The English people are a nation and an ethnic group native to England who speak the English language. The English identity is of early medieval origin, when they were known in Old English as the Angelcynn, their ethnonym is derived from the Angles, one of the Germanic peoples who migrated to Great Britain around the 5th century AD. England is one of the countries of the United Kingdom, the majority of people living there are British citizens; the English descend from two main historical population groups – the earlier Celtic Britons and the Germanic tribes who settled in Britain following the withdrawal of the Romans: the Angles, Saxons and Frisians. Collectively known as the Anglo-Saxons, they founded what was to become the Kingdom of England by the early 10th century, in response to the invasion and minor settlement of Danes beginning in the late 9th century; this was followed by the Norman Conquest and limited settlement of Anglo-Normans in England in the latter 11th century. In the Acts of Union 1707, the Kingdom of England was succeeded by the Kingdom of Great Britain.
Over the years, English customs and identity have become closely aligned with British customs and identity in general. Today many English people have recent forebears from other parts of the United Kingdom, while some are descended from more recent immigrants from other European countries and from the Commonwealth; the English people are the source of the English language, the Westminster system, the common law system and numerous major sports such as cricket, rugby union, rugby league and tennis. These and other English cultural characteristics have spread worldwide, in part as a result of the former British Empire; the concept of an'English nation' has become popular after the devolution process in Scotland and Northern Ireland resulted in the four nations having semi-independent political and legal systems. Although England itself has no devolved government, the 1990s witnessed a rise in English self-consciousness; this is linked to the expressions of national self-awareness of the other British nations of Wales and Scotland – which take their most solid form in the new devolved political arrangements within the United Kingdom – and the waning of a shared British national identity with the growing distance between the end of the British Empire and the present.
Many recent immigrants to England have assumed a British identity, while others have developed dual or mixed identities. Use of the word "English" to describe Britons from ethnic minorities in England is complicated by most non-white people in England identifying as British rather than English. In their 2004 Annual Population Survey, the Office for National Statistics compared the ethnic identities of British people with their perceived national identity, they found that while 58% of white people in England described their nationality as "English", the vast majority of non-white people called themselves "British". It is unclear. In the 2001 UK census, respondents were invited to state their ethnicity, but while there were tick boxes for'Irish' and for'Scottish', there were none for'English', or'Welsh', who were subsumed into the general heading'White British'. Following complaints about this, the 2011 census was changed to "allow respondents to record their English, Scottish, Northern Irish, Irish or other identity."
Another complication in defining the English is a common tendency for the words "English" and "British" to be used interchangeably outside the UK. In his study of English identity, Krishan Kumar describes a common slip of the tongue in which people say "English, I mean British", he notes that this slip is made only by the English themselves and by foreigners: "Non-English members of the United Kingdom say'British' when they mean'English'". Kumar suggests that although this blurring is a sign of England's dominant position with the UK, it is "problematic for the English when it comes to conceiving of their national identity, it tells of the difficulty that most English people have of distinguishing themselves, in a collective way, from the other inhabitants of the British Isles". In 1965, the historian A. J. P. Taylor wrote, "When the Oxford History of England was launched a generation ago, "England" was still an all-embracing word, it meant indiscriminately Wales. Foreigners indeed continue to do so.
Bonar Law, by origin a Scotch Canadian, was not ashamed to describe himself as "Prime Minister of England" Now terms have become more rigorous. The use of "England" except for a geographic area brings protests from the Scotch."However, although Taylor believed this blurring effect was dying out, in his book The Isles, Norman Davies lists numerous examples in history books of "British" still being used to mean "English" and vice versa. In December 2010, Matthew Parris in The Spectator, analysing the use of "English" over "British", argued that English identity, rather than growing, had existed all along but has been unmasked from behind a veneer of Britishness. David Reich's laboratory found that 90% of Britain's Neolithic gene pool was overturned by a population from North Continental Europe characterized by the Bell Beaker culture around 1200BC who carried a large amount of Yamnaya ancestry from the Pontic-Caspian Steppe, including the R1b Haplogroup; this population lacked genetic affinity to other Bell Beaker populations, such as the Iberian Bell Beakers, but appeared to be an offshoot of the Corded Ware single grave people
Pacifism is opposition to war, militarism, or violence. The word pacifism was coined by the French peace campaigner Émile Arnaud and adopted by other peace activists at the tenth Universal Peace Congress in Glasgow in 1901. A related term is ahimsa, a core philosophy in Hinduism and Jainism. While modern connotations are recent, having been explicated since the 19th century, ancient references abound. In modern times, interest was revived by Leo Tolstoy in his late works in The Kingdom of God Is Within You. Mohandas Gandhi propounded the practice of steadfast nonviolent opposition which he called "satyagraha", instrumental in its role in the Indian Independence Movement, its effectiveness served as inspiration to Martin Luther King Jr. James Lawson, James Bevel, Thich Nhat Hanh and many others in the civil rights movement. Pacifism covers a spectrum of views, including the belief that international disputes can and should be peacefully resolved, calls for the abolition of the institutions of the military and war, opposition to any organization of society through governmental force, rejection of the use of physical violence to obtain political, economic or social goals, the obliteration of force, opposition to violence under any circumstance defence of self and others.
