Luther sent his ninety-five theses to the Archbishop of Mainz, Albert of Brandenburg, on 31 October 1517. He may also have fixed them to the door of All Saints’ Church in Wittenberg on that day, but there is no contemporary evidence of it. The first reference to the supposed nailing of the theses is in 1558 (twelve years after Luther’s death) from Philip Melanchthon, an ally of Luther who was not in Wittenberg in 1517. If the theses was fixed to the church door, a practice at the time, one would have expected in line with that practice that they would have been fixed by wax1
Very early in the history of Protestantism, history became important. Confronted with the question of “where was your church before Luther” a succession of scholars set out to establish that their church was not new, starting with Magdeburg Centuries (1559-1574) 2 Luther was not the first to call for reform in the Church, and forebears could be traced: Jan Hus and John Wycliffe. And before Wycliffe, at least according to John Foxe (born in 1517), an Irishman: Richard FitzRalph.
Continue reading “Perspectives on Ireland and the Reformation”
What if the beautiful itself be the expression of something behind this material world, some character of the Invisible of which the visible is the revelation?
John Todhunter (1872) The Theory of the Beautiful, p. 17. Quoted in Jane Elizabeth Wright (2002) “Todhunter, John” in Thomas Duddy (ed) The Dictionary of Irish Philosophers, Thoemmes, pp. 329-30.
Todhunter’s idealist aesthetics saw the beautiful as an expression of the “Kosmical Order”, of which the Sublime was another expression. The essence of beauty for Todhunter was harmony, and the emotion produced by it was love.
John Abernathy was born on 19th October, 1680. Jonathan Swift sailed into his rest on 19th October, 1745. In the 1730s they locked horns over the issue of religious toleration.
In 1719, the Toleration Act was passed in the Irish Parliament. This confirmed that Irish Dissenters (protestants who were not members of the Established Church, the Church of Ireland) were free to practice their religion and to have their own schools. This act allowed Francis Hutcheson to run an academy in Dublin, for example. But there were still restrictions on dissenters in other spheres. A clause in the Act to prevent the further growth of popery (1704) laid down a requirement that all crown and municipal office holders should qualify themselves by taking communion in the established church. This was not altered by the 1719 Act. Since most dissenters refused to take communion as required the result had been the ousting of dissenters from civil and military office.
Melvyn Bragg and his guests; Lawrence Goldman (University of Oxford), David Stack (University of Reading) and Yasmin Khan (University of London); discuss the life of the prominent 19th-century social reformer Annie Besant (1 October, 1847 – 20 September 1933).
In 1893 Annie Besant wrote: “it has always been somewhat of a grievance to me that I was born in London, ‘within the sound of Bow Bells”, when three-quarters of my blood and all my heart are Irish”1.
Continue reading “In Our Time: Annie Besant”
UCD honored Onora O’Neill by awarding her the UCD Ulysses Medal, on 8th September 2017.
The video above is of a TED talk given by Onora O’Neill in June 2013 entitled “What we don’t understand about trust.” The talk explores misapprehensions about trust and points out that what we really want is more trustworthiness. A link to the talk including transcript is here.
Continue reading “Onora O’Neill on Trust”
John Locke’s Essay concerning Human Understanding (London, 1690) is, without doubt, the most important external influence on Irish philosophy[…] Without Locke’s Essay there would hardly have been a Berkeley, Browne, Hutcheson, or Burke; at least, they could not have been the philosophers we know them to be. Apart perhaps from Molyneux, no Irish thinker entirely accepted Locke’s philosophy, or described himself as a follower of Locke. Indeed, the Hibernian contribution was in large measure to criticize creatively and reinterpret Locke’s diverse philosophical investigations.[…]
There are two main tendencies in Irish philosophy: one liberal, the other traditional. Molesworth and Shaftesbury follow squarely in the former. They represent the Enlightenment, especially in their sympathy for toleration and in their criticism of the priestly and dogmatic aspects of religion. Locke, as I shall try to show, was employed by both tendencies or movements, but most imaginatively by the forces of tradition.
David Berman (2005) Berkeley and Irish Philosophy, Continuum, pp. 80-1.
The value of a uniformization of notation was recognized by late-19th and early-20th centuries logicians, who not only remarked the wide variety of definitions and symbolizations for the most basic elements of logic, but complained about the confusing proliferation of notation systems. Venn divided the 33 forms into seven different general types. The authors whose notations are considered range from Leibniz to Boole and Hamilton, and from Charles Pierce and his students to Frege.[…] In 1888 Sophie Willock Bryant (1850-1922), in her article “On the Nature and Functions of a Complete Symbolic Language” – not unnaturally then – complained of the existence of too many competing logical notations and systems, and she advocated a return to Boole’s original system.
I. H. Anellis (2014) “Pierce’s Role in the History of Logic: Lingua Universalis and Calculus Ratiocinator” in Arnold Koslow and Arthur Buchsbaum (eds.) The Road to Universal Logic: Festschrift for the 50th Birthday of Jean-Yves Béziau, Volume 2, pp. 135-170.
Quote from p. 147.
That Stoicism was an influence on Francis Hutcheson is well known. He translated the lions share of Marcus Aurelius’ Meditations (his co-translator James Moor was responsible for two of the twelve books), which was published anonymously by Foulis in Glasgow in 17421 He told Thomas Drennan by letter than he hoped the translation would be a public good, and in the Preface he wrote to the work, he said the Meditations inspired “a constant inflexible charity, and good-will and compassion toward our fellows.”2
“You cannot have power for good without having power for evil too. Even mother’s milk nourishes murderers as well as heroes” – George Bernard Shaw, Major Barbara.
The first act of George Bernard Shaw’s life started at 33 Synge Street, Dublin on 26th July 1856. Brought up in an outwardly orthodox but unconventional Irish Protestant family, he later declared he was “a freethinker before I knew how to think.” He left Ireland for London aged nineteen and remained there for the rest of his life, though was still concerned with Irish politics. After decades writing he finally achieved success as a playwright in the 1900s 1
Shaw has been called “one of the most gifted, influential, and well-known intellectuals to have lived”2. He wrote extensively on diverse areas in religion, philosophy, politics, economics, culture and society.
Continue reading “Three Act Comedy: George Bernard Shaw.”