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Graham Wallas and Liberal Democracy

Published online by Cambridge University Press:  05 August 2009

Extract

During his lifetime (1858–1932) Graham Wallas's pioneering contributions to the study of politics were widely acknowledged. Thus, his Human Nature in Politics (1908) was rightly acclaimed as a turning point in British and American political science, away from the study of political institutions and toward the study of political behavior. With his later works, notably The Great Society (1914), Our Social Heritage (1921) and The Art of Thought (1926), Wallas's influence spilled over into other fields of social inquiry provoking a chain of serious debates among the pundits of various disciplines. And the term “Great Society,” by which Wallas meant a complex, mechanized industrial society, the monster-child of the Industrial Revolution, became a household phrase in the 1930's among the New Deal liberals in the United States, where, according to historian Samuel Eliot Morison, he had been the most influential English political philosopher since Herbert Spencer.

Type
Research Article
Copyright
Copyright © University of Notre Dame 1979

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References

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2 Catlin, G.E.G., Systematic Politics: Elementa Politica et Sociologica (Toronto, 1962), p. 8CrossRefGoogle Scholar.

3 Wallas was succeeded to the Chair by Harold J. Laski, Michael Oakeshott and Maurice Cranston.

4 See the eulogies of Wallas, Graham published as “Graham Wallas” in Economica, vol. 12 (11, 1932)Google Scholar, reprinted as Graham Wallas: 1858–1932 (London, 1932)Google Scholar.

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19 Letter to Hastings Rashdall, 16 January 1909. Bodleian Library, Oxford.

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50 Ibid., p. 168.

51 See Aristotle's Politics bk. 5, where he drew the important distinction between actual inequality and a perception, or consciousness, of inequality. The latter, not the former, so Aristotle thought, leads to a “sense of injustice,” which in turn leads to stasis, or a seditious atmosphere.

52 OSH, p. 166.

53 Ibid., p. 165.

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59 Lord Bertrand Russell believed that Place ranked with Human Nature in Politics as Wallas's two greatest works. Letters to me, 17 July 1968.

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63 See Robert Louis Stevenson's The Story of a Lie and Emery Neff's Carlyle and Mill: An Introduction to Victorian Thought.

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66 In the last quarter of the nineteenth century there were two different systems of elementary education, one, “denominational schools” run by churches, mostly Anglican, and the other, those run by elected “school boards” of which the London School Board was by far the largest, the most efficient and the most prestigious. As a general rule, the boardsupported schools were much superior to the “denominational” ones both in facilities and in the quality of teachers, and even though they were required to provide some type of “undenominational” religious teaching under the Cowper-Temple clause of the Education Act of 1870, they could nevertheless boast of themselves as the bastions of secularism in the realm of education. Orginally elected to the London School Board in 1894, Wallas served on the board for 10 years, including the seven years from 1897 to 1904 as chairman of its powerful School Management Committee.

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68 Shortly after the passage of the education act, Beatrice Webb made the following entry in her diary: [Wallas] has a deeply-rooted suspicion that Sidney is playing false with regard to religious education. He wants all religious teaching abolished. As Sidney is not himself a ‘religionist,’ Graham thinks that he too should wish it swept away. Politically, this seems to Sidney impossible, whilst I do not desire it even if it were possible.” (Webb, Beatrice, Our Partnership [New York, 1948], pp. 256257)Google Scholar.

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70 Letter to Pease, quoted in May Wallas's letter to me dated 17 February 1972.

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78 James, wrote: “I myself see things à la Tarde, perhaps too exclusively.” Letter to Wallas, quoted in GS, p. 121Google Scholar.