Concordance to Political Ideas in the Romantic Age
All impressions of the first edition (2006) use the same typesetting, and therefore the same pagination. The second edition (2014) was completely reset. This concordance facilitates the conversion of page references to the first edition into page references to the second. The text of the second edition, which has been revised throughout, and added to, should be used in all new and revised translations. The concordance does not include the 2014 foreword or appendix.
First edition | First line (first edition) | Second edition |
ix | Political Ideas in the Romantic Age may | xxv |
x | text in his own hand – particularly | xxvi |
xi | little more arresting. However, if this | xxvii |
xii | commit me to talking about people like | xxviii |
xiii | Frankfurter: ‘The lectures are an agony | xxx |
xiv | With somewhat bated breath I enclose my | xxxii |
xv | typescript prepared some years before. | xxxiii |
xvi | First Attack on Enlightenment – of | xxxv |
xvii | and its critics, the contrast between negative | xxxvi |
xviii | year. As noted above, all these works | xxxvii |
xix | Once again, I emphasise that the echoes | xxxviii |
xx | rather different treatment that this volume | xl |
xxi | Isaiah Berlin was a fundamentally unsystematic | xliii |
xxii | into a pattern; but they are held together by | xliv |
xxiii | under Stalinism during and immediately after | xlv |
xxiv | features of human experience remaining the same, | xlvi |
xxv | the practice of attributing blame to past thinkers | xlviii |
xxvi | much afraid, and ‘New Dealers’, whom | xlix |
xxvii | sympathetic accounts of deeply anti-liberal | l |
xxviii | There was, then, an increasing tendency towards | li |
xxix | necessarily precarious balance between incompatible | liii |
xxx | individual may commit blunders’, were | liv |
xxxi | freedom, and would form the basis for ‘Two | lv |
xxxii | to later versions of liberalism (his own | lvi |
xxxiii | value in making people happy or wise or | lviii |
xxxiv | liberty as self-realisation through the union | lix |
xxxv | us, now; between identifying what was unique | lx |
xxxvi | is perhaps difficult to remember how marginal, | lxi |
xxxvii | task that was as much artistic and | lxiii |
xxxviii | work as a whole is his portrayal of individuals, | lxiv |
xxxix | assumptions about the period which it covers, | lxv |
xl | this respect the interpretation contained in PIRA | lxvi |
xli | PIRA’s intellectual architecture is constructed | lxvii |
xlii | to its profoundly radical break with the monistic | lxix |
xliii | verifiable – including normative statements – | lxx |
xliv | which, once discovered, should govern our | lxxi |
xlv | of human personality by attempts to ‘mould’ | lxxii |
xlvi | that he diagnosed in ‘Democracy, Communism | lxxiii |
xlvii | A final reason for Berlin’s sympathy | lxxv |
xlviii | permissibility and even desirability of | lxxvi |
xlix | Berlin to trust the particularity of human | lxxvii |
l | Berlin had been aware of historicism from early | lxxviii |
li | Hegelianism also fell into the error of confusing | lxxix–lxxx |
lii | our own, and coming to understand that mind. | lxxxi |
liii | setting a contrasting example with the imaginative | lxxxii |
liv | must still continue striving to understand. ‘We | lxxxiii |
lv | The place of publication is London unless | lxxxv |
lvi | 1953c: review of Cassirer 1932, | lxxxvi |
lvii | – (1992), Enlightenment, Revolution | lxxxvii |
lviii | Gay, Peter (1966–9), The Enlightenment: An | lxxxix |
lix | Lenin, Vladimir Ilich, What is to be done? | xc |
lx | Roche, Daniel, France in the Enlightenment | xci |
1 | This book is an attempt to deal with some of the | 1 |
2 | contract or general will or civil society. | 2 |
3 | those whom they oppress against themselves – | 3 |
4 | any rate by other human beings – in short, the notions | 4 |
5 | Helévtius believed in planning and the | 6 |
6 | immediately before and immediately after | 7 |
7 | represented as a conscious association for | 8 |
8 | Everything that the philosophers of the | 9 |
