I am Emeritus Professor of Political Theory at the University of Hull. My particular interests are: politics and ethics of the environment, electoral and voting systems, intellectual history, British Idealism, the life and philosophy of R.G. Collingwood. Phone: 07808071250 Address: Department of Politics Faculty of Business, Law, and Politics University of Hull Cottingham Road Hull HU6 7RX
British Journal for the History of Philosophy, 2018
ABSTRACT Collingwood's The New Leviathan is a difficult text. It comprises philosophy, politi... more ABSTRACT Collingwood's The New Leviathan is a difficult text. It comprises philosophy, political theory, political opinion and history in what is sometimes an uneasy amalgam. Despite its being the culmination of thirty years of work in ethics and political theory, the final text was clearly affected by the adverse circumstances under which it was written, these largely being Collingwood's illness which increasingly affected his ability to work as the writing of The New Leviathan progressed. This paper seeks to disentangle the composition of the book thereby shedding light on its distinctive character as the last substantial piece of philosophical work published in Collingwood's lifetime.
British Journal for the History of Philosophy, 2012
James Connelly and Stamatoula Panagakou (eds): Anglo-American Idealism; Thinkers and Ideas. Oxfor... more James Connelly and Stamatoula Panagakou (eds): Anglo-American Idealism; Thinkers and Ideas. Oxford: Peter Lang, 2010, pp. xii + 389, £45.00, $77.95 (pb.). ISBN 978-3-03910-895-4. The impressive amo...
Despite well-known criticism of multiculturalism in Britain, the Netherlands, Germany, Canada, Au... more Despite well-known criticism of multiculturalism in Britain, the Netherlands, Germany, Canada, Australia, India and elsewhere since 9/11, such policies have proliferated (Banting and Kymlicka, 2013; Mathieu, 2018) and the Canadian and Australian policies of multiculturalism have since celebrated their 50th birthdays. Political theories of multiculturalism have proliferated in this period too (Lenard, 2022; Modood, 2007/2013; Patten, 2014; Parekh, 2006, 2019; Phillips, 2007; Tyler, 2011). Schools of multiculturalist thought have been identified (Levey, 2019; Uberoi and Modood, 2019), as have contextual methods in the political theory and normative sociology of multiculturalism (Modood, 2020; Modood and Thompson, 2018). New historical inquiries into the origins of the political thought of multiculturalism have begun (Tyler, 2017; Uberoi, 2021) and the ideas of multiculturalists have been altered to defend majority rights (Koopmans and Orgad, 2022). Current and former politicians continue to debate its merits (Braverman, 2023; Denham, 2023). Policies of multiculturalism and multiculturalist ideas have thus proved more resilient than many had thought. In the following conversation chaired by James Connelly, which took place on 20 June 2023, Bhikhu Parekh, Tariq Modood, Colin Tyler and Varun Uberoi discuss the history, varied natures, and future of the contested multiculturalist ideas of “culture,” “identity” and “nationalism”.
The slogan ‘Vote Blue, Go Green’ is now very familiar to the British public. But to what extent i... more The slogan ‘Vote Blue, Go Green’ is now very familiar to the British public. But to what extent is it more than a neat slogan: to what extent does the Conservative Party go beyond sloganizing and embrace a real commitment to environmental concerns? This chapter evaluates David Cameron’s environmental policy since he became leader of the Conservative Party. In so doing it will both compare and contrast this with previous Conservative leaders’ attitudes towards the environment and ask whether there has been a significant shift in policy or (despite appearances) an underlying continuity.
British Journal for the History of Philosophy, 2018
ABSTRACT Collingwood's The New Leviathan is a difficult text. It comprises philosophy, politi... more ABSTRACT Collingwood's The New Leviathan is a difficult text. It comprises philosophy, political theory, political opinion and history in what is sometimes an uneasy amalgam. Despite its being the culmination of thirty years of work in ethics and political theory, the final text was clearly affected by the adverse circumstances under which it was written, these largely being Collingwood's illness which increasingly affected his ability to work as the writing of The New Leviathan progressed. This paper seeks to disentangle the composition of the book thereby shedding light on its distinctive character as the last substantial piece of philosophical work published in Collingwood's lifetime.
