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User talk:Smombartz

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 * 1) William Paul (author) -

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Proposed deletion of Ty Tashiro
Hello, Smombartz

Welcome to Wikipedia! I edit here too, under the username TheLongTone and it's nice to meet you :-)

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 * no refs

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title: User talk:Smombartz


text:
Ernest Belfort Bax

Ernest Belfort Bax (23 July 1854 – 26 November 1926) was an English barrister, journalist, philosopher, men's rights advocate, socialist, and historian.

Biography
Ernest Belfort Bax was born on 23 July 1854, in Leamington Spa, son of Daniel Bax, a wealthy Mackintosh raincoat manufacturer and traditionalist nonconformist. Bax's elder brother, barrister Alfred Ridley Bax, was father of the composer and writer Arnold Bax and the playwright and essayist Clifford Bax. In his Reminiscences and Reflexions of a Mid and Late Victorian (1918), he describes the narrow Evangelicanism and Sabbatarianism in which he was brought up which he describes as having left "an enduringly unpleasant reminiscence behind it".

He was privately educated by tutors between the years 1864–1875, and influenced by George Lewes, William Lecky, Alexander Bain, Herbert Spencer and John Stuart Mill, which contributed to his dedication to rationalism. At the age of sixteen his interest in public affairs was awakened by the Franco-German War, and by its sequel, the Commune. His political ideas during this period amounted to a commonplace radicalism combined with aspirations to economic equality.

In his youth Bax had an interest in music and could play the piano, and at the age of 21 (1875) he went to Germany to study music. He visited there again in 1880 as Berlin correspondent of The Standard. It was then that he met with Eduard von Hartmann and came into contact with German philosophy in general. After studying for a period, his interest in Mill, Spencer and Bain yielded to the German greats Kant and Hegel, and his philosophical interests remained with him for life.

Studies in philosophy
In 1880 at the age of 26, Bax began studying philosophy in Germany, beginning with Kant and Hegel. In 1883 he produced an English translation of Kant's Prolegomena, and Metaphysical Foundations of Natural Science, and in 1884 he wrote his Handbook to the History of Philosophy, which was published in 1885 for Bohn's Philosophical Library.

Later philosophical works by Bax include The Problem of Reality (1892), The Roots of Reality: Being Suggestions for a Philosophical Reconstruction (1907), Problems of Men, Mind and Morals (1912), and The Real, The Rational, and The Alogical (1920).

Men's rights advocacy
Bax was a passionate advocate for the social and legal rights of men, which he saw as lacking in comparison to the legal rights of women. His first major article on the subject was Some Bourgeois Idols; Or Ideals, Reals, and Shams (1886), in which he proposed that women were privileged under law at the expense of men. He was to continue writing articles on this topic for most of his life, published notably in Social Democrat, and Justice, and later in The New Age.

In 1896, he wrote The Legal Subjection of Men whose title is a play on John Stuart Mill's 1869 essay "The Subjection of Women." In the volume, Bax draws on his extensive experience as a barrister to demonstrate the numerous ways in which the legal code favoured women to the detriment of men and boys. Chapters in the book include 'Matrimonial Privileges of Women', 'Non-Matrimonial Privileges of Women', 'The Actual Exercise of Women's Sex Privileges', and 'A Sex Noblesse'.

Bax was an active antifeminist since, according to him, feminism was failing to address inequities for both sexes evenly. According to Bax, the "anti-man crusades" of his day were responsible for anti-man laws being both preserved from the old legal canon, and for new laws being passed that were also anti-male and sexist. Bax wrote many articles in The New Age and elsewhere about English laws partial to women against men, and women's privileged position before the law, and expressed his view that women's suffrage would unfairly tip the balance of power to women. In 1913 he published a book, The Fraud of Feminism, detailing feminism's adverse effects.

Bax's concern for men's equality fuelled his interest in socialism, to which he turned for a potential solution to what he viewed as the exploitation of males by the capitalist system: "'The highest development of modern capitalism, as exemplified in the English-speaking countries, has placed man to all intents and purposes, legally under the heel of woman. So far as the relations of the sexes are concerned, it would be the task of Socialism to emancipate man from this position, if sex-equality be the goal aimed at. The first step on the road towards such equality would necessarily consist in the abolition of modern female privilege.'"

Socialism
Bax was first introduced to socialism while studying philosophy in Germany in 1879. He combined socialist ideas with those of Immanuel Kant, Arthur Schopenhauer and Eduard von Hartmann. Keen to explore possible metaphysical and ethical implications of socialism, he came to describe a "religion of socialism" as a means to overcome the dichotomy between the personal and the social, and also that between the cognitive and the emotional. He saw this as a replacement for organised religion, and was a fervent atheist, keen to free workers from what he saw as the moralism of the middle-class.

Bax moved to Berlin and worked as a journalist on the Evening Standard. On his return to England in 1882, he joined the Social Democratic Federation, but grew disillusioned and in 1885 left to form the Socialist League with William Morris. After anarchists gained control of the League, he rejoined the SDF, and became the chief theoretician, and editor of the party paper Justice. He opposed the party's participation in the Labour Representation Committee, and eventually persuaded them to leave.

Almost throughout his life, he saw economic conditions as ripe for socialism, but felt this progress was delayed by a lack of education of the working class. Bax supported Karl Kautsky over Eduard Bernstein, but Kautsky had little time for what he saw as Bax's utopianism, and supported Theodore Rothstein's efforts to spread a more orthodox Marxism in the SDF.

Initially very anti-nationalist, Bax came to support the British in World War I, but by this point he was concentrating on his career as a barrister and did little political work.

Historian
As well as his contributions to philosophy, men's rights, and socialism, Bax published several in depth historical studies of individuals, and cultures. He records in his Reminiscences that he always felt, from childhood on, the need of an intelligible doctrine of history.

Among his historical works are: Jean-Paul Marat: The People's Friend (1879), German Society at the Close of the Middle Ages (1894), The Social Side of the Reformation in Germany (1894), The Peasants' War in Germany (1899), The Rise and Fall of the Anabaptists (1903), The Last Episode of the French Revolution (1911), and German Culture Past and Present (1913).

Works

He wrote the following books on various subjects:
 * Jean-Paul Marat: A Historico-Biographical Sketch (1882)
 * A Handbook of the History of Philosophy (1886)
 * A Short Account of the Commune of Paris of 1871, with Victor Dave & William Morris (1886)
 * Religion of Socialism (1886)
 * The Story of The French Revolution (1890)
 * Outlooks From a New Standpoint (1891)
 * The Problem of Reality (1893)
 * The Ethics of Socialism (1893)
 * German Society at the Close of The Middle Ages (1894)
 * A Short History of The Paris Commune (1894)
 * Socialism; Its Growth and Outcome, with William Morris (1894)
 * The Legal Subjection of Men (1896 with Twentieth Century Press) with an unnamed Irish barrister, (republished in 1908 with New Age Press).
 * The Peasants War in Germany (1899)
 * Jean-Paul Marat: The People's Friend (1901)
 * The Rise and Fall of the Anabaptists (1900)
 * A New Catechism of Socialism, with Harry Quelch (1903)
 * Essays in Socialism, New and Old (1906)
 * The Roots of Reality (1908)
 * The Last Episode of the French Revolution: Being a History of Gracchus Babeuf and the Conspiracy of the Equals (1911)
 * Problems of Men, Mind, and Morals (1912)
 * The Fraud of Feminism (1913)
 * Reminiscences and Reflexions of a mid and late Victorian (1918)
 * German Culture Past and Present (1915)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Ernest Belfort Bax


text:
Culture of Bosnia and Herzegovina

The culture of Bosnia and Herzegovina encompasses the country's ancient heritage, architecture, science, literature, visual arts, music, cinema, sports and cuisine.

Ancient cultural heritage
The rock-carving by an artist found in Badanj Cave near the city of Stolac dates back to Paleolithic times (c. 12,000 and 16,000 BCE). It represents the death of a horse under a rain of arrows. It is the oldest Paleolithic finding in southeast Europe. There is also a rich legacy of Neolithic culture in Bosnia and Herzegovina. Particularly beautiful items have been found in Butmir near Sarajevo (5000 BC). During the Bronze Age, the territory of Bosnia and Herzegovina was occupied by Illyrian tribes such as the Japods in Bihać and the Daors in Daorson, near Stolac. They were directly influenced by the Greeks, as seen in Daorson especially. The Illyrians were conquered by the Romans, who left roads, bridges, and beautiful villas with mosaics all over Bosnia and Herzegovina. The best preserved examples are at Mogorjelo near Čapljina and the mosaics at Stolac (dating from the 3rd century). The Christian basilica are found throughout the country (Zenica, Visoko, Mostar, Široki Brijeg), and their carved stone stonework influenced the first original medieval Bosnian art, found on tombstones – stećak.

The Charter of Ban Kulin is the symbolic birth certificate of Bosnia's statehood, as it is the first written document that refers to Bosnia's borders (between the rivers of Drina, Sava and Una) and the elements of the Bosnian state - the ruler, throne and political organization. It is written in Bosnian Cyrillic and it also referred to the people of Bosnia - Bosnianins. The Charter was a trade agreement between Bosnia and the Republic of Dubrovnik.

The most important item in the National Museum in Sarajevo is the Sarajevo Haggadah, a Jewish illuminated codex originally from 12th century Spain. Other important items include Hrvojev's mass (Hrvojev misal) and Hval's Codex (Hvalov zbornik), both Bosnian books of liturgy produced in Croatia at the start of the 15th century, a 16th-century Kur’an and Leontiev's New Testament (Leontijevo četverojevanđelje).

