Roger Scruton
AEI Resident Scholar
ISI Online
Lectures
Prof. Roger Scruton, esteemed IPS Research Professor and Senior Research
Fellow in Philosophy at Oxford University's Blackfriars Hall, is elected
to the British Academy for his contribution to the humanities. Professor
Scruton has published more than 30 books that have been widely translated,
including works on philosophy, political and cultural commentaries, criticism
and novels.
The British Academy, established by Royal Charter, aims to support the
humanities and social sciences and to recognize excellence and high achievement
across the United Kingdom and internationally. Election is a mark of distinction,
as only a very small number of scholars in any field are elected.
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Prof Scruton is a Senior Research Fellow in Philosophy at Blackfriars Hall,
a Fellow of the British Academy, and Research Professor at the Institute for
the Psychological Sciences in Arlington, Virginia. He is the author of more
than 30 books that have been widely translated, including Art and Imagination
(1974), The Aesthetics of Architecture (1979), Sexual Desire (1986), Modern
Philosophy (1994) and The Aesthetics of Music (1997). His interests extend from
philosophy to political and cultural commentary, criticism, and novels.
A
Wall That Won’t Come Down
It is true that a suspicion of Communism remains, and that young people from
Eastern Europe have internalized, to a great extent, the experiences of deprivation
and fear that their parents still recount to them. Hence they are more open
to conservative ideas than their Western contemporaries; they have a vestigial
sense of the seriousness of politics and the real cost of putting fanatics and
nihilists in charge. They at least have learned this lesson; many of my colleagues
have not. From Horkheimer and Adorno to Foucault, Deleuze, and Badiou, fanatics
and nihilists continue to dominate the university curriculum, and there prevails
in our universities today the same suspicion of power, property, hierarchy,
and liberty that was in the ascendant twenty years ago, when my colleagues called
an emergency meeting in order to keep the official illusions in place.
All the
Evidence for God: An Inquiry
Also on the morning of Friday, December 11, the Anglo-American philosopher Roger
Scruton elaborated the fourth of the "transcendentals" of classical
philosophy, that of beauty, also as a way of access to God.
"In creating beauty, the artist gives glory to God's creation," he
said. This is how it has been over the entire span of human history, even where
– as in the abysses of the twentieth century – suffering and desolation
reign.
And yet "the worship of ugliness and desecration is asserting itself today
in an age of unprecedented prosperity. [...] Desecration is a sort of defense
against the sacred, an attempt to destroy its claims. Our lives will be judged
before sacred things; and in order to escape that judgment, we destroy the thing
that seems to accuse us. And since beauty reminds us of the sacred – and
is even a special form of it – beauty must also be desecrated."
The "positive way" of beauty is, nonetheless, embedded in the heart
of man. "Why then do so many artists today refuse to walk this path? Perhaps
because they know that it leads to God."
Sextants
and Sexting
The power of gadgets to enter and possess the human soul is brought out by the
new vice of sexting
Scruton
comments on virtual suicide
Viewing the world from behind a screen, the internet addict can relish every
kind of narcissistic, sadistic and hateful feeling without cost.
Can
virtual life take over from real life?
Are computers making us lose friends and alienate people, asks the writer Roger
Scruton
"If you study the opinions that prevail in modern academies, you will
discover that they are of two kinds: those that emerge from the constant questioning
of traditional values, and those that emerge from the attempt to prevent any
questioning of the liberal alternatives. All of the following beliefs are effectively
forbidden on the normal American campus: (1) The belief in the superiority of
Western culture; (2) The belief that there might be morally relevant distinctions
between sexes, cultures, and religions; (3) The belief in good taste, whether
in literature, music, art, friendship, or behavior; and (4) The belief in traditional
sexual mores. You can entertain those beliefs, but it is dangerous to confess
to them, still more dangerous to defend them, lest you be held guilty of "hate
speech"—in other words, of judging some group of human beings adversely.
