Roger Scruton

This book presents a theory of aesthetic judgment and appreciation in the spirit of modern empiricism. There are three parts: the first deals with questions of philosophical logic, the second with questions in the philosophy of mind, and the third with questions in the philosophy of art. Thus the argument advances from a theory of aesthetic judgment (and in particularly of “aesthetic description”) to a theory of aesthetic appreciation, and thence to an account of the nature and value of art. Scruton examines and rejects various attempts made by recent philosophers to demarcate the realm of aesthetic judgment. He argues that the logic of aesthetic judgment does not suffice to distinguish what is “aesthetic” from what is not, for aesthetic judgments must be explained in terms of the conditions for their acceptance rather than the conditions for their truth. These “acceptance conditions” can be understood only if we first know what is meant by aesthetic experience. This theory attempts to show how aesthetic experience can be regarded as autonomous, even though it is intimately connected with ordinary experience, and is indeed dependent on ordinary experience for its full description.

Set in the twilight years of the Czechoslovak communist regime, recalled from the suburbs of Washington, this novel describes a doomed love affair between two young people trapped by the system. Roger Scruton evokes a world in which every word and gesture bears a double meaning, as people seek to find truth amid the lies and love in the midst of betrayal. The novel tells the story of Jan Reichl, condemned to a menial life by his father's alleged crime, and of Betka, the girl who offers him education, opportunity and love, but who mysteriously refuses to commit herself.

The Disappeared is a story of our times, of kidnap and rescue, of abuse and healing. It is the story of Stephen, a teacher whose love for the pupil who shares his dreams brings him face to face with ruin; of Sharon, the child of a feckless stepmother, and her criminal abusers; of Laura, the investigative high-flyer, now faced with rape and sexual slavery; of Justin, environmentalist and Heavy Metal fan, whose obsession with Muhibbah, rescued from forced marriage, spells disaster for them both. It is the story of a police force fearful of charges of racism, and a social worker, Iona, expected to make a viable community from fragments that will not join. With dizzying speed The Disappeared uncovers the chaotic underworld of a Yorkshire city, its characters eventually stumbling across one another in a single catastrophe. A victim may bring redemption: but who will it be?

Roger Scruton explores the place of God in a disenchanted world. His argument is a response to the atheist culture that is now growing around us, and also a defence of human uniqueness. He rebuts the claim that there is no meaning or purpose in the natural world, and argues that the sacred and the transcendental are 'real presences', through which human beings come to know themselves and to find both their freedom and their redemption. In the human face we find a paradigm of meaning. And from this experience, Scruton argues, we both construct the face of the world, and address the face of God. We find in the face both the proof of our freedom and the mark of self-consciousness. One of the motivations of the atheist culture is to escape from the eye of judgement. You escape from the eye of judgement by blotting out the face: and this, Scruton argues, is the most disturbing aspect of the times in which we live. In his wide-ranging argument Scruton explains the growing sense of destruction that we feel, as the habits of pleasure seeking and consumerism deface the world. His book defends a consecrated world against the habit of desecration, and offers a vision of the religious way of life in a time of trial.

The environment has long been the undisputed territory of the political Left, which casts international capitalism, consumerism, and the over-exploitation of natural resources as the principle threats to the planet, and sees top-down interventions as the most effective solution. In How to Think Seriously About the Planet, Roger Scruton rejects this view and offers a fresh approach to tackling the most important political problem of our time. The environmental movement, he contends, is philosophically confused and has unrealistic agendas. Its sights are directed at the largescale events and the confrontation between international politics and multinational business. But Scruton argues that no large-scale environmental project, however well-intentioned, will succeed if it is not rooted in small-scale practical reasoning. Seeing things on a large scale promotes top-down solutions, managed by unaccountable bureaucracies that fail to assess local conditions and are rife with unintended consequences. Scruton argues for the greater efficacy of local initiatives over global schemes, civil association over political activism, and small-scale institutions of friendship over regulatory hyper-vigilance. And he suggests that conservatism is far better suited to solving environmental problems than either liberalism or socialism. Rather than entrusting the environment to unwieldy NGOs and international committees, we must assume personal responsibility and foster local control. People must be empowered to take charge of their environment, to care for it as they would a home, and to involve themselves through the kind of local associations that have been the traditional goal of conservative politics. Our common future is by no means assured, but as Roger Scruton clearly demonstrates in this important book, there is a path that can ensure the future safety of our planet and our species.

