Letter to Noble Lord 1796

Burke, Edmund; McDowell, R. B.; Todd, William B.

doi:10.1093/oseo/instance.00040500

Cited by 2 publications

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“…In their pursuit of scientific certainties, they ''consider men in their experiments, no more than they do mice in an air pump, or in a recipient of mephitick gas.'' 100 Again it is unclear if Burke has any real individual in mind here: the materialism of Helvétius, Holbach or Diderot might make them dangerous chymists of the moral world-Rousseau ultimately thought so. But Burke's criticisms of a reductive scientific approach to human values can also incorporate the crude sensationalism of his own Enquiry-an approach that frequently overlooked the cognitive and evaluative content of the emotions in an attempt to study them empirically from the outside.…”

Section: Just Prejudicementioning

confidence: 99%

Edmund Burke and the Emotions

Dwan¹

2011

jhi

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The emphasis Burke placed on the role of feeling in moral and political life is an obvious feature of his thought. Less obvious is what Burke understood by a feeling and it is a question that has been largely overlooked in modern scholarship. This article suggests that Burke entertained different and incompatible theories of emotion. In early works, he often endorsed a non-cognitive theory of affect: here emotions were essentially non-reasoning states. But he later rejected this position and insisted upon the intrinsic rationality of feeling. This article examines the philosophical content and political significance of these rival outlooks.

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Section: Just Prejudicementioning

confidence: 99%

Edmund Burke and the Emotions

Dwan¹

2011

jhi

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“…This is not such an abstract issue when we consider that post‐revolutionary France was indeed rationally divided up into geometrically precise regions, with arithmetically equal numbers of citizens in each region. In 1796, Burke is anxious that it has been “some time” (that is, a few years) since the “geographers and geometricians” of France “divided their own country into squares,” such that they will be seeking “new lands for new trials” (1796/1991d, 178). We can also now state a precise and deep reason for their different ways of thinking.…”

Section: Burke and Natural Law Theologymentioning

confidence: 99%

TWO CONCEPTIONS OF LIBERALISM: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke¹

Insole

2008

Journal of Religious Ethics

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Constitutional liberal practices are capable of being normatively grounded by a number of different metaphysical positions. Kant provides one such grounding, in terms of the autonomously derived moral law. I argue that the work of Edmund Burke provides a resource for an alternative construal of constitutional liberalism, compatible with, and illumined by, a broadly Thomistic natural law worldview. I contrast Burke's treatment of the relationship between truth and cognition, prudence and rights, with that of his contemporary, Kant. We find that in each case where Kant's system is constructed from the first principle of autonomy, Burke's thought is oriented toward an end that is not of our making. Readings of Burke as a natural law thinker are currently out of fashion among Burke commentators; without relying, for the main thesis, on historical claims about Burke's "Thomism," I nonetheless explore and challenge some of the assumptions that underlie the current orthodoxy.

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Letter to Noble Lord 1796

Cited by 2 publications

References 0 publications

Edmund Burke and the Emotions

Edmund Burke and the Emotions

TWO CONCEPTIONS OF LIBERALISM: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke¹

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Letter to Noble Lord 1796

Cited by 2 publications

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Edmund Burke and the Emotions

Edmund Burke and the Emotions

TWO CONCEPTIONS OF LIBERALISM: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke1

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TWO CONCEPTIONS OF LIBERALISM: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke¹