Yet the hostility to these beliefs is not founded on reason and is never subjected
to rational justification. The postmodern university has not defeated reason
but replaced it with a new kind of faith—a faith without authority and
without transcendence, a faith all the more tenacious in that it does not recognize
itself as such."
-- Roger Scruton, "Whatever
Happened to Reason?"
The
New Humanism
Like so many modern ideologies, the new humanism seeks to define itself through
what it is against rather than what it is for. It is for nothing, or at any
rate for nothing in particular. Ever since the Enlightenment there has been
a tendency to adopt this negative approach to the human condition, rather than
to live out the exacting demands of the Enlightenment morality, which tells
us to take responsibility for ourselves and to cease our snivelling. Having
shaken off their shackles and discovered that they have not obtained contentment,
human beings have a lamentable tendency to believe that they are victims of
some alien force, be it aristocracy, the bourgeoisie, capitalism, the priesthood,
or simply the belief in God. And the feeling arises that they need only destroy
this alien force, and happiness will be served up on a plate, in a garden of
pleasures. That, in my view, is why the Enlightenment, which promised the reign
of freedom and justice, issued in an unending series of wars.
How
society has lost its voice
Music is going the way of meals, drinks and sex, all of which are ceasing to
be occasions for bonding and becoming sources of solitary addiction instead.
Humanity is being divided in two by its own inventions. On the one side are
the IT-savvy nerds, who do not relate to each other directly, but have mastered
all the ways of achieving satisfaction from digital substitutes. On the other
side are the savages, as Aldous Huxley might have called them, who sit down
to meals with their families, and who drink and sing madrigals with their friends
like Samuel Pepys. And the two classes are increasingly estranged from each
other, since the moments in which they might have united, as people unite through
singing, no longer exist.
What
makes the West strong?
This culture of repudiation has transmitted itself, through the media and the
schools, across the spiritual terrain of Western civilization, leaving behind
it a sense of emptiness and defeat, a sense that nothing is left to believe
in or endorse, save only the freedom to believe. And a belief in the freedom
to believe is neither a belief nor a freedom. It encourages hesitation in the
place of conviction and timidity in the place of choice. It is hardly surprising
that so many Muslims in our cities today regard the civilization surrounding
them as doomed, even if it is a civilization that has granted them something
that they may be unable to find where their own religion triumphs, which is
a free, tolerant, and secular rule of law. For they were brought up in a world
of certainties; around them, they encounter only doubts.
If repudiation of its past and its identity is all that Western civilization
can offer, it cannot survive: it will give way to whatever future civilization
can offer hope and consolation to the young and fulfill their deep-rooted human
need for social membership. Citizenship, as I have described it, does not fulfill
that need: and that is why so many Muslims reject it, seeking instead that consoling
“brotherhood” (ikhwan) that has so often been the goal of Islamic
revivals. But citizenship is an achievement that we cannot forgo if the modern
world is to survive: we have built our prosperity on it, our peace and our stability,
and—even if it does not provide happiness—it defines us. We cannot
renounce it without ceasing to be.
What is needed is not to reject citizenship as the foundation of social order
but to provide it with a heart. And in seeking that heart, we should turn away
from the apologetic multiculturalism that has had such a ruinous effect on Western
self-confidence and return to the gifts that we have received from our Judeo-Christian
tradition.
Can
virtual life take over from real life?
When I relate to you through the screen there is a marked shift in emphasis.
Now I have my finger on the button. At any moment I can turn you off. You are
free in your own space, but you are not really free in mine, since you are dependent
on my decision to keep you there. I retain ultimate control, and am not risking
myself in the friendship as I risk myself when I meet you face to face. Of course
I may stay glued to the screen. Nevertheless, it is a screen that I am glued
to, not the person behind it.
The
Return of Religion
Not so long ago, God was in residence. You could open a door and discover him,
and join with those who sang and prayed in his presence. Now he, like us, has
no fixed abode. But from this experience a new kind of religious consciousness
is being born: a turning of the inner eye towards the transcendental and a constant
invocation of ‘we know not what’.
Distrust of organised religion therefore goes hand in hand with a mourning for
the loss of it. We are distressed by the evangelical atheists, who are stamping
on the coffin in which they imagine God’s corpse to lie and telling us
to bury it quickly before it begins to smell. These characters have a violent
and untidy air: it is very obvious that something is missing from their lives,
something which would bring order and completeness in the place of random disgust.
Cities
for Living
The city, as we have inherited it from the ancient Greeks, is both an institution
and a way of life, one coterminous with the civilization of Europe. The confluence
of strangers in a single place and under a single law, there to live peacefully
side by side, joined by social networks, economic cooperation, and friendly
competition through sports and festivals, is among the most remarkable achievements
of our species, responsible for most of the great cultural, political, and religious
innovations of our civilization. Nothing is more precious in the Western heritage,
therefore, than the cities of Europe, recording the triumph of civilized humanity
not only in their orderly streets, majestic facades, and public monuments, but
also in their smallest architectural details and the intricate play of light
on their cornices and apertures.
The
Journey Home, Part I
The
Journey Home, Part II
Conservatives
Are Conservationists
Environmentalism has all the hallmarks of a left-wing cause: a class of victims
(future generations), an enlightened vanguard who fights for them (the eco-warriors),
powerful philistines who exploit them (the capitalists), and endless opportunities
to express resentment against the successful, the wealthy, and the West. The
style too is leftist: the environmentalist is young, disheveled, socially disreputable,
his mind focused on higher things; the opponent is dull, middle aged, smartly
dressed, and usually American. The cause is designed to recruit the intellectuals,
with facts and theories carelessly bandied about, and activism encouraged. Environmentalism
is something you join, and for many young people it has the quasi-redemptive
and identity-bestowing character of the twentieth-century revolutions. It has
its military wing, in Greenpeace and other activist organisations, and also
its intense committees, its odium theologicum and its campaigning journals.
Environmentalists who step out of line like Bjørn Lomborg are denounced
at the important meetings, and thereafter demonized as heretics. In short, it
has the appearance of those secular religions, like socialism, communism, and
anarchism, which turned the world upside down during the twentieth century.
Hence conservatives are instinctively opposed to it, and begin to look around
for facts and theories of their own, in order to fortify their conviction that
global warming, loss of biodiversity, rising sea levels, widespread pollution,
or whatever, are simply left-wing myths, comparable to the “crisis of
capitalism” prophesied by the nineteenth-century socialists. However,
the cause of the environment is not, in itself, a left-wing cause at all.
Art,
Beauty, and Judgment
It is impossible to live as though there are no aesthetic values, while living
a real life among real human beings. Manners, clothes, speech, and gestures—all
require careful attention to the way things look. In every sphere of human life,
from laying a table to giving a funeral speech, aesthetic choices are both necessary
and noticed. Without them we cannot solve the vast problem of coordination that
arises when a myriad private individuals crowd into a single public space. Hence,
in the democratic culture, aesthetic judgment begins to be experienced as an
affliction. It imposes an unsustainable burden, something that we must live
up to, a world of ideals and aspirations that is in sharp conflict with the
tawdriness and imperfection of our own improvised lives. It is perched like
an owl on our shoulders, while we try to hide our pet rodents in our clothes.
The temptation is to turn on it and shoo it away.
The
sacred and the human
It is Girard's theory, it seems to me, that most urgently needs to be debated,
now that atheist triumphalism is sweeping all nuances away. For it helps us
understand questions that even atheists must confront, and that their dogmatic
certainties otherwise obscure: what is religion; what draws people to it; and
how is it tamed?
A
Righter Shade of Green
While the Left pursues environmentalism to advance its global agenda,
Roger Scruton advocates the conservative solution that conservation is best
entrusted to local stewardship.
