T.S. Eliot`s idea of the clerisy, and its discussion by Karl Mannheim and Michael Polanyi in the context of J.H. Oldham`s moot

In 1938, Joseph Oldham, a leading British Christian ecumenist, formed a discussion group that came to be known as the Moot. The Moot met in a retreat setting for several long weekends each year until early 1947, its discussions carefully organized and convened by Oldham. More than anything else, the discussions of the Moot revolved around the topic of order and, more particularly, around the problem of how order might be restored in British society and culture in the context of a ‘world turned upside down’. Oldham and most members of the group sought a central place for Christian ideas and ideals in British social life.

A striking feature of the Moot was the intellectual stature and the diversity of interests of its members. Among its 16 or so regular members were Oldham (1874-1969), his close friend T.S. Eliot (1888-1963) and Karl Mannheim (1893-1947). Among the later ‘visitors’ to Moot meetings was Michael Polanyi (1891-1976), who first came to the 20th Moot meeting in June of 1944.1

This article presents several papers that were produced for the Moot discussion of 15-18 December 1944 by Eliot, Mannheim and Polanyi. These papers have intrinsic and historical interest, and are published together for the first time here. The initial paper, written by Eliot, treats the role in society of ‘the clerisy’2 - a term borrowed from Samuel Taylor Coleridge that points to an intellectual elite or vanguard. Eliot requested that Oldham solicit responses to his paper from Mannheim and Polanyi. Mannheim’s response was a set of detailed answers to four questions that Eliot posed at the end of his essay. Polanyi’s response was a short, coherent essay, which he identified as ‘my own position with respect’ to Eliot’s discussion; his essay outlines a brief account of the role of the clerisy in science.3 Eliot wrote short comments on the responses of both Mannheim and Polanyi. These five pieces, which have a natural unity, should be of interest to anyone working in the history of social thought. We have abridged only Mannheim’s lengthy response and have eliminated a few lines of illustrative material from Eliot’s reply to Mannheim, but these excisions in no way detract from the clarity of the authors’ perspectives in this rich trilogue.

Machine to die for: the quest for free energy

This is about the search for 'perpetual motion' and 'free energy'. Conventional science claims that it is impossible, yet generations of inventors have been mesmerised by the promise of an engine that powers itself. The world's reliance on diminishing fossil fuel resources and the associated problems of pollution serve to spur them on. It showcases a number of dedicated, sometimes eccentric, and always obsessive individuals who have devoted their lives to this quest.

Valuing local built heritage in a global setting : identity & visual perceptions of cultural built heritage in Northern Ireland

‘In these troubled times with the world in search of its bearings and way ward minds using the terms “culture” and “civilization” in an attempt to turn human beings against one another, there is an urgent need to remember how fundamental cultural diversity is to humanity itself’ (UNESCO 2002). The progressive idea of culture can be used in regressive ways by extremists who used it occasionally to pursue the politics of xenophobia and exclusion. The hypothesis that different communities can share the same culture but have different visual perception of their built environment might seems contradictory. It is essential to describe what is meant by the ‘same culture’. The ever evolving changes of definition and re-definition of the word has not yet settled. This paper adopts the descriptive definition of culture while challenging its interpretation. The descriptive definition refers to ‘all the characteristics activities by a people’. While this description is generally accepted, the interpretation of what ‘a people’ means is divisive. It is not clear how Eliot defines ‘a people’. Is the term genetically prescribed or is ‘a people’ place related? And what about the moral and religious orientation? This paper argues that culture is basically place related and the forces that shape a culture of a ‘people’ are deeply embedded in the environmental forces that also shape other aspects of the place making and its identity. The paper addresses the questions of conflicts, value systems, and culture definitions and the inseparable links with architecture aesthetics.

Local built heritage in Northern Ireland is taken as a case study. Unlike many parts of the world, visual perceptions in Northern Ireland is well recognised with iconic as well as formal representations. The population is well aware of the signified as well as the signifiers. The boundaries between iconology and formalism theories are very blurred in the Northern Ireland context. This paper examines how the two communities visually perceive their shared built heritage and the extent of overlapping between the understanding of iconic and formalist visual representations in the built environment. The paper takes the buildings of the successful economic ventures of the shirt industry in the 19th century as a case study. The case study provides an insight of how a signified value of a successful economic regeneration initiative that is deeply imbedded in the social structure and within the urban fabric can overcome divisive visual perception. The paper examines the possibility of building upon the historical success of the shirt industry to promote architectural cultural dialogue in which cultural built heritage in Derry is able to facilitate knowledge creation and social capital in different arenas.

Prufrock's lover

I can't do this any more. Not even for you. Not even for the McDonald's Happy Meal you buy me after we have sex every Saturday afternoon. Do you know I only eat the cookies? Do you know that I drop the fries down the holes in the sink when you aren't looking? I drop them one by one. Not two by two like Noah's animals. On their own. Solitary. Lone

Review short: Cath Keneally's eaten cold

In The Sacred Wood: Essays on Poetry and Criticism, T. S. Eliot famously wrote, ‘Immature poets imitate; mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different.’ Cath Kenneally’s eaten cold offers a chain of indelible response-poems to New Zealand poet Janet Charman’s book, cold snack. In Kenneally’s collection, ‘Meanings perpetually eingeschachtelt into meanings’, creating new and original poetry that riffs off Charman’s book without ‘imitating’ or ‘defacing’ it.