There is no precise record when and why T.M. Knox decided to translate Hegel's Philosophie des Rechts. In the corpus of the writings of the British Idealists (with which Knox was familiar) the work had not featured very much. Although the Idealists developed a distinct social philosophy based on Hegel's thought they drew their inspiration from his fundamental meta-physical and religious ideas rather than directly from Hegel's most important philosophical work dealing with social reality. According to his correspondence he discussed publication of a translation with a representative of the London firm of Methuen in 1935 so he must have started work soon after returning to Oxford. Whenever it was, the translation only flourished in the mare tranquil atmosphere of St. Andrews. On 16 April 1938 Knox wrote to the Clarendon Press - the academic branch of the Oxford University Press - offering them the translation almost ready for publication. He justified it by the need to make Hegel's work accessible to English readers, especially undergraduates, at a time when there were signs of a revival of interest in Hegel's thought (he mentioned Sidney Hook's and M.B. Foster's recent books in this connection), and when ignorance and prejudice clouded people's judgement. Knox pointed out that the only complete English translation of the work by the Canadian professor S.W. Dyde (1896) was defective, without notes and long out of print. The response of the Clarendon Press was somewhat lukewarm. There was doubt whether the work merited retranslation and whether there was really a market for it.

British Idealism is often identified with the three best known British Idealists: T.H. Green, F.H. Bradley and B. Bosanquet. However, the full range of British Idealists includes also E. Caird, D.G. Ritchie, J.S. Mackenzie, H. Jones, J.H. Muirhead, W. Wallace, A.S. Pringle-Pattison, R.B. Haldane, R.L. Nettleship and J. Watson. Shortage of space does not allow a satisfactory discussion of the nature of British Idealist thought, nor is it the aim of this article. What follows intends to be introductory only. It brings to the fore the concept of reconciliation as the idea that gives unity to British Idealism, explains the role of Idealist thought in nineteenth century British social thought, and reveals the contribution of British Idealism to substantive social and political thought. This introductory account is coupled with a bibliographical essay to illustrate the range of concerns Idealist thought embraces.

British Idealism is sometimes described as an intellectual ‘movement’ not as a result of any comprehensive study of the idealists and their views so much as on the strength of its supposed role in providing intellectual support for the ‘collectivism’ or increasing state intervention that is claimed to have dominated British politics in the late nineteenth century. Indeed, the intellectual interest in British Idealism has generally followed on the belief that Idealism was the major force behind the politics of collectivism.

Although British Idealists did constitute a group, this group did not and, indeed, could not have had the effect on British politics that is usually suggested. British Idealism could not have lent itself exclusively to one line of policy.

Hegel's last year in Berlin, the last year of his life, shows the philosopher at the height of his literary output and his influence. Since his summoning from Heidelberg to the newly established University of Berlin, his philosophical system had received detailed elaboration in the course of his intensive lecturing activity. Parallel to this inner development of Hegel's philosophy ran a growth of its external influence. The first of Hegel's Heidelberg and even Berlin students were already lecturing at Berlin and other Prussian universities. In 1827 the journal Jahrbücher für wissenschaftliche Kritik was founded, which, precisely because it did not present itself as a mere organ of the school, provided Hegel's philosophy with an influence that reached beyond the subject borders of philosophy as well as beyond the borders of the Prussian state. At the threshold of his last year Hegel also reached the formal climax of his academic career: he was elected Rector. Not just Rector of any university, but of that university which stood at the centre of the newly constituted Prussian state and which, on the basis of a conception impressed upon it by Wilhelm von Humboldt, had already gained an outstanding position among German universities.. This is especially remarkable if one considers that Germany in those years, as in most years of its history, did not constitute a united nation, but was divided into several independent states. It has been said, not without justification, that in those years the German universities were the only link between the German states, cultural unity was a substitute for political unity.