The
glory of the West is that life is an open book
Although it was probably no
part of Said’s intention, the combined effect of his attack on western
“orientalism”, Foucault’s attack on bourgeois “discourse”,
Derrida’s “deconstruction” and the general crushing of the
old curriculum under a weight of inquisitorial “theory” has led
to an orthodoxy of nihilism in the western academy. The effects of this nihilism
are widespread, as in the addictive drumbeats and soundbites that form the background
of popular culture.
The
Decline of Laughter
The ability of the self-appointed censors to discern ideological sins and heresies
has been vastly enhanced by their daily exercises in resentment. Such accusers
know how to discern racist, sexist, and homophobic thought-crimes in the most
innocent-seeming small talk. And they know no forgiveness, since they are cut
off, like all humorless people, from the process of self-knowledge. The desire
to accuse, which brings with it a reputation for virtue without the cost of
acquiring it, takes over from the normal flow of human forgiveness, creating
a wooden personality familiar to all who have had to deal with the lobbies that
now control public opinion in America. What should be our response to this?
Better
off without religion?
The rituals of religion are shared; and those who participate in them are drawn
into another kind of relationship with their neighbours than those that prevail
in the world of 'getting and spending'. People hunger for this kind of membership,
and the power of religion resides in its ability to provide it.
Stealing
from Churches
My years as a voyeur of holiness brought me into contact with true believers,
and taught me that faith transfigures everything it touches, and raises the
world to God.
Who Is
Noam Chomsky?
Someone who should have stuck to syntax. WSJ (Sept 26, 2006)
The
great hole of history
The problem revealed by 9/11, far from resolved five years on, is of a radical
Islamism driven by "transferable grievance"
Should
he have spoken? Enoch Powell's 'Rivers of Blood'
The New Criterion, Volume 25, September 2006, page 22
'Islamofascism':
Beware of a religion without irony
Wall Street Journal (August
20, 2006)
"Old Profession,
New Toleration", National Review (June 19, 2006)
"Sacrilege
and Sacrament" in The Meaning of Marriage: Family, State, Market, and
Morals
PDF file: Scruton
on Fukuyama [PDF file: Fukuyama's new afterword to The
End of History]
Roger Scruton on Immigration,
Multiculturalism and the Need to Defend the Nation State
In the Footsteps of Moll Flanders, Banished
to Rappahannock
"Thoroughly
Modern Mill", Wall Street Journal (May 19, 2006)
"The Dangers of Internationalism",
The Intercollegiate Review (Volume 40, Number 2; Fall/Winter 2005)
"The Political Problem
of Islam", Intercollegiate Review: A Journal of Scholarship and
Opinion (Fall 2002)
"How to be a Non-Liberal,
Anti-Socialist Conservative", Intercollegiate Review: A Journal
of Scholarship and Opinion (Spring 1993)
"Armchair moralising",
New Statesman (22 Jan 2001): Scruton demolishes Peter Singer
Roger Scruton at Azure
Noteworthy Publications:
Immanuel
Kant and the Iraq war
The
Joy of Conservatism: Interview in the New Pantagruel
An Interview with Roger Scruton (Part I)
Wagner:
moralist or monster?
The New Criterion, February 2005
Know Your Place
The Spectator, 27 Nov 2004
The
U.N.: Now Less Than Ever
The
United States, the United Nations, and the Future of the Nation-State
Friends, Muslims, countrymen,
lend us your ears
In Memory of Iran
American Conservatism
in the New Century
Godless Conservatism
Wall Street Journal, Friday, April 5, 1996, p. 8.
National Review articles:
The
Moral Birds and Bees: Sex and marriage, properly understood
On
Loyalty: The uses and abuses of a complicated virtue
The
sex files - American attitudes toward sex are confused
Very
Safe Sex
A
philosophy of pleasure - A Guide to Pleasure
Roger Scruton, The West and the Rest
(ISI Books, 2002).
Today the failures prevail: and this is one source of our present
danger. For failure is no longer localized in the place that produced it, but
carries its burden of resentment around the world.
Roger Scruton, Death-Devoted
Heart: Sex and the Sacred (Oxford UP, 2003).
