Kant or won't: Theory and moral responsibility (the BISA lecture, December 1995)

Review of International Studies

Volumn 23, Issue 3, 1997, Pages 339-357

  Allott, Philip ^a  

^a NONE

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EID: 0031507519     PISSN: 02602105     EISSN: None     Source Type: Journal    
DOI: 10.1017/S0260210597003392     Document Type: Article

References (56)

1. R. G. Collingwood, The Idea of History (Oxford, 1946), p. 305. In An Autobiography (London, 1939), Collingwood said: 'My life's work . . . has been in the main an attempt to bring about a rapprochement between philosophy and history' (p. 77). May greater success attend our efforts to reconcile philosophy and international studies!
2. R. G. Collingwood, The Idea of History (Oxford, 1946), p. 305. In An Autobiography (London, 1939), Collingwood said: 'My life's work . . . has been in the main an attempt to bring about a rapprochement between philosophy and history' (p. 77). May greater success attend our efforts to reconcile philosophy and international studies!
3. F. Nietzsche, Beyond Good and Evil, tr. W. Kaufmann (New York, 1966), p. 136, § 211.
4. F. Bacon, The New Organon and Related Writings (1620), ed. F. H. Anderson (Indianapolis and New York, 1960), p. 93. Aphorism XCV.
5. M. Foucault, L'Archéologie du savoir (Paris, 1960); The Archaeology of Knowledge, tr. A. Sheridan (New York, 1972). Archaeology was a metaphor which Sigmund Freud also applied on several occasions to the psychoanalytic project.
6. M. Foucault, L'Archéologie du savoir (Paris, 1960); The Archaeology of Knowledge, tr. A. Sheridan (New York, 1972). Archaeology was a metaphor which Sigmund Freud also applied on several occasions to the psychoanalytic project.
7. Cited in S. Corngold, The Fate of the Self: German Writers and French Theory (London, 1986), p. 186.
8. P. Allott, Eunomia - New Order for a New World (Oxford, 1990), pp. 31 ff.; § 2.45-49.
9. In the troubled mental development (intellectual, religious, moral, sexual, political) of W. E. Gladstone (four times British Prime Minister), we can see a vivid epitome of the revolutionary reconstituting of the British social mind. In addition to the unsurpassed biography by John Morley (London, 1903) , see the exceptionally lucid account in H. C. G. Matthew, Gladstone 1809-1874 (Oxford, 1986). It is interesting that Coleridge's elitist argument (rather than Hegel's idea of the universal class or even the impressive precedents of the new Prussian bureaucracy and the reformed German universities) may have been the spark which inspired Gladstone's commissioning of the Northcote-Trevelyan report, leading to the creation of a highly selective administrative class in the British civil service, and his approach to the parliamentary reform of Oxford University (1854): see Matthew, Gladstone, pp. 40, 83-4.
10. In the troubled mental development (intellectual, religious, moral, sexual, political) of W. E. Gladstone (four times British Prime Minister), we can see a vivid epitome of the revolutionary reconstituting of the British social mind. In addition to the unsurpassed biography by John Morley (London, 1903) , see the exceptionally lucid account in H. C. G. Matthew, Gladstone 1809-1874 (Oxford, 1986). It is interesting that Coleridge's elitist argument (rather than Hegel's idea of the universal class or even the impressive precedents of the new Prussian bureaucracy and the reformed German universities) may have been the spark which inspired Gladstone's commissioning of the Northcote-Trevelyan report, leading to the creation of a highly selective administrative class in the British civil service, and his approach to the parliamentary reform of Oxford University (1854): see Matthew, Gladstone, pp. 40, 83-4.