9 | part of the subject, self-sacrificing duty on | 10 |
10 | philosophy adopted. Some meant by it objective | 12 |
11 | against previous reverence for knowledge, skill | 13 |
12 | outlook of which political theory is but an | 14 |
13 | The great political philosophers have made | 15 |
14 | ‘transformation of the model’, which alone | 17 |
15 | spoke of what he knew. Robespierre behaved | 18 |
16 | generate them or identify themselves with | 19 |
17 | The central issue of political philosophy is | 21 |
18 | past and present, actual and imaginary, and | 23 |
19 | which words are used in political argument have | 24 |
20 | facts that the depth of understanding of | 25 |
21 | obey because I am conditioned to obey as | 26 |
22 | How was the world created? What is it made of? | 28 |
23 | discoverable by systematic and coordinated labour | 29 |
24 | in the individual conscience; some in metaphysical | 30 |
25 | on the other hand, supposed that only individual | 31–2 |
26 | traditions, that the reasons for obedience could be | 33 |
27 | could be found only by the techniques of | 34 |
28 | knowledge is descriptive: and depends for its | 35 |
29 | Mysticism merely stammered incoherently about | 36 |
30 | desires is wholly in accord with the nature | 37 |
31 | men in space and time, the configuration of | 39 |
32 | Newton, had created a body of clear and | 40 |
33 | enviable physicists or mathematicians, and | 41 |
34 | the battle cry of the entire century. Either the | 42–3 |
35 | of the literal inspiration of the Bible | 44 |
36 | Something of the same tone is to be found | 45 |
37 | rubbish heap, as either irrelevant or | 46 |
38 | for civil liberty and civic harmony, which | 47 |
39 | analysis of morals and social life. His | 49 |
40 | independent of empirical observation or | 50 |
41 | for his guidance: that there is, in short, | 51 |
42 | the end of knowledge. Individuals and societies | 54 |
43 | disagreement. Holbach was less concerned with | 56 |
44 | avoidance of pain. Everywhere and always men | 57 |
45 | being, being part of it, and seeking what | 58 |
46 | Natural rights are the minimum without much | 59 |
47 | claiming to speak for nature is acute, | 61 |
48 | skills, technical, political, psychological | 62 |
49 | Other variants of this view were very widespread | 63 |
50 | environment and the influences of other men. | 64 |
51 | hurt as a stockholder or a family man and | 65 |
52 | But it is already fully developed by Helvétius | 67 |
53 | whatever their dissimilarities, are; and | 68 |
54 | seemed within the power of human beings, if only | 69 |
55 | be due to some misunderstanding of their | 70 |
56 | ultimate data which verify or confirm its theories | 72 |
57 | criteria both for determining what kind | 73 |
58 | the same kind of relation as those of physics | 74 |
59 | that of how a man should behave, whether in | 75 |
60 | In the old days the answer was ‘God has | 76 |
61 | facts’ but an order, a command; | 78 |
62 | who wanted to know not why men did | 79 |
63 | doing for its own sake – is one of the | 80 |
64 | granted. The Christians, like the Jews before them, | 81 |
65 | nature – would assert themselves against such | 83 |
66 | inevitably end in depriving him of that satisfaction | 84 |
67 | themselves expressing in their acts and thoughts. | 85 |
68 | being so; that one can deduce rules for action’ the | 86 |
69 | pleasure or happiness, and would obtain it too, | 88 |
70 | purposes to the pursuit of happiness, and the discussion | 89 |
71 | passionately of all? After all, there are cases | 90 |
72 | between good and evil, that goodness is in simplicity | 91 |
73 | of God or of a plan without reason, by faith, or | 92 |
74 | nineteenth century, and Hume, of course, saw it | 94 |
75 | overwhelmed by destructive, because undetected, | 95 |
76 | constituents, either the crudest order of reality, | 96 |
77 | common sense or shrewdness or good judgement), | 97 |
78 | more obviously conducive to the maximisation of | 99 |
79 | importance, as against those who think that | 100 |
