Stefan Collini

I shall put together either for a pamphlet or for Fraser, a sort of résumé of the present question, as the result of what I have thought, read, and observed here, about it. I am very well and only wish I was not so lazy, but hope and believe one is less so from 40 to 50, if one lives, than at any other time of life.

Walking along the main street of Famham one afternoon, Richard Hoggart was accosted by a drunk. He didn’t ask for money or spit ill-focused abuse. ‘I know who you are.’ he slurred, ‘and I’ve got one question for you. Who’s the better writer, you or Raymond Williams?’

In the Seventies and Eighties, right-wing think-tanks and their academic lapdogs put about the idea that the ills of contemporary Britain were fundamentally due to its genteel aversion to industrialism and its sentimental attachment to collectivism. The selective accounts of the past that were intended to support this diagnosis traced the aetiology of these ailments back to the late 19th century, and particularly to the influence on social and economic policy of that cultivated élite of the well-connected and well-intentioned who laid the foundations of the welfare state. Central to the would-be ‘cultural revolution’ of the Thatcher years was an aggressive populism which attempted to dislodge the descendants of this élite and the values they represented from their long-standing centrality in British culture. Characteristically feeble echoes of this assault were evident in John Major’s recent sneering at ‘progressive theorists’, but some years ago the real emotional dynamic was laid bare, indecently bare, by (as usual) Norman Tebbit, who extolled ‘the man in the pub’ against the upper-class ‘cocktail set’ on the grounds that the former is ‘far more attached to our traditional values’ than are ‘his social superiors, so called, and intellectual betters’.

At All Souls in 1932, Lewis Namier provoked Isaiah Berlin by scornfully dismissing the history of ideas – dismissing it in German, though the rest of the conversation (or rather harangue) was conducted in English – as ‘what one Jew cribs from another’. But for some unpredictable migrations and a few world-historical hiccups in the previous decades, this exchange might have been taking place – quite possibly in French – in, say, Warsaw or St Petersburg. One could no doubt imagine other circumstances which would have resulted in few English readers now being interested in the opinions of Ludwik Bernsztajn Niemirowski (he had, in fact, already changed this name twice by the time he became a British subject in 1913). Yet the distinctive flavour of the scene depends upon the Englishness of its setting, in an intellectual as well as a physical sense.