Reposted from December, 2005
Scotland was a feudal, corrupt, barbaric land where the warlords had all the weapons, until the late 1600-early 1700s. But when they discovered capitalism and French enlightenment thought (the wild Celts never had much connection with the strange and foreign Brit land to their immediate south), they really ran with it. Along with everything else, they were especially interested in how the newfangled capitalism (which was replacing the concepts of mercantilism at the time) might be consistent with Christian virtues.
David Hume and Adam Smith were just the tips of a giant iceberg that thrived for one hundred years until squelched by a pious Presbyterian religiosity which stifled intellectual adventure.
For a fine synopsis of this splendid period in Scotland's history, read here.
After refreshing your memory with that, let me introduce you to a jewel of an essay by David Denby in the New Yorker from 2004 entitled Northern Lights: How modern life emerged from 18th century Edinburgh. It begins:
"On January 8, 1697, at some time between two and four in the afternoon, an eighteen-year-old student named Thomas Aikenhead was hanged in Edinburgh. Aikenhead had been found guilty of a serious charge: the previous year he had several times told other young men that the doctrines of Christian theology were “a rapsodie of faigned and ill-invented nonsense.” Aikenhead’s friends, testifying against him, told the court that he had spoken of “the Imposter Christ” and had rejected the Trinity, the Incarnation, and the Redemption. Aikenhead recanted all these sentiments—he said he had fallen under the spell of atheistical tracts—but no one defended him, and the jury voted for death. On the scaffold, Aikenhead declared that he had come to doubt the objectivity of good and evil, and that he believed moral laws to be the work of governments or men. His disastrous misstep—the joshing blasphemies about Christianity—point toward the anti-Christian side of the French Enlightenment, toward Voltaire’s suave pagan ironies and sarcasms. The student’s last statement—that moral laws are the work of governments and men—is one of the assumptions behind the American Revolution. The remark anticipates, as well, the British liberalism of the nineteenth century and the enduring work, and enduring trial, of modernity."
Read his entire piece.
(The flag is the cross of St. Andrew, wherein whose connection with Scotland lies a curious finger and tooth tale.)
David Brooks wrote a much-linked piece on the two enlightenments last week. Far better and more amusing is this ripping apart of Brooks' essay. It's tough to get away with BS in the internet era. That is quite correct that there was no "British
Tracked: May 30, 20:50