Historians of pacifism Peter Brock and Thomas Paul Socknat define pacifism "in the sense accepted in English-speaking areas" as "an unconditional rejection of all forms of warfare". Philosopher Jenny Teichman defines the main form of pacifism as "anti-warism", the rejection of all forms of warfare. Teichman's beliefs have been summarized by Brian Orend as "... A pacifist believes there are no moral grounds which can justify resorting to war. War, for the pacifist, is always wrong." In a sense the philosophy is based on the idea. Pacifism may be based on moral principles or pragmatism. Principled pacifism holds that at some point along the spectrum from war to interpersonal physical violence, such violence becomes morally wrong. Pragmatic pacifism holds that the costs of war and interpersonal violence are so substantial that better ways of resolving disputes must be found. Pacifists reject theories of Just War; some pacifists follow principles of nonviolence, believing that nonviolent action is morally superior and/or most effective.
Some however, support physical violence for emergency defence of self or others. Others support destruction of property in such emergencies or for conducting symbolic acts of resistance like pouring red paint to represent blood on the outside of military recruiting offices or entering air force bases and hammering on military aircraft. Not all nonviolent resistance is based on a fundamental rejection of all violence in all circumstances. Many leaders and participants in such movements, while recognizing the importance of using non-violent methods in particular circumstances, have not been absolute pacifists. Sometimes, as with the civil rights movement's march from Selma to Montgomery in 1965, they have called for armed protection; the interconnections between civil resistance and factors of force are complex. An absolute pacifist is described by the British Broadcasting Corporation as one who believes that human life is so valuable, that a human should never be killed and war should never be conducted in self-defense.
The principle is described as difficult to abide by due to violence not being available as a tool to aid a person, being harmed or killed. It is further claimed that such a pacifist could logically argue that violence leads to more undesirable results than non-violence. Although all pacifists are opposed to war between nation states, there have been occasions where pacifists have supported military conflict in the case of civil war or revolution. For instance, during the American Civil War, both the American Peace Society and some former members of the Non-Resistance Society supported the Union's military campaign, arguing they were carrying out a "police action" against the Confederacy, whose act of Secession they regarded as criminal. Following the outbreak of the Spanish Civil War, French pacifist René Gérin urged support for the Spanish Republic. Gérin argued that the Spanish Nationalists were "comparable to an individual enemy" and the Republic's war effort was equivalent to the action of a domestic police force suppressing crime.
In the 1960s, some pacifists associated with the New Left supported wars of national liberation and supported groups such as the Viet Cong and the Algerian FLN, arguing peaceful attempts to liberate such nations were no longer viable, war was thus the only option. Advocacy of pacifism can be found far back in literature. During the Warring States period, the pacifist Mohist School opposed aggressive war between the feudal states, they took this belief into action by using their famed defensive strategies to defend smaller states from invasion from larger states, hoping to dissuade feudal lords from costly warfare. The Seven Military Classics of ancient China view warfare negatively, as a last resort. For example, the Three Strategies of Huang Shigong says: "As for the military, it is not an auspicious instrument; the Taoist scripture "Classic of Great Peace" foretells "the coming Age of Great Peace". The Taiping Jing advocates "a world full of peace"; the Lemba religion of southern Frenc
Religion is a cultural system of designated behaviors and practices, worldviews, sanctified places, ethics, or organizations, that relates humanity to supernatural, transcendental, or spiritual elements. However, there is no scholarly consensus over what constitutes a religion. Different religions may or may not contain various elements ranging from the divine, sacred things, faith, a supernatural being or supernatural beings or "some sort of ultimacy and transcendence that will provide norms and power for the rest of life". Religious practices may include rituals, commemoration or veneration, festivals, trances, funerary services, matrimonial services, prayer, art, public service, or other aspects of human culture. Religions have sacred histories and narratives, which may be preserved in sacred scriptures, symbols and holy places, that aim to give a meaning to life. Religions may contain symbolic stories, which are sometimes said by followers to be true, that have the side purpose of explaining the origin of life, the universe, other things.
Traditionally, faith, in addition to reason, has been considered a source of religious beliefs. There are an estimated 10,000 distinct religions worldwide, but about 84% of the world's population is affiliated with one of the five largest religion groups, namely Christianity, Hinduism, Buddhism or forms of folk religion; the religiously unaffiliated demographic includes those who do not identify with any particular religion and agnostics. While the religiously unaffiliated have grown globally, many of the religiously unaffiliated still have various religious beliefs; the study of religion encompasses a wide variety of academic disciplines, including theology, comparative religion and social scientific studies. Theories of religion offer various explanations for the origins and workings of religion, including the ontological foundations of religious being and belief. Religion is derived from the ultimate origins of which are obscure. One possible interpretation traced to Cicero, connects lego read, i.e. re with lego in the sense of choose, go over again or consider carefully.
The definition of religio by Cicero is cultum deorum, "the proper performance of rites in veneration of the gods." Julius Caesar used religio to mean "obligation of an oath" when discussing captured soldiers making an oath to their captors. The Roman naturalist Pliny the Elder used the term religio on elephants in that they venerate the sun and the moon. Modern scholars such as Tom Harpur and Joseph Campbell favor the derivation from ligare bind, connect from a prefixed re-ligare, i.e. re + ligare or to reconnect, made prominent by St. Augustine, following the interpretation given by Lactantius in Divinae institutiones, IV, 28; the medieval usage alternates with order in designating bonded communities like those of monastic orders: "we hear of the'religion' of the Golden Fleece, of a knight'of the religion of Avys'". In the ancient and medieval world, the etymological Latin root religio was understood as an individual virtue of worship in mundane contexts. In general, religio referred to broad social obligations towards anything including family, neighbors and towards God.
Religio was most used by the ancient Romans not in the context of a relation towards gods, but as a range of general emotions such as hesitation, anxiety, fear. The term was closely related to other terms like scrupulus which meant "very precisely" and some Roman authors related the term superstitio, which meant too much fear or anxiety or shame, to religio at times; when religio came into English around the 1200s as religion, it took the meaning of "life bound by monastic vows" or monastic orders. The compartmentalized concept of religion, where religious things were separated from worldly things, was not used before the 1500s; the concept of religion was first used in the 1500s to distinguish the domain of the church and the domain of civil authorities. In the ancient Greece, the Greek term threskeia was loosely translated into Latin as religio in late antiquity; the term was sparsely used in classical Greece but became more used in the writings of Josephus in the first century CE. It was used in mundane contexts and could mean multiple things from respectful fear to excessive or harmfully distracting practices of others.
It was contrasted with the Greek word deisidaimonia which meant too much fear. The modern concept of religion, as an abstraction that entails distinct sets of beliefs or doctrines, is a recent invention in the English language; such usage began with texts from the 17th century due to events such the splitting of Christendom during the Protestant Reformation and globalization in the age of exploration, which involved contact with numerous foreign cultures with non-European languages. Some argue that regardless of its definition, it is not appropriate to apply the term religion to non-Western cultures. Others argue that using religion on non-western cultures distorts what people believe; the concept of religion was formed in the 16th and 17th centuries, despite the fact that ancient sacred texts like the Bible, the Quran, others did not have a word or a concept of religion in the original languages and neither did the peopl
The Fabian Society is a British socialist organisation whose purpose is to advance the principles of democratic socialism via gradualist and reformist effort in democracies, rather than by revolutionary overthrow. As one of the founding organisations of the Labour Representation Committee in 1900, as an important influence upon the Labour Party which grew from it, the Fabian Society has had a powerful influence on British politics. Other members of the Fabian Society have included political leaders from countries part of the British Empire, such as Jawaharlal Nehru, who adopted Fabian principles as part of their own political ideologies; the Fabian Society founded the London School of Economics and Political Science in 1895. Today, the society functions as a think tank and is one of 21 socialist societies affiliated with the Labour Party. Similar societies exist in Canada, in Sicily and in New Zealand; the Fabian Society was founded on 4 January 1884 in London as an offshoot of a society founded a year earlier called The Fellowship of the New Life.
