This volume brings together academics from a variety of disciplines to discuss Collingwood's contributions to philosophy, aesthetics, philosophy of history, political philosophy and archaeological theory. It begins with a general survey of his contribution to history, politics and philosophy.

This treatise on aesthetics begins by showing that the word "art" is used as a name not only for "art proper" but also for certain things which are "art falsely so called." These are craft or skill, magic, and amusement, each of which, by confusion with art proper, generates a false aesthetic theory. In the course of attacking these theories the author criticizes various psychological theories of art, offers a new theory of magic, and reinterprets Plato's so-called "attack on art," (...) showing that it has been entirely misunderstood. Finally, he draws important inferences concerning the position of art in human society. (shrink)

This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood (1889-1943) on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities (...) in their various fields, who provide their explanatory and contextual notes to guide the reader through the texts. The Philosophy of Enchantment highlights the broad range of Collingwood's intellectual engagements, their integration, and their relevance to current areas of debate in the fields of philosophy, cultural studies, social and literary history, and anthropology. (shrink)

The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels (...) of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty. The publication of additional manuscript material in this revised edition demonstrates in more detail how Collingwood was determined to show that right and duty occupy different levels of rational practical consciousness. The additional material also contains Collingwood's unequivocal rejection of relativism. (shrink)

The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels (...) of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty. The publication of additional manuscript material in this revised edition demonstrates in more detail how Collingwood was determined to show that right and duty occupy different levels of rational practical consciousness. The additional material also contains Collingwood's unequivocal rejection of relativism. David Boucher's introduction shows that The New Leviathan and The Idea of History are integrally related and that neither can be properly understood independently of the other. He is also concerned to show how many of Collingwood's ideas have a contemporary relevance, and that his ideas on barbarism are not so unusual as they might at first appear. (shrink)

The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels (...) of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty. The publication of additional manuscript material in this revised edition demonstrates in more detail how Collingwood was determined to show that right and duty occupy different levels of rational practical consciousness. The additional material also contains Collingwood's unequivocal rejection of relativism. David Boucher's introduction shows that The New Leviathan and The Idea of History are integrally related and that neither can be properly understood independently of the other. He is also concerned to show how many of Collingwood's ideas have a contemporary relevance, and that his ideas on barbarism are not so unusual as they might at first appear. (shrink)

This early work by Robin G. Collingwood was originally published in 1939 and we are now republishing it with a brand new introductory biography. 'An Autobiography' is the story of Collingwood's personal and academic life. Robin George Collingwood was born on 22nd February 1889, in Cartmel, England. He was the son of author, artist, and academic, W. G. Collingwood. He was greatly influenced by the Italian Idealists Croce, Gentile, and Guido de Ruggiero. Another important influence was (...) his father, a professor of fine art and a student of Ruskin. He published many works of philosophy, such as Speculum Mentis (1924), An Essay on Philosophic Method (1933), and An Essay on Metaphysics (1940). (shrink)

2014 Reprint of 1940 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. One of Collingwood's finest works, "Essay on Metaphysics" considers the nature of philosophy, and puts forward Collingwood's original and influential theories of causation, presuppositions, and the logic of question and answer. From the mid-thirties onwards Collingwood's work increasingly engaged in a dialogue with the newly emerging school of analytic philosophy. In this work he attacked the neo-empiricist assumptions prevalent in early (...) analytic philosophy and advocated a logical/epistemological transformation of metaphysics from a study of being or ontology to a study of the absolute presuppositions or heuristic principles which govern different forms of enquiry. Collingwood thus occupies a distinctive position in the history of British philosophy in the first half of the 20th century. He rejects equally the neo-empiricist assumptions that prevailed in early analytic philosophy and the kind of metaphysics that the analytical school sought to overthrow. (shrink)

This treatise on aesthetics criticizes various psychological theories of art, offers new theories and interpretations, and draws important inferences concerning ...

James Connelly and Giuseppina D'Oro present a new edition of R. G. Collingwood's classic work of 1933, supplementing the original text with important related writings from Collingwood's manuscripts which appear here for the first time. The editors also contribute a substantial new introduction. The volume will be welcomed by all historians of twentieth-century philosophy.

The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to ...

Collingwood published this article the same year that he published his first book on Aesthetics: "Outlines of a Philosophy of Art". The article can be divided in two main sections. In the first one Collingwood defends the existence of a Philosophy of Art in Plato's Republic, in close relation to the theory of reality expounded by Plato in the Book. From Collingwood's point of view, Plato understood art as "an appearance of an appearance", closely related to imagination, (...) and as a symbol of truth. The second section is a critique of Plato's conception previously presented from Collingwood's own perspective. (shrink)

When travellers are overcome by cold, it is said, they lie down quite happily and die. They put up no fight for life. If they struggled, they would keep warm; but they no longer want to struggle. The cold in themselves takes away the will to fight against the cold around them.

“ The doubtful story of successive events.” With this contemptuous phrase1 Bernard Bosanquet brushed aside the claim of history to be considered a study deserving the attention of a thoughtful mind. Unsatisfactory in form, because never rising above uncertainty; unsatisfactory in matter, because always concerned with the transitory, the successive, the merely particular as opposed to the universal; a chronicle of small beer, and an untrustworthy chronicle at that. Yet Bosanquet was well read in history; he had taught it as (...) a young man at Oxford, and his first published work had been a translation of a recent German book on the Athenian constitution; he knew that a vast amount of the world's best genius in the last hundred years had been devoted to historical studies; and when, late in life, he asked himself what it came to, that was all he could say. (shrink)

This paper presents evidence and arguments against an interpretation of david Hume's idea of history which insists that he held to a static conception of human nature. This interpretation presumes that hume lacks a genuine historical perspective, and that consequently his notion of historiography contains a fallacy (viz., Of the universal man). It is shown here that this interpretation overlooks an important distinction between methodological and substantive uniformity in hume's discussion of human nature and action. When this distinction is appreciated, (...) the above criticisms appear misrepresentative of hume's ideas of history, human nature, and their connection. A different interpretation of these concepts is then developed. (shrink)

Published here for the first time in paperback is much of a final and long-anticipated work on philosophy of history by the renowned Oxford philosopher, historian, and archaeologist R. G. Collingwood. The original text of this uncompleted work was only recently discovered in the archives of Oxford University Press. Also found there were two conclusions written by Collingwood for lectures which were eventually revised and published as The Idea of Nature, but which have relevance to his philosophy of (...) history as well. These pieces are included in this volume, accompanied by further short writings by Collingwood on historical knowledge and inquiry, selected from previously unpublished manuscripts held at the Bodleian Library, Oxford. All these writings, besides containing entirely new ideas, discuss further many of the issues which Collingwood is famous for having raised in The Idea of History and in his Autobiography.A lengthy editorial introduction sets these writings in their context, and discusses philosophical questions to which they give rise. The editors also consider why Collingwood left The Principles of History unfinished at his death, and what significance should be attached to the fact that it contains no reference to one of his best-known ideas: that of historical understanding as re-enactment. This volume will be a significant publication not just in Collingwood studies but in philosophy of history generally. (shrink)

Even the best of artists are human, and therefore capable of turning out bad work. The father of poets has set his children the example of nodding, and small blame to his children if in this, as in other matters, they have followed where Homer led. Critics, that hardy and self-sacrificing race of beings who voluntarily incur the enmity of artists for the sake of the common welfare, have to classify the various manners and causes of nodding in poets. I (...) do not claim to be a critic, but I want to call your attention to a particular kind of nodding which presents a curious problem in the theory of art. I will call it the nod of the uncongenial subject. (shrink)