First published in 1980, The Meaning of Conservatism is now recognized as a major contribution to political thought, and the liveliest and most provocative modern statement of the traditional "paleo-conservative" position. Roger Scruton challenges those who would regard themselves as conservatives, and also their opponents. Conservatism, he argues, has little in common with liberalism, and is only tenuously related to the market economy, to monetarism, to free enterprise, or to capitalism. It involves neither hostility toward the state, not the desire to limit the state's obligation toward the citizen. Its conceptions of society, law, and citizenship regard the individual not as the premise but as the conclusion of politics. At the same time it is fundamentally opposed to the ethic of social justice, to equality of station, opportunity, income, and achievement, and to the attempt to bring major institutions of society - such as schools and universities - under government control. Its root conceptions are those of loyalty, allegiance, community, and tradition. The conservative vision of society is one in which autonomous institutions and private initiative predominate, and in which the law protects the shared values that bind the community together, rather than the rights of those who would blow the community apart.

For most people in England today, the church is simply the empty building at the end of theroad, visited for the first time, if at all, when dead. It offers its sacraments to a population that lives without rites of passage, and which regards the National Health Service rather than the National Church as its true spiritual guardian. In Our Church, Scruton argues that the Anglican Church is the forlorn trustee of an architectural and artistic inheritance that remains one of the treasures of European civilization. He contends that it is a still point in the centre of English culture and that its defining texts, the King James Bible and theBook of Common Prayer are the sources from which much of our national identity derives. At once an elegy to a vanishing world and a clarion call to recognize Anglicanism's continuing relevance, Our Church is a graceful and persuasive book.

Architecture is distinguished from other art forms by its sense of function, its localized quality, its technique, its public and nonpersonal character, and its continuity with the decorative arts. In this important book, Roger Scruton calls for a return to first principles in contemporary architectural theory, contending that the aesthetic of architecture is, in its very essence, an aesthetic of everyday life. Aesthetic understanding is inseparable from a sense of detail and style, from which the appropriate, the expressive, the beautiful, and the proportionate take their meaning. Scruton provides incisive critiques of the romantic, functionalist, and rationalist theories of design, and of the Freudian, Marxist, and semiological approaches to aesthetic value. In a new introduction, Scruton discusses how his ideas have developed since the book's original publication thirty years ago, and he assesses the continuing relevance of his argument for the twenty-first century.

The environment has long been the undisputed territory of the political Left, which has seen the principal threats to the earth as issuing from international capitalism, consumerism and the over-exploitation of natural resources. In Green Philosophy, Scruton argues that conservatism is far better suited to tackle environmental problems than either liberalism or socialism. He shows that rather than entrusting the environment to unwieldy NGOs and international committees, we must assume personal responsibility and foster local sovereignty. People must be empowered to take charge of their environment, to care for it as a home, and to affirm themselves through the kind of local associations that have been the traditional goal of conservative politics. Our common future is by no means assured, but as Roger Scruton clearly demonstrates in this important book, there is a path that we can take which could ensure the future safety of our planet and our species.

Philosopher C. S. Morrissey adapts Hesiod's two great works, Theogony and Works and Days, taking into account the poet's essential meditative insights that paved the way for the subsequent achievements of Greek philosophy,most notably of Plato, and thereby gave a distinctive shape to all of Western philosophy. Theogony recounts the genesis of the first generations of the Greek gods and recollects how Zeus used both force and persuasion to establish his cosmic reign of justice. Works and Days tells the story of the origin and ordination of human beings within this cosmos and their perennial struggle to win order from disorder in a world overwhelmed by harsh sorrows and injustice. In the wake of personal adversity and suffering, Hesiod was inspired by the Muses to sing out against the untruth of society and to disclose the truth about justice in the cosmos. Theogony, which won him his laurels in a poetic competition, begins by telling of how the Muses chose him as an individual vessel of inspiration, to be a rival to Homer and the old myths with a newer vision of the struggle for justice among the gods. In Works and Days, Hesiod includes these autobiographical details within a reflection on the two-fold role of competition in life: "the bad strife" is visible everywhere in the manifold forms of universal disorder, although "the good strife" is part of the struggle to maintain order in the wake of chaos and the primeval void. These new translations are contextualized with a foreword by distinguished philosopher Roger Scruton and text by the late philosopher and historian Eric Voegelin, who argues the magnitude of Hesiod's influence on Greek philosophy and Western history, and how his sublime contribution to literature has formed a signal bridge between myth and metaphysics.

