Sir Isaiah BerlinOMCBEFBA (6 June 1909[2] – 5 November 1997) was a Russian-British social and political theorist,philosopher, andhistorian of ideas.[3] Although he became increasingly averse to writing for publication, his improvised lectures and talks were sometimes recorded and transcribed, and many of his spoken words were converted into published essays and books, both by himself and by others, especially by his principal editor from 1974,Henry Hardy.
From 1957 to 1967 Berlin wasChichele Professor of Social and Political Theory at theUniversity of Oxford. He was the president of theAristotelian Society from 1963 to 1964. In 1966 he played a role in creatingWolfson College, Oxford, and became its founding president. Berlin was appointed aCBE in 1946,knighted in 1957, and appointed to theOrder of Merit in 1971. He was the president of theBritish Academy from 1974 to 1978. He also received the 1979Jerusalem Prize for his lifelong defence of civil liberties, and in 1994 he received the honorary degree of Doctor of Laws at theUniversity of Toronto, for which occasion he prepared a "short credo" (as he called it in a letter to a friend), now known as "A Message to the Twenty-First Century", to be read on his behalf at the ceremony.[5]
Plaque marking what was once Berlin's childhood home (designed byMikhail Eisenstein) in Riga, engraved in Latvian, English, and Hebrew with the tribute "The British philosopher Sir Isaiah Berlin lived in this house 1909–1915"TheAngliyskaya Embankment inSaint Petersburg, where Berlin lived as a child during the Russian Revolutions
Isaiah Berlin was born inRiga (present-day Latvia) on 6 June 1909 into a wealthyJewish family, the only son of Mendel Berlin, a timber trader (and a direct descendant ofShneur Zalman, founder ofChabad Hasidism), and his wife Marie (née Volshonok).[6][7] His family owned a timber company, one of the largest in theBaltics,[8] as well as forests in Russia,[7] from where the timber was floated down theDaugava river to its sawmills in Riga. As his father, who was the head of the Riga Association of Timber Merchants,[8] worked for the company in its dealings with Western companies, he was fluent not only inYiddish, Russian, and German, but also in French and English. His Russian-speaking mother, Marie (Musya) Volshonok,[9] was also fluent in Yiddish andLatvian.[10] Isaiah Berlin spent his first six years in Riga, and later lived inAndreapol (a small timber town nearPskov, effectively owned by the family business),[11] and then inPetrograd (now St. Petersburg). In Petrograd, the family lived first onVasilevsky Island and then on Angliiskii Prospekt on the mainland. On Angliiskii Prospekt, they shared their building with other tenants, including an assistant Minister of Finnish affairs named Ivanov, Princess Emeretinsky, and the composerMaximilian Steinberg with his wife Nadezhda Rimskaya-Korsakova, the daughter ofNikolai Rimsky-Korsakov.[12] With the onset of the October Revolution of 1917, the fortunes of the building's tenants were rapidly reversed, with both Princess Emeretinsky and Rimsky-Korsakov's daughter soon being made to stoke the building's stoves and sweep the yards.[13] Berlin witnessed theFebruary andOctober Revolutions both from his apartment windows and from walks in the city with his governess, where he recalled the crowds of protesters marching on theWinter Palace Square.[14]
One particular childhood memory of the February Revolution marked his lifelong opposition to violence, with Berlin saying:
Well I was seven and a half and something, and then I was – did I tell you the terrible sight of the policeman being dragged – not policeman, a sharp shooter from the rooftop – being dragged away by a lynching bee […] In the early parts of the revolution, the only people who remained loyal to the Tsar was the police, the Pharaon, I've never seen [the term] Pharaon in the histories of the Russian Revolution. They existed, and they did sniping from the rooftops or attics. I saw a man like that, a Pharaon […]. That's not in the books, but it is true. And they sniped at the revolutionaries from roofs or attics and things. And this man was dragged down, obviously, by a crowd, and was being obviously taken to a not very agreeable fate, and I saw this man struggling in the middle of a crowd of about twenty […] [T]hat gave me a permanent horror of violence which has remained with me for the rest of my life.[15]
Feeling increasingly oppressed by life underBolshevik rule, which identified the family as bourgeoisie, the family left Petrograd, on 5 October 1920, for Riga, but encounters withantisemitism and difficulties with the Latvian authorities convinced them to leave, and they moved to Britain in early 1921 (Mendel in January, Isaiah and Marie at the beginning of February), when Berlin was 11.[16] In London the family first stayed inSurbiton where he was sent to Arundel House for preparatory school, then within the year they bought a house inKensington and six years later inHampstead.
