Herbert Spencer, ou l'évolution des formes religieuses

University education -on almost modern lines existed in India as early as 800 B.C. or even earlier. The learning or culture of ancient India was chiefly the product of her hermitages in the solitude of the forests. It was not of the cities. The learning of the forests was embodied in the books specially designated as Aranyakas "belonging to the forests." The ideal of education has been very grand, noble and high in ancient India. Its aimaccording to Herbert Spencer is the 'training for completeness of life' and ‘the molding o character of men and women for the battle of life’. The history of the educational institutions in ancient India shows a glorious dateline of her cultural history. It points to a long history altogether. In the early stage it was rural, not urban. British Sanskrit scholar Arthur Anthony Macdonell says "Some hundreds of years must have been needed for all that is found" in her culture. The aim of education was at the manifestation of the divinity in men, it touches the highest point of knowledge. In order to attain the goal the whole educational method is based on plain living and high thinking pursued through eternity.

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Lectures on the Ethics of T. H. Green, Mr. Herbert Spencer, and James Martineau. Henry Sidgwick

The International Journal of Ethics ◽

10.1086/intejethi.14.1.2376026 ◽

1903 ◽

Vol 14 (1) ◽

pp. 106-115

Author(s):

S. H. Mellone

Keyword(s):

Herbert Spencer ◽

Henry Sidgwick

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HERBERT SPENCER’S CASE FOR FREE BANKING

Journal of the History of Economic Thought ◽

10.1017/s1053837220000103 ◽

2021 ◽

pp. 1-18

Author(s):

George Bragues

Keyword(s):

Nineteenth Century ◽

Money Supply ◽

Late Nineteenth Century ◽

Free Banking ◽

Herbert Spencer ◽

Late Nineteenth ◽

The Government

Though now almost entirely forgotten, Herbert Spencer was among the most widely read thinkers during the late nineteenth century. As part of his system of synthetic philosophy, Herbert Spencer addressed the topics of money and banking. This philosophic system articulates a concept of justice based on the principle of equal freedom. Invoking this principle, Spencer rejected a government-superintended regime of money and banking as unjust. Instead, he morally favored a system of free banking. Spencer also defended this system on economic grounds. His argument was that banks could be self-regulating in their management of the money supply, on the condition that the government limit its activities in the financial sphere to the enforcement of contracts. While Spencer’s case is not beyond questioning on philosophic and political grounds, he offers a distinctive and forceful analysis.

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Deductive Hedonism and the Anxiety of Influence

Utilitas ◽

10.1017/s0953820800002922 ◽

2000 ◽

Vol 12 (3) ◽

pp. 329-346 ◽

Cited By ~ 2

Author(s):

D. Weinstein

Keyword(s):

Evolutionary Theory ◽

Moral Rights ◽

The Real ◽

Herbert Spencer ◽

Anxiety Of Influence

This paper examines the undervalued role of Herbert Spencer in Sidgwick's thinking. Sidgwick recognized Spencer's utilitarianism, but criticized him on the ground that he tried to deduce utilitarianism from evolutionary theory. In analysing these criticisms, this paper concludes that Spencer's deductive methodology was in fact closer to Sidgwick's empiricist position than Sidgwick realized. The real source of Sidgwick's unhappiness withSpencer lies with the substance of Spencer's utilitarianism, namely its espousal of indefeasible moral rights.

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Life and Letters of Herbert Spencer

Science ◽

10.1126/science.28.726.760 ◽

1908 ◽

Vol 28 (726) ◽

pp. 760-763

Author(s):

R. M. Wenley

Keyword(s):

Herbert Spencer

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Free Agent or ‘Conscious Automaton’? Contrasting Interpretations of the Individual in Spencer's Writing on Social and Moral Life

The Sociological Review ◽

10.1111/1467-954x.00405 ◽

2003 ◽

Vol 51 (1) ◽

pp. 1-19 ◽

Cited By ~ 8

Author(s):

John Offer

Keyword(s):

Social Life ◽

Social Evolution ◽

Care Needs ◽

Philosophical Debate ◽

Herbert Spencer ◽

Freedom Of The Will ◽

Policy Sociology ◽

The Status ◽

The Will ◽

The Individual

Herbert Spencer remains an important and intriguing figure in thinking about political, social and moral matters. At present his writings in relation to idealist thought, social policy, sociology and ethics are undergoing reassessment. This article is concerned with some recent interpretations of Spencer on individuals in social life. It looks in some detail at Spencer's work on psychology and sociology as well as on ethics, seeking to establish how Spencer understood people as social individuals. In particular the neglect of Spencer's denial of freedom of the will is identified as a problem in some recent interpretations. One of his contemporary critics, J.E. Cairnes, charged that Spencer's own theory of social evolution left even Spencer himself the status of only a ‘conscious automaton’. This article, drawing on a range of past and present interpretative discussions of Spencer, seeks to show that Spencerian individuals are psychically and socially so constituted as to be only indirectly responsive to moral suasion, even to that of his own Principles of Ethics as he himself acknowledged. Whilst overtly reconstructionist projects to develop a liberal utilitarianism out of Spencer to enliven political and philosophical debate for today are worthwhile – dead theorists have uses – care needs to be taken that the original context and its concerns with the processes associated with innovation (and decay) in social life are not thereby eclipsed, the more so since in some important respects they have recently received little systematic attention even though the issues have contemporary relevance in sociology.

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Andrew Carnegie and Herbert Spencer: A Special Relationship

Journal of American Studies ◽

10.1017/s002187580000709x ◽

1979 ◽

Vol 13 (1) ◽

pp. 57-71 ◽

Cited By ~ 1

Author(s):

John White

Keyword(s):

Gilded Age ◽

Close Contact ◽

American Business ◽

Industrial Capitalism ◽

Special Relationship ◽

Patron Saint ◽

Herbert Spencer

Andrew Carnegie, as he never tired of informing his readers and audiences, was an avowed and fervent admirer of the British railway engineer turned evolutionary cosmic philosopher, Herbert Spencer. Carnegie frequently addressed Spencer as “ My Dear Master,” entitled one chapter of his Autobiography “ Herbert Spencer and His Disciple,” and liked to say that Spencer had had an even greater influence on him than either Burns or Shakespeare. Certainly in Carnegie, Spencer had one of his warmest American friends and a generous admirer, and the two men remained in close contact from the time of their first meeting sometime during the early 1880s until Spencer's death in 1903. An examination of their friendship yields some valuable insights into the reception of Spencer's ideas by the outstanding — if atypical — spokesman of the American business class during the Gilded Age. It reveals Carnegie's much-vaunted evolutionism to have been instinctive rather than intellectual, derived not from study and uncertainty but from innate optimism and heuristic observation. Again, despite Spencer's promotion by some historians as the patron saint of industrial capitalism, his writings and his relationship with Carnegie indicate that Spencer was highly critical of American competitive mores, monopolistic practices and pervasive materialism.

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