The environment has long been the undisputed territory of the political Left, which casts international capitalism, consumerism, and the overexploitation of natural resources as the principle threats to the planet and sees top-down interventions as the most effective solution. In How to Think Seriously about the Planet, Roger Scruton rejects this view and offers a fresh approach to tackling the most important political problem of our time. He contends that the environmental movement is philosophically confused and has unrealistic agendas. Its sights are directed at large-scale events and the confrontation between international politics and multinational business. But Scruton argues that no large-scale environmental project, however well intentioned, will succeed if it is not rooted in small-scale practical reasoning. Seeing things on a large scale promotes top-down solutions, managed by unaccountable bureaucracies that fail to assess local conditions and rife with unintended consequences. Scruton calls for the greater efficacy of local initiatives over global schemes, civil association over political activism, and small-scale institutions of friendship over regulatory hypervigilance, suggesting that conservatism is far better suited to solving environmental problems than either liberalism or socialism. Rather than entrusting the environment to unwieldy NGOs and international committees, we must assume personal responsibility and foster local control. People must be empowered to take charge of their environment, to care for it as they would a home, and to involve themselves through the kind of local associations that have been the traditional goal of conservative politics. Our common future is by no means assured, but as Roger Scruton clearly demonstrates in this important book, there is a path that can ensure the future safety of our planet and our species.

The environment has long been the undisputed territory of the political Left, which casts international capitalism, consumerism, and the over-exploitation of natural resources as the principle threats to the planet, and sees top-down interventions as the most effective solution. In How to Think Seriously About the Planet, Roger Scruton rejects this view and offers a fresh approach to tackling the most important political problem of our time. The environmental movement, he contends, is philosophically confused and has unrealistic agendas. Its sights are directed at the largescale events and the confrontation between international politics and multinational business. But Scruton argues that no large-scale environmental project, however well-intentioned, will succeed if it is not rooted in small-scale practical reasoning. Seeing things on a large scale promotes top-down solutions, managed by unaccountable bureaucracies that fail to assess local conditions and are rife with unintended consequences. Scruton argues for the greater efficacy of local initiatives over global schemes, civil association over political activism, and small-scale institutions of friendship over regulatory hyper-vigilance. And he suggests that conservatism is far better suited to solving environmental problems than either liberalism or socialism. Rather than entrusting the environment to unwieldy NGOs and international committees, we must assume personal responsibility and foster local control. People must be empowered to take charge of their environment, to care for it as they would a home, and to involve themselves through the kind of local associations that have been the traditional goal of conservative politics. Our common future is by no means assured, but as Roger Scruton clearly demonstrates in this important book, there is a path that can ensure the future safety of our planet and our species.

Scruton argues that the tragedies and disasters of the history of the European continent have been the consequences of a false optimism and the fallacies that derive from it. In place of these fallacies, Scruton mounts a passionate defence of both civil society and freedom. He shows that the true legacy of European civilisation is not the false idealisms that have almost destroyed it - in the shapes of Nazism, fascism and communism - but the culture of forgiveness and irony which we must now protect from those whom it offends. The Uses of Pessimism is a passionate plea for reason and responsibility, written at a time of profound change.