Berlin's native language was Russian, and his English was virtually nonexistent at first, but he reached proficiency in English within a year at around the age of 12.[17] In addition to Russian and English, Berlin was fluent in French, German, and Italian, and he knewHebrew,Latin andAncient Greek. Despite his fluency in English, however, in later life Berlin's Oxford English accent would sound increasingly Russian in its vowel sounds.[18] Whenever he was described as an English philosopher, Berlin always insisted that he was not an English philosopher, but would forever be a Russian Jew: "I am a Russian Jew from Riga, and all my years in England cannot change this. I love England, I have been well treated here, and I cherish many things about English life, but I am a Russian Jew; that is how I was born and that is who I will be to the end of my life."[19][20]
Berlin was educated atSt Paul's School in London. According to Michael Bonavia, a British author (and son ofFerruccio Bonavia) who was at school with him, he
made astonishing feats in the school's Junior Debating Society and the School Union Society. The rapid, even flow of his ideas, the succession of confident references to authors whom most of his contemporaries had never heard, left them mildly stupefied. Yet there was no backlash, no resentment at these breathless marathons, because Berlin's essential modesty and good manners eliminated jealousy and disarmed hostility.[21]
After leaving St Paul's, Berlin applied toBalliol College, Oxford, but was denied admission after a chaotic interview. Berlin decided to apply again, only to a different college:Corpus Christi College, Oxford. Berlin was admitted and commenced hisliterae humanioresdegree. He graduated in 1928, taking first-class honours in his final examinations and winning the John Locke Prize for his performance in the philosophy papers, in which he outscoredA. J. Ayer.[22] He subsequently took another degree at Oxford inphilosophy, politics and economics, again taking first-class honours after less than a year on the course. He was appointed a tutor in philosophy atNew College, Oxford,[citation needed] and soon afterwards was elected to a prize fellowship atAll Souls College, Oxford, the first unconverted Jew to achieve this fellowship at All Souls.[23]
While still a student, he befriended Ayer (with whom he was to share a lifelong amicable rivalry),Stuart Hampshire,Richard Wollheim,Maurice Bowra,Roy Beddington,Stephen Spender,Inez Pearn,J. L. Austin andNicolas Nabokov. In 1940 he presented a philosophical paper on other minds to a meeting attended byLudwig Wittgenstein at Cambridge University. Wittgenstein rejected the argument of his paper in discussion but praised Berlin for his intellectual honesty and integrity. Berlin was to remain at Oxford for the rest of his life, apart from a period working forBritish Information Services (BIS) inNew York City from 1940 to 1942 and for the British embassies inWashington, D.C., andMoscow from then until 1946. Before crossing the Atlantic in 1940, Berlin took rest in Portugal for a few days. He stayed inEstoril, at the Hotel Palácio, between 19 and 24 October 1940.[24] Prior to this service, however, Berlin was barred from participation in the British war effort as a result of his being born in Latvia,[25] and because his left arm had been damaged at birth. In April 1943 he wrote a confidential analysis of members of theSenate Foreign Relations Committee for theForeign Office; he described SenatorArthur Capper from Kansas as "a solid, stolid, 78-year-old reactionary from the corn belt, who is the very voice of Mid-Western "grass root" isolationism."[26]For his services, he was appointed a CBE in the1946 New Year Honours.[27] Meetings withAnna Akhmatova in Leningrad in November 1945 and January 1946 had a powerful effect on both of them, and serious repercussions for Akhmatova (who immortalised the meetings in her poetry).[28]
In 1956 Berlin married Aline Elisabeth Yvonne Halban,née de Gunzbourg (1915–2014), the former wife of the nuclear physicistHans von Halban, and a former winner of the ladies' golf championship of France.[29] She was from an exiled half Russian-aristocratic and half ennobled-Jewish banking and petroleum family (her mother was Yvonne Deutsch de la Meurthe and her grandfather was Emile Deutsch de la Meurthe, brother ofHenri Deutsch de la Meurthe) based in Paris.
