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'Erskine May', like 'Hansard', is a book recognised by its author's name much more readily than by its title; and, also like Hansard, it is closely connected to the work of the British Houses of Parliament. Thomas Erskine May (1815–86), clerk to the House of Commons, began his working life as assistant to the House of Commons librarian, and familiarised himself with constitutional history and parliamentary procedure during a long and distinguished career. This 1844 book describes the workings of Parliament, including its constitution, powers and privileges, practice and proceedings, and private bills. The history and traditions of the institution are examined, and current practice explained in detail. It went into several subsequent editions, and was translated into many languages. Erskine May was also a cautious but efficient reformer, streamlining procedures in order to manage much greater amounts of parliamentary business: his work is still consulted on procedural matters.
Hind Swaraj is Mahatma Gandhi's fundamental work. Not only is it key to understanding his life and thoughts, but also the politics of South Asia in the first half of the twentieth century. Celebrating 100 years since Hind Swaraj was first published in a newspaper, this centenary edition includes a new Preface and Editor's Introduction, as well as a new chapter on 'Gandhi and the 'Four Canonical Aims of Life''. The volume presents a critical edition of the 1910 text of Hind Swaraj, fully annotated and including Gandhi's own Preface and Foreword (not found in other editions). Anthony J. Parel sets the work in its historical and political contexts and analyses the significance of Gandhi's experiences in England and South Africa. The second part of the volume contains some of Gandhi's other writings, including his correspondence with Tolstoy and Nehru.
Burke's Reflections on the Revolution in France was the first sustained theoretical critique of the French Revolution; and is now recognised as the classic statement of modern conservatism. Reflections surveys the British political culture of traditionalism, gradualism and deference, and contrasts it with the French Revolutionaries' programme of appeal to abstract right, transformational change and popular agency. Ultimately Burke advocated a counterrevolutionary war and the restoration of the French monarchy. This accessible new edition brings together for the first time Burke's first and last published thoughts on the revolution including as it does the first Letter on a Regicide Peace; a work that has contributed to a particular view of international society. Featuring a comprehensive introduction and extensive annotations, Iain Hampsher-Monk's edition helps readers new to Burke to better understand the historical, political and philosophical context behind his writings, and the significance of contemporary and classical allusions.
Burke’s Reflections has long been seen as an epitomic text, supposedly articulating an – indeed the first – theoretical defence of ‘modern conservatism’. In keeping with the philosophy of the Series, this edition seeks to place it in the intellectual contexts in which its author conceived and wrote it, whilst also indicating those in which it came to be read. Alongside Reflections – Burke’s early response to the Revolution – is included one of his last, the first Letter on a Regicide Peace, a work that reveals the development of his thought during the course of the Revolution and one that has helped to shape a particular view of international society.
The Introduction sketches a widening circle of contexts in which the works can be situated: beginning with the localised political circumstances faced by Burke at the time, and extending to the trans-historical and universal circumstances of human political agency to which Burke appeals in the course of his writing, and which have given his work a significance that has extended far beyond the specific conditions of the Revolution that gave rise to it – themselves of huge and still debated historical significance.
Neither Burke’s prose style nor his references are easily accessible to modern readers. Accordingly both works have been generously annotated to assist in understanding the significance of his wide and nowadays often obscure allusions, whilst leaving readers as free as possible to interpret the text for themselves. Burke was prodigiously well-read in both classical and modern literatures. He possessed extraordinary recall and wove quotations into his speech and writing with great, and doubtless sometimes subconscious, facility. Identifying all of these would have completely changed the character of the edition, but it seemed important to give enough to provide some sense of how richly Burke’s thinking is saturated in and conditioned by this literary and cultural heritage: a feature of the human mind which played such a central part in his political thinking.
Edmund Burke was born in Dublin in 1730 to a Catholic mother and a Protestant Father. He was educated in Ireland at both Catholic and Quaker schools, and at Dublin’s Anglican university, Trinity College, before studying law at the Middle Temple in London. His initial ambitions were literary and his first two works, the Vindication of Natural Society (1756) and - more particularly - the Philosophical Enquiry into the Origin of our Ideas of the Sublime and the Beautiful (1757), gained him public recognition, the company of London’s literary elite and the editorship of the newly-founded Annual Register a political and literary review. Need for a secure income led him into political service, briefly as secretary to William Hamilton MP, on the staff of Lord Halifax, the Lord Lieutenant of Ireland; but in 1765 he formed his major political connection, as secretary to Lord Rockingham, the leader of the Whig Party. Although twice briefly Paymaster General (1782 and 1783), his major role was as opposition pamphleteer, political fixer, and spokesman for the Rockingham Whigs. Burke produced polemical writings and speeches on a wide range of issues critical of the government, opposing its controversial taxation policy in the American Colonies, seeking reform of the tangled skein of national and royal domestic finances, of the East India Company’s administration of British India, and, less publicly in that stridently Protestant age, to relieve the restrictions imposed on Irish Catholics in his home country.
It may not be unnecessary to inform the Reader, that the following Reflections had their origin in a correspondence between the Author and a very young gentleman at Paris, who did him the honour of desiring his opinion upon the important transactions, which then, and ever since, have so much occupied the attention of all men. An answer was written some time in the month of October, 1789; but it was kept back upon prudential considerations.That letter is alluded to in the beginning of the following sheets. It has been since forwarded to the person to whom it was addressed. The reasons for the delay in sending it were assigned in a short letter to the same gentleman. This produced on his part a new and pressing application for the Author’s sentiments.
The Author began a second and more full discussion on the subject. This he had some thoughts of publishing early in the last spring; but the matter gaining upon him, he found that what he had undertaken not only far exceeded the measure of a letter, but that its importance required rather a more detailed consideration than at that time he had any leisure to bestow upon it. However, having thrown down his first thoughts in the form of a letter, and indeed when he sat down to write, having intended it for a private letter, he found it difficult to change the form of address, when his sentiments had grown into a greater extent, and had received another direction. A different plan, he is sensible, might be more favourable to a commodious division and distribution of his matter.