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The book is an intellectual analysis of the political ideas of English radical thinker Thomas Spence (1750–1814), who was renowned for his "Plan", a proposal for the abolition of private landownership and the replacement of state institutions with a decentralized parochial organization. This system would be realized by means of the revolution of the "swinish multitude", the poor labouring class despised by Edmund Burke and adopted by Spence as his privileged political interlocutor. While he has long been considered an eccentric and anachronistic figure, the book sets out to demonstrate that Spence was a deeply original, thoroughly modern thinker, who translated his themes into a popular language addressing the multitude and publicized his Plan through chapbooks, tokens, and songs. The book is therefore a history of Spence's political thought "from below", designed to decode the subtle complexity of his Plan. It also shows that the Plan featured an excoriating critique of colonialism and slavery as well as a project of global emancipation. By virtue of its transnational scope, the Plan made landfall in the British West Indies a few years after Spence's death. Indeed, Spencean ideas were intellectually implicated in the largest slave revolt in the history of Barbados.
2014 marks the 200th anniversary of the death of an important and original voice in the history of radicalism: Thomas Spence. Spence described himself as 'the poor man's advocate' but he may equally be described as 'the poor man's revolutionary', for what he advocated was a dramatic over-turning of the existing social order. Spence wasn't interested in compromise, with reforms and half-freedoms. Spence's story is a rags to rags tale of defiance and ingenuity. Today Spence's name is little known but this in no way reflects his significance. In the first two decades of the nineteenth century it was synonymous with ultra-radical opinion. Thomas Spence was the subject of four contemporary biographical memoirs. Moreover, three years after his death an Act of Parliament was passed prohibiting 'All societies or clubs calling themselves Spencean or Spencean Philanthropists'. Spenceanism appears to be unique: it has a good claim to be the only political ideology to have ever been outlawed by the British Parliament. Spence's scheme for local and democratic ownership of the land found a receptive audience within sections of the labouring poor. In 1817 Thomas Malthus observed that, 'an idea has lately prevailed among the lower classes of society that the land is the people's farm, the rent of which ought to be divided equally among them'. This, in a nutshell, is 'Spence's Plan'. It sounds simple but it carried profound economic claims. It was a message spread more by way of tavern meetings, chalked graffiti and ballads than by published treatise. In 1787 Spence moved to London, setting up a bookshop on Chancery Lane. He plunged himself into the capital's turbulent radical sub-culture. He sold Thomas Paine's The Rights of Man and went to prison for doing so. But he disagreed with Paine on a number of fundamental issues. Paine had no qualms about private property in land. Spence began issuing a penny weekly, Pigs' Meat or, Lessons for the Swinish Multitude, which could hardly have been more inflammatory. Spence was taking considerable risks in a dangerous city: spies, threats and conspiracy swirled around him. Spence's wish for 'perfect freedom' often took him one step further than his peers. He accorded women equal democratic rights. For the time it was a daring idea but Spence went even further. For what about the rights of children? Spence's The Rights of Infants no doubt provoked more than a few incredulous smiles when it was published in 1796. Yet cruelty towards children was a topic Spence returned to time and again and it is fitting that today he is cited as one of the world's first champions of children's rights. He was an angry man, a revolutionary and an insurrectionist but he was anchored by humanitarian concerns and a wide-ranging, omnivorous, interest in the betterment of his fellows. In this book we hope to go some way in retrieving Spence, of bringing him before a new generation. This book contains works by Spence, including Property in Land Every One's Right, which has not been in print since it first appeared over 230 years ago, and contributions from Alastair Bonnett, Malcolm Chase, Gregory Claeys, Rachel Hammersley, Jon Mee, John Marangos, Robert W. Rix, Joan C. Beal, Michael T. Davis, and Keith Armstrong.
Despite not being an active participant in the English Civil War, seventeenth-century political thinker James Harrington exercised an important influence on the ideas and politics of that crucial period of history. In The Commonwealth of Oceana he sought to explain why civil war had broken out in 1642, to put the case for commonwealth government, and to offer a detailed constitutional blueprint for a new and successful English government. In this intellectual biography of Harrington, Rachel Hammersley sets a fresh analysis of this and Harrington's other writings against the background of his life and the turbulent period in which he lived. In doing so, this study seeks to move beyond the conventional view of Harrington as primarily a republican thinker, offering a broader and more comprehensive account of him which addresses the complexity of his republicanism as well as exploring his contributions to economic, historical, religious, philosophical, and scientific debates; his experimentation with vocabulary and literary form; and the relationship between his life and thought. Harrington is presented as an innovative political thinker, committed to democracy, social mobility, and meritocracy. Ultimately, this broader examination of Harrington's life and work opens a window on political, economic, religious, and scientific issues which serve to complicate understandings of the English Revolution, and sheds fresh light on the relevance of seventeenth-century ideas to the modern world.