He was elected a Foreign Honorary Member of theAmerican Academy of Arts and Sciences in 1959,[30] and a member of theAmerican Philosophical Society in 1975.[31] He was instrumental in the founding, in 1966, of a new graduate college at Oxford University:Wolfson College. The college was founded to be a centre of academic excellence which, unlike many other colleges at Oxford, would also be based on a strong egalitarian and democratic ethos.[32] Berlin was a member of the Founding Council of theRothermere American Institute atOxford University.[33] As later revealed, when he was asked to evaluate the academic credentials ofIsaac Deutscher, Isaiah Berlin argued against a promotion, because of the profoundly pro-communist militancy of the candidate.[34]
Berlin died in Oxford on 5 November 1997, aged 88.[3] He is buried there inWolvercote Cemetery. On his death, the obituarist ofThe Independent wrote: "he was a man of formidable intellectual power with a rare gift for understanding a wide range of human motives, hopes and fears, and a prodigiously energetic capacity for enjoyment – of life, of people in all their variety, of their ideas and idiosyncrasies, of literature, of music, of art".[35] The same publication reported: "Isaiah Berlin was often described, especially in his old age, by means of superlatives: the world's greatest talker, the century's most inspired reader, one of the finest minds of our time. There is no doubt that he showed in more than one direction the unexpectedly large possibilities open to us at the top end of the range of human potential."[35] The front page ofThe New York Times concluded: "His was an exuberant life crowded with joys – the joy of thought, the joy of music, the joy of good friends. ... The theme that runs throughout his work is his concern with liberty and the dignity of human beings ... Sir Isaiah radiated well-being."[36]
Berlin did not enjoy writing, and his published work (including both his essays and books) was produced through dictation to a tape-recorder, or by the transcription of his improvised lectures and talks from recorded tapes. The work of transcribing his spoken word often placed a strain on his secretaries.[38] This reliance on dictation extended to his letters, which were recorded on aGrundig tape recorder. He would often dictate these letters while simultaneously conversing with friends, and his secretary would then transcribe them. At times, the secretary would inadvertently include the author's jokes and laughter in the transcribed text.[38] The product of this unique methodology was a writing style that mimicked his spoken discourse—animated, quick, and constantly jumping from one idea to another. His everyday conversation was vividly mirrored in his works, complete with intricate grammar and punctuation.[38]
Berlin is known for his inaugural lecture, "Two Concepts of Liberty", delivered in 1958 as Chichele Professor of Social and Political Theory at Oxford.[39][40] The lecture, later published as an essay, reintroduced the study of political philosophy to the methods ofanalytic philosophy. Berlin defined "negative liberty" as absence of coercion or interference in private actions by an external political body, which Berlin derived from the Hobbesian definition of liberty. "Positive liberty", Berlin maintained, could be thought of as self-mastery, which asks not what we are free from, but what we are free to do. Berlin contended that modern political thinkers often conflated positive liberty with rational action, based upon a rational knowledge to which, it is argued, only a certain elite or social group has access. This rationalist conflation was open to political abuses, which encroached on negative liberty, when such interpretations of positive liberty were, in the nineteenth century, used to defend nationalism, paternalism, social engineering, historicism, and collective rational control over human destiny.[41]
Berlin's lectures onthe Enlightenment and its critics (especiallyGiambattista Vico,Johann Gottfried Herder,Joseph de Maistre andJohann Georg Hamann, to whose views Berlin referred asthe Counter-Enlightenment) contributed to his advocacy of an irreducibly pluralist ethicalontology.[1] InThree Critics of the Enlightenment, Berlin argues that Hamann was one of the first thinkers to conceive of human cognition as language – the articulation and use of symbols. Berlin saw Hamann as having recognised as the rationalist'sCartesian fallacy the notion that there are "clear and distinct" ideas "which can be contemplated by a kind of inner eye", without the use of language – a recognition greatly sharpened in the 20th century by Wittgenstein'sprivate language argument.[42]
For Berlin, values are creations of mankind, rather than products of nature waiting to be discovered. He argued, on the basis of the epistemic and empathetic access we have to other cultures across history, that the nature of mankind is such that certain values – the importance of individual liberty, for instance – will hold true across cultures, and this is what he meant by objective pluralism. Berlin's argument was partly grounded inLudwig Wittgenstein's later theory of language, which argued that inter-translatability wassupervenient on a similarity in forms of life, with the inverse implication that our epistemic access to other cultures entails an ontologically contiguous value-structure.
