Concordance to The Power of Ideas

All impressions of the first edition (2000) use the same typesetting, and therefore the same pagination. The second edition (2013) 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 2013 foreword or appendix.

First
edition		 First line (first edition) Second
edition
ix The theme that links xxv
x his work that he was xxvi
xi The first exception is xxvii
xii opinions on the topic, and xxviii
xiii ‘Russian Intellectual History’xxx
xiv Inaugural Lecture as Chichele xxxi
xv suggesting a natural running xxxiii
1 My interest in philosophical 1
2 or in other forms of expression 2
3 This has remained with me for the 3
4 believed. I have never believed 4
5 During the War I served as a 5
6 this may be, provided the 7
7 province? This was the heart of 8
8 differ, the answers differ, the 9
9 Herder laid it down that every culture 10
10 Values were not found, but made 11
11 destructive and sinister in modern 13
12 of us with his own values 14
13 truly creative, and so forth. 15
14 ‘You know, he doesn’t do 16
15 Political freedom is a topic to 17
16 institutions, from the deployment 19
17 drives – is that all there is to 20
18 not simply in order to do his 21
19 though the necessary work by 22
20 conditioned by the way in which 23
21 are made.’ Moral praise would 25
22 ideal society they hoped for 26
23 without which no even moderately 27
24 What is the subject-matter of 29
25 by orderly observation or 30
26 by an act of empirical observation 31
27 various provinces of knowledge; 32
28 even if this was rendered improbable 33
29 programme leads at all directly to 35
30 could be certain about their 36
31 about the patterns in which these 37
32 heard or thought as the basic 38
33 which affect the thought not 39
34 linguistic analysis), and to 41
35 of any form of critical self- 42
36 Philosophical problems arise when 43
37 exact meaning of the word “obscurantist” 44
38 argument which occurs, for example 45
39 consistency, a priori methods, standards 46
40 properties and behaviour of every 47
41 If the laws were correct, the 49
42 discarded. The Aristotelian category 50
43 association and dissociation from 51
44 an early version of behaviourism 52
45 the century, was compared to a 53
46 subjective sensations and objective 55
47 the difference between it and 56
48 is a clear method of solution 57
49 guarantee which one should produce 58
50 the two questions ‘What is 60
51 rational or happy, were all factual 61
52 superstitions were pilloried successfully 62
53 Giambattista Vico died in 1744, and 63
54 century to be recognised as 64
55 became professor of rhetoric at 65
56 predecessors: a later generation 66
57 institutions, especially of the Roman 67
58 God knows men, so Shakespeare 69
59 conduct, at least when I am acting 70
60 know through and through, because 71
61 particular by his description of 72
62 rites, their entire society, whence 74
63 all other men without necessarily revealing 75
64 Italy) is a sad and curious fact. 76
65 blood boiling in their hearts, it 77
66 Like other innovators of genius, 79
67 Coleridge and Thomas Arnold, Marx 80
68 What is intellectual history? It is 81
69 Marxists or Positivists were right 82
70 and England) in the eighteenth 83
71 mathematics and the natural sciences: 84
72 capacity for rigorous reasoning 85
73 characteristic of Russian civilisation. 87
74 Humboldt, but his aims were no less 88
75 here already; it is not an accident that 89
76 France acted as a model; the 90
77 Yet to identify this attitude with 92
78 the educated from the uneducated, 93
79 When Ivan Asakov in 1856 described 95
80 and Chernyshevsky, Pisarev and 96
81 writing of a bad and only mildly 97
82 emotions directed towards them, 98
83 Dostoevsky’s idiot, Tolstoy’s Platon 99
84 not for the neutral, the indifferent 101
85 It was Belinsky who first saw in 102
86 destroyed the classical aristocratic 103
87 contempt, a sense of being clumsy, 104
88 Alexander Ivanovich Herzen was born 106
89 his university career, probably for 107
90 landowner (the ‘superfluous man’) 108
91 he detests kings and priests, soldiers 109
92 the few Russians to remain on warm terms 110
93 political masterpiece worthy to stand 112
94 works, and still form a unique 113
95 principle or abstract noun capable 114
96 alibi of either nature or history 115
97 suffrage’ and ‘superstitious faith 117
98 it will be ‘dreadful, bloody, unjust 118
99 nor Cabet nor Louis Blanc, in 119
100 one was forbidden to smile was 120
101 such as ‘What is the end (or 122
102 perhaps could not have been, applied 123
103 The word ‘intelligentsia’, like the 125
104 dominated that society as to create 126
105 contact. They were citizens of a State 127
106 different as they were – rejected 128
107 obvious social implications cannot 130
108 Sheer protest, whether justified or 131
109 of one’s intellectual responsibilities 132
110 goals, resemble the old intelligentsia 133