Architecture
After the Ottoman conquest of Bosnia and Herzegovina, urban and city development flourished as the Ottomans brought imperial Islamic architecture to the region, partly mixed with local customs (one of them being the use of squinches instead of triangular pendentives found in Turkey). Many mosques and buildings were designed at the beginning. Afterwards, local merchants had more influence and in the 18th and 19th century, there was a rise in European influence. Moorish architecture developed during Austro-Hungarian occupation.

During the Royal Yugoslav period, Bosnia and Herzegovina remained at the margin of interwar architectural modernism in Yugoslavia. Immediately following the Second World War, Yugoslavia's brief association with the Eastern Bloc ushered in a short period of socialist realism, which came to an abrupt end with the 1948 Tito–Stalin Split. In the following years, modernist architecture came to symbolize the nation's break from the USSR (a notion that later diminished with growing acceptability of modernism in the Eastern Bloc).

Science
The Academy of Sciences and Arts of Bosnia and Herzegovina is the country's highest scientific and artistic institution. Initially founded in 1951 as the Scientific Society of Bosnia and Herzegovina, it was upgraded to an academy in 1966.

The National Museum of Bosnia and Herzegovina opened in 1888; it undertook Bosnia's first systematic excavations of archeological sites from 1899 to 1904.

Literature
Bosnia and Herzegovina has a rich literary heritage. Matija Divković, Bosnian Franciscan and writer is considered to be the founder of the modern literature of Bosnia and Herzegovina.

Notable poets include Antun Branko Šimić, Aleksa Šantić, Jovan Dučić and Mak Dizdar. Prominent prose writers include the Nobel Literature Prize laureate Ivo Andrić, Meša Selimović, Zaim Topčić, Zlatko Topčić, Branko Ćopić and Skender Kulenović. Contemporary writers include Semezdin Mehmedinović, Aleksandar Hemon, Miljenko Jergović, Abdulah Sidran, Nedžad Ibrišimović, and Marko Tomaš.

The National Theater was founded in 1919 in Sarajevo and its first director was famous playwright Branislav Nušić. Magazines such as Novi Plamen, Most and Sarajevske sveske are some of the more prominent publications covering cultural and literary themes.

Visual arts
The visual arts in Bosnia and Herzegovina were always evolving and ranged from the original medieval tombstones (stećak) to paintings in Kotromanić court. However, it was the Austro-Hungarian occupation in 1878 that led to the renaissance of Bosnian painting. The first artists trained in European academies emerged at the beginning of the 20th century. These included Gabrijel Jurkić, Petar Tiješić, Karlo Mijić, Špiro Bocarić, Petar Šain, Đoko Mazalić, Roman Petrović and Lazar Drljača. Their generation was succeeded by artists such as Ismet Mujezinović, Vojo Dimitrijević, Ivo Šeremet and Mica Todorović.

Prominent artists in the post-World War II period include Virgilije Nevjestić, Bekir Misirlić, Ljubo Lah, Meho Sefić, Franjo Likar, Mersad Berber, Ibrahim Ljubović, Dževad Hozo, Affan Ramić, Safet Zec, Ismar Mujezinović, and Mehmed Zaimović. The Ars Aevi museum of contemporary art in Sarajevo includes works by artists renowned worldwide.

Music
The most popular traditional Bosnian and Herzogovinian song forms of relatively recent origin (early 20th century) are the Bosnian root music (played with "šargija"), ganga, the rera and the ojkavica (oja-noja). Other popular surviving forms from the Ottoman era is the sevdalinka.

Pop music and rock music are traditionally popular too, represented by famous musicians including Goran Bregović, Davorin Popović, Kemal Monteno, Zdravko Čolić, Johnny Štulić, Edo Maajka, Dino Merlin and Tomo Miličević. Talented composers include Đorđe Novković, Esad Arnautalić, Kornelije Kovač, and the many pop and rock bands, e.g. Bijelo Dugme, Indexi, Zabranjeno Pušenje, include some of the leading groups from the era of the former Yugoslavia.

Bosnia is home to the composer Dušan Šestić, creator of the current national anthem of Bosnia and Herzegovina and father of singer Marija Šestić, and the pianist Sasha Toperich.

Cinema
Notable Bosnian directors, screenwriters and producers are Zlatko Topčić, Mirza Idrizović, Aida Begić, Ivica Matić, Danis Tanović, Hajrudin Krvavac, Ademir Kenović, Benjamin Filipović, Ahmed Imamović, Pjer Žalica, Jasmila Žbanić, Dino Mustafić and Srđan Vuletić.

Sarajevo Film Festival, founded in 1995, has become the biggest and most influential in southeast Europe.

Olympics
The most important international sporting event in the history of Bosnia and Herzegovina was the hosting of the 1984 Winter Olympics, held in Sarajevo from the 8th to 19 February 1984.

Sitting volleyball
Bosnia and Herzegovina national sitting volleyball team is the most decorated team representing Bosnia and Herzegovina. The team won 2 Paralympics Gold medals (2004 and 2012) and multiple World and European sitting volleyball titles. Many of the players lost limbs in the 1992–1995 Bosnian War.

Athletics
Bosnia and Herzegovina has produced many prominent athletes, including members of the Yugoslav national team before Bosnia and Herzegovina's independence. The nation's most notable track and field athlete since independence is runner Amel Tuka, who took the bronze medal in the 800 metres at the 2015 World Athletics Championships and the silver medal in the 800 metres at the 2019 World Athletics Championships.

Football (soccer)
Football is the most popular sport in B&H. It dates from 1903 but its popularity grew significantly after World War II. In the pre-independence era Sarajevo (1967 and 1984) and Željezničar (1972) both won the Yugoslavian Championship title. The former Yugoslav national football team included a number of Bosnian players, such as Josip Katalinski, Dušan Bajević, Miroslav Blažević, Ivica Osim, Safet Sušić, and Mirsad Fazlagić.

Since independence the Bosnia and Herzegovina national football team has failed to qualify for any European or World Championship tournament, up until 2014 FIFA World Cup, after winning eight games to secure their place after many years of failed attempts of making their FIFA debut. Bosnian national teams have struggled to field the best eligible team as many players born in Bosnia and Herzegovina choose to play for other countries for reasons of ethnic identification and because of the higher salaries offered by other teams (for example: Mario Stanić and Mile Mitić were both born in Bosnia but play for Croatia and Serbia respectively; other internationally famous players from Bosnia and Herzegovina who have made similar choices include Zoran Savić, Vladimir Radmanović, Zoran Planinić, Aleksandar Nikolić and Savo Milošević).

Basketball
Bosnian basketball club, KK Bosna from Sarajevo were European Champions in 1989. The Yugoslav national basketball team, medal-winners in every world championship from 1963 through 1990, included Bosnian players such as Dražen Dalipagić and Mirza Delibašić. Bosnia and Herzegovina regularly qualifies for the Eurobasket championship. The Jedinstvo Women's basketball club, based in Tuzla, won the 1979 European Championships in Florence.

Boxing
The middle-weight boxer Marjan Beneš has won several B&H Championships, Yugoslavian Championships and the European Championship. In 1978, he won the World Title against Elish Obeda from Bahamas. Another middle-weight, Ante Josipović, won the Olympic gold medal in Los Angeles in 1984. He also won the Yugoslavian Championship in 1982, the Championship of the Balkans in 1983 and the Beograd Trophy in 1985. Felix Sturm aka Adnan Catic is a German former middleweight champion boxer with Bosnian origin. He has a Bosnian flag in his weardrobe and often holdes tales in Bosnian after a boxing match.

Chess
The Bosnian chess team has been Champion of Yugoslavia seven times, in addition to winning four European championships: 1994 in Lyon, 1999 in Bugojno, 2000 in Neum, and 2001 in Kalitea. The Borki Predojević chess club (from Teslić) has also won two European Club Championships, at Litohoreu (Greece) in 1999, and Kalitei (Greece) in 2001.

Handball
The Borac handball club, seven times Yugoslav National Championship winners, won the European Championship Cup in 1976 and the International Handball Federation Cup in 1991.

Karate
The Tuzla-Sinalco karate club from Tuzla was the most prolific Yugoslav championship-winning team, also winning four European Championships and one World Championship.

Cuisine

Bosnian cuisine reflects a balance of Western and Eastern influences. Due to almost 500 years of Ottoman rule, Bosnian food is closely related to Turkish, Greek, and other former Ottoman and Mediterranean cuisines. However, years of Austrian rule can be detected in the many influences from Central Europe. Bosnian cuisine uses many spices, but usually in very small quantities. Most dishes are light, as they are boiled; the sauces are completely natural, consisting of little more than the natural juices of the vegetables in the dish. Typical ingredients include tomatoes, potatoes, onions, garlic, peppers, cucumbers, carrots, cabbage, mushrooms, spinach, courgettes, dried beans, fresh beans, plums, milk, and cream called pavlaka. Typical meat dishes include primarily chicken, beef and mutton. Some local specialties are ćevapi, burek, dolma, sarma, pilaf, goulash, ajvar and an extensive range of Eastern sweets. The best local wine comes from the southern region of the country, Herzegovina, where the climate is particularly suitable for growing grapes. Plum or apple rakia is distilled in the northern region of Bosnia.

title: Culture of Bosnia and Herzegovina


text:
Robert Blatchford

Robert Peel Glanville Blatchford (17 March 1851 – 17 December 1943) was an English socialist campaigner, journalist, and author in the United Kingdom. He was also noted as a prominent atheist, nationalist and opponent of eugenics. In the early 1920s, after the death of his wife, he turned towards spiritualism.

