By Duncan Forbes
This essay, which gained the Prince Consort Prize for 1950, treats of the innovative switch in historic writing that the access into England, early within the 19th century, of the information of Vico and of the German ancient university. mainly via Coleridge's impression, eighteenth-century rationalist suppositions gave position in sure males to a essentially adversarial, 'Romantic' philosophy, and so that you could a brand new type of background. Mr. Forbes is especially desirous about the half performed during this revolution via the liberal Anglicans: Thomas Arnold, Headmaster of Rugby and Regius Professsor of contemporary heritage at Oxford; Richard Whitely, Professor of Political financial system at Oxford and Archbishop of Dublin; Julius Charles Hare, disciple of Coleridge and translator (with Thirlwall) of Niebuhr's historical past of Rome; Connop Thirlwall, Bishop of St David's and writer of the historical past of Greece; Henry Hart Milman, Professor of Poetry and Oxford and Dean of St Paul's; Arthur Penrhyn Stanley, student and biographer of Thomas Arnold, and Dean of Westminster. they've got somewhere else been studied within the cubicles of 'classical' and 'ecclesiastical' historical past. however it is key to their outlook on Church and country that for them no such cubicles existed, and their concept of historical past as a complete has hitherto lacked an English historian. This essay does even more than make clear technical difficulties in a single of some of the principles of heritage embraced in Professor Toynbee's method. Mr. Forbes addresses his booklet to all scholars of nineteenth-century notion.
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Its historical significance lies in the potential development of that which it conspicuously lacked. For Vico and the Romantics the childhood of a nation, its imaginative and poetical phase, had its own value in itself, its own historical significance as great as that of its manhood. [30] The question of historical significance in fact does not arise wrhen all phases of the national life are considered equally significant and valuable, though the Romantics, reacting violently against the 18th-century outlook, tended to prefer the childhood to the manhood periods, the ages of imagination to those of reason.
3 The same idea underlies a prize-essay by Stanley (1840). [39] Periods of manhood, says Stanley, such as the age of the Sophists, of the Roman Empire, of the Reformation, are 'periods of Inquiry, of Reflection, of Science'. The craving for truth and reality is common to all three. ' Induction takes the place of speculation and fancy. Scientific researches into the realities of past times become for the first time the basis of history. A philosophical phraseology, reflective and descriptive poetry, have been the peculiar growth of ages called 'to see into the life' of a world whose early freshness has long since passed away.
Feeling, as opposed to reflection, is in the ascendant. '1 It is therefore a period of spiritual and intellectual, as well as social, bondage. Ignorant men, like children, must be taught, for they will not learn by themselves. This teaching comes from God, is God's Providence in the guise of instructor. It is a direct interposition in the first place, because man could not have civilized himself; later, it is through the priesthood that God's commands are delivered to men. This is the justification of a priesthood; it forms a spiritual aristocracy.