80 | forebears were born and came to maturity and died? | 101 |
81 | mistaken beliefs due to the evil effects of religion | 102 |
82 | ‘objective’ hierarchy of ends the whole of | 104 |
83 | Floods and earthquakes, and indeed any natural events | 105 |
84 | this political or social concept in despair; | 106 |
85 | rational is then to say that it has an | 107 |
86 | mistakenly thought they always described) | 109 |
87 | semper, quod ubique, quod ab omnibus: | 111 |
88 | Freedom, both social and political, is one | 112 |
89 | ‘political’ freedom, and maintain that it | 113 |
90 | as I wish by the realisation of the conscious | 114 |
91 | nature or the cosmos possesses a pattern and a | 115 |
92 | must be due to, be an expression of, ignorance – | 116 |
93 | to be obtained – whether through the teachings | 118 |
94 | cannot be otherwise: and to understand this | 119 |
95 | that it is rational, that is in tune with the universal | 120 |
96 | political impotence, and political and economic | 121 |
97 | understanding is possible to God alone, who, | 123 |
98 | than any other in human activity. Christian Wolff, | 124 |
99 | the universal harmony of distinct but mutually | 125 |
100 | knew it, animated them all. Differences were | 126 |
101 | satisfactory pattern: and perceived obedience as | 127 |
102 | Montesquieu and Hume were cautious empirical | 129 |
103 | disappears for ever and can no longer take in even | 130 |
104 | statement has been rightly condemned as exaggerated | 131 |
105 | the progressive sentimentalisation of the outlook of | 132 |
106 | so often and so charitably been ascribed. | 134 |
107 | commonplace, concealing beneath a solid surface | 135 |
108 | is born free, does not last. Society arises – | 136 |
109 | intentions, and destroy the purpose for which | 137–8 |
110 | [self-]stultification; any attempt to curtail it, to touch | 139 |
111 | of the ‘ought’; we gain security perhaps | 140 |
112 | Rousseau’s solution is very bold, so | 141 |
113 | thinkers conceived to be practically possible. Human | 142 |
114 | disagreement with the scientists and rationalists was | 144 |
115 | determinism developed by Holbach or Condillac. | 145 |
116 | belief in the need for rules whereby to conduct | 146 |
117 | Ethics and politics for Rousseau are still | 147 |
118 | So the great coincidence is achieved: he | 149 |
119 | uncertain frontiers between the two, moved | 150 |
120 | inconsistencies, some such view as the following | 151 |
121 | discover what is good by some species of | 152 |
122 | to exist on the basis of some empirical evidence, | 154 |
123 | of service to some abstract ideal, as in | 155 |
124 | From this follows the proposition that enlightened | 156 |
125 | the doctrine collapses. There may be good and valid | 157 |
126 | possible. If coercion is an evil as such, then | 158 |
127 | distinguish, at any rate a crude, empirical | 160 |
128 | we believe it to exist, unless we believe that the | 161 |
129 | nor in the illumination of exceptional mystical | 162 |
130 | and converts to the simple life of Tolstoy, | 163 |
131 | good, simple people upon each other – can | 165 |
132 | or political unity or racial homogeneity. Because | 166 |
133 | phenomena in the real world – supernatural | 167 |
134 | himself, which transmutes all things to gold, | 168 |
135 | imaginative, violently impressionable nature | 170 |
136 | insight about the nature of man, which in principle | 171 |
137 | and equality, individual genius and society – | 172 |
138 | have not gained directly from our normal view | 173 |
139 | had been no decree passed by the assembly is | 174 |
140 | between right and wrong?), I can be certain | 176 |
141 | Rousseau of the Contrat period: and the fate | 177 |
142 | to life, preferred to think that the general will | 178 |
143 | understanding sense, and lightens the conscience | 179 |
144 | monstrous political farce bears every mark of its | 181 |
145 | claimed could be discovered only by those who | 182 |
146 | that which is true must be so universally and | 183 |
147 | distinctions. The self is conceived no longer as | 184 |
