How the Scots Invented the Modern World : The True Story of How Western Europe's Poorest Nation Created Our World and Ever ything in It
Who formed the first modern nation?
Who created the first literate society?
Who invented our modern ideas of democracy and free market capitalism?
Mention of Scotland and the Scots usually conjures up images of kilts, bagpipes, Scotch whisky, and golf. But as historian and author Arthur Herman demonstrates, in the eighteenth and nineteenth centuries Scotland earned the respect of the rest of the world for its crucial contributions to science, philosophy, literature, education, medicine, commerce, and politics--contributions that have formed and nurtured the modern West ever since.
Arthur Herman has charted a fascinating journey across the centuries of Scottish history. He lucidly summarizes the ideas, discoveries, and achievements that made this small country facing on the North Atlantic an inspiration and driving force in world history. Here is the untold story of how John Knox and the Church of Scotland laid the foundation for our modern idea of democracy; how the Scottish Enlightenment helped to inspire both the American Revolution and the U.S. Constitution; and how thousands of Scottish immigrants left their homes to create the American frontier, the Australian outback, and the British Empire in India and Hong Kong.
How the Scots Invented the Modern World reveals how Scottish genius for creating the basic ideas and institutions of modern life stamped the lives of a series of remarkable historical figures, from James Watt and Adam Smith to Andrew Carnegie and Arthur Conan Doyle, and how Scottish heroes continue to inspire our contemporary culture, from William "Braveheart" Wallace to James Bond.
Victorian historian John Anthony Froude once proclaimed, "No people so few in number have scored so deep a mark in the world's history as the Scots have done." And no one who has taken this incredible historical trek, from the Highland glens and the factories and slums of Glasgow to the California Gold Rush and the search for the source of the Nile, will ever view Scotland and the Scots--or the modern West--in the same way again. For this is a story not just about Scotland: it is an exciting account of the origins of the modern world and its consequences.
"The point of this book is that being Scottish turns out to be more than just a matter of nationality or place of origin or clan or even culture. It is also a state of mind, a way of viewing the world and our place in it. . . . This is the story of how the Scots created the basic idea of modernity. It will show how that idea transformed their own culture and society in the eighteenth century, and how they carried it with them wherever they went. Obviously, the Scots did not do everything by themselves: other nations--Germans, French, English, Italians, Russians, and many others--have their place in the making of the modern world. But it is the Scots more than anyone else who have created the lens through which we see the final product. When we gaze out on a contemporary world shaped by technology, capitalism, and modern democracy, and struggle to find our place as individuals in it, we are in effect viewing the world as the Scots did. . . . The story of Scotland in the eighteenth and nineteenth centuries is one of hard-earned triumph and heart-rending tragedy, spilled blood and ruined lives, as well as of great achievement."
Focusing on the 18th and 19th centuries, Herman (coordinator of the Western Heritage Program at the Smithsonian and an assistant professor of history at George Mason University) has written a successful exploration of Scotland's disproportionately large impact on the modern world's intellectual and industrial development. When Scotland ratified the 1707 Act of Union, it was an economic backwater. Union gave Scotland access to England's global marketplace, triggering an economic and cultural boom "transform[ing] Scotland... into a modern society, and open[ing] up a cultural and social revolution." Herman credits Scotland's sudden transformation to its system of education, especially its leading universities at Edinburgh and Glasgow. The 18th-century Scottish Enlightenment, embodied by such brilliant thinkers as Francis Hutcheson, Adam Smith and David Hume, paved the way for Scottish and, Herman argues, global modernity. Hutcheson, the father of the Scottish Enlightenment, championed political liberty and the right of popular rebellion against tyranny. Smith, in his monumental Wealth of Nations, advocated liberty in the sphere of commerce and the global economy. Hume developed philosophical concepts that directly influenced James Madison and thus the U.S. Constitution. Herman elucidates at length the ideas of the Scottish Enlightenment and their worldwide impact. In 19th-century Britain, the Scottish Enlightenment, as popularized by Dugald Stewart, became the basis of classical liberalism. At the University of Glasgow, James Watt perfected the crucial technology of the Industrial Revolution: the steam engine. The "democratic" Scottish system of education found a home in the developing U.S. This is a worthwhile book for the general reader, although much of the material has been covered better elsewhere, most recently in T.M. Devine's magisterial The Scottish Nation: A History, 1700-2000 and Duncan A. Bruce's delightful The Mark of the Scots. (Nov.) Forecast: Clearly modeling this title on Thomas Cahill's How the Irish Saved Civilization, Crown may be hoping for comparable sales but probably won't achieve them. Copyright 2001 Cahners Business Information. -- PUBLISHERS WEEKLY.
