Our conversation meanders back to the matter at hand, is there a renaissance in Iris Murdoch Studies? “She is being included increasingly in books from many disciplines.” Frances thinks that times are changing and that there is a “complete change in the way literature is viewed … the idea that western literature should be seen as better is absolutely shot to pieces now …. or people are saying there isn’t a canon at all”. She also makes the valid point that there “tends to be a pattern that after writers die they fall away a bit and then they come back”; this could be true for Iris just the same as for any writer.
Evidence of the growing interest in Iris Murdoch can be seen through the social media: “people are reading about her” and she has more than two thousand followers online on Twitter, and a lively appreciation page on Facebook. Frances becomes suddenly animated at the talk of the growing interest. “People chatting away [on Twitter] saying ‘oh my favorite character is Charles I really really love him’ and someone else saying ‘no I can’t stand him he is so full of himself!’ It’s very very nice the way people are just talking about the books.
Plaque for Francis Hutcheson, located in Wolfe Tone Square near to The Church, Dublin 1. It was unveiled on the 1st December 2012, due to the organisation of Fergus Whelan on behalf of the Francis Hutcheson Memorial Committee.
Further information here.
Section of a 1797 map of Dublin. The full map is here and quite a lot larger.
Added 13th May 2013:
Trinity College Dublin have published the Down Survey maps based from the survey done in 1656-1658. The Down Survey of Ireland is the first ever detailed land survey on a national scale anywhere in the world. The website includes digital images of all the surviving Down Survey maps at parish, barony and county level, together with written descriptions of each barony and parish in the Down Survey Maps section. The Historical GIS section brings together the maps and related sources in a Geographical Information System (GIS), relating the Down Survey maps to 19th-century Ordnance Survey maps, Google Maps and satellite imagery.
Other maps are available on roots.swilson.info, including the John Speed maps from 1610.
To bring out the conflict of images, consider the property conventions that establish the titles and rights of ownership. On the libertarian picture owning is a natural relationship — you might think of it as a relationship of possession and use — and the rules of property serve to affirm and protect the natural rights of owners.
On the republican picture, owning is a relationship that presupposes law, if only the inchoate law of informal custom. You do not own something — you do not have the freedom of an owner — just insofar as you can hang onto it, frightening off or driving off potential rivals. You own something only insofar as it is a matter of accepted convention that given the way you came to hold it — given public recognition of the title you have to the property — you enjoy public protection against those who would take it from you. It is yours to hold and enjoy in private; but it is yours in that sense only by grace of public convention.
Philip Pettit on the contrast between Libertarian and Republican views.
PoliticsInSpires: Taking Back the Economy: The market as a Res Publica.
A look at the history of Irish philosophy shows that a rather high proportion of our well known philosophers worked abroad. But we do know that bishops capable of debate were around before John Toland aggravated Bishops Edward Synge and William King.
Gerald of Wales (Giraldus Cambrensis) came to Ireland to visit his Barry relatives in 1186-7. He wrote a description of the country in his Topography of Ireland. As in his works about Wales, Gerald is less than complimentary about the nonNormans he encounters. In his Topography (pp 79-81) he argues that the Irish people have many failings, and attributes this to the failure of prelates to preach to them. To support that preaching was lacking he cites the unparalleled lack of martyrs in the story of Ireland’s conversion to Christianity. If there had been a “voice like a trumpet” preaching to this uncivilised nation, says Gerald, there should have been martyrs.
In 1997, Professor Pettit published a book called Republicanism: A Theory of Freedom. In it, he declares that “the traditional, republican ideal of freedom” – drawing on thinkers going back to Cicero, Machiavelli, the writers of the English Revolution and “many theorists of republic and commonwealth in 18th-century England and America and France” – could still provide “an exciting way of rethinking democratic institutions”.
At its heart is the notion of “freedom as non-domination”. Since liberals see freedom in largely negative terms, as “absence of interference”, writes Professor Pettit, that makes them “tolerant of relationships in the home, in the workplace, in the electorate and elsewhere, that the republican must denounce as paradigms of domination and unfreedom”. It is time to return to the much more demanding republican conception of freedom, he argues.
Republicanism is a clear and accessible book, but Professor Pettit saw little prospect of it changing the world. He had reckoned without the interest of Spanish opposition leader José Luis Rodríguez Zapatero, who had read the book in Spanish translation and announced in 2000 that if he ever came to power, he would use it as the basis for his legislative programme.
From Times Higher Education (23 Jan 2011), “Spanish statecraft, the scholarly way” by Matthew Reisz.
A book by Leonard O’Brian exploring the work of five Irish philosophers.
- John Scottus Eriugena
- John Toland
- George Berkeley
- Francis Hutcheson
- Iris Murdoch
The festival is nothing new. Neither old nor new it is elemental. […] One thinks of the harvest festival blessing the year’s yield and completeness, of Easter transfiguring the sacramental earth with jubilating, spring shouts of renewal. […]
In the modern rationalisation of time the weekend gets its instrumental justification from the workweek; working time possesses the primacy. In the festival, by contrast, we experience time as other. Festival time does not simply borrow its meaning from worktime. […] For modernity, efficient work, aided by powerful technology, is the primary transformer of nature. With the festival, however, nature and the human are transformed in a different way such that everyday work becomes a secondary mode of transformation. The original power of being itself is festal.
William Desmond, Philosophy and Its Others: Ways of Being and Mind (pp. 301-2)
Women, in whatever country ye breathe – wherever ye breathe, degraded, awake! Awake to the contemplation of the happiness that awaits you when all your faculties of mind and body shall be fully cultivated and developed; when every path in which ye can exercise those improved faculties shall be laid open and rendered delightful to you, even as to them who now ignorantly enslave and degrade you.
William Thompson and Anna Doyle Wheeler, Appeal of One Half the Human Race, Women, Against the Pretensions of the Other Half, Men, to Retain Them in Political and Thence in Civil and Domestic Slavery, 1825 (extract available)