On the 129th anniversary of Wittgenstein’s birth, enjoy this programme from the Lyric Feature series (on RTE Lyric FM) originally made in 2002. Exploring Wittgenstein’s thought, it also looks at “Wittgenstein’s pupil” Con Drury, Wittgenstein’s time in Ireland and the reactions of those he encountered. Among those spoken to are the Irish Wittgenstein scholar Cyril Barrett (d. 2004).
More information on the programme is here.
On the Strand in London in 1748, a large clergyman of majestic appearance carrying a weighty manuscript entered the shop of the famous printer and bookseller Andrew Millar. In an accent that marked him as an Ulster man, he asked if Millar would buy the manuscript to print. Millar asked that the manuscript be left in the shop for a few days, so Millar could submit it to an expert who could judge if it was worth the cost of printing. The clergyman did so. Later, (the yet more famous) David Hume came to Millars and examined the manuscript for a few hours, then told Millar, print. It was a good call: the two-volume book was one of the most popular books in its day, requiring a second edition after just over a year. The author got £200 which he spent in book purchases1
The book was Ophiomaches, or Deism Revealed (1749, known as Deism Revealed in the 1751 and subsequent editions) and the writer was Lisburn-born Philip Skelton. The story reveals Hume’s generosity to critics, because the book contains the earliest criticism of Hume’s An Enquiry Concerning Human Understanding (1748). Skelton had only seen Hume’s Enquiry when travelling to London with his manuscript of Ophiomaches, a book attacking deism in the form of dialogues. He was shown it by Dr Connebear in Oxford and added replies to Hume’s work at Connebear’s request. One of the most important changes was the reworking of the fifth dialogue of Ophiomaches to address Hume’s essay on miracles2
This A4 page leaflet was published by the Mansion House Conference. The text consists of a letter written by George Russell to The Manchester Guardian, printed in the issue of May 11th 1918. This copy is held in UCD Special Collections.
Continue reading “AE against Conscription”
I have written before about the Irish philosophy connections to Handel’s Messiah, first performed in Dublin on 13th April, 1742. Philosophers Edward Synge and Patrick Delany were captivated by the production that Swift almost had halted. Edward Synge sent a testimonial to Handel praising the music, but also the words. The words, indeed, he believed key to the oratorio’s success1
1 one is the Subject, which is the greatest & most interesting. It Seems to have inspir’d him/
2 Another is the Words, which are all Sublime, or affecting in the greatest degree.
3 a Third reason […] T’is there is no Dialogue […] in this Piece the attention of the Audience is Engag’d from one end to the other […] Many, I hope, were instructed by it, and had proper Sentiments inspir’d in a Stronger Manner on their Minds.
In his Historia Ecclesiastica (Ecclesiastical History of the English Nation, c. 731 AD) Bede noted that the Irish (Scots) and Britons had differed from the rest of the Western Church regarding Easter: “they did not keep Easter Sunday at the proper time, but from the fourteenth to the twentieth moon; which computation is contained in a revolution of eighty-four years” 1
This might suggest the Irish were at fault. Yet, for the past centuries and into the Carolingian Renaissance Irish scholars were at the forefront of “computus”, the development of the ecclesiastical calendar, most particularly the date of Easter. To do this correctly required observation of the moon, and facility at mathematics. “What Irish scholars of the seventh century achieved, therefore, was a comprehensive understanding of Easter reckoning, which was to become the unanimously accepted system for the calculation of Easter, from the ninth century onwards, for the rest of the Middle Ages and in the Orthodox Church to the present day”2.
Continue reading “Calculating Easter: Irish Computus to the Carolingian Renaissance”