Roger Scruton, News
From Somewhere: On Settling (Continuum, 2004).
ROGER SCRUTON is a conservative, but not the true-blue kind:
he's too green for that. His turquoise Toryism, keen on rural
traditions and against money-grubbing modernity, chimes with many people's love
for the countryside as a source of cultural, aesthetic and spiritual solace.
BOOK
REVIEW: The English countryside (Economist, 27 May 2004)
Roger Scruton, The
Need for Nations (Civitas, 2004).
The nation state provides us with the surest model for peace,
prosperity, and the defence of human rights. In spite of this, the idea of the
nation state is under attack, derided as a cause of conflict, and destined to
be replaced by more 'enlightened' forms of jurisdiction. This is in spite of
the fact that all recent attempts to transcend the nation state into some kind
of transnational political order have ended up either as totalitarian dictatorships
like the former Soviet Union or as unaccountable bureaucracies like the European
Union.
Bibliography:
- Scruton, R. (1974) Art and imagination: a study in the philosophy of mind. London: Methuen. Reprint edition, St. Augustine's Press. ISBN 1890318000 [View item].
- Scruton, R. (1979) The aesthetics of architecture. Princeton, N.J.: Princeton University Press. (Princeton essays on the arts 8). ISBN 069100322X.
- Scruton, R. (1981) Fortnight's anger. Manchester: Carcanet Press. ISBN 0856353760.
- Scruton, R., M. Bristiger, and P. Weber-Bockholdt, eds. (1984) Karol Szymanowski in seiner Zeit, Publikationen des Instituts für die Wissenschaften vom Menschen. München: W. Fink. ISBN 3770522346.
- Scruton, R. (1985) Thinkers of the New Left. Harlow: Longman. ISBN 0582902738.
- Scruton, R. (1986) Spinoza. Oxford: Oxford University Press. Reprint edition, 1998, 1999, 2000, 2002. (Very short introductions). ISBN 0192803166.
- Scruton, R. (1986) Sexual desire: a moral philosophy of the erotic. New York: Free Press. ISBN 1842125141.
- Scruton, R. (1987) Untimely tracts. Basingstoke: Macmillan. ISBN 0333438639.
- Scruton, R. (1987) A land held hostage: Lebanon and the West. London: Claridge. ISBN 1870626001.
- Scruton, R., ed. (1988) Conservative Thinkers: Essays from “The Salisbury Review”: Claridge Press. ISBN 1870626605.
- Scruton, R., ed. (1988) Conservative Thoughts: Essays from “The Salisbury Review”: Claridge Press. ISBN 1870626559.
- Scruon, R. (1990) World Studies: Education or Indoctrination?: Hyperion. ISBN 0907967701.
- Scruton, R., and J. Haldane, eds. (1990) Logical necessity: and other essays. (Aristotelian Society series 11). London: Aristotelian Society. ISBN 0907111246.
- Scruton, R. (1990) The philosopher on Dover Beach: essays. Manchester [England]: Carcanet. Reprint edition, St. Augustine's Press. ISBN 1890318604 [View item].
- Scruton, R., and C. Cox, eds. (1990) Peace Studies: A Critical Survey: Hyperion. Original edition, State Mutual Book & Periodical Service, Limited. ISBN 0907967159.
- Scruton, R. (1991) A dove descending and other stories. London, England: Sinclair-Stevenson Ltd. ISBN 1856190684.
- Scruton, R. (1991) Francesca: a novel. London, England: Sinclair-Stevenson. ISBN 185619048X.
- Scruton, R., ed. (1991) Conservative texts: an anthology. (Edited with an introduction by Roger Scruton). New York: St. Martin's Press. ISBN 0312055986.
- Scruton, R. (1994) The classical vernacular: architectural principles in an age of nihilism. Manchester: Carcanet. ISBN 0312125011.
- Scruton, R. (1994) Modern philosophy: a survey. London: Sinclair-Stevenson. ISBN 1844131068.