With his account of value pluralism, Berlin proposed the view that moral values may be equally, or rather incommensurably, valid and yet incompatible, and may, therefore, come into conflict with one another in a way that admits of no resolution without reference to particular contexts of a decision. When values clash, it may not be that one is more important than the other: keeping a promise may conflict with the pursuit of truth; liberty may clash withsocial justice. Moral conflicts are "an intrinsic, irremovable element in human life". "These collisions of values are of the essence of what they are and what we are."[43] For Berlin, this clashing of incommensurate values within, no less than between, individuals constitutes the tragedy of human life.Alan Brown suggests, however, that Berlin ignores the fact that values are commensurable in the extent to which they contribute to the human good.[44]
"The Hedgehog and the Fox", a title referring to a fragment of the ancient Greek poetArchilochus, was one of Berlin's most popular essays with the general public, reprinted in numerous editions. Of the classification that gives the essay its title, Berlin once said "I never meant it very seriously. I meant it as a kind of enjoyable intellectual game, but it was taken seriously."[45]
Berlin expands upon this idea to divide writers and thinkers into two categories: hedgehogs, who view the world through the lens of a single defining idea (examples given includePlato), and foxes, who draw on a wide variety of experiences and for whom the world cannot be boiled down to a single idea (examples given includeAristotle).[46]
Berlin promoted the notion of "positive liberty" in the sense of an intrinsic link between positive freedom and participatory, Athenian-style democracy.[47] There is a contrast with "negative liberty." Liberals in the English-speaking tradition call for negative liberty, meaning a realm of private autonomy from which the state is legally excluded. In contrast French liberals ever since theFrench Revolution more often promote "positive liberty" – that is, liberty insofar as it is tethered to collectively defined ends. They praise the state as an essential tool to emancipate the people.[48][49]
Berlin's lecture "Historical Inevitability" (1954) focused on a controversy in thephilosophy of history. Given the choice, whether one believes that "the lives of entire peoples and societies have been decisively influenced by exceptional individuals" or, conversely, that whatever happens occurs as a result of impersonal forces oblivious to human intentions, Berlin rejected both options and the choice itself as nonsensical. Berlin is also well known for his writings on Russian intellectual history, most of which are collected inRussian Thinkers (1978; 2nd ed. 2008) and edited, as most of Berlin's work, byHenry Hardy (in the case of this volume, jointly with Aileen Kelly). Berlin also contributed a number of essays on leading intellectuals and political figures of his time, includingWinston Churchill,Franklin Delano Roosevelt andChaim Weizmann. Eighteen of these character sketches were published together as "Personal Impressions" (1980; 2nd ed., with four additional essays, 1998; 3rd ed., with a further ten essays, 2014).[50]
A number of commemorative events for Isaiah Berlin are held at Oxford University, as well as scholarships given out in his name, including the Wolfson Isaiah Berlin Clarendon Scholarship, The Isaiah Berlin Visiting Professorship, and the annual Isaiah Berlin Lectures. The Berlin Quadrangle of Wolfson College, Oxford, is named after him. The Isaiah Berlin Association of Latvia was founded in 2011 to promote the ideas and values of Sir Isaiah Berlin, in particular by organising an annual Isaiah Berlin day and lectures in his memory.[51] At theBritish Academy, the Isaiah Berlin lecture series has been held since 2001.[52] Many volumes from Berlin's personal library were donated toBen-Gurion University of the Negev inBeer Sheva and form part of the Aranne Library collection. The Isaiah Berlin Room, on the third floor of the library, is a replica of his study at the University of Oxford.[53] There is also the Isaiah Berlin Society which takes place at his alma mater ofSt Paul's School. The society invites world famous academics to share their research into the answers to life's great concerns and to respond to students' questions. In the last few years they have hosted:A.C. Grayling,Brad Hooker,Jonathan Dancy,John Cottingham,Tim Crane,Arif Ahmed,Hugh Mellor andDavid Papineau.[54]
Apart fromUnfinished Dialogue, all books/editions listed from 1978 onwards are edited (or, where stated, co-edited) by Henry Hardy, and all butKarl Marx are compilations or transcripts of lectures, essays, and letters. Details given are of first and latest UK editions, and current US editions. Most titles are also available as e-books. The twelve titles marked with a '+' are available in the US market in revised editions fromPrinceton University Press, with additional material by Berlin, and (except in the case ofKarl Marx) new forewords by contemporary authors; the 5th edition ofKarl Marx is also available in the UK.
