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.
This year, World Philosophy Day (17th November 2016) is celebrated immediately after International Day for Tolerance (16th November every year). The theme for World Philosophy Day 2016, therefore, is Tolerance.
In her message on World Philosophy Day 2016, Director-General of UNESCO Irina Bokova has this to say on tolerance and philosophy1:
Philosophy does not offer any ready-to-use solutions, but a perpetual quest to question the world and try to find a place in it. Along this road, tolerance is both a moral virtue and a practical tool for dialogue. It has nothing to do with the naive relativism that claims everything is equally valid; it is an individual imperative to listen, all the more striking because it is founded on a resolute commitment to defend the universal principles of dignity and freedom.
While an accurate description of the ideal of tolerance, it should be remembered that tolerance was not obviously a virtue in the past. It had to be argued for, and the acceptance of toleration waxed and waned over time.
In the religious wars of 16th and 17th century Europe, toleration was generally a term of insult. The Thirty-Year War and the Eighty-Year War sought to establish right religion within Europe. The Peace of Westphalia in 1648 saw all countries recognise the 1555 Peace of Augsburg in which each ruler would have the right to determine the religion of his own state while allowing other Christians to worship privately and (limitedly) in public. This had some strange ramifications in Ireland.
Continue reading “Toleration in 18th century Ireland”
Edward Synge was born around 1690 and died in Dublin on the 27th January, 1762. He was the son of the elder Edward Synge, who was himself involved in the philosophical debates of the time.
He was educated in Trinity College Dublin (M.A. in 1712 and D.D. in 1728) and after being chancellor of St. Patrick’s (1726), was successively bishop of Clonfert (1730), Cloyne (1731), Ferns (1733), and finally Elphin (1740 until his death).
Synge was close to Francis Hutcheson and appears to have been a member of the Molesworth Circle. He assisted Hutcheson in developing revising his work and Hutcheson himself acknowledged that Synge had devised the general scheme of “Inquiry into Beauty and Virtue” before Hutcheson. The connection seems to have continued after Hutcheson’s departure for Glasgow and until his death, since his son dedicated the posthumous collection of his father’s works to Synge 1. Letters from the 1760s from Edward Synge giving advice to the younger Hutcheson still exist.
Continue reading “Edward Synge, friend and father”