Early life
Blatchford was born 17 March 1851 in Maidstone, Kent. His parents, John Glanville Blatchford, a strolling comedian, and Georgina Louisa Corri (maiden; 1821–1890), an actress – named him after the Conservative Prime Minister Robert Peel who died the year before. His great-grandfather, by way of his mother, Domenico Corri (1746–1825), was an Italian musician and publisher who, in the late 18th century, moved from Rome to Edinburgh to teach music. One of his grandnieces, Christine Glanville (1924–1999), was an acclaimed English puppeteer.

Blatchford's father died in 1853, leaving him in the care of his mother. She continued her acting career for nine years, and Blatchford spent much of his early life close to the stage. To help support the family, Blatchford and his brother Montagu would perform with their mother, doing comedic renditions and dances for extra income. In 1862 the family moved to Halifax, where it was hoped that Blatchford and his brother could learn a trade. Blatchford was first employed as an odd job boy in a lithographic printing works, for which he earned a salary of eighteen pence a week. As a child he attended school only occasionally, firstly in Halifax and later in Portsmouth. In spite of the brevity of his educational experience, he called the education system a "cram" method.

Though lacking a formal education, Blatchford taught himself from the age of eight, reading the Bible, Pilgrim's Progress, and the works of Charles Dickens. Throughout his childhood he was frail and sickly, and doctors suggested that he would not reach adulthood. This illness gave Blatchford time to read, something he would not have been able to pursue as thoroughly if employed. Around 1864, Georgina secured full-time employment as a dressmaker and immediately apprenticed both her sons, sending Montagu to a lithographic printer and Robert to a brush maker. At the brush maker factory, Blatchford met Sarah Crossley, whom he would marry in 1880.

By 1871 Blatchford left Halifax, though his reason for doing so has been the cause of debate. Laurence Thompson argues that the departure was due to a quarrel with his mother, but Blatchford's daughter Dorothea maintains that his decision to leave was caused by the difficulty of his life in Halifax. On May Day 1871, Blatchford walked to Hull, then continued on to London via Yarmouth.

Military and early journalistic career
After leaving Halifax, Blatchford joined the Army and rose to become a sergeant major by 1874. By the time of his promotion, he had also achieved the Army's second class certificate of education. Blatchford served with the Irish regiment 103rd Dublin Fusiliers and the 96th Regiment of Foot. The pleasures of army life stimulated some of Blatchford's best writing, but in 1877 he left the army to become a clerk in the Weaver Navigation Company. While employed as a clerk, he carefully used his spare time to learn grammar, syntax, and shorthand. In 1880 he married Sarah Crossley, whom he met in Halifax, at the Zion Chapel in Halifax; they then settled in Norwich. Sarah was the daughter of a domestic servant and a mechanic. Around this time Blatchford became frustrated with his job and decided that he wished to become an artist. Because employment opportunities for artists in Norwich were scarce, however, he instead decided to become a writer. Blatchford's writing career began in 1882 at the Yorkshireman newspaper, where he had a sketch published. He obtained his first full-time writing job through his friend Alexander Muttock Thompson, who worked for the Manchester Sporting Chronicle. Thompson recommended Blatchford to a friend who ran the newspaper Bell's Life in London. A year later, Blatchford moved his family to South London to write for Bell's Life and the Leeds Toby.

In 1885, Blatchford began to write for the Manchester Sunday Chronicle. When Bell's Life failed two years later, he moved to a full-time position at the Sunday Chronicle. Before beginning at the Sunday Chronicle, Blatchford took a short holiday on the Isle of Wight after the death of his two children. At this time he had not begun to espouse socialist views, but the societal reactions to the competitiveness of industrial society in Northern England began affecting his sentiments. The largest political influence on Blatchford was the South Salford Social Democratic Federation. This change is seen in a series of 1889 articles he wrote for the Sunday Chronicle which denounced the housing conditions in Manchester and organised two working men's Sanitary Organisations in the area.

Reflecting back on this period, Blatchford stated in the Fortnightly Review in 1907 that "Dr. Cozier is mistaken if he thinks I took my Socialism from Marx, or that it depends upon the Marxian theory of value. I have never read a page of Marx. I got the idea of collective ownership from H. M. Hyndman; the rest of my Socialism I thought out myself. English Socialism is not German: it is English. English Socialism is not Marxian; it is humanitarian. It does not depend upon any theory of 'economic justice' but upon humanity and common sense."

The Clarion
In 1890, while based in Manchester, Blatchford became actively involved in the Labour Movement. He founded the Manchester branch of the Fabian Society, and launched a weekly socialist newspaper, The Clarion, in 1891. Later that year, he used his column to announce that he had accepted the invitation of the Bradford Labour Union to become the Independent Labour candidate in Bradford East. However, his socialist stance forced him to leave the Sunday Chronicle, which in turn left him with a severe reduction in income.

Having left the newspaper on 12 December 1891, Blatchford set up The Clarion, but a printing error made its first edition was almost completely illegible. Nevertheless, it still sold at least 40,000 copies. It continued to sell this number and more during the following years. By 1910 it was selling about 80,000 copies of each issue. Bernard Semmel described it as "the most successful socialist publication in Great Britain during the period before the war of 1914".

By 1892 Blatchford had removed himself from the candidature in Bradford East and began siding with the Social Democratic Federation (SDF) against the Fabians' policy of "permeation." The joining of The Clarion and SDF resulted in the formation in 1892 of the Manchester Independent Labour Party, which soon devised the Manchester Fourth Clause. By 1893 Blatchford was the leader of his own clique within the newly founded national Independent Labour Party, the Clarionettes, whose extraordinary dynamism was expressed in its numerous choral societies, Clarion cycling clubs, Socialist Scouts, and glee clubs.

Central to the Clarion movement were the Clarion cycling clubs, whose members, frequently accompanied by the "Clarion Van", travelled the country distributing socialist literature and holding mass meetings. Robert Tressell's socialist novel The Ragged Trousered Philanthropists contains a detailed account based on a meeting organised by the Clarion scouts.

The Clarion movement also supported many industrial disputes at this time, including the three-year lockout of the slateworkers of the Penrhyn slate quarry in North Wales. The Clarion collected £1,500 to support the people of Bethesda.

There was a revolt in the county federation created by the ILP in 1894, as Blatchford urged the formation of a united socialist party. In the same year he resigned from the editorship of The Clarion due to ill health and developed depression. He started to edit it again in 1896. He supported the Boer War, which lost him support from some sections of the labour movement. Blatchford denounced his "cosmopolitan friends, who are so cosmopolitan that they can admire every country but their own, and love all men except Englishmen". He criticised the "smug, self-righteous prigs" in the labour movement who, while "despising military glory, are yet so eloquent over the marksmanship and courage of the Boers". He wrote that his "whole heart is with the British troops ... When England is at war, I'm English. I have no politics and no party. I am English." Responding to claims from the right-wing press that he wanted to ‘turn people against their country’, he retorted that he wanted ‘to make people so fond of their country that they shall desire to possess it’.

After the war Blatchford continued to agitate for a united socialist party and supported the London Progressive Party. He was critical of the Labour Party, which was founded in 1900, for what he perceived as its complete subservience to Liberalism, especially in its Cobdenite internationalist views on foreign policy. Blatchford said of himself and his colleagues at The Clarion: "We were out for Socialism and nothing but Socialism, and we were Britons first and Socialists next."

Blatchford criticised free trade from an economic nationalist perspective. Free trade had made it impossible for Britain to feed herself and had destroyed British agriculture. This was especially serious in wartime because Britain could be starved into submission due to the dependence for her food on foreign nations. When Joseph Chamberlain launched his crusade for Tariff Reform in 1903, Blatchford's response was ambiguous. He did not formally endorse Chamberlain's campaign, but The Clarion praised his aims—the revival of British agriculture, a self-sufficient Empire, and producer-focused instead of consumer-focused economic system. Blatchford said he did not believe in tariff reform as applied by Conservatives, but that a socialist government would find it a necessary instrument. A further development in Blatchford's thinking cost him further readers, when he began denouncing organised religion in such works as God and My Neighbour (1903) and Not Guilty: A Defence of the Bottom Dog (1905). Again, to antagonise the ILP, the Clarion raised funds for Victor Grayson, whom the ILP had declined to support. He justified his attacks as being because Labour was too close to the Liberals.

Merrie England
A series of articles on socialism in The Clarion were published in book form in 1893 as Merrie England. The first edition sold 30,000 copies. The year after, a pocket-sized edition was published, which sold 25,000 copies. A penny edition was published in 1894, with 250,000 copies being ordered before publication and within a year 750,000 copies had been despatched across the English speaking world. In Britain and America, the book sold over two million copies. In the opinion of Robert Ensor, the book "helped to make socialism really well known in England for the first time...It was Blatchford's highest flight as a propagandist; he never surpassed it, and through it mainly he left his mark upon history". The book was translated into Welsh, Hebrew, Dutch, Italian, Spanish and German.

William Thomas Stead picked the book as the Review of Reviews book of the month and called Blatchford "the poor man's Plato". Dr Horton the Congregationalist minister compared Blatchford to Isaiah, Amos and Micah and said that "if Jesus Christ were a man on earth today, He would read the book not only with interest but with approval, and He would say to any officious disciples who took exception to parts of it, “Forbid him not; he that is not against Me is for Me"." C. P. Scott of the Manchester Guardian wrote to Blatchford, saying: "I have been reading Merrie England and (pace the reviewers) find a great deal in it!" The Manchester Guardian said that for every British convert to socialism made by Das Kapital there were a hundred made by Merrie England.