Early Fellowship members included the visionary Victorian elite, among them poets Edward Carpenter and John Davidson, sexologist Havelock Ellis, early socialist Edward R. Pease, they wanted to transform society by setting an example of clean simplified living for others to follow. Some members wanted to become politically involved to aid society's transformation. All members were free to attend both societies; the Fabian Society additionally advocated renewal of Western European Renaissance ideas and their promulgation throughout the world. The Fellowship of the New Life was dissolved in 1899, but the Fabian Society grew to become the pre-eminent academic society in the United Kingdom in the Edwardian era, it was typified by the members of its vanguard Coefficients club. Public meetings of the Society were for many years held at Essex Hall, a popular location just off the Strand in central London; the Fabian Society was named — at the suggestion of Frank Podmore — in honour of the Roman general Quintus Fabius Maximus Verrucosus.
His Fabian strategy sought gradual victory against the superior Carthaginian army under the renowned general Hannibal through persistence and wearing the enemy down by attrition rather than pitched, climactic battles. An explanatory note appearing on the title page of the group's first pamphlet declared:For the right moment you must wait, as Fabius did most patiently, when warring against Hannibal, though many censured his delays. According to author Jon Perdue, "The logo of the Fabian Society, a tortoise, represented the group’s predilection for a slow, imperceptible transition to socialism, while its coat of arms, a'wolf in sheep’s clothing', represented its preferred methodology for achieving its goal." The wolf in sheep's clothing symbolism was abandoned, due to its obvious negative connotations. Its nine founding members were Frank Podmore, Edward R. Pease, William Clarke, Hubert Bland, Percival Chubb, Frederick Keddell, H. H. Champion, Edith Nesbit, Rosamund Dale Owen. Havelock Ellis is sometimes mentioned as a tenth founding member, though there is some question about this.
Upon its inception, the Fabian Society began attracting many prominent contemporary figures drawn to its socialist cause, including George Bernard Shaw, H. G. Wells, Annie Besant, Graham Wallas, Charles Marson, Sydney Olivier, Oliver Lodge, Ramsay MacDonald and Emmeline Pankhurst. Bertrand Russell became a member, but resigned after he expressed his belief that the Society's principle of entente could lead to war. At the core of the Fabian Society were Beatrice Webb. Together, they wrote numerous studies of industrial Britain, including alternative co-operative economics that applied to ownership of capital as well as land. Many Fabians participated in the formation of the Labour Representation Committee in 1900 and the group's constitution, written by Sidney Webb, borrowed from the founding documents of the Fabian Society. At the meeting that founded the Labour Representation Committee in 1900, the Fabian Society claimed 861 members and sent one delegate; the years 1903 to 1908 saw a growth in popular interest in the socialist idea in Great Britain and the Fabian Society grew accordingly, tripling its membership to nearly 2500 by the end of the period, half of whom were located in London.
In 1912, a student section was organised called the University Socialist Federation and by the outbreak of World War I this contingent counted its own membership of more than 500. The first Fabian Society pamphlets advocating tenets of social justice coincided with the zeitgeist of Liberal reforms during the early 1900s, including eugenics; the Fabian proposals however were more progressive than those that were enacted in the Liberal reform legislation. The Fabians lobbied for the introduction of a minimum wage in 1906, for the creation of a universal health care system in 1911 and for the abolition of hereditary peerages in 1917. Fabian socialists were in favour of reforming Britain's imperialist foreign policy as a conduit for internationalist reform, were in favour of a capitalist welfare state modelled on the Bismarckian German model, they favoured a national minimum wage i
India known as the Republic of India, is a country in South Asia. It is the seventh largest country by area and with more than 1.3 billion people, it is the second most populous country as well as the most populous democracy in the world. Bounded by the Indian Ocean on the south, the Arabian Sea on the southwest, the Bay of Bengal on the southeast, it shares land borders with Pakistan to the west. In the Indian Ocean, India is in the vicinity of Sri Lanka and the Maldives, while its Andaman and Nicobar Islands share a maritime border with Thailand and Indonesia; the Indian subcontinent was home to the urban Indus Valley Civilisation of the 3rd millennium BCE. In the following millennium, the oldest scriptures associated with Hinduism began to be composed. Social stratification, based on caste, emerged in the first millennium BCE, Buddhism and Jainism arose. Early political consolidations took place under the Gupta empires. In the medieval era, Zoroastrianism and Islam arrived, Sikhism emerged, all adding to the region's diverse culture.
Much of the north fell to the Delhi Sultanate. The economy expanded in the 17th century in the Mughal Empire. In the mid-18th century, the subcontinent came under British East India Company rule, in the mid-19th under British Crown rule. A nationalist movement emerged in the late 19th century, which under Mahatma Gandhi, was noted for nonviolent resistance and led to India's independence in 1947. In 2017, the Indian economy was the world's sixth largest by nominal GDP and third largest by purchasing power parity. Following market-based economic reforms in 1991, India became one of the fastest-growing major economies and is considered a newly industrialised country. However, it continues to face the challenges of poverty, corruption and inadequate public healthcare. A nuclear weapons state and regional power, it has the second largest standing army in the world and ranks fifth in military expenditure among nations. India is a federal republic governed under a parliamentary system and consists of 29 states and 7 union territories.
A pluralistic and multi-ethnic society, it is home to a diversity of wildlife in a variety of protected habitats. The name India is derived from Indus, which originates from the Old Persian word Hindush, equivalent to the Sanskrit word Sindhu, the historical local appellation for the Indus River; the ancient Greeks referred to the Indians as Indoi, which translates as "The people of the Indus". The geographical term Bharat, recognised by the Constitution of India as an official name for the country, is used by many Indian languages in its variations, it is a modernisation of the historical name Bharatavarsha, which traditionally referred to the Indian subcontinent and gained increasing currency from the mid-19th century as a native name for India. Hindustan is a Middle Persian name for India, it was introduced into India by the Mughals and used since then. Its meaning varied, referring to a region that encompassed northern India and Pakistan or India in its entirety; the name may refer to either the northern part of India or the entire country.
The earliest known human remains in South Asia date to about 30,000 years ago. Nearly contemporaneous human rock art sites have been found in many parts of the Indian subcontinent, including at the Bhimbetka rock shelters in Madhya Pradesh. After 6500 BCE, evidence for domestication of food crops and animals, construction of permanent structures, storage of agricultural surplus, appeared in Mehrgarh and other sites in what is now Balochistan; these developed into the Indus Valley Civilisation, the first urban culture in South Asia, which flourished during 2500–1900 BCE in what is now Pakistan and western India. Centred around cities such as Mohenjo-daro, Harappa and Kalibangan, relying on varied forms of subsistence, the civilization engaged robustly in crafts production and wide-ranging trade. During the period 2000–500 BCE, many regions of the subcontinent transitioned from the Chalcolithic cultures to the Iron Age ones; the Vedas, the oldest scriptures associated with Hinduism, were composed during this period, historians have analysed these to posit a Vedic culture in the Punjab region and the upper Gangetic Plain.
Most historians consider this period to have encompassed several waves of Indo-Aryan migration into the subcontinent from the north-west. The caste system, which created a hierarchy of priests and free peasants, but which excluded indigenous peoples by labeling their occupations impure, arose during this period. On the Deccan Plateau, archaeological evidence from this period suggests the existence of a chiefdom stage of political organisation. In South India, a progression to sedentary life is indicated by the large number of megalithic monuments dating from this period, as well as by nearby traces of agriculture, irrigation tanks, craft traditions. In the late Vedic period, around the 6th century BCE, the small states and chiefdoms of the Ganges Plain and the north-western regions had consolidated into 16 major oligarchies and monarchies that were known as the mahajanapadas; the emerging urbanisation gave rise to non-Vedic religious movements, two of which became independent religions. Jainism came into prominence during the life of Mahavira.
Buddhism, based on the teachings of Gautama Buddha, attracted followers from all social classes excepting the middle
Pt. Jawaharlal Nehru was a freedom fighter, the first Prime Minister of India and a central figure in Indian politics before and after independence, he emerged as an eminent leader of the Indian independence movement under the tutelage of Mahatma Gandhi and served India as Prime Minister from its establishment as an independent nation in 1947 until his death in 1964. He has been described by the Amar Chitra Katha as the architect of India, he was known as Pandit Nehru due to his roots with the Kashmiri Pandit community while Indian children knew him as Chacha Nehru. The son of Motilal Nehru, a prominent lawyer and nationalist statesman and Swaroop Rani, Nehru was a graduate of Trinity College and the Inner Temple, where he trained to be a barrister. Upon his return to India, he enrolled at the Allahabad High Court and took an interest in national politics, which replaced his legal practice. A committed nationalist since his teenage years, he became a rising figure in Indian politics during the upheavals of the 1910s.
He became the prominent leader of the left-wing factions of the Indian National Congress during the 1920s, of the entire Congress, with the tacit approval of his mentor, Gandhi. As Congress President in 1929, Nehru called for complete independence from the British Raj and instigated the Congress's decisive shift towards the left. Nehru and the Congress dominated Indian politics during the 1930s as the country moved towards independence, his idea of a secular nation-state was validated when the Congress, under his leadership, swept the 1937 provincial elections and formed the government in several provinces. But these achievements were compromised in the aftermath of the Quit India Movement in 1942, which saw the British crush the Congress as a political organisation. Nehru, who had reluctantly heeded Gandhi's call for immediate independence, for he had desired to support the Allied war effort during World War II, came out of a lengthy prison term to a much altered political landscape; the Muslim League under his old Congress colleague and now opponent, Muhammad Ali Jinnah, had come to dominate Muslim politics in India.
Negotiations between Congress and Muslim League for power sharing failed and gave way to the independence and bloody partition of India in 1947. Nehru was elected by the Congress to assume office as independent India's first Prime Minister, although the question of leadership had been settled as far back as 1941, when Gandhi acknowledged Nehru as his political heir and successor; as Prime Minister, he set out to realise his vision of India. The Constitution of India was enacted in 1950, after which he embarked on an ambitious program of economic and political reforms. Chiefly, he oversaw India's transition from a colony to a republic, while nurturing a plural, multi-party system. In foreign policy, he took a leading role in the Non-Aligned Movement while projecting India as a regional hegemon in South Asia. Under Nehru's leadership, the Congress emerged as a catch-all party, dominating national and state-level politics and winning consecutive elections in 1951, 1957, 1962, he remained popular with the people of India in spite of political troubles in his final years and failure of leadership during the 1962 Sino-Indian War.
In India, his birthday is celebrated as Bal Diwas. Jawaharlal Nehru was born on 14 November 1889 in Allahabad in British India, his father, Motilal Nehru, a self-made wealthy barrister who belonged to the Kashmiri Pandit community, served twice as President of the Indian National Congress, in 1919 and 1928. His mother, Swaruprani Thussu, who came from a well-known Kashmiri Brahmin family settled in Lahore, was Motilal's second wife, the first having died in child birth. Jawaharlal was the eldest of three children; the elder sister, Vijaya Lakshmi became the first female president of the United Nations General Assembly. The youngest sister, Krishna Hutheesing, became a noted writer and authored several books on her brother. Nehru described his childhood as a "sheltered and uneventful one", he grew up in an atmosphere of privilege at wealthy homes including a palatial estate called the Anand Bhavan. His father had him educated at home by private tutors. Under the influence of a tutor, Ferdinand T. Brooks, he became interested in theosophy.
He was subsequently initiated into the Theosophical Society at age thirteen by family friend Annie Besant. However, his interest in theosophy did not prove to be enduring and he left the society shortly after Brooks departed as his tutor, he wrote: "for nearly three years was with me and in many ways he influenced me greatly". Nehru's theosophical interests had induced him to the study of the Hindu scriptures. According to Bal Ram Nanda, these scriptures were Nehru's "first introduction to the religious and cultural heritage of.... provided Nehru the initial impulse for long intellectual quest which culminated...in The Discovery of India." Nehru became an ardent nationalist during his youth. The Second Boer War and the Russo-Japanese War intensified his feelings. About the latter he wrote, " Japanese victories stirred up my enthusiasm... Nationalistic ideas filled my mind... I mused of Indian freedom and Asiatic freedom from the thraldom of Europe." When he had begun his institutional schooling in 1905 at Harrow, a leading school in England, he was influenced by G. M. Trevelyan's Garibaldi books, which he had received as prizes for academic merit.
He viewed Garibaldi as a revolutionary her
Thomas Davidson (philosopher)
Thomas Davidson was a Scottish-American philosopher and lecturer. Davidson was born of Presbyterian parents near Aberdeen. After graduating from Aberdeen University as first graduate and Greek prizeman, he held the position of rector of the grammar school of Old Aberdeen. From 1863 until 1866, he was master in several English schools, spending his vacations on the continent. In 1866 he moved to Canada. In the following year, he came to the United States, after spending some months in Boston, moved to St. Louis, where, in addition to work on the New York Round Table and the Western Educational Monthly, he was classical master in the St. Louis high school, subsequently principal of one of the branch high schools. In 1875, he moved to Massachusetts, he traveled extensively, became a proficient linguist, acquiring a knowledge of French, Italian, Greek and Arabic. In Greece, he devoted himself to archaeology and modern Greek, he wrote Fragments of Parmenides. In Italy, he studied the Catholic Church, scholastic philosophy and Rosmini.
For studying the Catholic Church, unusual opportunities were thrown open to him, chiefly through the Princess Carolyne of Sayn-Wittgenstein and Cardinal Hohenlohe, who offered him an apartment in his episcopal palace at Albano, in the Villa d'Este at Tivoli. His interest in Thomas Aquinas having come to the ears of the pope through Bishop Schiatlino, he was invited to the Vatican, where the pope suggested that he should settle in Rome and aid his professors in editing the new edition of St. Thomas. For more than a year he lived at Domodossola, in Piedmont, where the Institute of Charity, founded by Rosmini, has its novitiate. Here he produced the work that first brought Rosmini to the notice of English-speaking students: The Philosophical System of Antonio Rosmini-Serbati, with a Sketch of the Author's Life, Bibliography and Notes. At the same time he wrote essays on classical subjects archaeological, published under the title The Parthenon Frieze and Other Essays, he translated Rosmini's Psychology.
In 1883, he occupied a villa in Capri, there translated Rosmini's Anthropology. Davidson was a frequent contributor to periodicals, delivered courses of lectures, before the Lowell Institute in Boston and elsewhere, on modern Greece, on Greek sculpture, etc, he was instrumental in founding "The Fellowship of the New Life," which had branches in London and New York. Davidson's most successful work was in connection with the Educational Alliance in New York, where he attained wide popularity by a series of lectures on sociology. A special class was formed for Jewish young men and women, whom he introduced to the great writers on sociology and their problems, he aimed at founding among them what he called a "Breadwinners' College," but his work was cut short by his sudden death in Montreal, Quebec. Thomas Davidson taught a philosophy called apeirotheism, described as a "form of pluralistic idealism...coupled with a stern ethical rigorism..." He preferred to identify his philosophy as apeirotheism, an appellation he defined as "a theory of Gods infinite in number."
The theory was indebted to his concepts of the soul and Nous. Aristotle's "soul" is the rational, living aspect of a living substance and cannot exist apart from the body because it is not a substance, but rather an essence. Davidson argued that Aristotle's Nous identified God with rational thought, that God could not exist apart from the world just as the Aristotlean soul could not exist apart from the body, thus Davidson grounded an immanent Emersonian World Soul in a sophisticated Aristotelian metaphysics. Though a panentheist, Davidson's studies in Domodossola—including the work of the Italian Renaissance philosopher Giordano Bruno, Leibniz and Rosmini—led him to a panpsychistic monadology, a theory that reality consists of an infinite number of mental or spiritual substances, each with an Aristotelian telos. Human psyches are unique however, because they possess autonomy, which provides the potential to become divine through proper, moral association with other human psyches; this allowed Davidson to reject pantheism, which, he reasoned, led to a God "scattered through the universe...so that the total Absolute exists only in the sum of things taken together."
Rather, Davidson argued, God exists everywhere, but he "exists or completely" in each monad. Reality is a society of gods. Davidson's religious philosophy had important consequences for social thought. Apeirotheism was utterly democratic and perfectionistic because it entailed that each individual has the potential to be a God, although restrictive social relations have thwarted the development of most people's potential. For Davidson, because we contain the divine within us, our unfettered natural instincts would impel us to act morally; as individuals became aware of the divine within themselves, so they became moral. James believed this individualistic religion made Davidson "indifferent...to socialisms and general administrative panaceas." According to James, Davidson taught. You ask for a free man and these Utopias give you an interchangeable part, with a fixed number, in a rule-bound social organism." Apeirotheism called for the release of each individual's potential divinity through self-cultivation and the nurturing of others rather than through ch