Paolo Morisi’s “Twentieth-Century British Christian Democratic Movements: The Search for a Political Space” appears in Telos 163 (Summer 2013). Read the full version online at the Telos Online website, or purchase a print copy of the issue in our store.
One of the major British political anomalies vis-à-vis Europe is the lack of a Christian Democratic political party. In most European countries these parties are part of the political fabric of the nation, but in Britain Christian Democracy never developed into a party. Research has shown that during the twentieth century there were British groups that inspired by Catholic social thought were the closest approximation to Christian Democracy. They not only sought to influence the parties, but also introduced into domestic politics typical Christian Democratic concerns. Thus, this essay seeks to address the following questions: What were their aims and policies? How and in what ways did they influence the parties? What was their ideological outlook? Finally, were there ideological differences among these groups?
In “Germany in Decline,” from Telos 127 (Spring 2004), Pierluigi Mennitti addresses Berlin’s inability to enact “true” reforms, which has subsequently led to a decline in its economic, geopolitical, and cultural influence. Through an examination of a contemporaneous Der Spiegel article, Mennitti demonstrates the reluctance of the Federal Republic to accept such thoroughgoing Reformen, which would allow it to crawl out of its then apparent decline and to depend far less on the economic strategies propounded during the so-called “economic miracle” of the post-1949 era. Although it would seem to have been premature to write off Germany as the “economic engine” in Europe, his article nevertheless offers several accurate points. For example, Mennitti asserts that Germany 
The banking crisis of 2007–8 became interpreted by many commentators as a failure of the neo-liberal economics that had been internationally ascendant for approximately three decades. Following the government bailout of the banks, even some leading evangelists for laissez-faire capitalism, such as Alan Greenspan, came to reflect on “flaws” within their ideology.[1] The younger Greenspan had been a disciple of Ayn Rand, whose fiercely individualistic philosophy had been popularized in her best-selling novels The Fountainhead (1943) and Atlas Shrugged (1957).[2] Yet the political fallout from the banking crisis provoked a resurgence of interest in Rand’s work,[3] with some on the political Right arguing the crisis had actually been provoked by state involvement in the economy. It was contended that the U.S. government had believed that large financial institutions were “too big to fail,” thus emboldening actors within these organizations to take far greater risks than they would otherwise have contemplated. In this regard Ayn Rand has even been referred to as a prophet of the crisis. Rand argued that government control over the economy would tend to induce deep problems that would then be blamed on the free-market and the avarice of businessmen. Consequently, demands would then be made for greater government control and more public spending. However (and as the plot transpires in Atlas Shrugged), these interventions only serve to make economic conditions worse as the creativity of entrepreneurs is further stifled by regulation. This explanation of the crisis has been influential within the renewal of the populist Right, evident in the “Who is John Galt?” banners that have appeared at numerous Tea Party events and anti-Obama protests. 
With the publication of A Treatise Of Human Nature, David Hume turned the philosophical community of his time upside down with his provocative skepticism and denial of a cohesive self. Since its initial publication, Hume’s claim that the self is nothing but a bundle of perceptions has plagued philosophers and psychologists alike, and has inspired many to completely abandon the idea of a coherent self. Yet a central question remains largely unanswered: if there is not a self, what is doing the thinking, and how is it done? If a person does not have a “self,” how come human beings think of themselves as unique and separate entities that have subjective experiences? Lowell A. Dunlap’s article “Hume, James, and Husserl on the Self” investigates how William James and Edmund Husserl tackled the notion of personal identity in the aftermath of Hume’s philosophy. 
