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Thomas Hill Green (1836-82) was one of the most influential English thinkers of his time, and he made significant contributions to the development of political liberalism. Much of his career was spent at Balliol College, Oxford: having begun as a student of Benjamin Jowett, he later acted effectively as his second-in-command at the college. Interested for his whole career in social questions, Green supported the temperance movement, the extension of the franchise, and the admission of women to university education. He became Whyte's professor of moral philosophy at Oxford in 1878, and his lectures had a lasting influence on a generation of students. Volume 3, published in 1888, contains a memoir by Nettleship, Green's pupil and editor, drawing on Green's recollections, as well as the memories of friends and family. The rest of the volume consists of essays on topics ranging from Aristotle to Christian dogma.
The writings, unpublished papers and lectures of one of England's most influential nineteenth-century philosophers, published 1885-8.
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.