Now if it be a desirable thing to have the Truth told without disguise, there’s but one method to procure such a blessing. Let all men freely speak what they think, without being ever branded or punished but for wicked practices, and leaving their speculative opinions to be confuted or approved by whoever pleases : then you are sure to hear the whole truth; and till then but very scantily, or obscurely, if at all.
John Toland on free speech, in Clidophorus; or, Of the exoteric and esoteric philosophy (1720)
This quote not only gives Toland’s opinion of the importance of free speech but hints at ways to avoid trouble in places where it is not recognised, by speaking the truth obscurely. Toland goes on to speak of a Doctor who spoke of difficulties with religion esoterically though the form of a sermon, which gave a different message exoterically. Thus the one text can be read in two ways: one obscure for initiates and fellow travellers, and one overt and acceptable in public. Clidophorus is read not only for itself but for approaches to use reading Toland’s other works, especially Pantheisticon .
For more on esotericism in philosophical writing see this.
William Molyneux (17 April 1656 – 11 October 1698)’s epitaph on the wall of the old chancel (now in the open air) of the Church of Ireland St. Audoen’s Church, Cornmarket, in Dublin, Ireland. The section referring to him starts about halfway down the stone.
whom LOCKE was proud to call his friend
author of The Case Of Ireland Stated
of the Dioprica Nova
long the standard authority in optics
and of many other scientific works.
He died 11th October 1698 at the age of 42 years
to the grief of friends
and to the loss of his country.
His remains with those of
many distinguished ancestors & kinsmen
rest in the adjoining vault of the
USSHER & MOLYNEUX families.
WILLIAM MOLYNEUX married LUCY
daughter of SIR WILLIAM DOMVILE and left
an only son SAMUEL not less distinguished
as a statesman & philosopher. He was secretary
to FREDERICK Prince of Wales and the founder
of the celebrated observatory at Kew.
He married LADY ELIZABETH DIANA CAPEL
and died 1727.
[soundcloud url=”https://api.soundcloud.com/tracks/142841100″ params=”color=b74f7d” width=”100%” height=”166″ iframe=”true” /]
From the Irish Times. Joe Humphreys talks to David Berman, professor emeritus, about Berkeley’s background, his philosophy and whether modern science has proved him wrong.
Also see this, on the talk Prof. David Berman is giving in the RIA today.
David Berman places the publishing of Edmund Burke’s A Philosophical Inquiry into the Origin of Our Ideas of The Sublime and Beautiful as marking the end of the Irish Golden Age of Philosophy.
“Irish aesthetics begins in the 1720s with Hutcheson, and it may be said to end in 1757 with Burke” (Berman, p. 129) As well as distinguishing between the terms “sublime” and “beautiful”, Burke also argued against George Berkeley’s utility theory of beauty: “‘…beauty riseth from the appearance of use …’. (Berman, p. 130 (quoting Alciphron, III. 9.) and p. 131) Burke notes
if the utility theory were correct ‘the wedge-like snout of a swine, with its tough cartilage at the end, the little sunk eyes, and the whole make of the head, so well adapted to its office of digging and rooting, would be extremely beautiful’.
In a coda to the Irish aesthetics debate, and to the Golden Age itself, Oliver Goldsmith reviewed Burke’s book in the Monthly Review in which he described the book, and argued against some points in footnotes. In one, he suggested that utility can in fact lead to ideas of beauty:
Continue reading “Goldsmith: a coda to the Irish Golden Age of Philosophy”
[soundcloud url=”https://api.soundcloud.com/tracks/140526892″ params=”color=ff5500″ width=”100%” height=”166″ iframe=”true” /]
From My Favourite Political Thinker series on Daily Politics. Giles Dilnot talks to Jesse Norman about Irish philosopher Edmund Burke, who shaped the UK politics of today according to Norman.
This In Our Time covers the life and philosophy of George Berkeley, one of the most important philosophers of the 18th century. Melvyn Bragg is joined by Peter Millican, Gilbert Ryle Fellow and Professor of Philosophy at Hertford College, Oxford; Tom Stoneham, Professor of Philosophy at the University of York and Michela Massimi, Senior Lecturer in Philosophy of Science at the University of Edinburgh.
The programme explores the influences on Berkeley, what his immaterialism entailed, how he never said esse est percipi, how Johnson’s famous refutation fails and how God is less central to his philosophy than Ronald A. Knox’s pair of Limericks would suggest.
In Our Time: Bishop Berkeley page, including further reading.
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”
Admittedly, Swift was not an easy man with whom to get on with, aggravating his church superior, Archbishop William King of Dublin, himself a truculent steward prone to picking fights.
Arbuckle was an equally thorny character who made enemies easily. He found it necessary to leave the University of Glasgow in a hurry when, as a student, he was involved in an altercation concerning the election of the rector. He retreated to Dublin, where he fell into favor with Robert, Viscount Molesworth of Swords—himself described by one acquaintance as “waspish” and prone to anticlerical outbursts.
These traits helped Molesworth to remain close to that most volatile and barbed of personalities, the freethinker John Toland. He promulgated a kind of literary subterfuge that Swift mocked in a series of texts, notably An Argument Against Abolishing Christianity, in which he mentioned Toland by name.
A selection of personality clashes in Enlightenment Dublin.
Quote from Michael Brown (2012) “The Biter Bitten: Ireland and the Rude Enlightenment” in Eighteenth-Century Studies, Volume 45, Number 3 (JSTOR)
To see just how rude it could get, see the post on James Arbuckle.
James Arbuckle was born in Belfast in 1700 and died in Dublin on 16th January 1742. An obituary in Faulkner’s Dublin Journal described him as
remarkable for his learning, political writings, and in some ingenious and witty pieces in the poetical way…a sincere friend, an agreeable companion.
There is evidence Arbuckle was childhood friends with John Smith and Thomas Drennan. He studied in the University of Glasgow, obtaining an MA in 1720, and studying for the ministry up to 1724. He was a poet, publishing a number of works including Snuff (1717), Epistle to the Right Hon. Thomas Earl of Hadington, on the Death of Joseph Addison, Esq. (1719) and, on the beauties of the Clyde, Glotta (1721). A 1719 letter in verse from poet Allan Ramsey to Arbuckle survives (see The Poems of Allan Ramsey, Vol.2, p. 375), as do verses addressed to Ramsey by “James Arbuckle” (The Poems of Allan Ramsey, Vol.1, p. clxxiii).
While at Glasgow he acted as an intermediary between the students, who wanted to restore their right to elect the rector, and the Viscount Molesworth, who lent his support to the students. He also may have assisted John Smith in writing A Short Account of the Late Treatment of the Students of the University of G[lasgo]w (1722), published in Dublin to drum up support for the Glasgow students. In 1722 Arbuckle was also involved in a Glasgow dispute over non-Subscribing ministers in Belfast, defending them from “allegations…derogatory to the Reverend Ministers” in representations made to the Synod of Ayr and Glasgow by Samuel Smith.
Continue reading “James Arbuckle and the Molesworth Circle”