British Journal for the History of Philosophy, 2012
James Connelly and Stamatoula Panagakou (eds): Anglo-American Idealism; Thinkers and Ideas. Oxfor... more James Connelly and Stamatoula Panagakou (eds): Anglo-American Idealism; Thinkers and Ideas. Oxford: Peter Lang, 2010, pp. xii + 389, £45.00, $77.95 (pb.). ISBN 978-3-03910-895-4. The impressive amo...
Despite well-known criticism of multiculturalism in Britain, the Netherlands, Germany, Canada, Au... more Despite well-known criticism of multiculturalism in Britain, the Netherlands, Germany, Canada, Australia, India and elsewhere since 9/11, such policies have proliferated (Banting and Kymlicka, 2013; Mathieu, 2018) and the Canadian and Australian policies of multiculturalism have since celebrated their 50th birthdays. Political theories of multiculturalism have proliferated in this period too (Lenard, 2022; Modood, 2007/2013; Patten, 2014; Parekh, 2006, 2019; Phillips, 2007; Tyler, 2011). Schools of multiculturalist thought have been identified (Levey, 2019; Uberoi and Modood, 2019), as have contextual methods in the political theory and normative sociology of multiculturalism (Modood, 2020; Modood and Thompson, 2018). New historical inquiries into the origins of the political thought of multiculturalism have begun (Tyler, 2017; Uberoi, 2021) and the ideas of multiculturalists have been altered to defend majority rights (Koopmans and Orgad, 2022). Current and former politicians continue to debate its merits (Braverman, 2023; Denham, 2023). Policies of multiculturalism and multiculturalist ideas have thus proved more resilient than many had thought. In the following conversation chaired by James Connelly, which took place on 20 June 2023, Bhikhu Parekh, Tariq Modood, Colin Tyler and Varun Uberoi discuss the history, varied natures, and future of the contested multiculturalist ideas of “culture,” “identity” and “nationalism”.
The slogan ‘Vote Blue, Go Green’ is now very familiar to the British public. But to what extent i... more The slogan ‘Vote Blue, Go Green’ is now very familiar to the British public. But to what extent is it more than a neat slogan: to what extent does the Conservative Party go beyond sloganizing and embrace a real commitment to environmental concerns? This chapter evaluates David Cameron’s environmental policy since he became leader of the Conservative Party. In so doing it will both compare and contrast this with previous Conservative leaders’ attitudes towards the environment and ask whether there has been a significant shift in policy or (despite appearances) an underlying continuity.
Should we remember Cyril Joad today? Yes we should: not for his technical contribution to philoso... more Should we remember Cyril Joad today? Yes we should: not for his technical contribution to philosophy but for his pioneering contribution to environmentalism, ramblers' rights and access to the countryside.
Surprisingly little scholarly attention has been paid to the role which environmental non-governm... more Surprisingly little scholarly attention has been paid to the role which environmental non-governmental organisations (ENGOs) have played in EU climate change politics, although there are exceptions (e.g. Long et al. 2002; Wurzel and Connelly 2011a; Schoenefeld 2014). This stands in contrast to a reasonably extensive literature on ENGOs in EU environmental policy in general (e.g. Long 1998; Adelle and Anderson 2013). This chapter starts with an overview of the historical development of climate change-related activities by Brussels-based ENGOs. It then assesses the four main themes of this book, namely leadership, multi-level and polycentric governance, policy instruments and the low-carbon economy.
Contents: Foreword, George R. Lucas Jr Introduction: ethics education for irregular warfare, Paul... more Contents: Foreword, George R. Lucas Jr Introduction: ethics education for irregular warfare, Paul Robinson Part 1 The Theoretical Background: Preserving soldiers' moral character in counter-insurgency operations, H.R. McMaster The philosophical warrior, Alexander Moseley Culture centric warfare: the moral dynamics, Patrick Mileham. Part 2 Operational Issues: Preventing torture in counter-insurgency operations, Jessica Wolfendale The fall of the warrior king: situational ethics in Iraq, Paul Robinson Military ethics of facing fellow citizens: IDF preparations for disengagement, Asa Kasher. Part 3 Pedagogical Issues: Teaching military ethics in the United States Air Force: challenges posed by service culture, Martin Cook Counter-insurgency ethics at the Royal Military Academy Sandhurst, Stephen Deakin International law and the ethics of war at the UK Joint Services Command and Staff College, David Whetham Ethics education for operations other than war: the Dutch approach, Peter Olsthoorn Index.