11. J. Benda, The Treason of the Intellectuals (La Trahison des clercs), tr. R. Aldington (New York, 1969), pp. 99, 100. Benda (p. 183) compares modern Europe to the brigand in a story by Tolstoy. After he had made his confession to a hermit, the hermit said: 'Others were at least ashamed of being brigands, but what is to be done with this man, who is proud of it?'
12. G. W. F. Hegel, Philosophy of Right (1821), tr. T. M. Knox (London, 1952), p. 156, § 258.
13. M. Weber, 'Science as a Vocation', in From Max Weber: Essays in Sociology, tr. and ed. H. H. Gerth and C. Wright Mills (New York, 1958), p. 149.
14. F. Nietzsche, The Genealogy of Morals, tr. F. Golffing (New York, 1956) p. 201
15. J. Locke, Two Treatises on Government: Second Treatise, ed. P. Laslett (Cambridge, 1960), p. 343, II. § 49.
16. G. W. F. Hegel, The Philosophy of History (lectures given in 1830-1), tr. J. Sibree (New York, 1956), p. 86.
17. F. Nietzsche, The Will to Power, tr. W. Kaufmann (New York, 1967), § 957.
18. It seems that it was Robert Boyle who invented the term 'invisible college', rather than Francis Bacon, with whose name it is usually associated. Bacon's imagining of Salomon's House (of natural philosophers) in New Atlantis, his various recommendations for the internationalization of learning through cooperation among European universities, and the general spirit of his new philosophy of science were factors in the creation of scientific societies which preceded the founding of the Royal Society, including a Philosophical College, which was also called the Invisible College. See M. Purver, The Royal Society: Concept and Creation (London, 1967), chs. 2 and 3. See also F. Bacon, Advancement of Learning, in Bacon's Works, vol. 3, eds. J. Spedding, R. L. Ellis and D. D. Heath (London, 1858), pp. 323-4, 327; and the preface to the second book of Bacon's De augmentis scientiarum, in Works, vol. 4, pp. 285-6.
19. It seems that it was Robert Boyle who invented the term 'invisible college', rather than Francis Bacon, with whose name it is usually associated. Bacon's imagining of Salomon's House (of natural philosophers) in New Atlantis, his various recommendations for the internationalization of learning through cooperation among European universities, and the general spirit of his new philosophy of science were factors in the creation of scientific societies which preceded the founding of the Royal Society, including a Philosophical College, which was also called the Invisible College. See M. Purver, The Royal Society: Concept and Creation (London, 1967), chs. 2 and 3. See also F. Bacon, Advancement of Learning, in Bacon's Works, vol. 3, eds. J. Spedding, R. L. Ellis and D. D. Heath (London, 1858), pp. 323-4, 327; and the preface to the second book of Bacon's De augmentis scientiarum, in Works, vol. 4, pp. 285-6.
20. It seems that it was Robert Boyle who invented the term 'invisible college', rather than Francis Bacon, with whose name it is usually associated. Bacon's imagining of Salomon's House (of natural philosophers) in New Atlantis, his various recommendations for the internationalization of learning through cooperation among European universities, and the general spirit of his new philosophy of science were factors in the creation of scientific societies which preceded the founding of the Royal Society, including a Philosophical College, which was also called the Invisible College. See M. Purver, The Royal Society: Concept and Creation (London, 1967), chs. 2 and 3. See also F. Bacon, Advancement of Learning, in Bacon's Works, vol. 3, eds. J. Spedding, R. L. Ellis and D. D. Heath (London, 1858), pp. 323-4, 327; and the preface to the second book of Bacon's De augmentis scientiarum, in Works, vol. 4, pp. 285-6.
21. J. Boswell, Life of Johnson, ed. R. W. Chapman (Oxford, 1904/53), p. 1143 (entry for 8 May 1781). 'Classical quotation is the parole of literary men all over the world.'
