Brian Medlin met the novelist Iris Murdoch at Oxford in 1961 when he joined New College as a Research Fellow, and they remained friends for the remainder of her life, though after he left Oxford they only met once again. This correspondence published here covers a period of more than twenty years. In his letters, Medlin regaled Murdoch with Australian jokes, travel stories and anecdotes, and answered her many questions about Australian flora and fauna, and the Australian vernacular. She in turn quizzed him about his radical politics, and they agreed to disagree about Marxism and the bourgeoisie. In 1992, she wrote a review of his radical environmental monograph Human Nature, Human Survival for an Australian newspaper, and the full text of that review (only one-quarter of which was published at the time) is also published in this book. Medlin, born in 1927, was already in his mid-thirties when he arrived at New College. He had not had a typical academic career. He spent his early years in outback Australia as a store-keeper, kangaroo shooter, stockyard builder, horse-breaker and drover. He returned to Adelaide in the early 1950s and studied Philosophy. After graduation, a scholarship took him to Oxford. On his return to Australia, he was appointed to the chair of Philosophy at the new Flinders University (founded in 1966). Iris Murdoch’s correspondence with Brian Medlin is the record of a deeply affectionate relationship between two highly intelligent, articulate and philosophically sophisticated beings.

The last 200 years have witnessed a 100-fold leap in well-being. Deirdre McCloskey argues that most people today are stunningly better off than their forbearers were in 1800, and that the rest of humanity will soon be. A purely materialist, incentivist view of economic change does not explain this leap. We have now the third in McCloskey's three-volume opus about how bourgeois values transformed Europe. Volume 3 nails the case for that transfiguration, telling us how aristocratic virtues of hierarchy were replaced by bourgeois virtues (more precisely, by attitudes toward virtues) that made it possible for ordinary folk with novel ideas to change the way people, farmed, manufactured, traveled, ruled themselves, and fought. It is a dramatic story, and joins a dramatic debate opened up by Thomas Piketty in his best-selling Capital in the 21st Century. McCloskey insists that economists are far too preoccupied by capital and saving, arguing against the position (of Piketty and most others) that capital induces a tendency to get more, that money reproduces itself, that riches are created from riches. Not so, our intrepid McCloskey shows. Bill Gates and Steve Jobs, among the biggest wealth accumulators in our era, didn't get rich through the magic of compound interest on capital. They got rich through intellectual property, creating billions of dollars from virtually nothing. Capital was no more important an ingredient to the original Apple or Microsoft than cookies or cucumbers. The debate is between those who think riches are created from riches versus those who, with McCloskey, think riches are created from rags, between those who see profits as a generous return on capital, or profits coming from innovation that ultimately benefits us all.

Originally published: Glencoe, Ill.: Free Press, [1957].

For a century and a half, the artists and intellectuals of Europe have scorned the bourgeoisie. And for a millennium and a half, the philosophers and theologians of Europe have scorned the marketplace. The bourgeois life, capitalism, Mencken’s “booboisie” and David Brooks’s “bobos”—all have been, and still are, framed as being responsible for everything from financial to moral poverty, world wars, and spiritual desuetude. Countering these centuries of assumptions and unexamined thinking is Deirdre McCloskey’s The Bourgeois Virtues, a magnum opus that offers a radical view: capitalism is good for us. McCloskey’s sweeping, charming, and even humorous survey of ethical thought and economic realities—from Plato to Barbara Ehrenreich—overturns every assumption we have about being bourgeois. Can you be virtuous and bourgeois? Do markets improve ethics? Has capitalism made us better as well as richer? Yes, yes, and yes, argues McCloskey, who takes on centuries of capitalism’s critics with her erudition and sheer scope of knowledge. Applying a new tradition of “virtue ethics” to our lives in modern economies, she affirms American capitalism without ignoring its faults and celebrates the bourgeois lives we actually live, without supposing that they must be lives without ethical foundations. High Noon, Kant, Bill Murray, the modern novel, van Gogh, and of course economics and the economy all come into play in a book that can only be described as a monumental project and a life’s work. The Bourgeois Virtues is nothing less than a dazzling reinterpretation of Western intellectual history, a dead-serious reply to the critics of capitalism—and a surprising page-turner.

In scope and in vision Christopher Dawson’s historiography ranks with the work of men like Spengler, Northrop, and Toynbee. Several major themes run through Dawson’s work, but perhaps his most unique contribution was his insistence on the importance of religion in shaping and sustaining civilizations. Religion, Dawson believed, is the great creative force in any culture, and the loss of a society’s historic religion therefore portends a process of social dissolution. For this reason, Dawson concluded that Western society must find a way to revitalize its spiritual life if it is to avoid irreversible decay. Progress, the real religion of modernity, is insufficient to sustain cultural health. And an ahistorical, secularized Christianity is an oxymoron, a pseudo-religion only nominally related to the historic religion of the West. Dawson maintained that the hope of the present age lay in the reconciliation of the religious tradition of Christianity with the intellectual tradition of humanism and the new knowledge about man and nature provided by modern science. Dynamics of World History shows that though such a task may be difficult, it is not impossible.

During the British Enlightenment, the correlation between effective communication and moral excellence was undisputed—so much so that rhetoric was taught as a means of instilling desirable values in students. In Rhetorical Style and Bourgeois Virtue, Mark Garrett Longaker explores the connections between rhetoric and ethics in the context of the history of capitalism. Longaker’s study lingers on four British intellectuals from the late seventeenth to the mid-nineteenth century: philosopher John Locke, political economist Adam Smith, rhetorical theorist Hugh Blair, and sociologist Herbert Spencer. Across one hundred and fifty years, these influential men sought to mold British students into good bourgeois citizens by teaching them the discursive habits of clarity, sincerity, moderation, and economy, all with one incontrovertible truth in mind: the free market requires virtuous participants in order to thrive. Through these four case studies—written as biographically focused yet socially attentive intellectual histories—Longaker portrays the British rhetorical tradition as beholden to the dual masters of ethics and economics, and he sheds new light on the deliberate intellectual engineering implicit in Enlightenment pedagogy.

Iris Murdoch is a celebrated philosopher and novelist. Was she a political theorist? Many say that she focused upon the personal and the moral at the expense of the social and the political. However, this book argues the contrary. Murdoch had lifelong interests in politics, just as she did in literature and philosophy. She saw historical experience as the foundation upon which the inter-linked activities of literature, philosophy and politics are based. In reading Murdoch we get a clear insight into the nature of the modern political world. From an early political radicalism to a later anti-utopianism, Murdoch reacted to the great political events of the twentieth century, notably the Holocaust, the rise and fall of ideologies, sexual repression, and the realities of totalitarianism. Her political philosophy conceptualized relations between moral and political spheres, and her novels deal imaginatively with questions of migration, refugees, sexuality and freedom. Her letters and journals provide moment to moment reactions to major political events. Iris Murdoch and the Political presents a lively discussion of Iris Murdoch and her political thought, taking in the nature of socialist thought, the New Left and liberalism in the UK in the latter part of the twentieth century. The book is based upon a wide variety of sources, including Murdoch's journals, letters, reviews, essays, novels and books. It draws upon scholarship in philosophy, literature and intellectual history in developing a coherent sense of how Murdoch theorized the political.