148 | sense of duty – the state in which alone knowledge | 186 |
149 | that to conceive something as one’s own duty is | 187 |
150 | satisfaction in disharmonies – turbulent emotions | 188 |
151 | irrespective of what might be thought about it | 189 |
152 | Human equality is a commonplace in the | 191 |
153 | which Kant calls the Good Will – is the | 192 |
154 | and right and true; and to use him, exploit him, | 193 |
155 | Like most words which have played an important | 195 |
156 | favour that they are described as friends of | 196 |
157 | which occur to a more imaginative person does not | 197 |
158 | despotically, because they could avoid doing so, | 198 |
159 | But this dilemma, like many other arguments | 200 |
160 | the sense that a strong man interferes with a weak | 201 |
161 | development of men’s imagination, intellect | 202 |
162 | or not (or consciously wanted it or not; for | 203 |
163 | piece of Christian sentimentality which Bentham | 205 |
164 | anarchists – Godwin and Fourier and Stirner | 206 |
165 | made clear by what logic or cognitive process | 207 |
166 | pleasure or knowledge or the beatitude sought | 208 |
167 | the notion of adjustment, or happiness, or | 210 |
168 | defend. The inner citadel of the spirit, according to | 211 |
169 | prevented from realisation. The fewer wishes I have | 212 |
170 | practical problem and arises at all levels. This, | 213 |
171 | future. But in the seventeenth and eighteenth | 214 |
172 | scientific explanations cannot be applied to it. | 216 |
173 | inner ideal. So long as social life is conceived | 217 |
174 | Schiller’s doctrine of art as play entails | 218 |
175 | It takes the form of laws, maxims, commands, | 219 |
176 | lives of saints – or of Christ himself – | 221 |
177 | inventive, activity. And the laws he follows are | 222 |
178 | those objects of experience which form the | 223 |
179 | plants and inanimate things – stand as tongues | 224 |
180 | of the object, the more the contemplating self | 226 |
181 | imagination and reason, which in fact embody | 227 |
182 | not flexible to my will; everything, in short, | 228 |
183 | obeys are identical with those which are | 229 |
184 | principle of subjective action with the laws | 231 |
185 | purpose, my free and personal purpose. In | 232 |
186 | speaking of freedom or slavery; but if I am | 233 |
187 | ignorance – which kept men from the clearest | 234 |
188 | contemplate the majesty and beauty of the | 235 |
189 | discovered by some metaphysical intuition, now | 237 |
190 | from those alleged inner sources of my being, | 238 |
191 | purpose of the score, which another may have | 239 |
192 | the inner rule the conscious realisation of which | 240 |
193 | designated unit, but the notion of freedom | 242 |
194 | Certainly it was right to fight against odds, | 243 |
195 | independent. He is permitted, almost expected, to | 244 |
196 | century, these religious values became translated | 245 |
197 | adventurer coming from nowhere, with no clear | 247 |
198 | of something modelled on a pattern imposed | 248 |
199 | this inner stream which creates all that is | 249 |
200 | way as to be able to perceive it as an instance | 250 |
201 | aesthetic ‘because’, the use of | 252 |
202 | above, and mocks at, the petty vision and | 253 |
203 | which they accept because they dare not question | 254 |
204 | altar of State or race or religion or | 255 |
205 | their beliefs are founded, so sacred as to | 257 |
206 | not in a condition to want them, or understand | 258 |
207 | freedom, the latter of many kinds – | 259 |
208 | The notion of scientific method as alone | 261 |
209 | laws, in other words formulae for the description | 262 |
210 | occur, they shall possess as many characteristics | 263 |
211 | of an event or situation or person, which | 264 |
212 | deals with human beings, and deals with them | 265 |
213 | purposive; and this is one of the great fallacies | 267 |
214 | Indeed, what we mean by ‘understanding’ | 268 |
215 | use them) – it follows from this that if | 269 |
