Abstract
Reid represents Scotland in philosophy… The philosophy of common sense spread itself rapidly, from Aberdeen to Glasgow, and from Glasgow to Edinburgh; it penetrates into the universities, among the clergy, into the bar, among men of letters and men of the world; and, without producing a movement so vast as that of the German philosophy, it exercised an influence of the same kind within narrower limits.1
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Notes
Peter Allan Dale, ‘Sartor Resartus and the Inverse Sublime: The Art of Humorous Destruction’, in Morton W. Bloomfield, ed., Allegory, Myth, and Symbol (Cambridge, MA: Harvard University Press, 1981), 293–312 (p. 306).
Margaret Oliphant, ‘Scottish National Character’, Blackwood’s Magazine (June, 1860), 715–731 (p. 730).
See, Elizabeth M. Vida, Romantic Affinities: German Authors and Carlyle: A Study in the History of Ideas (Toronto: University of Toronto Press, 1993), p. 19.
Ernest Campbell Mossner, The Life of David Hume, 2nd edn (Oxford: Oxford University Press, 1980), p. 4.
Alasdair Maclntyre, ‘Hume’s Anglicizing Subversion’, in Whose Justice? Which Rationality? (London: Duckworth, 1988), 281–299 (p. 281).
David Hume, ‘My Own Life’, in Essays Moral Political and Literary (London: Oxford University Press, 1963), 605–616 (p. 608);
quoted by Antony Flew, David Hume: Philosopher of Moral Science (Oxford: Blackwell, 1986), p. 8.
Keith Lehrer, Thomas Reid Arguments of the Philosophers (London: Routledge, 1989; repr. 1991), p. 3.
Henry Laurie, Scottish Philosophy in its National Development (Glasgow: MacLehose, 1902), p. 171; see p. 127.
See, McCosh, p. 36; S.A. Grave, The Scottish Philosophy of Common Sense (Oxford: Clarendon, 1960), p. 6.
See, Alexander Broadie, The Tradition of Scottish Philosophy: A New Perspective on the Enlightenment (Edinburgh: Polygon, 1990), pp. 114–115;
Alexander Broadie, The Circle of John Mair: Logic and Logicians in Pre-Reformation Scotland (Oxford: Clarendon, 1985).
Alexander Broadie, ‘Thomas Reid and his Pre-Reformation Scottish Precursors’, in Philosophy and Science in the Scottish Enlightenment ed. by Peter Jones (Edinburgh: Donald, 1988), pp. 6–19 (p. 18).
Stewart R. Sutherland, ‘The Presbyterian Inheritance of Hume and Reid’, in The Origins and Nature of the Scottish Enlightenment ed. by R.H. Campbell and Andrew S. Skinner (Edinburgh: John Donald, 1982), pp. 131–149 has provided some interesting evidence which suggests that Hume and Reid both partook in certain sixteenth-century Scottish Presbyterian strands of thought.
John Stuart Mill, An Examination of Sir William Hamilton’s Philosophy and of the Principal Philosophical Questions Discussed in his Writings (London: Longman, Green, Longman, Roberts & Green, 1865).
John Stuart Mill, Autobiography (London: Longmans, Green, Reader, and Dyer, 1873), p. 275, p. 276.
Terence Martin, The Instructed Vision: Scottish Common Sense Philosophy and the Origins of American Fiction, Indiana University Humanities Series: 48 (Bloomington: Indiana University Press, 1961), pp. 32–33.
For an indication of contemporaneous American interest in Carlyle’s work, see, William Silas Vance, ‘Carlyle in America Before “Sartor Resartus”’, American Literature 7 (1935–36), 365–379.
Olle Holmberg, ‘David Hume in Carlyle’s Sartor Resartus’, in Arberdttelse (Lund, 1934), 91–109.
Charles Frederick Harrold, Carlyle and German Thought: 1819–1834 (New Haven: Yale University Press, 1934).
Jerry A. Dibble, The Pythia’s Drunken Song: Thomas Carlyle’s Sartor Resartus and the Style Problem in German Idealist Philosophy, International Archives of the History of Ideas: 19 (The Hague: Nijhoff, 1978);
Rosemary Ashton, The German Idea: Four English Writers and the Reception of German Thought 1800–1860 (Cambridge: Cambridge University Press, 1980);
J.P. Vijn, Carlyle and Jean Paul: Their Spiritual Optics (Amsterdam: John Benjamin’s Publishing, 1982).
For example, see, Charles Frederick Harrold, ‘Carlyle’s Interpretation of Kant’, Philological Quarterly, 7 (1928), 345–357 (pp. 347–350);
René Wellek, Immanuel Kant in England: 1793–1838 (Princeton: Princeton University Press, 1931), pp. 183–202 (especially see, pp. 200–201);
Rosemary Ashton, ‘Carlyle’s Apprenticeship: His Early German Literary Criticism and His Relationship with Goethe (1822–1832)’, MLR, 71 (1976), 1–18.
Ronald L. Trowbridge, ‘Carlyle’s llludo Chartis as Prophetic Exercise in the Manner of Swift and Sterne’, Studies in Scottish Literature, 6 (1968), 115–122 (p. 120).
Robert Crawford, Devolving English Literature (Oxford: Clarendon, 1992), p. 141; p. 143.
Michael Timko, Carlyle and Tennyson (London: Macmillan, 1988), pp. 9–16.
For example, see, W. David Shaw, Victorians and Mystery: Crises of Representation (Ithaca and London: Cornell University Press, 1990), p. 82.
David Masson, ‘Carlyle’s Edinburgh Life’, Macmillan’s Magazine 45 (1881–82), 64–80, 145–163, 234–256 (p. 68).
David Masson, Recent British Philosophy: A Review with Criticisms including some Comments on Mr Mill’s Answer to Sir William Hamilton, 3rd edn (London: Macmillan, 1877), pp. 7–8.
Hill Shine, Carlyle’s Early Reading, to 1834: With an Introductory Essay on his Intellectual Development (Lexington: University of Kentucky Libraries, 1953).
Jules Paul Seigel, ed., Thomas Carlyle: The Critical Heritage (London: Routledge & Kegan Paul, 1971), p. 1.
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© 1997 Ralph Jessop
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Jessop, R. (1997). Introduction. In: Carlyle and Scottish Thought. Palgrave Macmillan, London. https://doi.org/10.1057/9780230371477_1
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