James Beattie

Open Access Version: https://e-book.fwf.ac.at/o:1277

This study explores the historical development of Hanslick´s reception in Anglo-American discourse up to his notable impact on analytical philosophy of music. Chapter 1 addresses the general outline of Hanslick scholarship and identifies disparate scholarly approaches to current research on Hanslick´s writings. Chapter 2 scrutinizes several long-held ‘myths’ in regard to Hanslick´s treatise, laying the necessary groundwork for the ensuing analysis. Chapter 3 illustrates the historical framework of Hanslick´s reception by indicating differences between the language-dependent approaches to OMB, by determining preconditions for Hanslick´s influence and incipient reception as well as by discussing peculiar aspects of the complete English renditions of his aesthetic treatise. Chapter 4 resolves numerous narratives regarding Hanslick´s formalism, linked closely to specific authors (Kant, Bell, Schenker). It identifies the specific versions of aesthetic formalism that both the ‘New Musicology’ and analytical philosophy of music commonly attribute to him, and critically assesses whether formalism as an abstract category is a viable concept. Chapter 5 explores the positive reception of OMB in the field of analytical philosophy of music, motivated primarily by Hanslick´s cognitive theory of emotion. The conclusion investigates subsequent developments of his (implicit) notion of ‘enhanced formalism’ via recent theories of Stephen Davies and Peter Kivy.

This is a bibliography of the twelve most important Scottish philosophers associated with the common sense school. They are, alphabetically, John Abercrombie,  James Beattie, Thomas Brown, George Campbell, James Dunbar, David Fordyce, Alexander Gerard, William Hamilton, Henry Home Lord Kames, James Oswald, Thomas Reid, and Dugald Stewart.

This AHRC funded PhD thesis examines the relationship between Scottish Enlightenment philosophy and Abolitionist activism. This work asserts that Scottish philosophers opposed legislative Abolition, and that Henry Dundas’s ‘gradual’ amendment to Wilberforce’s 1792 Slave Trade bill was partly motivated by fear of radical change. This amendment has been acknowledged by many as the reason the Slave Trade was allowed to continue, despite public disapprobation, until 1807. First, by examining the writings of those Scottish Enlightenment thinkers critical of slavery, this work demonstrates that their ideas were largely theoretical and lacked engagement with the problem of slavery in British society. Second, in examining why, when their writings against slavery have been so lauded, they made so little a direct contribution to the Abolitionist movement, this thesis explores the Scottish Enlightenment theory of spontaneous order in the generation of social institutions. Drawing upon the warnings of some of these Scottish literati, this thesis will argue that their belief in spontaneous order encouraged them to view any attempt at altering social structures (such as the Slave Trade) through legislation as dangerous innovations that should be opposed by enlightened thinkers and politicians. This thesis next examines the parliamentary debates surrounding the 1792 Abolition bill, highlighting the similarities between the Scottish Enlightenment polemic against radical change and the arguments of those opposing Wilberforce’s Slave Trade bill. MPs embraced Dundas’ gradual Abolition idea despite petitions in support of the original bill signed by their constituents, the views of whom were considered secondary to their own judgement on such matters. That the 1792 failure of Abolition was not due to a denial of the principle of ending slavery but a rejection of abrupt change demonstrates that the Scottish Enlightenment, through the agency of Dundas, encouraged delaying the abolition of the Slave Trade for fifteen years.