with care and grace the third of a herculean series of five Church history volumes, which have been widely successful in the original French edition. It is economically understandable but unfortunate that the bibliography of its rich French and German sources is omitted as well as the cross-references to its (...) two predecessors, although a useful twenty-five page index is provided. In an age of specialists who find the humane sharing of discovery increasingly difficult, M. Daniel-Rops is a publicist-prodigy—a practised littérateur with a comprehensive grasp of ideas, events and writings, sacred and profane, which he diffuses widely in works properly described as being de haute vulgarisation. This vivid view of the medieval Church as a whole—spiritually, politically and culturally—is personally rethought as a live unity, and should benefit both the exacting specialist in constant danger of failing to see the wood for his pet trees and the serious beginner trying to recapture the events and mentality of a remote past. Nor should one cavil at the author’s presentation in terms of his own unconcealed belief in its value. A definitive history, in which the observer conceals his own viewpoint and muffles his personal conviction, is an artificial ideal healthily rejected nowadays, as at best producing a stale record of uninspiring fact. This personal testament frankly judges the interaction of Christian belief and institution in the High Middle Ages, which saw the Christianisation of the whole continent, its cultural manifestation in cathedral and university and its militant challenge in the wars of Investiture and crusade. (shrink)

Everyman’s Library commemorates its fiftieth anniversary very aptly with this issue as its thousandth volume of a classic text of some 2,300 years of age, which through varying fortunes has been a major influence in European culture. As a transcendental science Metaphysics makes no concession to the semi-curious; Aristotle’s inaugurating textbook is understandably concentrated and obscure. A literal version of this formidable text would have no appeal to the general reader, innocent largely of the Greek idiom and of philosophical jargon, (...) while a personal paraphrase could not carry the authentic voice of a past master. Mr. Warrington simply takes the existing Oxford version, retranslating it into easier, more fluent English and rearranging its fourteen books into a free, logical order. In this he is guided by their matter and by the critico-historical views of Jaeger and Ross, outlined in a short Introduction by Sir David himself. He has added chapter titles, numbered sections, prefixing their main groups with a short summary of contents and has courageously kept clear the main line of Aristotle’s argument by relegating all parentheses to footnotes, to which he adds his own identification of historical references. Radical re-arrangement justifies itself by success—here a forbidding classic is presented with the immediate, systematic clarity of a modern text. (shrink)

Everyman’s Library commemorates its fiftieth anniversary very aptly with this issue as its thousandth volume of a classic text of some 2,300 years of age, which through varying fortunes has been a major influence in European culture. As a transcendental science Metaphysics makes no concession to the semi-curious; Aristotle’s inaugurating textbook is understandably concentrated and obscure. A literal version of this formidable text would have no appeal to the general reader, innocent largely of the Greek idiom and of philosophical jargon, (...) while a personal paraphrase could not carry the authentic voice of a past master. Mr. Warrington simply takes the existing Oxford version, retranslating it into easier, more fluent English and rearranging its fourteen books into a free, logical order. In this he is guided by their matter and by the critico-historical views of Jaeger and Ross, outlined in a short Introduction by Sir David himself. He has added chapter titles, numbered sections, prefixing their main groups with a short summary of contents and has courageously kept clear the main line of Aristotle’s argument by relegating all parentheses to footnotes, to which he adds his own identification of historical references. Radical re-arrangement justifies itself by success—here a forbidding classic is presented with the immediate, systematic clarity of a modern text. (shrink)

In contrast to the introspective doubts of nineteenth century agnosticism comes a synthetic survey of the Age of Faith through the sharp eyes of a candid believer. Professor Warrington translates with care and grace the third of a herculean series of five Church history volumes, which have been widely successful in the original French edition. It is economically understandable but unfortunate that the bibliography of its rich French and German sources is omitted as well as the cross-references to its (...) two predecessors, although a useful twenty-five page index is provided. In an age of specialists who find the humane sharing of discovery increasingly difficult, M. Daniel-Rops is a publicist-prodigy—a practised littérateur with a comprehensive grasp of ideas, events and writings, sacred and profane, which he diffuses widely in works properly described as being de haute vulgarisation. This vivid view of the medieval Church as a whole—spiritually, politically and culturally—is personally rethought as a live unity, and should benefit both the exacting specialist in constant danger of failing to see the wood for his pet trees and the serious beginner trying to recapture the events and mentality of a remote past. Nor should one cavil at the author’s presentation in terms of his own unconcealed belief in its value. A definitive history, in which the observer conceals his own viewpoint and muffles his personal conviction, is an artificial ideal healthily rejected nowadays, as at best producing a stale record of uninspiring fact. This personal testament frankly judges the interaction of Christian belief and institution in the High Middle Ages, which saw the Christianisation of the whole continent, its cultural manifestation in cathedral and university and its militant challenge in the wars of Investiture and crusade. (shrink)