- Scruton, R. (1995) A short history of modern philosophy: from Descartes to Wittgenstein. 2nd., rev. and enl. ed. London: Routledge. Original edition, 1981. ISBN 0415267625.
- Scruton, R. (1996) An intelligent person's guide to philosophy. London: Duckworth. ISBN 0140275169.
- Scruton, R. (1996) A dictionary of political thought. 2nd ed. London: Macmillan. Original edition, Harper & Row, 1982. ISBN 0333647866.
- Scruton, R. (1997) The aesthetics of music. Oxford: Clarendon Press. ISBN 0198166389.
- Scruton, R. (1997) “Entering the culture of the playground,” Time Magazine 150 (17). [View item].
- Scruton, R. (1998) Xanthippic dialogues: comprising Xanthippe's Republic, Perictione's Parmenides, and Xanthippe's Laws, together with a version, probably, spurious, of Phryne's Symposium: St. Augustine's Press. Original edition, Sinclair-Stevenson 1993. ISBN 1890318949 [View item].
- Scruton, R. (1998) The aesthetic understanding: essays in the philosophy of art and culture. Rev. ed: St. Augustine's Press. Original edition, Methuen and Carcanet, 1983. ISBN 1890318027 [View item].
- Scruton, R. (1998) “The sex files,” National Review (October 12). [View item].
- Scruton, R. (1998) The politics of culture, and other essays: St. Augustine's Press. ISBN 1890318612 [View item].
- Scruton, R., and A. Barnett, eds. (1998) Town and Country. London: Jonathan Cape. ISBN 0224052543 [View item].
- Scruton, R. (1998) Spinoza. London: Phoenix. ISBN 0753802139.
- Scruton, R. (1999) “The end of courage,” National Review (May 31). [View item].
- Scruton, R. (2000) England: an elegy. London: Chatto & Windus. ISBN 1856192512.
- Scruton, R. (2000) WHO, what and why? : trans-national government, legitimacy and the World Health Organisation. Occasional paper 113. London: Institute of Economic Affairs. ISBN 0255364873.
- Scruton, R. (2000) An intelligent person's guide to modern culture: St. Augustine's Historical Society. Original edition, Duckworth, 1998. ISBN 1890318477 [View item].
- Scruton, R. (2000) Perictione in Colophon: St. Augustine's Press. ISBN 1890318590 [View item].
- Scruton, R. (2000) Animal Rights and Wrongs. London: Metro Books. Original edition, 1996 and 1998. ISBN 1900512815 [View item].
- Scruton, R. (2001) Kant: a very short introduction. Rev. ed. Very short introductions 50. Oxford: Oxford University Press. Original edition, OUP, 1982. ISBN 0192801996 [View item].
- Scruton, R. (2001) The meaning of conservatism. 3rd ed. Houndmills, Basingstoke, Hampshire: Palgrave. Original edition, Macmillan/Penguin, 1980; 2nd edition St. Augustine Press, 2000. ISBN 0333912446 [View item].
- Scruton, R. (2001) On hunting: St. Augustine's Press. ISBN 1587316005 [View item].
- Scruton, R. (2002) The West and the rest: Globalization and the terrorist threat. London: Continuum. ISBN 193223621X [View item].
- Scruton, R. (2002) “My life beyond the pale,” The Spectator (September 21). [View item].
- Scruton, R. (2002) “Tyranny of the majority,” The Spectator (May 18). [View item].
- Scruton, R. (2002) “Smoke without fire,” The Spectator (February 16). [View item].
- Scruton, R. (2002) “A question of temperament,” Wall Street Journal (December 3), A22. [View item].
- Scruton, R. (2003) “Will a TV series show us that reading and writing matter?,” (Aug 6). [View item].
- Scruton, R. (2003) “Why I became a conservative,” The New Criterion (February). [View item].
- Scruton, R. (2003) “Treason of the intellectuals,” Review of The Survival of Culture: Permanent Values in a Virtual Age, ed. Hilton Kramer and Roger Kimball, Ivan R. Dee, in The American Conservative (Jan 27). [View item].
