Skip to main content

Some 19th century central European history

Image result for Carlyle

And so the utmost a student of sociology can ever predict is that if a genius of a certain sort show the way, society will be sure to follow. It might long ago have been predicted with great confidence that both Italy and Germany would reach a stable unity if someone could but succeed in starting the process. It could not have been predicted, however, that the modus operandi in each case would be subordination to a paramount state rather than federation, because no historian could have calculated the freaks of birth and fortune which gave at the same moment such positions of authority to such peculiar individuals as Napoleon III, Bismarck, and Cavour.

William James, "Great Men and their Environment," 1880.

James was here rehabilitating something akin to the Carlylean theory of history as a set of the biographies of certain extraordinary individuals. Not exactly Carlylean -- there are important differences -- but this passage indicates the real similarity.

Napoleon III plays two roles in the above threesome. On the one hand, his policy as the French head of state was to assist the unification of Italy (for a price). Thus, he was allied with Cavour's Italian nationalism in the 1850s, and because Cavour was victorious France gained Savoy and the County of Nice.

But Napoleon III is also here (I think he was chiefly here) as an example of historic  folly, and as a foil for Bismarck. In 1870 Napoleon entered into war with Prussia without adequate military forces (some of which he had wasted in an adventure in Mexico) and without allies. He was captured at the battle of Sedan, and his Empire was heard from nevermore.

Setting him aside, Cavour and Bismarck are the sort of individuals of whom Carlyle might have written.

Carlyle was, in fact, though past his prime, still alive when James first spoke the above italicized words. Carlyle had written his own work on "heroes" in history forty years before, and well before the unification of Italy or Germany of which James speaks here. He likely would have concurred with the above words, except that he might have thought them wussy -- hedged in a qualified in a way that a Great Man as Scholar should disdain.

Should any reader be unsure: I have illustrated this blog entry with a portrait of Carlyle, not of James.

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak