By A. B McKillop
Focusing on the concept of Canada's significant scientists, philosophers, and clerics - males reminiscent of William Dawson and Daniel Wilson, John Watson and W.D. LeSeur, G.M. supply and Salem Bland - A Disciplined Intelligence starts off by means of reconstructing the crucial strands of highbrow and ethical orthodoxy usual in Anglo-Canadian faculties at the eve of the Darwinian revolution. those contain Scottish good judgment philosophy and the typical theology of William Paley. The harmful impression of evolutionary principles on that orthodoxy and the foremost exponents of the hot different types of social evolution - Spencerian and Hegelian alike - are tested intimately. through the 20th century the centre of Anglo-Canadian proposal were remodeled by means of what had turn into a brand new, evolutionary orthodoxy. The legacy of this victorious highbrow circulation, British idealism, used to be mammoth. It helped to wreck Protestant denominationalism, give you the philosophical center of the social gospel circulation, and represent a tremendous strength at the back of the production of the United Church of Canada. during the 19th century and carrying on with into the 20th, even though, the ethical important in Anglo-Canadian suggestion remained a continuing presence.
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Extra resources for A Disciplined Intelligence: Critical Inquiry and Canadian Thought in the Victorian Era
No subject escaped its embrace. It encompassed logic, rhetoric, the physical sciences, mathematics, and the classical subjects. The classe de philosophie, as it often was called, had by 1826 become a time-honoured tradition in Scotland, and its preservation in the years that followed against "specialization" and "Anglicization" became a matter of national concern. " The third aspect of the Scottish influence was therefore a distrust of scholarly specialization that was to continue into the twentieth century.
9 Intellectual Anarchy It is significant that Mrs. Moodie's poem appeared as an epigraph to her article entitled "Education the True Wealth of the World," for throughout Canadian history the Anglo-Canadian moral imperative has found its most continuous expression in the field of education. In education, too, the Anglo-Canadian quest for cultural unity has been most pervasive through the articulation of its own myth of concern. It should not be surprising, therefore, to find that the conflict in the nineteenth century between the critical intellect and the moral sensibility of Anglo-Canadians was also most evident within the educational institutions of the British North American colonies, for, above all, the free-wheeling intellect of the nineteenth century challenged the unity of ideas and assumptions that lay at the basis of that myth of concern.
12 His study amply demonstrates that this generalization is by no means overdrawn: the tradition of moral concern and criticism in Canada remained very much intact, and it involved, as it had for the better part of a century, a public use of reason that almost invariably sought to mediate extremes regardless of the subject at hand. The moral imperative in Canadian thought would be maintained and reshaped by others, and in different ways. Very early in the research that resulted in A Disciplined Intelligence, I came across a quotation from Idealism in National Character (1920) a book published in the wake of the Great War by Robert Falconer, president of the University of Toronto.