At the Oxford Union a motion was approved by 103 to 54 that stated that "the aims of the Socialist tract, Merrie England, are but the baseless fabric of a vision". The motion was seconded by Hilaire Belloc.

Blatchford was a vegetarian and in Merrie England he mentioned the economic, health and humanitarian benefits of a vegetarian diet.

War scare of 1909
At the end of the second week of December 1909, Blatchford wrote ten daily articles for the Daily Mail warning of the German menace:

"I write these articles because I believe that Germany is deliberately preparing to destroy the British Empire; and because I know that we are not ready or able to defend ourselves against a sudden and formidable attack...At the present moment the whole country is in a ferment about the Budget and the Peers and the Election. It seems sheer criminal lunacy to waste time and strength in chasing such political bubble when the existence of the Empire is threatened."

The articles received considerable attention in Britain and Germany, and when published as a pamphlet sold over one and a half million copies. The King "lamented Blatchford's violence" and the Kaiser read Blatchford's articles with care and denounced them as "very mischievous and singularly ill-timed". Sir Charles Ottley, the Secretary to the Committee of Imperial Defence, wrote to Lord Esher that Blatchford's appeal was not based on a partisan, political basis as he had said that the country did not want a Liberal or Unionist government but a MAN: "His strength is that he knows what he wants and is not afraid to ask for it in plain language...The burthen of the song is—compulsory service, a strong navy and a general raising of the standard of education and living of the masses of the British people". Lord Cromer publicly declared that he shared Blatchford's patriotism. The articles ensured that defence was a major issue in the ensuing general election of January 1910. After the election the Liberal MP Reginald McKenna boasted that Blatchford had not cost the Liberals a single vote. Keir Hardie said that "the whole Socialist movement was rocking with suppressed laughter".

The Daily Mail′s Berlin correspondent told Lord Northcliffe: "In a long experience...I do not recall a foreign journalistic event which so focused the attention of the German press and public". There was universal condemnation in German newspapers, including Social Democratic, Catholic and Pan-German organs. When the German Chancellor Theobald von Bethmann Hollweg complained to Edward Goschen, the British ambassador in Berlin, the Foreign Secretary Sir Edward Grey advised Goschen to explain the articles as "not really anti-German but alarmist...to create a scare".

Shortly before the general election of December 1910, the Daily Mail published Blatchford's series of articles on ‘The Greatest Issue of All’, the German threat. However these were nowhere near as influential as his previous ones and defence was not an issue in the election.

In 1909 he began advocating conscription but in 1912 troops were used for strike breaking and Blatchford turned against it: "Universal military service under the (present) ruling classes would result in slavery. I regard invasion as the lesser evil". However, he supported conscription again in 1915 and proclaimed it should be implemented along with the "conscription of wealth". Before the war, Blatchford toured Germany and after he returned to England he wrote:

"I am convinced that...they will be plunged into war without their will. I like Germany; I like German cities; and I like the German people. But I believe that the rulers of the German people are deliberately and cynically preparing to hurl them into a wicked and a desperate war of conquest...The Germans cannot prevent that war, because they do not believe it is coming. The British could prevent that war if, before it is too late, they could be really convinced that it is coming. That is why I want to convince them that war is coming, because I want to prevent that horrible war."

Blatchford was impressed by the cleanliness and efficiency in Germany: "You don't see anything like that in Germany. I thought to myself, is this how we are preparing to fight for the existence of our Empire? What use will these ragged, famished spectres be when we have our backs to the wall?"

Later life
On 4 August 1914, Blatchford wrote to his friend Alexander Thompson: "I shall write today a cautious article counselling peace and suggesting that Sir E. Grey should ask Russia and Germany to suspend hostilities pending a friendly mediation by America, England and Italy, or any one of those powers. But I do not think really that European peace is possible until Germany has been defeated and humiliated. And I realise the great possibility that we shall be at war with Germany before the Clarion comes out. And I hope we are". The Clarion Movement was split when Blatchford swung his paper in support of the British participation in the First World War. The circulation for The Clarion fell by 10,000 in a week but when in September 1914 Blatchford wrote a page of The Weekly Dispatch every Sunday its circulation rose by 50,000. In his first article for that paper, Blatchford correctly predicted that the German Army would not reach Paris and of General Joffre's flank along the Marne.

Blatchford visited France in October 1914 and was shocked by the conduct of the Germans in waging war. Initially warning his readers of fake atrocity stories, Blatchford was shocked by the ruined villages in France and the stories he heard, "too horrible and too unclean to be revealed in print". He wrote to Thompson in 1933: "In the early days of the war the movement howled with indignation about the lying charges brought against the German General Staff and troops. The noble Germans were incapable of such crimes. British and Belgian and American witnesses were all liars. Today the same intelligent comrades are denouncing the atrocities committed by the Nazi 'storm troops' upon innocent and helpless Jews. Well, old pal, may I suggest that if the Germans of today are guilty perhaps the Huns of 1914 were not quite innocent".

In his articles during the war, Blatchford campaigned for better pay for the soldiers and considerable pensions for disabled soldiers, soldiers' widows and children. When a soldier wrote to him, claiming his opinions would not be accepted by the Army but those of Philip Snowden and Ramsay MacDonald would, Blatchford replied: "I am sorry. I cannot help it. You want peace. But you cannot have peace without victory...The struggle with Germany will not end with the present war, and we may some day have to fight Germany single-handed".

In 1915, Blatchford formed the National Democratic and Labour Party (NDP) as a splinter from the right wing of the British Socialist Party and for the 1918 General Election, the NDP stood in eighteen constituencies and returned nine Members of Parliament with 156,834 votes. It thereby became the first party formed by a right-wing split from the Labour Party in Britain to win seats in Parliament at a general election.

Blatchford's wife died in 1921, and later he took an interest in Spiritualism. In 1923 he wrote in response to claims in the press that he had been converted away from socialism by reading Henry Ford's autobiography:

"I have never been converted from Socialism. But careful observation of the facts of for the last twelve years or so has convinced me that Socialism will not work, and a study of Mr. Ford's methods has provided what seems to me as good a substitute as we may hope in this imperfect world. Socialism as I knew it in past years was an excellent, almost a perfect, theory...The golden rule will not work in international politics, because the nations are not good enough to live up to it. Real Socialism strongly resembles real Christianity. It is a counsel of perfection and cannot be adopted and adhered to by our imperfect humanity. There is nothing the matter with Socialism, but the people are neither wise enough nor good enough to make it a success. Socialism implies the self-abnegation of the individual for the good of the community."

When the first Labour government, led by Ramsay MacDonald, took office in 1924, Blatchford responded to Thompson's enthusiasm: "I don't like their policy and I don't trust them. They are in no sense Socialists. At present they are Liberals and we shall have a blend of Liberal shibboleths and communist insanity". When Sir Edward Hulton sold most of his newspapers to Lord Rothermere, Blatchford wrote a letter to The Morning Post:

"As a protest against the attempt of the syndicated newspapers to muzzle the press and dictate to the Government, I have resigned my position on The Sunday Chronicle and The Sunday Herald...the public should be helped to realise that the political judgments of the syndicated newspapers are not sincere and considered opinions of trained, independent thinkers, but the broadcast railings of one rich man in a panic over the Capital Levy. It is important that this should be said, and that the country should understand that the voice of Lord Rothermere is not the voice of public opinion. His standardised newspapers are journalistic tied houses, where proprietorial dope is sold as honest beer."

Blatchford voted Conservative in 1924. However, his later books indicate a continued faith in his own English version of socialism. Moreover, the Clarion Movement carried on as a socialist popular movement, taking its cue from Blatchford, into the 1930s and beyond, as indicated by the continued existence of the Clarion rambling and cycling clubs and the founding of the newspaper The New Clarion in 1932. In a 1931 letter to Alexander Thompson, Blatchford proclaimed his last political credo, his language remaining fiery and eloquent:

"I have always been a Tory Democrat...You remember that from the first the Clarion crowd and the Hardie crowd were out of harmony ... I loathe the 'top-hatted, frock-coated magnolia-scented' snobocracy as much as you do; but I cannot away with the Keir Hardies and Arthur Hendersons and Ramsay MacDonalds and Bernard Shaws and Maxtons. Not long ago you told me in a letter of some trade union delegates who were smoking cigars and drinking whisky at the House of Commons at the expense of their unions. You liked them not. Nor do I like the Trade Union bigots who have cheated J. H. Thomas of his pension...I am glad the Labour Party is defeated because I believe they would have disrupted the British Empire. I dreaded their childish cosmopolitanism; their foolish faith that we could abolish crime by reducing the police force. All the other nations are out for their own ends. American enthusiasm for Naval Disarmament is not dictated by a love of peace. It is an expression of naval rivalry. All the nations hated our naval supremacy. Do the Americans love us? Do the French love us? Is France, America, Italy, devoted to an unselfish and human peace? Can we dispel the bellicose sentiments of Russia and China and Japan by sending an old pantaloon to talk platitudes at Geneva, or by disbanding the Horse Guards and scrapping a few submarines?...The England of my affection and devotion is not a country nor a people: it is a tradition, the finest tradition the world has ever produced. The Labour Party do not subscribe to that tradition; do not know it; could not feel it. And if that tradition is to survive, the policy of scuttle and surrender must be abandoned. You agree with all this I feel sure. You always upheld the Pax Britannica. We have not drifted apart, old pal: our separation is only geographical."