It was only ever with great reluctance that R.G. Collingwood accepted any philosophical label, wh... more It was only ever with great reluctance that R.G. Collingwood accepted any philosophical label, whether ‘idealist’ or ‘Hegelian’: he always preferred to think of himself as beating his own philosophical path. This paper examines his relationship with the legacy of Hegel as mediated by the British Hegelians and the Italian idealists and suggests that An Essay on Philosophical Method marks the point at which his struggle to come to terms with legacy in the form of a reasoned statement of his own philosophical method and principles was resolved.
Philip Larkin once wrote that ‘I am a simple soul. If someone offers me salt instead of sugar, or... more Philip Larkin once wrote that ‘I am a simple soul. If someone offers me salt instead of sugar, or a waltz instead of a march, or bop instead of jazz, then I can’t help pointing out that there’s been some mistake. This is all I was doing: why did my critics object? Our difference may be a semantic one. I am sure we both agree that there is a discernible difference between, say, Muggsy Spanier and Freddie Hubbard. What I am saying is that in consequence the word used to describe what Spanier plays should not be used to describe Hubbard. What they are saying is that the word used for Spanier should be extended to include Hubbard. Which is right?’ In this paper I try to show that, despite the fascination of Larkin’s writings on jazz, and despite the reliable pungency and frequent accuracy of many of his judgements, in certain ways he mischaracterised the jazz tradition and thereby prevented himself from appreciating developments from the advent of Bop onwards. The germ of the misunderstanding can be seen in the passage quoted. The relation between jazz and non-jazz cannot be akin to the relation between a waltz and a march, and to speak of ‘bop instead of jazz’ is to beg the very question at issue. I argue that (psychologically) this misunderstanding was rooted in Larkin’s need to maintain American jazz (and blues) from the 1920s as his private ‘elsewhere’ - as his personal escape into the world of his own youth and the imagined other of the USA. I argue that (musicologically) Larkin misconceived the nature of jazz as a tradition of composition, improvisation and performance; and I argue that (philosophically) it was rooted in a confusion of a ‘tradition’ with the idea of the ‘traditional’ and also in a narrow view of the definition of the very word ‘jazz’.
Should we remember Cyril Joad today? Yes we should: not for his technical contribution to philoso... more Should we remember Cyril Joad today? Yes we should: not for his technical contribution to philosophy but for his pioneering contribution to environmentalism, ramblers' rights and access to the countryside.
Philip Larkin once wrote that ‘I am a simple soul. If someone offers me salt instead of sugar, or... more Philip Larkin once wrote that ‘I am a simple soul. If someone offers me salt instead of sugar, or a waltz instead of a march, or bop instead of jazz, then I can’t help pointing out that there’s been some mistake. This is all I was doing: why did my critics object? Our difference may be a semantic one. I am sure we both agree that there is a discernible difference between, say, Muggsy Spanier and Freddie Hubbard. What I am saying is that in consequence the word used to describe what Spanier plays should not be used to describe Hubbard. What they are saying is that the word used for Spanier should be extended to include Hubbard. Which is right?’ In this paper I try to show that, despite the fascination of Larkin’s writings on jazz, and despite the reliable pungency and frequent accuracy of many of his judgements, in certain ways he mischaracterised the jazz tradition and thereby prevented himself from appreciating developments from the advent of Bop onwards. The germ of the misunderstanding can be seen in the passage quoted. The relation between jazz and non-jazz cannot be akin to the relation between a waltz and a march, and to speak of ‘bop instead of jazz’ is to beg the very question at issue. I argue that (psychologically) this misunderstanding was rooted in Larkin’s need to maintain American jazz (and blues) from the 1920s as his private ‘elsewhere’ - as his personal escape into the world of his own youth and the imagined other of the USA. I argue that (musicologically) Larkin misconceived the nature of jazz as a tradition of composition, improvisation and performance; and I argue that (philosophically) it was rooted in a confusion of a ‘tradition’ with the idea of the ‘traditional’ and also in a narrow view of the definition of the very word ‘jazz’.
