James Hawes The Shortest History of England is very good and thought-provoking. It implies a huge tension: since 1066 the English have been colonised one way or another, yet only elite rule has ever roughly united north with south England. Implications for now immense.
If the Celtic nations finally peel away, can England be United at all? The north then loses the support of the rest of outer Britain on which it has so often relied to balance greater southern power founded ultimately in gentler more fertile terrain.
Thus in an English state the Tory south rules forever but could the north put up with this.
Already the Tories have abandoned centuries of linking elite power to imperium stretching well beyond England to the cause of English nationalism. This succeeded for them only by marrying ‘northern’ anti immigration to their ultra southern project of a deregulated Anglosphere.
But this fusion has already started to come unstuck. Either one could venture England alone will not work or finally Labour has to come up with a way to unite England, perhaps via federation. Yet all this looks fraught with obstacles.
A subtle point emerging from Hawes book is that after collapse of French speaking the elite became yet more based in South in part via southern English. Thus ‘getting more English’ did not really favour the north.
Hawes notes also that the English peasantry were uniquely dispossessed. He does not though equally note how there were always more independent yeomen not so tied by ‘feudalism’ as in France. Macfarland, Tombs etc note this.
Putting those two factors together suggests to me that ‘suppressed Englishness’ under long term Norman legacy can mean *either* a sort of Thatcherite independent small owner cult (esp in south) *or* more communitarian peasant commons and cooperation (more north and edges)?
Thus here again Englishness is hugely disputed.
Also it may be that elite values tend to split between a greater (ultimately French-Norman derived) ‘feudalism’ in the north and in Scotland and something much more mercantile-financial in the South. This fits Hawes point re declining French use boosts Southern control further.
Hawes repeats the common view that the urge to become gentry destroyed Northern entrepreneurship. Is this true? Maybe, but much industry was first started by landowners and surely not all who became landowners stopped being industrialists?
More convincing might be the north to south brain drain thesis. Having made your pile in the north you or your children moved south to seats of power and involvement in still more lucrative trade and finance. In that way less talent left in the industrial belt.
There might also be debates as to Hawes reading of Britain as empire. Imperium as political unit normal in Middle Ages and many realms involved dominant ethnic elites governing people’s of quite different cultures and languages? Does he overplay England’s uniqueness here?
But a wonderful thing about this very clever book is the way it can furnish the starting point for many serious debates about who the English are and what (the hell) they should do next.
And full of entertaining apercus: eg ‘The way we say Hainault and Theydon Bois isn’t bad English French but proper Norman French’.
And controversial hints: eg that Wilson scaling back our global military involvement which led to US no longer bankrolling in a big factor in engendering our Seventies economic crisis leading to Thatcher’s ‘solution’.

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More from @johnmilbank3

17 Nov
In his influential Polity Exchange paper Noel Malcolm contrasts ‘political’ approaches to human rights with ‘moral and philosophical’ approaches. I see this as a singular example of English ‘metaphysical illiteracy’ of which the Celtic nations are rarely so guilty.
Given this metaphysical illiteracy it’s quite hard to explain the many exceptions: Cudworth, Coleridge, Bradley, Whitehead etc, besides the metaphysical bent of so much English literature. But there’s a dominant strand at both elite and popular levels wishing to suppress this.
When Malcolm suggests that English declarations of civil rights from Magna Carta to 1689 implies no universal claims he is quite wrong. Church support in first case linked to invocations of natural law, in second British imperialism often assumed British universal exemplarity.
Read 7 tweets
17 Nov
James Hawes notes that Harry Potter turned round the fortunes of public schools. Their products now over-dominate acting, media, sports, Oxbridge. But have state schools and universities learnt from this that ritual, mystique, religion and arcane learning naturally appeal? No.
Apart from Oxbridge (divided) universities and state schools have gone in the opposite direction of boring and sinister prose. Suggest the relevance of HP to them and they smile condescendingly. Meanwhile the Maoist equality, diversity and identity agenda now has a stranglehold.
Hawes somewhat plausibly reads Harry Potter as our Norman/Saxon duality writ large. A boarding school ancestral with secret knowledge admits some children of commoners (muggles). And yet Rowling while sensibly not PC is most definitely on the Soc Dem left. How to explain that?
Read 9 tweets
16 Nov
Yes terrific article. We should have followed Barcelona and Gaudi and not Le Corbusier. Both were very Catholic in certain ways. This is a theological argument. Le C had a mistaken Thomism denying time and form as including ornament. Gaudi more like architectural Bergson!
It’s not reactionary to oppose architectural modernism. It lines up with fascism, state socialism and liberal utility. The Arts and Crafts, Art Deco etc movements were equally modern. But more in continuity with Symbolism. Ornament and design are linked to mystery and faith.
It’s the same in literature: the best literature was in continuity with the symbolist and ultimately the romantic inheritance.
Read 4 tweets
15 Nov
Deus est semper movens immobilis(XIX): ‘God is always in immobile movement’. Like Victorinus after Plotinus The Book of the 24 Philosophers regards the ineffable God as beyond the contrast of rest and motion.(This improves on Aquinas and gives a readier centrality to the Trinity)
‘God is darkness in the soul; the one who remains after all rekindling light’ (XXI)
XXII says that God removed nothing from its own essence, precisely because he remains true to himself.
Read 9 tweets
15 Nov
‘God is that, in comparison to whom, substance is accident and accident nothing’. (Book of the Twenty-Four Philosophers VI, circa 1200).
Deus est monos, monadem ex se gignens, in se unum reflectens ardorem. (Book of the Twenty-Four Philophers I)
In prima causa id a quo vita
Et sperma quo vita tota.

(VIII)
Read 15 tweets
30 Oct
It’s a very penetrating critique and denunciation of totally loopy and wicked suggestions that may still prove dangerous. However JC Murray and Bellarmine are *not* the alternative and liberalism as cult of the individual will is all those real and dominant.
The problems here are surely twofold: 1. The ‘integalists’ ironically refuse the integration of nature and grace and so have a modern and heterodox doctrine of the coercive domination of nature by supernature, law by gospel, which then is not the gospel.
2.Inversely the correct refusers of pure nature have since early sixties often inconsistently supported a pure natural and neutral secular liberal autonomy. A ‘left integralism’ after Peguy instead says criterion of just state is its enabling of non-coercive community of charity
Read 10 tweets

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