- Scruton, R. (2003) “The beastly British,” The Spectator (November 15). [View item].
- Scruton, R. (2003) “The truth about meaning,” The Spectator (September 20). [View item].
- Scruton, R. (2003) “The Islamification of our law,” The Spectator (April 12). [View item].
- Scruton, R. (2003) “Where does England's loyalty lie?,” The Spectator (March 15). [View item].
- Scruton, R. (2003) “American intention: to liberate, not to enslave,” OpenDemocracy.net. [View item].
- Scruton, R. (2004) Death-Devoted Heart: Sex and the Sacred in Wagner's Tristan and Isolde: Oxford University Press. ISBN 0195166914 [View item].
Essays in City Journal:
Roger Scruton, "Becoming
a Family," City Journal (Spring 2001 | Vol. 11, No. 2)
Roger Scruton, "What
Is Acceptable Risk?" City Journal (Winter 2001 | Vol. 11, No.
1)
Roger Scruton, "Bring
Back Stigma," City Journal (Autumn 2000 | Vol. 10, No. 4)
Roger Scruton, "Animal
Rights," City Journal (Summer 2000 | Vol. 10, No. 3)
Roger Scruton, "After
Modernism," City Journal (Spring 2000 | Vol. 10, No. 2)
Roger Scruton, "Real
Men Have Manners," City Journal (Winter 2000 | Vol. 10, No.
1)
Roger Scruton, "Modern
Manhood," City Journal (Autumn 1999 | Vol. 9, No. 4)
Roger Scruton, "Sleeping
Cities," City Journal (Summer 1999 | Vol. 9, No. 3)
Roger Scruton, "Whatever
Happened to Reason?," City Journal (Spring 1999 | Vol. 9, No.
2)
Roger Scruton, "Kitsch
and the Modern Predicament," City Journal (Winter 1999 | Vol.
9, No. 1)
Roger Scruton, "Youth
Culture's Lament," City Journal (Autumn 1998 | Vol. 8, No. 4)
Roger Scruton, "Communitarian
Dreams," City Journal (Autumn 1996 | Vol. 6, No. 4)
Roger Scruton, "Why
Lampposts and Phone Booths Matter," City Journal (Summer 1996
| Vol. 6, No. 3)
Roger Scruton, "Decencies
for Skeptics," City Journal (Spring 1996 | Vol. 6, No. 2)
Misc. Articles by Roger Scruton:
Roger Scruton, "On
the Mend," The Financial Times
Roger Scruton, "The
Beauty of the Beasts," The Times, July 6, 1996
Roger
Scruton, "A
philosophy of pleasure," National Review, April 18, 1994 v46
n7 pS1(2)
Roger Scruton, "Kiss
Me, Cate," Vol. 45, National Review, 11-01-1993, pp 61
Review of Only Words, by Catharine A. MacKinnon (Harvard, 152 pp., $14.95)
Roger Scruton, "Picasso:
Creator and Destroyer," National Review, Dec 9, 1988 v40 n24
p46(3)
Roger Scruton, "Robert
Nozick, anarcho-capitalist"
Roger Scruton, "Fox
Hunting: The Modern Case"
Oxford
Union Debate on Hunting: Scruton
speaks (Real Audio)
Salon
Interview with Roger Scruton by Ray Sawhill
Book Introductions:
Leisure: the
Basis of Culture
by Josef Pieper.
New Introduction by Roger Scruton. 1998
New Translation by Gerald Malsbary.
St. Augustine's Press
Edmund
Burke: A Genius Reconsidered
by Russell Kirk.
Introduction (PDF)
by Roger Scruton.
Published Letters:
Roger Scruton
in The New York Review of Books
Roger Scruton
on Christopher Hitchens on Isaiah Berlin in The London Review of Books
Review: Death-Devoted
Heart: Sex and the Sacred in Wagner’s Tristan and Isolde
This bibliography of Internet resources on Roger Scruton is maintained by
Christopher S. Morrissey