Beauty can be consoling, disturbing, sacred, profane; it can be exhilarating, appealing, inspiring, chilling. It can affect us in an unlimited variety of ways. Yet it is never viewed with indifference. In this Very Short Introduction the renowned philosopher Roger Scruton explores the concept of beauty, asking what makes an object - either in art, in nature, or the human form - beautiful, and examining how we can compare differing judgements of beauty when it is evident all around us that our tastes vary so widely. Is there a right judgement to be made about beauty? Is it right to say there is more beauty in a classical temple than a concrete office block, more in a Rembrandt than in last year's Turner Prize winner? Forthright and thought-provoking, and as accessible as it is intellectually rigorous, this introduction to the philosophy of beauty draws conclusions that some may find controversial, but, as Scruton shows, help us to find greater sense of meaning in the beautiful objects that fill our lives. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Roger Scruton brukar räknas som Storbritanniens främste konservative filosof. Han har varit professor vid Birkbeck College i London och vid Boston University och gästprofessor i bland annat Princeton, Stanford och Cambridge. Han har på regelbunden basis medverkat i Financial Times och BBC. Han är upphovsman till ett omfattande författarskap med kulturhistoria, estetik och politik som fixpunkter. I Kultur räknas försvarar Scruton sanna och allmängiltiga värden mot attacker från de nya akademiker som vill reducera allt till maktkamp, avseende ideologi, kulturell identitet eller genus. Inte minst redogör han för konstmusikens roll i etisk fostran och påpekar att samtida populärmusik orsakar mentala skador. Översättning av Lars Ryding, introduktion av Johan Hakelius.

This new edition takes stock of the revolutionary changes that have taken place since the dictionary was first published in 1982. 1790 entries cover every aspect of political thought providing an indispensable guide to the thought, the wisdom and the folly of modern politics by one of the most lucid philosophers of our time.

This new edition takes stock of the revolutionary changes that have taken place since the dictionary was first published in 1982. 1790 entries cover every aspect of political thought providing an indispensable guide to the thought, the wisdom and the folly of modern politics by one of the most lucid philosophers of our time.

A revised and improved edition of a book in continuing demand. Do animals have rights? If not, do we have duties towards them? If so, what duties? These and a myriad of other issues are discussed in this brilliantly argued book, published in association with the leading think-tank Demos. Why are animal-rights groups so keen to protect the rights of badgers and foxes but not of rats mice or even humans? How can we bridge the growing gap between rural producers and urban consumers? Why is raising animals for fur more heinous than raising them for their meat? Are we as human beings driving other species either to extinction or to a state of dependency? This paperback edition is fully updated with new chapters on the livestoick crisis, fishing and BSE and a layman's guide introduction to philosophical concepts, the book presents a radical respponse to the defenders of animal rights and a challenge to those who think that because they are kind to their pets, they are therefore good news for animals.

A passionate and consoling study of sexual love by one of Britain's finest philosophers. "A dazzling treatise, as erudite and eloquent as Simone de Beauvoir's "The Second Sex" and considerably more sound in its conclusion." - "TLS". "He is an eloquent and practised writer" - "The Independent". When John desires Mary or Mary desires John, what does either of them want? What is meant by innocence, passion, love and arousal, desire, perversion and shame? These are just a few of the questions Roger Scruton addresses in this thought-provoking intellectual adventure. Beginning from purely philosophical premises, and ranging over human life, art and institutions, he surveys the entire field of sexuality. Equally dissatisfied with puritanism and permissiveness, he argues for a radical break with recent theories. Upholding traditional morality - though in terms that may shock many of its practitioners - his argument gravitates to that which is candid, serene and consoling in the experience of sexual love.

Roger Scruton is Britain's best known intellectual dissident, who has defended English traditions and English identity against an official culture of denigration. Although his writings on philosophical aesthetics have shown him to be a leading authority in the field, his defence of political conservatism has marked him out in academic circles as public enemy number one. Whether it is Scruton's opinions that get up the nose of his critics, or the wit and erudition with which he expresses them, there is no doubt that their noses are vastly distended by his presence, and constantly on the verge of a collective sneeze. Contrary to orthodox opinion, however, Roger Scruton is a human being, and Gentle Regrets contains the proof of it - a quiet, witty but also serious and moving account of the ways in which life brought him to think what he thinks, and to be what he is. His moving vignettes of his childhood and later influences illuminate this book. Love him or hate him, he will engage you in an argument that is both intellectually stimulating and informed by humour.