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have since celebrated their 50th birthdays. Political theories of multiculturalism have proliferated in this period too (Lenard, 2022; Modood, 2007/2013; Patten, 2014; Parekh, 2006, 2019; Phillips, 2007; Tyler, 2011). Schools of multiculturalist thought have been identified (Levey, 2019; Uberoi and Modood, 2019), as have contextual methods in the political theory and normative sociology of multiculturalism (Modood,
2020; Modood and Thompson, 2018). New historical inquiries into the origins of the political thought of multiculturalism have begun (Tyler, 2017; Uberoi, 2021) and the ideas of multiculturalists have been altered to defend majority rights (Koopmans and Orgad, 2022). Current and former politicians continue to debate its merits (Braverman, 2023; Denham, 2023). Policies of multiculturalism and multiculturalist ideas have thus proved more resilient than many had thought. In the following conversation chaired by James Connelly, which took place on 20 June 2023, Bhikhu Parekh, Tariq Modood, Colin Tyler and Varun Uberoi discuss the history, varied natures, and future of the contested
multiculturalist ideas of “culture,” “identity” and “nationalism”.
have since celebrated their 50th birthdays. Political theories of multiculturalism have proliferated in this period too (Lenard, 2022; Modood, 2007/2013; Patten, 2014; Parekh, 2006, 2019; Phillips, 2007; Tyler, 2011). Schools of multiculturalist thought have been identified (Levey, 2019; Uberoi and Modood, 2019), as have contextual methods in the political theory and normative sociology of multiculturalism (Modood,
2020; Modood and Thompson, 2018). New historical inquiries into the origins of the political thought of multiculturalism have begun (Tyler, 2017; Uberoi, 2021) and the ideas of multiculturalists have been altered to defend majority rights (Koopmans and Orgad, 2022). Current and former politicians continue to debate its merits (Braverman, 2023; Denham, 2023). Policies of multiculturalism and multiculturalist ideas have thus proved more resilient than many had thought. In the following conversation chaired by James Connelly, which took place on 20 June 2023, Bhikhu Parekh, Tariq Modood, Colin Tyler and Varun Uberoi discuss the history, varied natures, and future of the contested
multiculturalist ideas of “culture,” “identity” and “nationalism”.
In this paper I try to show that, despite the fascination of Larkin’s writings on jazz, and despite the reliable pungency and frequent accuracy of many of his judgements, in certain ways he mischaracterised the jazz tradition and thereby prevented himself from appreciating developments from the advent of Bop onwards. The germ of the misunderstanding can be seen in the passage quoted. The relation between jazz and non-jazz cannot be akin to the relation between a waltz and a march, and to speak of ‘bop instead of jazz’ is to beg the very question at issue. I argue that (psychologically) this misunderstanding was rooted in Larkin’s need to maintain American jazz (and blues) from the 1920s as his private ‘elsewhere’ - as his personal escape into the world of his own youth and the imagined other of the USA. I argue that (musicologically) Larkin misconceived the nature of jazz as a tradition of composition, improvisation and performance; and I argue that (philosophically) it was rooted in a confusion of a ‘tradition’ with the idea of the ‘traditional’ and also in a narrow view of the definition of the very word ‘jazz’.
In this paper I try to show that, despite the fascination of Larkin’s writings on jazz, and despite the reliable pungency and frequent accuracy of many of his judgements, in certain ways he mischaracterised the jazz tradition and thereby prevented himself from appreciating developments from the advent of Bop onwards. The germ of the misunderstanding can be seen in the passage quoted. The relation between jazz and non-jazz cannot be akin to the relation between a waltz and a march, and to speak of ‘bop instead of jazz’ is to beg the very question at issue. I argue that (psychologically) this misunderstanding was rooted in Larkin’s need to maintain American jazz (and blues) from the 1920s as his private ‘elsewhere’ - as his personal escape into the world of his own youth and the imagined other of the USA. I argue that (musicologically) Larkin misconceived the nature of jazz as a tradition of composition, improvisation and performance; and I argue that (philosophically) it was rooted in a confusion of a ‘tradition’ with the idea of the ‘traditional’ and also in a narrow view of the definition of the very word ‘jazz’.