Merchants and Revolution, dedicated to Stone, comprehensively overturns that judgement. Its author, Robert… — Perry Anderson
Merchants and Revolution, dedicated to Stone, comprehensively overturns that judgement. Its author, Robert Brenner, belongs to that rare group of historians who have given their name to a whole literature – the ‘Brenner Debate’ on the origins of agrarian capitalism in Europe recalling the ‘Pirenne Thesis’ of old. His new book, in which the name of Marx is never mentioned but his spirit is omnipresent, transforms the landscape of the English Revolution. Merchants and Revolution is distinguished by three achievements, any one of which would be impressive enough. Together, their combination is an extraordinary feat.
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More from this book
A wonderful range of writing is offered in these and other forms. Stylistically, there are unspoken limits. The delphic or serpentine are not part of the repertoire. No fear could be more foreign to the journal than of ‘the mischief of premature clarification’, against which Fredric Jameson – whose arrival in its pages is a welcome departure from consistency – once warned. The too vehement is likewise at some discount, suspect of ‘rant’. Perhaps the best way of conveying the overall climate would be to say that the paper resists any trace of l’esprit du sérieux, in the Sartrean sense: that is, of the portentous, high-minded, hypocritical. Against all these, its playfulness finds expression on the largest as well as smallest of topics. Emblematic in this collection are the saturnine tones of Edward Luttwak, as a ‘heavy-weight’ contributor. 12 It is enough to think of the contributions of President Havel to the New York Review to understand their antithesis.
The range of emotions parents can arouse in their children – affection, rebellion, indifference, fear, adulation, their disturbing combinations – suggest a repertory of subjective universals, cutting in each individual case at random across cultures. What children know – as opposed to feel – about their parents, on the other hand, is likely to be a function of objective constraints that vary more systematically: tradition, place, life-span.
What the structure of Rawls’s argument indicates is a more fundamental feature of his thought. This is an amphibious world, which contains just enough land of real social reference to avoid the tricky deeps of first philosophy (the gesture is roughly: let’s start out from where we’re at – in other words, Bush–Clinton country), while floating carefully enough on the waters of abstraction to avoid contact with the ground of actual political change (for example: what has happened in the US since the 1970s). The result is a kind of political cabotage, a critique of existing society that clings nervously to its shores. Readers of Rawls might well ask: where is the actual justice in the United States that corresponds to the ideal construct he offers us, if it is based on ‘plain truths widely accepted by citizens’?
p. 108
