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”
How, in a book for free spirits, should there be no mention of Laurence Sterne, whom Goethe honoured as the most liberated spirit of his century! Let us content ourselves here simply with calling him the most liberated spirit of all time, in comparison with whom all others seem stiff, square, intolerant and boorishly direct.
Nietzsche (1968) Human, All Too Human, p. 238.
In 2017 the Russian Orthodox Church added Patrick to their calendar of saints1 A saint from before the Great Schism and the Reformation, Patrick is venerated by the Anglican, Catholic and Orthodox Churches. Indeed, many have attempted to claim Patrick as particularly their own.
Patrick has also been invoked in bringing different groups together. While Ireland had a recognisable identity from early times, but like ancient Greece or contemporary Germany, that did not suggest a unitary state. The warring of petty states led to a influx of Normans. Henry II’s assertion of his dominance over those Norman lords led to a separation of the inhabitants into “mere Irish” and “Old English.”
The line between “the king’s English subjects” and “the king’s Irish subjects” was, counter-intuitively, a matter of choice. Those adhering to the native customs outlawed by the Statutes of Kilkenny were declaring themselves outlaws, those adopting an English lifestyle were English regardless of background. For “Old English” Norman families outside the Pale, who intermarried and interacted with Irish Gaelic families, a certain amount of fancy footwork must have been required to balance Irish customs with English laws. The borders of the Pale saw constant aggression that Richard Fitzralph’s admonishing sermons gives witness to2.
Continue reading “Who will separate us? Patrick and division in 17th and 18th century Ireland.”
If parallel universes exist, there is one in which Eamon de Valera lived out his days as a maths teacher. In that universe, Erwin Schrödinger never came to Dublin, and probably never wrote What is Life?.
Erwin Schrödinger fled Berlin and Nazism in 1933, travelling to Oxford (where he heard he had won the Nobel Prize) and Princeton. The famous Schrödinger’s cat paradox appeared in his essay The present situation in quantum mechanics (1935), based on the Copenhagen Interpretation of quantum physics. A thought experiment where a cat sealed in a box either lived or died depending on whether a quantum event occurred, it seemed to suggest two universes, one with a dead cat and one with a living cat, existed in parallel until an observer saw whether the cat was alive or dead.
[M]oral advance carries with it intuitions of unity which are increasingly less misleading. Courage, which seemed at first to be something on its own, a sort of specialised daring of spirit, is now seen to be a particular operation of wisdom and love.[…] Freedom, we find out, is not an inconsequential chucking of one’s weight about, it is the disciplined overcoming of self. Humility is not a peculiar habit of self-effacement, rather like having an inaudible voice, it is self-less respect for reality and one of the most difficult and central of all virtues.
Iris Murdoch (1970/2013) The Sovereignty of Good, Routledge, p. 93.
Maria Edgeworth was born at Black Bourton, Oxfordshire, 250 years ago on 1 January 1768. She was the eldest daughter and third child of the inventor Richard Lovell Edgeworth and his first wife, Anna Maria Elers. Maria Edgeworth’s mother died when she was six and her father remarried the following year.
Richard Lovell Edgeworth had inherited both an estate in Mastrim, Co. Longford and an neglectful attitude to it. He spent little time there until 1782, when the entire family removed there. The move was partially prompted by the views of the English midlands industrialists and philanthropists with whom he associated (he was a Benthamite and a friend of many members of the Lunar society including Erasmus Darwin, James Watt, and Josiah Wedgewood). This was also constitutionally an interesting time: there was an ongoing demand in Ireland for parliamentary reform, and Grattan’s Parliament was established the following year.
The Irish Constitution is the fundamental law of Ireland (the Republic of Ireland). Approved by a statewide plebiscite held on 1 July 1937, it came into force on 29th December 1937, 80 years ago today.
A constitution absolutely ours
It replaced the 1922 Constitution that established the Free State after the Anglo-Irish Treaty of 1921. The Treaty caused deep division, resulting in the splitting of Sinn Fein into pro-Treaty (Cumann na nGaedheal, later Fine Gael) and anti-Treaty factions and a bloody eleven-month civil war1. The anti-treaty side lost, and abstained from participation in the Dail. In 1926 Sinn Fein split further when Eamon de Valera suggested ending abstention. de Valera’s group formed Fianna Fail, which went on to win the 1932 General Election. From 1933, de Valera started a series of amendments to a constitution that he viewed as “imposed from without” by the British. In 1935 he stated “I hope…that we will be able to bring in a constitution which…will be absolutely ours.”2
“Always winter and never Christmas!” The dismay expressed at that idea in The Lion, the Witch and the Wardrobe does not mean that C.S. Lewis was an uncritical fan of Christmas. In 1957 he wrote “What Christmas means to me”, critiquing the idea of Christmas1
Lewis outlines the three meanings of Christmas: as a religious festival (“important and obligatory for Christians…of no interest to anyone else”), a popular holiday (“an occasion
for merry-making and hospitality…I much approve of merry-making”) and a commercial racket. This third is what Lewis objects to.