In his Coercion, Capital and European States: AD 990 - 1992 (Studies in Social Discontinuity) , Charles Tilly tells the story of the modern state as a story of coercion and capital. It is a story of two political forms, state and city. Coercion is gradually monopolized by the state, while the . . . . Continue Reading »
In an earlier post, I quoted Robert Nisbet’s suggestion that the capitalist system was the result of state intervention in and even destruction of earlier economic arrangements. No movement illustrates the point better than the enclosure movement, the subject of JM Neeson’s Commoners: . . . . Continue Reading »
Nisbet ( The Quest for Community: A Study in the Ethics of Order and Freedom (Background: Essential Texts for the Conservative Mind) ) admits that “no one can seriously question the abstract superiority of a society in which freedom of economic choice exists as compared to a society in which . . . . Continue Reading »
In his classic The Quest for Community: A Study in the Ethics of Order and Freedom (Background: Essential Texts for the Conservative Mind) , recently republished by ISI, Robert Nisbet places the rise of capitalism within the history of modern Statism. He notes, “The expansion of the State in . . . . Continue Reading »
Challenging both the “traditional” social interpretations of English politics in the 17th century (Stone, Hill) and also the Revisionists who dismiss social causes, Robert Brenner ( Merchants and Revolution: Commercial Change, Political Conflict, and London’s Overseas Traders, . . . . Continue Reading »
As Inwood explains, Heidegger doubts that a correspondence theory of truth is coherent. Truth for him is “disclosure” rather than correspondence. Why? If truth is correspondence, then an assertion is true if it corresponds to the facts of the case. Heidegger raises questions about both . . . . Continue Reading »
Michael Inwood’s Heidegger: A Very Short Introduction is superb. It is, as the title indicates, very short. It is, however, thorough; and it is, unlike its subject, completely lucid. Inwood has the English knack of making Heidegger’s most abstruse concepts seem perfectly down-to-earth. . . . . Continue Reading »
When Jonathan eats honey during the battle, his eyes are “brightened” (1 Samuel 14:27, 29; Heb. for “brightened” is ‘or ). By eating honey, his eyes burn like lamps. By eating honey, his eyes burn like the flames of Jesus’ eyes (Revelation 1:14), eyes that . . . . Continue Reading »
Ministers raise hands over the congregation at the closing benediction, in imitation of Aaronic priests (Leviticus 9:22) and of Jesus (Luke 24:50). Why? Jesus blessed the disciples just before He parted from them, ascending into a cloud (Luke 24:51; Acts 1:9-10). Benediction is linked with . . . . Continue Reading »
In his classic study of Martyrdom and Persecution in the Early Church (Stories of Faith & Fame) , p. 418 , W. H. C. Frend concludes that “The ultimate legacy of the persecutions was the lasting division of Christendom into its eastern and western parts.” In the east, a “more . . . . Continue Reading »
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