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legal compulsion is examined in "On
Justice in Society" (1965), where he concludes as follows:- 'Three questions have to be asked (a) Is the use of force necessary or can the end aimed at be secured by suasion or voluntary agreement? (b) Can the end in question be attained by compulsion or does its value depend on its being freely or spontaneously pursued? These questions have to be faced in any effort to distinguish between the rights and duties which require and permit of legal reinforcement and rights and duties which are best assured by moral means; that is, by inner conviction and free acceptance.'
533:. This led him to maintain that 'value' and 'obligation', 'good' and 'bad' are terms not further reducible or analysable into each other or into terms not implying them. He also deals positively with the notion of levels of moral development, and suggests criteria for assessing these. Using these criteria it is possible to detect unmistakable differences of level between different societies in the modern world. He saw clearly that there is no finality in these matters, and that conditions, circumstances and societies change, involving advances and regressions.
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Apollonian, and he mistrusted the
Dionysian temperament, though understanding its nature and its potency. As he said ("The Idea of Progress" 1953 pp 72–73) 'The liberal mind is characterised by an abhorrence of fanaticism, a greater readiness to count the cost in terms of human happiness and human lives, a profounder awareness of the effects of violence, both on those who employ it and those who suffer it.'
468:, that the main functions of reason in human affairs lie in the clarification, systematisation and control of impulse and feeling, and the discovery of means to their fulfilment. He contended that reason and feeling should not be held to be in opposition, or reason as the slave of the passions, but that reason could play a significant role in motivating action and directing feeling and
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481:'s view of it as independent and over-riding them. We may conceive of it rather as that in our personality which strives for integration, deeper than conscious thought, but the more effective the more it uses thought, working within and through the basic impulses and interests and deriving its energy from them"
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Morris
Ginsberg was continually preoccupied with examining the role of reason in ethics. His position on this has sometimes been misunderstood – occasionally strategically misunderstood. He charted and analysed the diversity of morals among societies, and between groups and individuals, but made a
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3. He was inevitably also concerned with the nature of
Justice and its relationship to equality, and the associated question of Law as an increasingly important agent of social change and reform. The ethics of punishment and the complex nature of individual moral freedom and its involvement with
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studentship three times in succession. Ginsberg incidentally acquired a good working knowledge of French and German, and outside his main sphere of studies, he took courses in biology, chemistry and physics. In 1914 he passed the MA examination with special distinction. His thesis consisted of a
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1. The social responsibility of sociologists, which he saw as part of the more general problem of the ethics of knowledge. He believed that there was an urgent need to undertake fuller investigation of the relations between questions of fact and questions of value – particularly in the face of
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About this time there was a revival of Hebrew literature and an attempt was made by many Jewish writers to introduce the learning of the
Western peoples to the Jews of Russia. It was in this way that he was brought into contact with European ideas and inspired with a great desire for secular
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4. Another pervading theme in his work was the advocacy of the liberal disposition of mind as a desideratum. He opposed this to fanaticism, impulsiveness, 'totalitarianism'. He was for sanity, coolness, reflection and restraint in judgement. His approach to problems was fundamentally
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and, although he knew a great deal about religious matters and Hebrew lore, he knew nothing whatever of even the rudiments of secular education. He worked in his father's business and could only study in his spare time. He succeeded, however, in preparing for the
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for two years. During these two years he took all the first-class prizes offered for Modern and
Ancient Philosophy. In 1912 he passed the BA Honours examination with a First Class in Philosophy and Sociology. The professors under whom he had worked were
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clear distinction between that recognition and assumption that ethics must be entirely relative. In consequence he was ready to take issue with those who propounded emotive theories of ethics, and those who were influenced, for example, by the work of
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in 1921 and by 1964 it had reached its ninth edition and had been translated into many languages ranging from
Spanish to Japanese. In 1930 he succeeded Hobhouse to the Martin White Professorship of Sociology at the London School of Economics.
291:, where he remained until about 1910. While there, he prepared for the Inter BA examination which he passed in July of that year. As a result, he was awarded the Martin White Scholarship in Sociology which enabled him to study at
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which he passed in
January 1907. Unfortunately the stress of circumstances made it impossible for him to continue. For some years he was employed as a clerk in a clothing factory, and later in an engineering shop.
270:, England and established a tobacco factory, and at the age of 15 he rejoined him together with his mother and sisters. He made up his mind to study, but at the time he was ignorant of any European language except
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In 1921 he was reappointed
Assistant at the London School of Economics, and full Lecturer in 1923. A year later he was appointed to the Readership in Sociology, being supported by recommendations from
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308:. Hobhouse invited him to do research work in sociology and in 1913 he became Hobhouse's assistant, the result of their joint investigations being published in 1915 (see below).
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the London School of
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his work was largely on sociology and political science. At the same time he continued his work in philosophy. He won the
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relativistic views that maintain that social conflicts have their origin in fundamental differences of moral outlook.
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in their obituary as "probably the best introduction to the subject ever written". (Guardian, 1 September 1970).
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The material culture and social institutions of the simpler peoples
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2. The second main theme is the question of what he called "
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in the 1930s and later became the founding chairman of the
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Some of the major themes of his work were concerned with
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W. C. Swabey, review of Ginsberg's translation of the
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216:Morris Ginsberg in military uniform, 1918.
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614:Essays in Sociology and Social Philosophy
430:'s criticisms of Malebranche's theory of
71:Learn how and when to remove this message
669:Dialogues on Metaphysics and on Religion
608:Dialogues on Metaphysics and on Religion
34:This article includes a list of general
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266:His father had previously emigrated to
854:Presidents of the Aristotelian Society
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320:dissertation on the philosophy of
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347:World War I
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298:Dawes Hicks
263:knowledge.
249:Vilijampolė
182:sociologist
108:14 May 1889
61:August 2008
53:introducing
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760:1955–1957
704:References
403:Main ideas
36:references
679:available
655:Footnotes
589:Sociology
577:), (1931)
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458:Aristotle
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390:Sociology
330:(1923).
268:Liverpool
208:Biography
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113:Lithuania
634:See also
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599:, (1947)
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585:, (1932)
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