22. W. V. Quine, 'Ontological Relativity', in Ontological Relativity and Other Essays (New York, 1969), p. 26.
23. F. W. J. Schelling, Ideas for a Philosophy of Nature (1797/1802), tr. E. E. Harris and P. Heath (Cambridge, 1988), p. 45.
24. L. Carroll, The Hunting of the Snark (1876), Fit the Second, lines 7-8.
25. L. Gordon, Virginia Woolf: A Writer's Life (Oxford, 1984), p. 123.
26. J. Derrida, L'Ecriture et la différence (Paris, 1967), p. 224. Derrida has recently called for a 'profound transformation' of international law, to get beyond the concepts of state and nation: J. Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, tr. P. Kamuf (New York and London, 1994), pp. 58, 84ff. The possible transcendental significance of Derrida's thought, the possibility that he may himself be among the thousand prophets of human self-transcending (see text at n.23), is a tantalizing possibility for those whose wish it would fulfil. But cf. n.28 below.
27. J. Derrida, L'Ecriture et la différence (Paris, 1967), p. 224. Derrida has recently called for a 'profound transformation' of international law, to get beyond the concepts of state and nation: J. Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, tr. P. Kamuf (New York and London, 1994), pp. 58, 84ff. The possible transcendental significance of Derrida's thought, the possibility that he may himself be among the thousand prophets of human self-transcending (see text at n.23), is a tantalizing possibility for those whose wish it would fulfil. But cf. n.28 below.
28. M. Borch-Jacobsen, Lacan - le maître absolu (Paris, 1990), p. 139.
29. Derrida, L'Ecriture.
30. P. Ricoeur, Husserl: An Analysis of his Phenomenology, tr. E. G. Ballard and L. E. Embree (Evanston, IL, 1967), p. 59. See also, on the development of the human sciences since Kant, M. Foucault, The Order of Things: An Archaeology of the Human Sciences (London, 1966/70), pp. 309, 341, 387.
31. P. Ricoeur, Husserl: An Analysis of his Phenomenology, tr. E. G. Ballard and L. E. Embree (Evanston, IL, 1967), p. 59. See also, on the development of the human sciences since Kant, M. Foucault, The Order of Things: An Archaeology of the Human Sciences (London, 1966/70), pp. 309, 341, 387.
32. H. Marcuse, One-dimensional Man: Studies in the Ideology of Advanced Industrial Society (London, 1964), p. 173.
33. P. Allott, 'Law, Justice and the Return to Idealism (the University of Philanthropology), Global Security Lecture, Cambridge, 1992.
34. G. Gutting, Michel Foucault's Archaeology of Scientific Reason (Cambridge, 1989), p. 44.
35. R. Rorty, 'Is Derrida a Transcendental Philosopher?', in Essays on Heidegger and Others (Cambridge, 1991), pp. 125-7. For Rorty, all talk about 'transcendental philosophy' - whether of Plato, Kant, Hegel or anyone else - is nonsense, crazy, delusion, a gimmick. Apparently, for Rorty, Derrida's thought would continue to have value only if he could still be counted among the naysayers or, at least, among the not-say-either-wayers.
36. C. K. Ogden and I. A. Richards, The Meaning of Meaning: A Study of the Influence of Language upon Thought and of the Science of Symbolism (London, 1923), p. 96.
37. S. Rosen, G. W. F. Hegel: An Introduction to the Science of Wisdom (New Haven, CT, and London, 1974), pp. 73,110 (referring to Spinoza's Epistolae, no. 50).
38. M. Foucault, Madness and Civilization: A History of Insanity in the Age of Reason, tr. R. Howard (London, 1961). 'I have not tried to write the history of that language, but rather the archaeology of that silence' (p. xiii). Irving Babbitt tells the story of the bombing of the asylum at Charenton during the Franco-Prussian War of 1870. Each of the patients was able to relate the shelling to his private reality: I. Babbitt, Rousseau and Romanticism (1919) (New York, 1955), p. 229. A more difficult problem would be to relate it to the sanity of the public world.
39. M. Foucault, Madness and Civilization: A History of Insanity in the Age of Reason, tr. R. Howard (London, 1961). 'I have not tried to write the history of that language, but rather the archaeology of that silence' (p. xiii). Irving Babbitt tells the story of the bombing of the asylum at Charenton during the Franco-Prussian War of 1870. Each of the patients was able to relate the shelling to his private reality: I. Babbitt, Rousseau and Romanticism (1919) (New York, 1955), p. 229. A more difficult problem would be to relate it to the sanity of the public world.
40. C. D. Broad, Scientific Thought (London, 1923), pp. 38ff. On abstraction in mathematics, see A. N. Whitehead, Science and the Modern World (Cambridge, 1927), ch. 2.
41. C. D. Broad, Scientific Thought (London, 1923), pp. 38ff. On abstraction in mathematics, see A. N. Whitehead, Science and the Modern World (Cambridge, 1927), ch. 2.
42. E. de Vattel, The Law of Nations or the Principles of Natural Law applied to the Conduct and to the Affairs of Nations and Sovereigns (1758), tr. C. G. Fenwick (Washington, DC, 1916), p. 3.
43. Hegel, Philosophy of Right, p. 288.
44. Ibid., p. 155.
45. Leo Tolstoy, What then Must we Do? (1886), tr. A. Maude (Bideford, 1991), p. 155.
46. René Pomeau, L'Europe des lumières (Paris, 1966/91), p. 118. We may take the use by all three writers of the word 'English' in this context as being intended to mean 'British', given the substantial contribution of, in particular, Scottish thinkers.
47. For a summary, see E. Cassirer, Kant's Life and Thought, tr. J. Haden (New Haven, CT, and London, 1981), pp. 402-8.
48. S. Freud, Totem and Taboo, tr. J. Strachey (London, 1950), p. 91.
49. S. Lovibond, 'Plato's Theory of Mind', in Companions to Ancient Thought 2: Psychology, ed. S. Everson (Cambridge, 1991), p. 52. The reference is to Plato, Phaedrus, 261.a.8.
50. S. Lovibond, 'Plato's Theory of Mind', in Companions to Ancient Thought 2: Psychology, ed. S. Everson (Cambridge, 1991), p. 52. The reference is to Plato, Phaedrus, 261.a.8.
51. D. Strauss, Leben Jesu (1835-6), vol. 1, p. 74; quoted in J. E. Toews, Hegelianism: The Path toward Dialectical Humanism 1805-41 (Cambridge, 1980), p. 261.
52. D. Strauss, Leben Jesu (1835-6), vol. 1, p. 74; quoted in J. E. Toews, Hegelianism: The Path toward Dialectical Humanism 1805-41 (Cambridge, 1980), p. 261.
53. P. Allott, 'The Nation as Mind Politic', in Journal of International Law and Politics, 24 (1992), pp. 1361-98.
54. Quoted in J. Burckhardt, The Civilization of the Renaissance in Italy (1860), tr. S. G. C. Middlemore (New York and Toronto, 1960), p. 257; Die Kultur der Renaissance in Italien, ed. H. Günther (Frankfurt am Main, 1989), p. 352. The splendid original passage (in Latin, with Italian translation) may be found in G. Pico della Mirandola, De hominis dignitate, ed. E. Garin (Firenze, 1942), pp. 106-7.
55. Quoted in J. Burckhardt, The Civilization of the Renaissance in Italy (1860), tr. S. G. C. Middlemore (New York and Toronto, 1960), p. 257; Die Kultur der Renaissance in Italien, ed. H. Günther (Frankfurt am Main, 1989), p. 352. The splendid original passage (in Latin, with Italian translation) may be found in G. Pico della Mirandola, De hominis dignitate, ed. E. Garin (Firenze, 1942), pp. 106-7.
56. Quoted in J. Burckhardt, The Civilization of the Renaissance in Italy (1860), tr. S. G. C. Middlemore (New York and Toronto, 1960), p. 257; Die Kultur der Renaissance in Italien, ed. H. Günther (Frankfurt am Main, 1989), p. 352. The splendid original passage (in Latin, with Italian translation) may be found in G. Pico della Mirandola, De hominis dignitate, ed. E. Garin (Firenze, 1942), pp. 106-7.