John Ruskin S Labour

John Ruskin was one of the great Victorians established while still young as an arbiter of taste in painting and architecture and as one of the greatest of all writers of English prose. When he was forty he decided to abandon the field in which his reputation had been secured in order to awaken the world to the peril of devastation which, he believed, would follow its preoccupation with profit and its subservience to a false economic doctrine. He regarded his social criticism as a duty, reluctantly accepted, to a society which had abandoned the traditional and religious values that had been the foundation of its civilization. Ruskin's labour, to which he devoted the rest of his life, was to bring a searching intelligence, considerable learning and a moral concern to providing a ruthless criticism of the values of Victorian England.

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This important work in Ruskin studies provides for the first time an authoritative study of Ruskin’s Guild of St George. It introduces new material that is important in its own right as a significant piece of social history, and as a means to re-examine Ruskin’s Guild idea of self-sufficient, co-operative agrarian communities founded on principles of artisanal (non-mechanised) labour, creativity and environmental sustainability. The remarkable story of William Graham and other Companions lost to Guild history provides a means to fundamentally transform our understanding of Ruskin’s utopianism.

The first book on the Victorian critic and public intellectual John Ruskin by a scholar of religion and ethics, this work recovers both Ruskin's engaged critique of economic life and his public practice of moral imagination. With its reading of Ruskin as an innovative contributor to a tradition of ethics concerned with character, culture, and community, this book recasts established interpretations of Ruskin's place in nineteenth-century literature and aesthetics, challenges nostalgic diagnoses of the supposed historical loss of virtue ethics, and demonstrates the limitations of any politics that eschews common purpose as vital to individual agency and social welfare. Although Ruskin's moralistic efforts did not always allow for democratic individuality, equality, and contestation, his eclecticism, Craig argues, helps to correct these problems. Further, Ruskin's interdisciplinary explorations of beauty, work, nature, religion, politics, and economic value reveal the ways in which his insights into the practical connections between aesthetics and ethics, and culture and character, might be applied to today's debates about liberal modernity today. With the triumph of global capitalism, and the near-silence of any opposing voice, Ruskin's model of an engaged reading of culture and his public practice of moral imagination deserve renewed attention. This book provides students in religion, politics, and social theory with a timely reintroduction to this timeless figure.

To most people, technology has been reduced to computers, consumer goods, and military weapons; we speak of "technological progress" in terms of RAM and CD-ROMs and the flatness of our television screens. In Human-Built World, thankfully, Thomas Hughes restores to technology the conceptual richness and depth it deserves by chronicling the ideas about technology expressed by influential Western thinkers who not only understood its multifaceted character but who also explored its creative potential. Hughes draws on an enormous range of literature, art, and architecture to explore what technology has brought to society and culture, and to explain how we might begin to develop an "ecotechnology" that works with, not against, ecological systems. From the "Creator" model of development of the sixteenth century to the "big science" of the 1940s and 1950s to the architecture of Frank Gehry, Hughes nimbly charts the myriad ways that technology has been woven into the social and cultural fabric of different eras and the promises and problems it has offered. Thomas Jefferson, for instance, optimistically hoped that technology could be combined with nature to create an Edenic environment; Lewis Mumford, two centuries later, warned of the increasing mechanization of American life. Such divergent views, Hughes shows, have existed side by side, demonstrating the fundamental idea that "in its variety, technology is full of contradictions, laden with human folly, saved by occasional benign deeds, and rich with unintended consequences." In Human-Built World, he offers the highly engaging history of these contradictions, follies, and consequences, a history that resurrects technology, rightfully, as more than gadgetry; it is in fact no less than an embodiment of human values.