After Adolf Hitler became German Chancellor in 1933, Blatchford "began to smell brimstone", in the words of his biographer Laurence Thompson. Blatchford said: "The people ought to know; but who will let me say what ought to be said?" Blatchford feared that people would say: "Oh, Blatchford. He has Germany on the brain." When Winston Churchill began warning of the dangers of Nazi Germany, Blatchford remarked: "Ha! He's learning! Now watch him get it in the neck". Later on, Blatchford believed Churchill's conduct redeemed what he considered his past political errors.

On 17 December 1943, Blatchford died in Horsham, Sussex at the age of 92.

Legacy
Blatchford's "love of country" themes were not a late aberration but can be found throughout his output. His combination of libertarianism, socialism and conservatism mark him out as one of the more original activists in English political history. The first Labour Chancellor of the Exchequer, Philip Snowden, said of Blatchford in his autobiography:

"In these years Mr. Blatchford gave invaluable help to Socialist propaganda. No man did more than he to make Socialism understood by the ordinary working man. His writings in them had nothing of economic abstruseness. He based his appeal on the principles of human justice. He preached Socialism as a system of industrial co-operation for the common good. His arguments and illustrations were drawn from facts and experiences within the knowledge of the common people. Socialism as he taught it was not a cold, materialistic theory, but the promise of a new life as full, sweet and noble as the world can give...Mr. Blatchford is still living, hale and hearty, his mental powers undiminished aged 83. I saw him recently, and we talked of those grand and inspiring times of forty years ago. Only the men who were in the Socialist movement in those days can know the great part Robert Blatchford took in making it popular, and of the personal devotion he inspired by his writings."

The General Secretary of the Trade Union Congress from 1925 to 1946, Sir Walter Citrine, was influenced by Blatchford's writings. He said of Britain for the British: "I found it a cogent and reasoned argument for Socialism. It was written with a clearness and bite which were unusual". Clement Attlee also spoke of Blatchford's influence on his beliefs. A. J. P. Taylor said that Blatchford was "the greatest popular journalist since Cobbett".

Writings

 * The Nunquam Papers (from the Sunday Chronicle) Edward Hulton and Co., 1891.
 * Fantasias John Heywood, Manchester, 1892.
 * Merrie England Clarion Office, Walter Scott, 1893.
 * The Nunquam Papers (from The Clarion) Clarion Newspaper, 1895).
 * A Bohemian Girl (McGinnis, P., pseudonym), London, 1898, Clarion Newspapers Co., Walter Scott, Ltd.
 * Dismal England, London, Clarion Press, May 1899.
 * My Favourite Books The Clarion Office, (also Chesworth, 1900)
 * My Favourite Books, London, Clarion Press, 1901.
 * Tales for the Marines, London, Clarion Newspaper Co., Ltd., 1901.
 * Britain for the British, London, Clarion Press, 1902.
 * A Book About Books, London, Clarion Press, 1903.
 * God and My Neighbour Clarion Press, 1903.
 * Not Guilty: A Defense of the Bottom Dog Clarion Press, 1906.
 * The Sorcery Shop: An Impossible Romance, London, Clarion Press, 1907.
 * The Dolly Ballads (Illustrated by Frank Chesworth) Clarion Press, 1907.
 * The War That Was Foretold: Germany and England, Reprinted from “The Daily Mail” of 1909.
 * My Life in the Army, London, Clarion Press, 1910.
 * More Things in Heaven and Earth: Adventures in the Quest for a Soul, London, Methuen & Co., 1925.
 * As I Lay A-Thinking: Some Memories and Reflections of an Ancient and Quiet Watchman Hodder & Stoughton, London, 1926.
 * Essays of To-Day and Yesterday, London, George G. Harrap & Co., Ltd., 1927.
 * Saki’s Bowl, London, Hodder & Stoughton Publishers, 1928.
 * Where Are the Dead, London, Cassell and Company, Ltd., 1928 [Contains a chapter by Blatchford, “Secrets of Life and Love.”]
 * My Eighty Years, Great Britain, Cassell & Company Limited. 1931.
 * What's All This?, London, George Routledge & Sons, Ltd., 1940.
 * General Von Sneak, London, Hodder & Stoughton, Publishers, n.d.
 * Julie A Study of a Girl by a Man, London, Clarion Press, 1904
 * Stunts, London, Clarion Press, n.d.

title: Robert Blatchford


text:
Talk:List of British cheeses

Industrial/Artisanal
I think the page should note whether each of the cheeses is artisanal, or industrial. I would be impressed if you could find "huntsman" cheese or Wensleydale in any reputable cheese mongers, maybe the international house of cheese, or Marks and Spencer Cheese counter, but they are certainly not pinnacles of fine British Cheese. —Preceding unsigned comment added by Shuggyg (talk • contribs) 14:29, 15 May 2009 (UTC)

Well speak for yourself - Wensleydale is for my money the finest cheese that Britain produces. Not really sure there's any such thing as huntsman cheese though - looks like two or three different sorts stuck together. 151.228.142.0 (talk) 22:31, 2 August 2015 (UTC)

There are artisanal producers of Wensleydale (look up 'Richard III') but not many and most people that like Wensleydale won't pay the price for it. Most of what is sold as Wensleydale in this country is reliably consistent, but comparatively uninteresting given the swathe of artisan cheese now produced here. It's a shame that anyone thinks one of the youngest and mildest cheeses is our crowning achievement. I do not stock it but I do stock a bundle that aren't on this list. - A Cheesemonger. — Preceding unsigned comment added by 85.210.201.250 (talk) 12:07, 9 October 2015 (UTC)

John Cheese
I'm so tempted to add John Cleese....UtherSRG 17:18, 11 Dec 2003 (UTC)

Why? Are you thick? —Preceding unsigned comment added by 87.194.152.238 (talk) 20:44, 28 March 2008 (UTC)

Removed Cheddar Family
I have removed "Cheddar Family" as I could find no support for it in British texts. I also plan to reorganise the list to emphasize the major cheese types. OK with everyone? Julianp 02:03, 8 Apr 2004 (UTC)

Removed inappropriate external link
I removed this: Since it is an advert. Their own website admits it isn't really a cheese, so it is clearly out of place in a list of cheeses. If we ever have a list of 'faux cheeses' or 'imitation cheeses' then we could stick it on that page. 23:36, 1 Feb 2005 (UTC)
 * Heartily Healthy "Cheese" Clinically proven to reduce cholesterol.

Resorted Lymeswold
I've moved Lymeswold to the Blue Cheese part of list bacause that's how I remember it and it's describes that way in the Lymeswold article. I've also removed the 'it was flop' part because that's explained in the Lymeswold article and because it isn't as if it only lasted six months. (Timffl 19:25, 4 November 2005 (UTC))

Reinserted Cheddar
I've reinserted Cheddar, as it was originally an English method of cheese making from Cheddar in Somerset. Even though it may be made all over the world (like Edam) it doesn't stop it from being originally English.

Also there is a more comprehensive list of British cheeses with details at http://www.cheesebites.co.uk/ and http://www.cheese.com/country.asp. This info should be incorporated into the article. If I have a spare hour or two, I'll give it a go. --Dumbo1 23:54, 17 January 2006 (UTC)

Time for a good cleanout
This list is old and dusty. It has a few errors and way too many non-linked cheeses or links to articles that don't exist. Personally I'd like to see the list go the way of List of French cheeses. What do others think? Under the guise of WP:BOLD I'll leave it a few days and if nobody objects (or even responds) I'll crack on... --Simple Bob (talk) 22:53, 27 March 2010 (UTC)

 * That would be a great improvement. Crack on! --Jimmy Pitt (talk) 11:18, 28 March 2010 (UTC)

 * Just a little thought. The as British cheeses don't have anything like the AOC it might be worth breaking them down by country as per Template:Cheeses of the United Kingdom. Just a thought. talk tospy on Kae 14:37, 28 March 2010 (UTC)

 * Nice idea. No AOC, but we do have PDO cheeses so I'd like to focus in making sure all of those are listed - even if it means initially they will be redlinked. I don't think in these cases redlinking is a problem because I think as PDO cheeses that they are notable enough that an article should be created at some point. --Simple Bob (talk) 14:51, 28 March 2010 (UTC)

Oldest British cheese
The article mentions cheshire cheese, but fails to mention that this is Britain's oldest cheese.Vorbee (talk) 22:42, 6 June 2016 (UTC)

March 2022 cleanup
This article seems like it's become clogged with the list equivalent of silt – unattested-to entries, ones with no references or only primary sources, a number of entries with no articles at all. Per WP:V and WP:ONUS, I'm going to be removing these, as I strongly suspect a number of them are promotional.--Ineffablebookkeeper (talk) ({{ping}} me!) 16:40, 23 March 2022 (UTC)

title: Talk:List of British cheeses


text:
Talk:F. Matthias Alexander

Referencing
I've expanded Alexander's early life, using Michael J. Gelb's book, Body Learning. I'm aware there are better sources out there, including primary ones, so I'll probably be revising my citations as I move through them. --CA387 03:23, 3 June 2007 (UTC)

Cite of Dewey
Here is the text from the article regarding Dewey: "The technique was important in the career of educational philosopher John Dewey.  The two men met around 1918 in New York City when Dewey had a series of lessons. Dewey felt that Alexander taught him how to stop and think before acting. He said that his study of the Alexander Technique enabled him to hold a philosophical position calmly once he had taken it or to change it if new evidence appeared."

Besides the uncited references to how Dewey "felt", the Dewey vs. Alexander website citation given actually argues the opposite of the paragraph on its main page: "The purpose of this website is to show that Dewey's philosophy has nothing to do with the Alexander Technique, indeed is opposed to it." Until the arguments of this paragraph are cited and non-contradictory, I'm removing it from the article.

- TheSlowLife (talk) 23:42, 25 February 2009 (UTC)

Libel Case
I am preparing a revision to the section on the Libel Case, using the Michael Bloch biography and South African newspaper sources. There are several inaccuracies that I can already see, but rather that fixing here and there, and bearing in mind the importance of the case, I shall take time and revise the whole at once, within the next week or so. P0mbal (talk) 23:47, 6 March 2009 (UTC)

Views on race
I am not happy that a large section has been introduced with this heading, a compendium of choice quotes from Alexander's books. To those who have studied Alexander's books, and I mean studied, as compared with read once through or gleaned for choice comments, I suggest that it is not NPOV. Please can other editors consider. P0mbal (talk) 23:09, 31 May 2009 (UTC) The editor who introduced this section has deleted it. P0mbal (talk) 20:03, 25 July 2009 (UTC)

Students: Agnes Birrell and Anthony Ludovici ?
Birrell and Ludovici have been listed with the first-generation Alexander teachers. While what is said about them is concise and true - it was Agnes who persuaded the sceptical Ludovici to have a series of lessons with Alexander and even paid for them herself (see "The Life of Frederick Matthias Alexander" by Michael Bloch, pages 136-7), Ludovici was certainly not a teacher and I believe neither was Agnes. Ludovici is listed in a different section above as a notable student, but not Agnes, though Agnes may be notable. I would like to suggest that both Agnes and Ludo be removed from the list of first-generation Alexander teachers, as they appear to be there due to a misunderstanding about who qualifies to be in the list. P0mbal (talk) 18:40, 30 July 2009 (UTC)

Referencing
This article badly needs to be rewritten. There are plenty of unnecessary details, like a long list of his students and a lengthy retelling of a libel case. What about his influence, his legacy? Does Alexander have any influence of importance today? What was his impact on mainstream education? What is the critical view of his work? Right now, this article is certainly not NPOV and though it looks well-done on the surface, it has no real substance. 108.52.66.225 (talk) 18:03, 15 April 2015 (UTC)
 * Yep. It's too much a coatrack to promote Alexander Technique. --Ronz (talk) 18:25, 15 April 2015 (UTC)

title: Talk:F. Matthias Alexander


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Edward Carpenter

Edward Carpenter (29 August 1844 – 28 June 1929) was an English utopian socialist, poet, philosopher, anthologist, an early activist for gay rights and prison reform whilst advocating vegetarianism and taking a stance against vivisection. As a philosopher, he was particularly known for his publication of Civilisation: Its Cause and Cure. Here, he described civilisation as a form of disease through which human societies pass.

An early advocate of sexual liberation, he had an influence on both D. H. Lawrence and Sri Aurobindo, and inspired E. M. Forster's novel Maurice.

Early life
Born at 45 Brunswick Square, Hove in Sussex, Carpenter was educated at nearby Brighton College, where his father Charles Carpenter was a governor. His brothers Charles, George and Alfred also went to school there. Edward's grandfather was Vice-Admiral James Carpenter (d 1845). When he was ten, Carpenter displayed a flair for the piano.

His academic ability became evident relatively late in his youth, but was sufficient to earn him a place at Trinity Hall, Cambridge. At Trinity Hall, Carpenter came under the influence of Christian Socialist theologian F. D. Maurice. Whilst there he also began to explore his feelings for men. One of the most notable examples of this is his close friendship with Edward Anthony Beck (later Master of Trinity Hall), which, according to Carpenter, had "a touch of romance". Beck eventually ended their friendship, causing Carpenter great emotional heartache. Carpenter graduated as 10th Wrangler in 1868. After university, he was ordained as curate of the Church of England, "as a convention rather than out of deep Conviction", and served as curate to Maurice at the parish of St Edward's, Cambridge.

In 1871 Carpenter was invited to become tutor to the royal princes George Frederick (later King George V) and his elder brother, Prince Albert Victor, Duke of Clarence, but declined the position. His lifelong friend and fellow Cambridge student John Neale Dalton took the position. Carpenter continued to visit Dalton while he was tutor. They were given photographs of the pair, taken by the princes.

In the following years he experienced an increasing sense of dissatisfaction with his life in the church and university, and became weary of what he saw as the hypocrisy of Victorian society. He found great solace in reading poetry, later remarking that his discovery of the work of Walt Whitman caused "a profound change" in him. Five or six years later he visited Whitman in Camden, New Jersey, in 1877.

Move to the North of England

Carpenter was voluntarily released from the Anglican ministry and left the church in 1874 and moved to Leeds, becoming a lecturer as part of University Extension Movement, which was formed by academics who wished to widen access to education in deprived communities. He lectured in astronomy, the lives of ancient Greek women and music and had hoped to lecture to the working classes, but found his lectures were mostly attended by middle class people, many of whom showed little active interest in the subjects he taught. Disillusioned, he moved to Chesterfield, but finding that town dull, moved to nearby Sheffield a year later. Here he came into contact with manual workers, and he began to write poetry. His sexual preferences were for working men: "the grimy and oil-besmeared figure of a stoker" or "the thick-thighed hot coarse-fleshed young bricklayer with a strap around his waist".

When his father Charles Carpenter died in 1882, Edward inherited the sum of £6,000. This enabled Carpenter to quit his lectureship to seek the simpler life, first on a small holding at Totley near Sheffield with Albert Ferneyhough, a scythe-maker, and his family in 1880; Albert and Edward became lovers and in 1883 moved to Millthorpe, Derbyshire together with Albert's family, where Carpenter built a large new house with outbuildings in 1883 constructed of local gritstone with a slate roof, in the style of the seventeenth century. There they had a small market garden and made and sold leather sandals, based on the design of sandals sent to him from India by Harold Cox on Carpenter's request.

Carpenter popularised the phrase the "Simple Life" in his essay Simplification of Life in his England's Ideal (1887). Sheffield architect Raymond Unwin was a frequent visitor to Millthorpe and the simple revival of vernacular English architecture at Millthorpe and Carpenter's 'simple life' there were powerful influences on Unwin's later Garden City architecture and ideals, suggesting as they did a coherent but radical new lifestyle.

In Sheffield, Carpenter became increasingly radical. Influenced by a disciple of Engels, Henry Hyndman, he joined the Social Democratic Federation (SDF) in 1883 and attempted to form a branch in the city. The group instead chose to remain independent, and became the Sheffield Socialist Society. While in the city he worked on a number of projects including highlighting the poor living conditions of industrial workers. In 1884, he left the SDF with William Morris to join the Socialist League. From there he stayed with William Harrison Riley while he was visiting Walt Whitman.

In 1883, Carpenter published the first part of Towards Democracy, a long poem expressing Carpenter's ideas about "spiritual democracy" and how Carpenter believed humanity could move towards a freer and more just society. Towards Democracy was heavily influenced by Whitman's poetry, as well as the Hindu scripture, the Bhagavad Gita. Expanded editions of Towards Democracy appeared in 1885, 1892, and 1902; the complete edition of Towards Democracy was published in 1905.

In 1886–87 Carpenter was in a tender relationship with George Hukin, a razor grinder. Carpenter lived with Cecil Reddie from 1888 to 1889 and in 1889 helped Reddie found Abbotsholme School in Derbyshire as a notably progressive alternative to the traditional public school, with the financial support of Robert Muirhead and William Cassels.

In May 1889, Carpenter wrote a piece in the Sheffield Independent calling Sheffield the laughing-stock of the civilized world and said that the giant thick cloud of smog rising out of Sheffield was like the smoke arising from Judgment Day, and that it was the altar on which the lives of many thousands would be sacrificed. He said that 100,000 adults and children were struggling to find sunlight and air, enduring miserable lives, unable to breathe and dying of related illnesses.

Travel in India
Drawn increasingly to Hindu philosophy, he travelled to India and Ceylon in 1890. Following conversations with the guru Ramaswamy (known as the Gnani) there, he developed the conviction that socialism would bring about a revolution in human consciousness as well as of economic conditions. His account of the travel was published in 1892 as From Adam's Peak to Elephanta: Sketches in Ceylon and India. The book's spiritual explorations would subsequently influence the Russian author Peter Ouspensky, who discusses it extensively in his own book, Tertium Organum (1912).

Life with George Merrill
On his return from India in 1891, he met George Merrill, a working-class man also from Sheffield, 22 years his junior, and after the Ferneyhoughs left Millthorpe in 1893 Merrill became Carpenter's companion. The two remained partners for the rest of their lives, cohabiting from 1898. Merrill, the son of an engine driver, had been raised in the slums of Sheffield and had little formal education.

Carpenter remarked in his work The Intermediate Sex: Eros is a great leveller. Perhaps the true Democracy rests, more firmly than anywhere else, on a sentiment which easily passes the bounds of class and caste, and unites in the closest affection the most estranged ranks of society. It is noticeable how often Uranians of good position and breeding are drawn to rougher types, as of manual workers, and frequently very permanent alliances grow up in this way, which although not publicly acknowledged have a decided influence on social institutions, customs and political tendencies.

Carpenter included among his friends the scholar, author, naturalist, and founder of the Humanitarian League, Henry S. Salt, and his wife, Catherine; the critic, essayist and sexologist, Havelock Ellis, and his wife, Edith; actor and producer Ben Iden Payne; Labour activists Bruce and Katharine Glasier; writer and scholar, John Addington Symonds; and the feminist writer, Olive Schreiner.

E. M. Forster was a close friend and visited the couple regularly. He later recounted that it was a visit to Millthorpe in 1913 that inspired him to write his gay-themed novel, Maurice. Forster wrote in his terminal note to the aforementioned novel that Merrill "touched my backside – gently and just above the buttocks. I believe he touched most people's. The sensation was unusual and I still remember it, as I remember the position of a long vanished tooth. He made a profound impression on me and touched a creative spring."

The relationship between Carpenter and Merrill was an inspiration for the relationship between Maurice Hall and Alec Scudder, the gamekeeper in Maurice. The author D. H. Lawrence read the manuscript of Maurice, which was published posthumously in 1971. Carpenter's rural lifestyle and the manuscript influenced Lawrence's 1928 novel Lady Chatterley's Lover which, though built around a central relationship between a man and a woman, involves a gamekeeper and a member of the upper-class.

Later life
In 1902 Carpenter's anthology of verse and prose, Ioläus: An Anthology of Friendship, was published. The book was published again in 1906 by William Swan Sonnenschein.

In 1915, he published The Healing of Nations and the Hidden Sources of Their Strife, where he argued that the source of war and discontent in western society was class-monopoly and social inequality.

Carpenter became an advocate of the Christ myth theory. His book Pagan and Christian Creeds was published by Harcourt, Brace and Howe in 1921.

The death of George Hukin in 1917 at the age of 56 seems to have broken Carpenter's attachment to the North of England. In 1922 he and Merrill moved to Guildford, Surrey and the two lived at 23 Mountside Rd. On Carpenter's 80th birthday he was presented an album signed by every member of the then Labour Government, headed by Ramsay MacDonald, Prime Minister, who Carpenter had known since his teenage years.

In January 1928, Merrill died suddenly, having become dependent on alcohol since moving to Surrey. His death devastated Carpenter; he sold their joint home and moved in with his carer Ted Inigan. In May 1928, Carpenter suffered a paralytic stroke. He lived another 13 months before he died on 28 June 1929, aged 84. He was interred in the same grave as Merrill at the Mount Cemetery in Guildford under a lengthy invocation written by Carpenter.

His obituary in The Times was headed "Edward Carpenter, Author and Poet", though the text did also refer to his political campaigns.

Influence
Carpenter corresponded with many leading figures in political and cultural circles, among them Annie Besant, Isadora Duncan, Havelock Ellis, Roger Fry, Mahatma Gandhi, Keir Hardie, Jack London, George Merrill, E. D. Morel, William Morris, Edward R. Pease, John Ruskin, and Olive Schreiner.

Carpenter was a friend of Rabindranath Tagore, and of Walt Whitman. Aldous Huxley recommended Carpenter's pamphlet Civilization: Its Cause and Cure in his book Science, Liberty and Peace. Modernist art critic Herbert Read credited Carpenter's pamphlet Non-Governmental Society with converting him to anarchism.

Leslie Paul was influenced by Carpenter's work; in turn he passed on Carpenter's ideas to the scouting group he founded, The Woodcraft Folk. Algernon Blackwood was another devotee of Carpenter's work; Blackwood corresponded with Carpenter and included a quotation from Civilization: Its Cause and Cure in his 1911 novel The Centaur.

Fenner Brockway, in a 1929 obituary of Carpenter, acknowledged him as an influence on Brockway and his associates when young. Brockway described Carpenter as "the greatest spiritual inspiration of our lives. Towards Democracy was our Bible." Ansel Adams was an admirer of Carpenter's writings, especially Towards Democracy. Emma Goldman cited Carpenter's books as an influence on her thought, and stated that Carpenter possessed "the wisdom of the sage." Countee Cullen said that reading Carpenter's book Iolaus "opened up for me soul windows which had been closed".

Carpenter was sometimes called "the English Tolstoy" and Tolstoy himself considered him "a worthy heir of Carlyle and Ruskin".

Revival of reputation
Following his death, Carpenter's written works fell out of print and were largely forgotten except among devotees of British labour movement history. However, in the 1970s and 1980s, interest in his work was revived by historians such as Jeffrey Weeks and Sheila Rowbotham, and some of Carpenter's works were reprinted by the Gay Men's Press. Carpenter's opposition to pollution and cruelty to animals have resulted in some historians arguing Carpenter's ideas anticipated the modern Green and animal rights movements. Carpenter was described by Fiona MacCarthy as the "Saint in Sandals", the "Noble Savage" and, more recently, the "gay godfather of the British left".

Written works
Chants of Labour was a songbook for socialists, contributions to which Carpenter had solicited in The Commonweal. It comprised works by John Glasse, Edith Nesbit, John Bruce Glasier, Andreas Scheu, William Morris, Jim Connell, Herbert Burrows, and others.

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Alfred Richard Orage

Alfred Richard Orage (22 January 1873 – 6 November 1934) was a British influential figure in socialist politics and modernist culture, now best known for editing the magazine The New Age before the First World War. While he was working as a schoolteacher in Leeds he pursued various interests, including Plato, the Independent Labour Party and theosophy. In 1900, he met Holbrook Jackson and three years later they co-founded the Leeds Arts Club, which became a centre of modernist culture in Britain. After 1924, Orage went to France to work with George Gurdjieff and was then sent to the United States by Gurdjieff to raise funds and lecture. He translated several of Gurdjieff's works.

Early life and education
James Alfred Orage was born in Dacre, near Harrogate in the West Riding of Yorkshire, son of Nonconformist parents William Orage and Sarah Anne who was "believed to have been of Irish descent". After marrying Sarah, "a fatherless girl, living with her mother", William Orage had "fecklessly drank" and gambled away his inheritance, a "little farm in Cambridgeshire" near his home village of Fenstanton, Huntingdonshire. A move to Dacre, where he "took up schoolmastering", had failed to improve his fortunes. Alfred had one sister. He was generally known as Dickie and he eventually dropped the name James and adopted the middle name Alfred as his first name, and Richard as his second. His father died when he was one year old and his mother, who had little financial means (particularly owing to the collapse of the firm of lawyers responsible for the annuity of £50 William had left the family), returned to the Orage family's home village of Fenstanton. They were "decently, grindingly poor"; Sarah took in laundry to make ends meet and Alfred had to work as a farm labourer from the age of ten. Fortunately, Howard Coote, son of the local squire, went to see his father and the local schoolmaster, all of them agreeing it "a thousand pities to try to make a ploughboy of Alfred". Accordingly, Coote paid Sarah a "peppercorn allowance" that kept Alfred at school. Alfred excelled in his studies, and was sent to Culham training college in Oxfordshire where he also taught himself editorial skills and obtained a teaching post in Leeds, returning to Yorkshire in autumn 1893.

Leeds: socialism, theosophy and the Leeds Arts Club
In 1894, Orage became a schoolteacher at an elementary school in Leeds and helped to found the Leeds branch of the Independent Labour Party (ILP). He wrote a weekly literary column for the ILP's paper, the Labour Leader, from 1895 to 1897. He brought a philosophical outlook to the paper, including in particular the thought of Plato and the theosophist Edward Carpenter, who was Orage's mentor for a time. Orage devoted seven years of study to Plato, from 1893 to 1900. He set up a philosophical discussion circle called the Plato Group, including the architect Thomas Butler Wilson who was a friend of Alfred's future wife, Jean.

By the late 1890s, Orage was disillusioned with conventional socialism and turned for a while to theosophy. In 1896, Orage married Jean Walker, an art student at the Royal College of Art who was a passionate member of the Theosophical Society. The couple frequented the Northern Federation headquarters in Harrogate where Orage first met Annie Besant and other leading theosophists and began to lecture on mysticism, occultism, and idealism in Manchester and Leeds as well as publishing material in the Theosophical Review. Orage was influenced by Edward Carpenter's belief that women were behind the new force that would bring change to society. Alfred and Jean opened a theosophist branch in Leeds called the Alpha Centre, even though a regular lodge already existed in the city, and Jean represented it in Harrogate until 1900 when the Leeds lodge was re-founded by the Orages as well as Jean's cousin, A. K. Kennedy. Jean lectured at the Northern Federation Conference in 1904. Jean also helped Alfred with the council meetings of the Leeds lodge. Jean was an excellent needlewoman and sharp debater; she finally left Alfred to pursue her textile career in Haslemere and later working on the looms for William Morris's firm in Oxford Street, London.

In 1900, he met Holbrook Jackson in a Leeds bookshop and lent him a copy of the Bhagavad-Gita. In return, Jackson lent him Friedrich Nietzsche's Thus Spoke Zarathustra, which led Orage to study Nietzsche's work in depth. Orage devoted seven years of his life to the study of Nietzsche's philosophy, from 1900 to 1907, and, from 1907 to 1914, he was a student of the Mahabharata.

In 1903, Orage, Jackson, and the architect Arthur J. Penty helped to found the Leeds Arts Club with the intention of promoting the work of radical thinkers including George Bernard Shaw, whom Orage had met in 1898, Henrik Ibsen, and Nietzsche. During this period, Orage returned to socialist platforms, but by 1906, he was determined to combine Carpenter's socialism with Nietzsche's thought and theosophy.

In 1906, Beatrice Hastings became a regular contributor to the New Age. By 1907, she and Orage had developed an intimate relationship. As Hastings herself later put it, "Aphrodite amused herself at our expense". Orage appears to have had a magnetic effect on many women who frequented his lectures; both Mary Gawthorpe and Millie Price have left accounts of their sexual relationships with him.

Orage explored his new ideas in several books. He saw Nietzsche's Übermensch as a metaphor for the "higher state of consciousness" sought by mystics and attempted to define a route to this higher state, insisting that it must involve a rejection of civilisation and conventional morality. He moved through a celebration of Dionysus to declare that he was in favour, not of an ordered socialism, but of an anarchic movement.