+The Crooked Timber of Humanity: Chapters in the History of Ideas, John Murray, 1990. 2nd ed., Pimlico, 2013.ISBN978-1845952082. 2nd ed., 2013, Princeton University Press.ISBN978-0691155937.
The Magus of the North: J. G. Hamann and the Origins of Modern Irrationalism, John Murray, 1993. Superseded byThree Critics of the Enlightenment.
+The Sense of Reality: Studies in Ideas and their History, Chatto & Windus, 1996. Pimlico.ISBN978-0712673679. 2nd ed., 2019, Princeton University Press.ISBN978-0691182872.
The Proper Study of Mankind: An Anthology of Essays (edited by Henry Hardy and Roger Hausheer) [a one-volume selection from the whole of Berlin's work], Chatto & Windus, 1997. 2nd ed., Vintage, 2013.ISBN978-0099582762.
+The Roots of Romanticism (lectures delivered in 1965), Chatto & Windus, 1999. [imlico.ISBN978-0712665445. 2nd ed., 2013, Princeton University Press.ISBN978-0691156200.
+Freedom and Its Betrayal: Six Enemies of Human Liberty (lectures delivered in 1952), Chatto & Windus, 2002. Pimlico.ISBN978-0712668422. 2nd ed., 2014, Princeton University Press.ISBN978-0691114996.
Liberty [revised and expanded edition ofFour Essays on Liberty], Oxford University Press, 2002.ISBN978-0199249893.
The Soviet Mind: Russian Culture under Communism, Brookings Institution Press, 2004.ISBN978-0815721550. 2nd ed., Brookings Classics, 2016.ISBN978-0815728870.
+Political Ideas in the Romantic Age: Their Rise and Influence on Modern Thought (1952), Chatto & Windus, 2006.ISBN0701179090. Pimlico,ISBN978-1844139262. 2nd ed., 2014, Princeton University Press.ISBN978-0691126951.
^abCherniss, Joshua; Hardy, Henry (25 May 2010)."Isaiah Berlin".Stanford Encyclopedia of Philosophy. Retrieved7 March 2012.
^His date of birth was officially registered as 24 May, according to the Julian calendar then in force in the Russian Empire. Latvian State Historical Archive, Rīgas rabināts, 4346. fonds, 2. apraksts, 58. lieta, 71. lp. o. p., 72. lp.
^Warburton, Nigel (2001)."Two Concepts of Liberty".Freedom: An Introduction with Readings.The Open University. Psychology Press.ISBN978-0-415-21246-5.Isaiah Berlin's essay 'Two Concepts of Liberty'* is one of the most important pieces of post-war political philosophy. It was originally given as a lecture in Oxford in 1958 and has been much discussed since then. In this extract from the lecture Berlin identifies the two different concepts of freedom – negative and positive – which provide the framework for his wide-ranging discussion.
^Kocis, Robert (17 November 2023).Isaiah Berlin: A Kantian and Post-Idealist Thinker. Political Philosophy Now. University of Wales Press. pp. 71–95.ISBN9781786838957.
^Berlin, Isaiah (1997). Hardy, Henry; Hausheer, Roger (eds.).The Proper Study of Mankind: An Anthology of Essays. Chatto and Windus. pp. 11, 238.ISBN0701165278.OCLC443072603.
^Brown, Alan (1986).Modern Political Philosophy: Theories of the Just Society. Middlesex: Penguin Books. pp. 157–158.ISBN0140225285.OCLC14371928.
^Jahanbegloo, Ramin (1992).Conversations with Isaiah Berlin. Halban Publishers. p. 188.ISBN1870015487.OCLC26358922.
Ned O'Gorman, 'My dinners with Isaiah: the music of a philosopher's life – Sir Isaiah Berlin' – includes related article on Isaiah Berlin's commitment to ideals of genuine understanding over intellectual mastery,Commonweal, 14 August 1998.
Bragg, Melvyn,"War in the 20th Century",In Our Time, BBC Radio Four, including a discussion with Michael Ignatieff, biographer, of the ideas of Berlin, a year after the latter's death
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