216 | The proposition that history in this sense | 270 |
217 | processes of nature were obscure to us since | 271 |
218 | social customs. Instead of looking upon the fables | 273 |
219 | history as incapable of precise deductive | 274 |
220 | of a given generation are the products of the | 275 |
221 | second best, a long way round where direct | 276 |
222 | and Great Prototype, but his theology need not | 278 |
223 | The greatest name in the history of this | 279 |
224 | millennia of human existence, yet the differences | 280 |
225 | produce such and such works of art or thought or | 281 |
226 | one part of a work of art has with another, which | 283 |
227 | sacred task to perform and can afford to respect | 284 |
228 | changing their environment or education is | 285 |
229 | against the fanciful inventions or petty | 286 |
230 | presupposed a uniformity among men, treated | 287 |
231 | heed to those actual values by which men lived | 289 |
232 | merely to the anti-political attitudes of those | 290 |
233 | the active source of the entire material and | 291 |
234 | one another – from the actual ways in which | 292 |
235 | order to express the idea of unity at all. | 294 |
236 | great deal of damage both to the thoughts of men | 295 |
237 | If Herder gave a more satisfactory explanation | 296 |
238 | an organism. The process is not one of smooth | 297 |
239 | it can be said that the ground is always larger | 299 |
240 | This can be done only by relating whatever happens | 300 |
241 | The universe is therefore a self-developing (for | 301 |
242 | conflict. At those moments leaps occurred from one | 302 |
243 | that the ‘idea’ in its inevitable march | 303 |
244 | Since these laws govern those processes whereby the | 305 |
245 | Liberty, which for Hegel, as for Fichte, consists | 306 |
246 | celebrated proposition that the real is the rational | 307 |
247 | abstractions unless taken in their totality | 308 |
248 | If history is understanding the nature of things | 310 |
249 | of what matters, what is important, where the true | 311 |
250 | human beings or governments or situations as | 312 |
251 | the form of the State – that hierarchy in | 313 |
252 | arbitrarily, are now that which every being’s | 315 |
253 | dialectic individuals are bound to break through | 316 |
254 | Hegel’s almost religious worship of history, | 317 |
255 | reconstructing the past, of interpreting the facts | 318 |
256 | expected to understand it. The Hegelian State | 319 |
257 | It was of no use for Hegel??s defenders both | 321 |
258 | conformist strain among human beings, to the | 322 |
259 | Montesquieu had merely continued the tradition | 323 |
260 | The emphasis on nature as a source of | 325 |
261 | more than the sentiments of individuals or | 326 |
262 | is true. But normative statements, according to | 327 |
263 | political, social or personal life – somehow | 328 |
264 | wrong is merely subjective. Why ‘merely’? What | 329 |
265 | about their logical status. They remain as important | 331 |
266 | Monday night, February 11, Dr Isaiah Berlin | 333 |
267 | Newtonian physics had a great effect on the | 334 |
268 | beginnings of the idea that nature is | 335 |
269 | should be shown the values in justice so that | 336 |
270 | Continuing his discussion of political ideas | 338 |
271 | first European thinker to state that answers | 339 |
272 | [non-]terrestrial spirits bound together by the | 340 |
273 | these group-souls, train themselves to look | 342 |
274 | technocratic dictatorship of scientists, artists, | 343 |
275 | as follows: the business class of engineers, poets | 344 |
276 | a fanatic Catholic, a demented, eloquent | 346 |
277 | criticism, uncertainty and freedom of expression | 347 |
278 | For an absolute, immobile, stable society, | 348 |
279 | The typescript that follows is a reconstruction | 349 |
280 | a very different one to commit words to cold print | 350 |
281 | undesirable. So on these grounds – mainly, that is, | 351 |
282 | The BBC files suggest that the reuse of the Flexner | 359 |
283 | By the time the BBC lectures came to be delivered | 354 |