Between 1906 and 1907, Orage published three books: Consciousness: Animal, Human and Superhuman, based on his experience with theosophy; Friedrich Nietzsche: The Dionysian Spirit of the Age; and Nietzsche in Outline and Aphorism. Orage's rational critique of theosophy evoked an editorial rebuttal from The Theosophical Review and, in 1907, he terminated his association with the Theosophical Society. The two books on Nietzsche were the first systematic introductions to Nietzschean thought to be published in Britain.

Editor in London
In 1906, Orage resigned his teaching post and moved to London, following Penty there. In London, Orage attempted to form a league for the restoration of the guild system, in the spirit of the decentralised socialism of William Morris. The failure of this project spurred him to buy the weekly magazine The New Age in 1907, in partnership with Holbrook Jackson and with the support of Shaw. Orage transformed the magazine to fit with his conception of a forum for politics, literature, and the arts. Although many contributors were Fabians, he distanced himself from their politics to some extent and sought to have the magazine represent a wide range of political views. He used the magazine to launch attacks on parliamentary politics and argued the need for utopianism. He also attacked trade union leadership, while offering some support to syndicalism, and tried to combine syndicalism with his ideal of a revived guild system. Combining these two ideas resulted in guild socialism, the political philosophy Orage began to argue for from about 1910, though the specific term "guild socialism" seems not to have been mentioned in print until Bertrand Russell referred to it in his book Political Ideals (1917).

Between 1908 and 1914, The New Age was the premier little magazine in Britain. It was instrumental in pioneering the British avant-garde, from vorticism to imagism, and its contributors included T.E. Hulme, Wyndham Lewis, Katherine Mansfield, Ezra Pound and Herbert Read. Orage's success as an editor was connected with his talent as a conversationalist and a "bringer together" of people. The modernists of London had been scattered between 1905 and 1910, but, largely thanks to Orage, a sense of a modernist "movement" was created from 1910 onwards.

Politics
Orage declared himself a socialist and followed Georges Sorel in arguing that trade unions should pursue an increasingly aggressive policy on wage deals and working conditions. He approved of the increasing militancy of the unions in the era before the First World War and seems to have shared Sorel's belief in the necessity of a union-led general strike leading to a revolutionary situation. However, for Orage, economic power precedes political power, and political reform is useless without economic reform.

In the early issues of The New Age, Orage supported the women's suffrage movement, but he became increasingly hostile to it as the Women's Social and Political Union became more prominent and more militant. Pro-suffragette articles were not published after 1910, but heated debate on the subject took place in the correspondence columns.

During the First World War, Orage defended what he saw as the interests of the working class. On 6 August 1914, he wrote in Notes of the Week in The New Age: "We believe that England is necessary to Socialism, as Socialism is necessary to the world." On 14 November 1918, Orage wrote of the coming peace settlement, embodied in the Treaty of Versailles: "The next world war, if unhappily there should be another, will in all probability be contained within the clauses and conditions attaching to the present peace settlement."

By then, Orage was convinced that the hardships of the working class were the result of the monetary policies of banks and governments. If Britain could remove the pound from the gold standard during the War and re-establish the gold standard after, the gold standard was not as necessary as the monetary oligarchs wanted the proletariat to believe that it was. On 15 July 1920, Orage wrote: "We should be the first to admit that the subject of Money is difficult to understand. It is 'intended' to be, by the minute oligarchy that governs the world by means of it."

After the War, Orage was influenced by C. H. Douglas and became a supporter of the social credit movement. On 2 January 1919, Orage published the first article by Douglas to appear in The New Age, "A Mechanical View of Economics".

With Gurdjieff
Orage had met P. D. Ouspensky for the first time in 1914. Ouspensky's ideas had left a lasting impression and, when Ouspensky moved to London in 1921, Orage began attending his lectures on "Fragments of an Unknown Teaching", the basis of his book In Search of the Miraculous. From this time onwards Orage became less and less interested in literature and art, and instead focused most of his attention on mysticism. His correspondence with Harry Houdini on this subject moved him to explore ideas of the afterlife. He returned to the idea that there are absolute truths and concluded that they are embodied in the Mahabharata.

In February 1922, Ouspensky introduced Orage to G. I. Gurdjieff. Orage sold The New Age and moved to Paris to study at the Institute for the Harmonious Development of Man. In 1924, Gurdjieff appointed him to lead study groups in the United States, which he did for seven years. Soon after Gurdjieff arrived in New York from France on 13 November 1930, he deposed Orage and disbanded his study groups, believing that Orage had been teaching them incorrectly; they had been working under the misconception that self-observation could be practised in the absence of self-remembering or in the presence of negative emotions. Members were allowed to continue their studies with Gurdjieff himself, after taking an oath not to communicate with Orage. Upon hearing that Orage had also signed the oath, Gurdjieff wept. Gurdjieff had once considered Orage as a friend and brother, and thought of Jessie as a bad choice for a mate. Orage was a chain smoker and Jessie was a heavy drinker. In the privately published third series of his writings, Gurdjieff wrote of Orage and his wife Jessie: "his romance had ended in his marrying the saleswoman of 'Sunwise Turn,' a young American pampered out of all proportion to her position…"

Orage, Ouspensky, and King emphasised certain aspects of the Gurdjieff System while ignoring others. According to Gurdjieff, Orage emphasised self-observation. In Harlem, Jean Toomer, one of Orage's students at Greenwich Village, used Gurdjieff's work to confront the problem of racism.

In 1927, Orage's first wife, Jean, granted him a divorce and in September he married Jessie Richards Dwight (1901–1985), the co-owner of The Sunwise Turn bookshop where Orage first lectured on the Gurdjieff System. Orage and Jessie had two children, Richard and Ann. While they were in New York, Orage and his wife often catered to celebrities such as Paul Robeson, fresh from his London tour. In 1930, Orage returned to England and, in 1931, he began publishing the New English Weekly. He remained in London until his death on 6 November 1934.

The Orages sailed back to New York from England on the S.S. Washington on 29 December 1930, and arrived on 8 January 1931. The next day, while they were staying at the Irving Hotel, Orage wrote a letter to Gurdjieff unveiling a plan for the publication of All and Everything before the end of the year and promising a substantial amount of money. At lunch in New York City on 21 February 1931, Achmed Abdulla, a.k.a. Nadir Kahn, told the Orages that he had met Gurdjieff in Tibet and that Gurdjieff had been known there as "Lama Dordjieff", a Tsarist agent and tutor to the Dalai Lama. Orage also helped Gurdjieff to translate Meetings with Remarkable Men from Russian to English, but it was not published in their lifetimes.

Last years
In London, Orage became involved in politics again through the social credit movement. He returned to New York on 8 January 1931 in an attempt to meet Gurdjieff's new demands, but he told his wife that he would not be teaching the Gurdjieff System to any group past the end of the spring. Orage was on the pier on 13 March 1931 to bid Gurdjieff farewell on his way back to France and the Orages sailed back to England on 3 July.

In April 1932, Orage founded a new journal, The New English Weekly. Dylan Thomas's first published poem, "And Death Shall Have No Dominion", appeared in its issue dated 18 May 1933, but by then, the magazine was not selling well and Orage was experiencing financial difficulties.

In September 1933, Jessie gave birth to their daughter, Ann. In January 1934, Senator Bronson M. Cutting presented Orage's Social Credit Plan to the United States Senate, proposing that it become one of the tools of Roosevelt's economic policy.

At the beginning of August 1934, Gurdjieff asked Orage to prepare a new edition of The Herald of Coming Good. On 20 August, Orage wrote his last letter to Gurdjieff: "Dear Mr Gurdjieff, I've found very little to revise…"

Towards the end of his life, Orage was suffered from severe pain below the heart. This ailment had been diagnosed a couple of years before as simply functional and he did not again seek medical advice. While he was broadcasting a speech as part of the BBC series, "Poverty in Plenty", once again expounding the doctrine of social credit, he experienced excruciating pain, but he continued as if nothing was happening. After leaving the studio he spent the evening with his wife and friends and made plans to see the doctor next day, but he died in his sleep that night. Orage's former students of the Gurdjieff System arranged for the enneagram to be inscribed on his tombstone.

Works

 * Friedrich Nietzsche: The Dionysian Spirit of the Age (1906)
 * Nietzsche in Outline & Aphorism (1907)
 * National Guilds: An Inquiry into the Wage System and the Way Out (1914) editor; a collection of articles from The New Age
 * An Alphabet of Economics (1918)
 * Readers and Writers (1917–1921) (1922) as RHC
 * Psychological Exercises and Essays (1930)
 * The Art of Reading (1930)
 * The 1931 Manuscript of Beelzebub's Tales to His Grandson (1931); translated and edited by Alfred Richard Orage
 * On Love: Freely Adapted form the Tibetan (Unicorn Press 1932)
 * Selected Essays and Critical Writings (1935) edited by Herbert Read and Denis Saurat
 * Political and Economic Writings from 'The New English Weekly', 1932-34, with a Preliminary Section from 'The New Age' 1912 (1936), edited by Montgomery Butchart, with the advice of Maurice Colbourne, T. S. Eliot, Philip Mairet, Will Dyson and others
 * Essays and Aphorisms (1954)
 * The Active Mind: Adventures in Awareness (1954)
 * Orage as Critic (1974), edited by Wallace Martin
 * Consciousness: Animal, Human and Superman (1978)
 * A. R. Orage's Commentaries on Gurdjieff's "All and Everything", edited by C. S. Nott

title: Alfred Richard Orage