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September 23, 2002
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Excerpt from How the Scots Invented the Modern World by Arthur Herman
The New Jerusalem
Just as the German Reformation was largely the work of a single individual, Martin Luther, so the Scottish Reformation was the achievement of one man of heroic will and tireless energy: John Knox.
Like Luther, Knox left an indelible mark on his national culture. Uncompromising, dogmatic, and driven, John Knox was a prolific writer and a preacher of truly terrifying power. His early years as a Protestant firebrand had been spent in exile, imprisonment, and even penal servitude chained to a rowing bench in the king's galleys. The harsh trials toughened him physically and spiritually for what was to come. He became John Knox, "he who feared the face of no man." Beginning in 1559, Knox single-handedly inspired, intimidated, and bullied Scotland's nobility and urban classes into overthrowing the Catholic Church of their forebears and adopting the religious creed of Geneva's John Calvin. Its austere and harsh dogmas?that the Bible was the literal Word of God, that the God of that Bible was a stern and jealous God, filled with wrath at all sinners and blasphemers, and that the individual soul was by God's grace predestined to heaven or hell regardless of any good works or charitable intentions?were themselves natural extensions of Knox's own personality. Calvinism seemed as natural to him as breathing, and he taught a generation of Scotsmen to believe the same thing themselves.
Above all, John Knox wanted to Scotland's past that linked it to the Catholic Church. As one admirer said, "Others snipped at the branches of Popery; but he strikes turn the Scots into God's chosen people, and Scotland into the New Jerusalem. To do this, Knox was willing to sweep away everything about at the roots, to destroy the whole." He and his followers scoured away not only Scottish Catholicism but all its physical manifestations, from monasteries and bishops and clerical vestments to holy relics and market-square crosses. They smashed stained-glass windows and saints' statues, ripped out choir stalls and roodscreens, and overturned altars. All these symbols of a centuries-old tradition of religious culture, which we would call great works of art, were for Knox marks of "idolatry" and "the synagogue of Satan," as he called the Roman Catholic Church. In any case, the idols disappeared from southern Scotland, and the Scottish Kirk rose up to take their place.
Knox and his lieutenants also imposed the new rules of the Calvinist Sabbath on Scottish society: no working (people could be arrested for plucking a chicken on Sunday), no dancing, and no playing of the pipes. Gambling, cardplaying, and the theater were banned. No one could move out of a parish without written permission of the minister. The Kirk wiped out all traditional forms of collective fun, such as Carnival, Maytime celebrations, mumming, and Passion plays. Fornication brought punishment and exile; adultery meant death. The church courts, or kirk-sessions, enforced the law with scourges, pillories, branks (a padlocked iron helmet that forced an iron plate into the mouth of a convicted liar or blasphemer), ducking-stools, banishment, and, in the case of witches or those possessed by the devil, burning at the stake.
The faithful received one single compensation for this harsh authoritarian regime, and it was a powerful one: direct access to God. The right of communion, receiving the body and blood of Christ in the form of wine and bread, now belonged to everyone, rich and poor, young and old, men and women. In the Catholic Church, the Bible had been literally a closed book. Now anyone who could read, or listen to someone else read, could absorb the Word of God. On Sundays the church rafters rang with the singing of psalms and recitations from the Gospel