The central concern of this book is to demonstrate how Puritanism was a theme which ran through all Green's biography and political philosophy. It thereby reveals how Green's connections with Evangelicalism and his known affinities with religious dissent came from his way of conceiving Puritanism. In Green’s eyes, its anti-formalist viewpoint made Puritanism the most suitable tool for avoiding the drawbacks of democracy. The key objective of the book is to illustrate how the philosophy elaborated by Green aimed to encapsulate the best of Puritanism whilst eschewing the dangerous abstractions of both Puritan philosophy and German idealism. It follows that Green’s conception of positive and negative freedom, and his vision of political obligation, stemmed from his effort to revive the Puritan heritage rather than from an ambiguous flirtation with idealism. The book purports to show how the influence of Puritanism in Green’s political thought is an element which can help to integrate the literature in the area, contributing to a better comprehension of a philosopher who, despite being unanimously considered as the founder of the so-called Oxford idealist school, had a very difficult and sometimes obscure connection with idealism. It has been widely argued that Green’s relationship with idealism seemed to be infected by a religious germ which, because it was unrelated to German idealism, gave it a bad taste. This study aims to encourage further investigation into the nature and propagation of that germ in the British idealist School.

The central concern of this book is to demonstrate how Puritanism was a theme which ran through all Green's biography and political philosophy. It thereby reveals how Green's connections with Evangelicalism and his known affinities with religious dissent came from his way of conceiving Puritanism. In Green’s eyes, its anti-formalist viewpoint made Puritanism the most suitable tool for avoiding the drawbacks of democracy. The key objective of the book is to illustrate how the philosophy elaborated by Green aimed to encapsulate the best of Puritanism whilst eschewing the dangerous abstractions of both Puritan philosophy and German idealism. It follows that Green’s conception of positive and negative freedom, and his vision of political obligation, stemmed from his effort to revive the Puritan heritage rather than from an ambiguous flirtation with idealism. The book purports to show how the influence of Puritanism in Green’s political thought is an element which can help to integrate the literature in the area, contributing to a better comprehension of a philosopher who, despite being unanimously considered as the founder of the so-called Oxford idealist school, had a very difficult and sometimes obscure connection with idealism. It has been widely argued that Green’s relationship with idealism seemed to be infected by a religious germ which, because it was unrelated to German idealism, gave it a bad taste. This study aims to encourage further investigation into the nature and propagation of that germ in the British idealist School.

This book examines Mary Ward’s distinctive insight into late-Victorian and Edwardian society as a famous writer and reformer, who was inspired by the philosopher and British idealist, Thomas Hill Green. As a talented woman who had studied among Oxford University intellectuals in the 1870s, and the granddaughter of Dr Arnold of Rugby, Mrs Humphry Ward (as she was best known) was in a unique position to participate in the debates, issues and events that shaped her generation; religious doubt and Christianity, educational reforms, socialism, women’s suffrage and the First World War. Helen Loader examines a range of biographical sources, alongside Mary Ward’s writings and social reform activities, to demonstrate how she expressed and engaged with Greenian idealism, both in theory and practice, and made a significant contribution to British Society.

Ethical Politics and Modern Society introduces and critically examines British idealist philosopher, Thomas Hill Green, his practical philosophy, and its reception in China between the late nineteenth century and the early twentieth century. As a response to the modernity issue in Great Britain, Green's philosophy, in particular his ethical politics, anticipated a practical solution to the individual alienation issue in modern society. Witnessing the resemblance between Green’s ethical politics and classical Chinese ethical and political thought, some Chinese scholars became inclined to take Green’s thought as an intellectual approach to assimilate Western modernity. While Green and the Chinese scholars both intended to articulate an ethical conception of modern politics in response to the issue of modernity, their results were very different. In this book, James Jia-Hau Liu analyses why modern Chinese scholars introduced Green’s philosophy to China and why the studies of Green’s philosophy in China have since faded away. Modern Chinese scholars, such as Gao Yi-Han, Chin Yueh-Lin, Tang Jun-Yi, Chang Fo-Chuan, and Yin Hai-Guang, are explored in greater detail. The contradictory standings towards modernity between Green and Chinese scholars illustrate how to understand the difference forms of modernity that can be embodied therein. Ethical Politics and Modern Society is a valuable resource to scholars of political philosophy, political theory, history of social and political thought, British idealism, and the work of Thomas Hill Green.

This volume collects a range of the most important published critical essays on T.H. Green's political philosophy. These essays consider Green's ethical and political philosophy, his accounts of freedom, rights, political obligation and property and the location of his political theory in the discourses of Victorian liberalism. It concludes with a selection of essays that provide comparative discussions of aspects of Green's political philosophy with positions advanced by Sidgwick, Rousseau, Kant and Hegel, and with both conservative and liberal responses to his ideas that emerged in late nineteenth and early twentieth century Japan.

This first part of Colin Tyler's new critical assessment of the social and political thought of T.H. Green (1836–1882) explores the grounding that Green gives to liberal socialism. Tyler shows how, for Green, ultimately, personal self-realisation and freedom stem from the innate human drive to construct a bedrock of fundamental values and commitments that can define and give direction to the individual's most valuable potentials and talents. This book is not only a significant contribution to British idealist scholarship. It highlights also the enduring philosophical and ethical resources of a social democratic tradition that remains one of the world’s most important social and political movements, and not least across Britain, Europe, North America, India and Australia. Dr Colin Tyler is Reader in Politics at the University of Hull and joint convenor of the Centre for British Idealism.

Civil Society, Capitalism and the State presents a critical reconstruction of the social and political facets of Thomas Hill Green's liberal socialism. It explores the complex relationships Green sees between human nature, personal freedom, the common good, rights and the state. It explores Green's analysis of free exchange, his critique of capitalism and his defence of trade union activity and the cooperative movement. It establishes that Green gives only grudging support to welfarism, which he saw as a conservative mechanism in effect if not conscious design. It is shown that he believes state provision of welfare to be justified only to the extent that peasants and the proletariat lack a culture and institutions which enable them to assert themselves against abusive landlords and capitalists. Ultimately, it is shown that Green's guiding ideal is the creation of a eudaimonically-enriching kingdom of ends, which favours the creation of a dynamic and free society driven by mass participation through decentralised social and political institutions. This book builds on Colin Tyler's The Metaphysics of Self-realisation and Freedom (2010), although it can also be read as a freestanding work.