This book is concerned with the history of the idea of human rights. It offers a fresh approach that puts aside familiar questions such as 'Where do human rights come from?' and 'When did human rights begin?' for the sake of looking into connections between debates about the rights of man and developments within the history of capitalism. The focus is on England, where, at the end of the eighteenth century, a heated controversy over the rights of man coincided with the final enclosure of common lands and the momentous changes associated with early industrialisation. Tracking back still further to sixteenth- and seventeenth-century writing about dispossession, resistance and rights, the book reveals a forgotten tradition of thought about central issues in human rights, with profound implications for their prospects in the world today.
Few scholars can claim to have shaped the historical study of the long eighteenth century more profoundly than Professor H. T. Dickinson, who, until his retirement in 2006, held the Sir Richard Lodge Chair of British History at the University of Edinburgh. This volume, based on contributions from Professor Dickinson's students, friends and colleagues from around the world, offers a range of perspectives on eighteenth-century Britain and provides a tribute to a remarkable scholarly career.Professor Dickinson's work and career provides the ideal lens through which to take a detailed snapshot of current research in a number of areas. The volume includes contributions from scholars working in intellectual history, political and parliamentary history, ecclesiastical and naval history; discussions of major themes such as Jacobitism, the French Revolution, popular radicalism and conservatism; and essays on prominent individuals in English and Scottish history, including Edmund Burke, Thomas Muir, Thomas Paine and Thomas Spence. The result is a uniquely rich and detailed collection with an impressive breadth of coverage.
This is a guide to the vast amount of literature on the history of political thought which has appeared in English since 1945. The editors provide an annotation of the content of many entries and, where appropriate, indicate their significance, controversial nature and readability.
Scholars normally emphasize the contrast between the two great eighteenth-century thinkers Jean-Jacques Rousseau and Adam Smith. Rousseau is seen as a critic of modernity, Smith as an apologist. Istvan Hont, however, finds significant commonalities in their work, arguing that both were theorists of commercial society and from surprisingly similar perspectives. In making his case, Hont begins with the concept of commercial society and explains why that concept has much in common with what the German philosopher Immanuel Kant called unsocial sociability. This is why many earlier scholars used to refer to an Adam Smith Problem and, in a somewhat different way, to a Jean-Jacques Rousseau Problem. The two problems—and the questions about the relationship between individualism and altruism that they raised—were, in fact, more similar than has usually been thought because both arose from the more fundamental problems generated by thinking about morality and politics in a commercial society. Commerce entails reciprocity, but a commercial society also entails involuntary social interdependence, relentless economic competition, and intermittent interstate rivalry. This was the world to which Rousseau and Smith belonged, and Politics in Commercial Society is an account of how they thought about it. Building his argument on the similarity between Smith’s and Rousseau’s theoretical concerns, Hont shows the relevance of commercial society to modern politics—the politics of the nation-state, global commerce, international competition, social inequality, and democratic accountability.
The 1790s saw a lively "French Revolution Debate" in England, with much space and intellectual energy, in classic texts by men such as Burke and Paine, and ensuing pamphlet literature, devoted characterisations and representations of the aristocracy; yet this is the first full-scale survey of the subject. Dr Goodrich takes a fresh approach to the topic, illustrating the complexities of the bitter battle fought out in such texts between radicals and loyalists, and highlighting the persistent viciousness and vitriol of a radical anti-aristocratic rhetoric. However, she demonstrates that the loyalist response contained the more innovative campaign, bringing out in particular the development of a commercial loyalism which promoted a new model of society with a modern aristocracy and an open elite; what emerges are English defences of aristocracy which are not simply reducible to ideas of an ancien régime or a Gothic institution. Amanda Goodrich is a lecturer in the history department of the Open University.
This concise, insightful study explores the sources and impact of one of the early republic's most influential minds. An Englishman by birth, an American by choice and necessity, Thomas Paine advocated ideas about rights, equality, democracy, and liberty that were far advanced beyond those of his American compatriots. His seminal works, Common Sense and the Rights of Man, were rallying cries for the American and French Revolutions. More than any other eighteenth-century political writer and activist, Paine defies easy categorization. A man of contrasts and contradictions, Paine was as much a believer in the power of reason as he was in a benevolent deity. He was at once liberal and conservative, a Quaker who was not a pacifist, and an inherently gifted writer who was convinced he was always right. Jack Fruchtman Jr. analyzes Paine's radical thought both in the context of his time and as a blueprint for the future development of republican government. His systematic approach identifies the themes of signal importance to Paine's political thought, demonstrating especially how crucial religion and God were to the development and expression of his political ideals.