111 What is political liberty? In the 134
112 what I want, say what I please – 135
113 The battle between these two views 136
114 bad, and the notion of human rights 137
115 Karl Marx was not primarily a philosopher. 139
116 it. Such a tendency to ‘abstraction’ 140
117 men – kings or priests or 141
118 is historical through and through, 142
119 possible nor conceivable at an 143
120 humanity (or some section of it – 145
121 them duly reaches the (technologically 146
122 This is no less true of moral and 147
123 Sometimes he speaks of them as if 148
124 matter any) issues can ever be of 150
125 wholly clear: thus, he defines the 151
126 The principal founder of organised 153
127 abroad to avoid arrest. His die was 154
128 cause of the revolution, but he 155
129 1880s he had convinced himself that 156
130 search for the truth, sometimes narrow 157
131 mordant irony in dealing with 159
132 finally convinced himself, by about 160
133 was famous and revered, but 161
134 ‘Realism’, normally means the correct 163
135 of Reason; and the great political 164
136 the Russian Revolution and its 165
137 could effect. They were told – 166
138 the situation was correctly interpreted 168
139 unpalatable to their opponents, 169
140 of improvisation, but flowers only 170
141 Yet this is a mistake. When a 171
142 abstractions, a form of idolatry – 172
143 I should like to begin with the 173
144 needed quite so much argument and 174
145 outside, and have an over-simple ideal 175
146 From this attribute Herzl, who, 176
147 who would bring the maturest fruit 177
148 beginning of our century no 179
149 establishment, you felt morally and 180
150 conditions of common depression 181
151 Anyone who wishes to understand the 182
152 course. The Irgun, a quasi-Fascist 183
153 their ideas I may seem guilty of 185
154 to great artificiality; that the 186
155 grown up, a basis for the State had 187
156 are few sophisticated, chess-playing, 188
157 genius could be so marvellously 190
158 in our history to perpetual dependence 191
159 body of persons, huddling together 192
160 anxieties induced by long-distance 193
161 stamp upon the whole economic and 195
162 Some twenty years ago or so there 197
163 would perhaps not be as easy 198
164 old world which once made such a 199
165 which they have formed quiet and 200
166 themselves among a tribe with whose 202
167 sentiments. They may wonder at, admire 203
168 being told is in itself unpalatable 204
169 disappearance. Other strangers – Normans 205
170 Heine wrote for the most part not 207
171 doubtless a great crime and a tragedy 208
172 noticed anywhere else. Hence, too, their 209
173 in harmony, and gives him the possibility 210
174 and imaginative qualities, trained 211
175 international morality. If, nevertheless, 213
176 precise contours. Among themselves they 214
177 Arthur Koestler has formulated one 215
178 the Jews as such – and might as 217
179 expelled wandered to another, with 218
180 control; assimilation – except by mass 219
181 who do not choose to see life 220
182 nevertheless, of such persons, although 221
183 hammered into the heads of the 223
184 practise vulgar ostentation; to be 224
185 and demand all or nothing (all Jews 225
186 No one who spent any length of time 227
187 wise; he understood little about politics 228
188 coherent, intelligent pattern. So far 229
189 mankind. Of the founding fathers of 230
190 images, that were doubtless needed to 231
191 believed in the Risorgimento of the 233
192 restored to their human dignity, if 234
193 anti-Zionist opinions expressed to 235
194 peoples, could scarcely bear it. It 236
195 We often speak of demands for liberty 238
196 desire this that if I am a slave 239
197 oligarchs or dictators, to claim 240
198 equality, fraternity, and many other 241
199 recognition is not the same as 242
200 Intellectual history is a field in 243
201 words like “classicism”, “romanticism” 244
202 or spiritual or scientific authority 245
203 not to be discovered so much 246
204 nothing in Fichte’s words, ‘Frei 247
205 The transformation of the writing 249
206 The thinkers who revolted against 250
207 himself to some of the central issues 251
208 – social wholes which develop 252
209 erudition, with a degree of 253
210 affected by, beliefs, ideals, their 255
211 issues; he patiently searches for solutions 256
212 had managed to heal the wound that 257
213 brought up, to return to the heritage 258
214 Education, even if it cannot by 260
215 they live in, what they have made, are 261
216 In what follows I shall assume that 262
217 Revolution and its consequences, and 263
218 menacing to individual liberty or the 264
219 a programme of general education in 266
220 excesses which hold lessons for reformers. 267
221 relevant here) were, as often as 268
222 or superficiality or degradation of 269
223 professionally, and the other through the 271