Monet in England

Melvyn Bragg and guests discuss the Oxford Movement in the Church of England in the 19th century. Cardinal John Henry Newman is perhaps the most significant Christian theologian of the nineteenth century. He began as an evangelical, becoming a High Anglican before converting to Roman Catholicism in 1845. His is the story of the diversity of Victorian religious life. But his path also marks the waning of the ideas of Protestant nationhood at the close of the eighteenth century and the reaffirmation of the Catholic tradition at the turn of the twentieth century. For over a decade, between 1833 and 1845, Newman and his fellow travellers, the Oxford Movement, argued that the Church of England was a holy Catholic and Apostolic Church. They sought to assert the Catholic nature of their Church just as secularism, liberalism, non-conformism, and even Roman Catholicism, seemed to threaten her. They published tracts, preached and brought their social mission to some of the poorest urban parishes. Why between 1833 and 1845 was the voice of reaction such a loud one? What was the Oxford Movement and what motivated them? How did they present their ideas to the Anglican clergy at large and what did the clergy make of them? And why did they leave such a powerful legacy for the Church of England, its character and its churches? With Sheridan Gilley, Emeritus Reader in Theology at the University of Durham; Frances Knight, Senior Lecturer in Church History at the University of Wales, Lampeter; Simon Skinner, Fellow and Tutor in History at Balliol College, Oxford.

13 Apr 200642min

Melvyn Bragg and guests discuss Johann Wolfgang Goethe, the great German polymath. 'I had the great advantage of being born at a time that was ripe for earth-shaking events which continued throughout my long life, so that I witnessed the Seven Years War...the French Revolution, and the whole Napoleonic era down to the defeat of the hero and what followed after him. As a result I have attained completely different insights and conclusions than will ever be possible for people who are born now...' Goethe's friend Johann Peter Eckermann recorded these remarks made by the great writer at the end of his life in a series of published recollections. Goethe's life was indeed remarkable. At the age of twenty-five he was author of the first German international best-seller The Sorrows of Young Werther. A year later, he was invited by the Grand Duke to join him at the Imperial Court as Privy Councillor where he oversaw commissions on war, roads and tax. He rode to war with the Prussian Army against the French and embarked on a remarkable creative friendship with Schiller which saw the establishment of a new form of German theatre. What made Goethe the dominant cultural icon of his time and after? What links were there between his interest in politics and the arts? Why did he support Napoleon despite the French invasion of Weimar? How did his relationships with women define his work? And how was he able to transform the status of the German language? With Tim Blanning, Professor of Modern European History at the University of Cambridge; Sarah Colvin, Professor of German at the University of Edinburgh; W. Daniel Wilson, Professor of German at Royal Holloway, University of London.

6 Apr 200641min

Melvyn Bragg and guests discuss the Holy Roman Emperor Charlemagne and the Carolingian Renaissance. In 800 AD on Christmas Day in Rome, Pope Leo III proclaimed Charlemagne Emperor. According to the Frankish historian Einhard, Charlemagne would never have set foot in St Peter's that day if he had known that the Pope intended to crown him. But Charlemagne accepted his coronation with magnanimity. Regarded as the first of the Holy Roman Emperors, Charlemagne became a touchstone for legitimacy until the institution was brought to an end by Napoleon in 1806. A Frankish King who held more territory in Western Europe than any man since the Roman Emperor, Charlemagne's lands extended from the Atlantic to Vienna and from Northern Germany to Rome. His reign marked a period of enormous cultural and literary achievement. But at its foundation lay conquest, conversion at the point of a sword and a form of Christianity that was obsessed with sin, discipline and correction. How did Charlemagne become the most powerful man in Western Europe and how did he finance his conquests? Why was he able to draw Europe's most impressive scholars to his court? How successful was he in his quest to reform his church and educate the clergy? And can the Carolingian period really be called a Renaissance? With Matthew Innes, Professor of History at Birkbeck, University of London; Julia Smith, Edwards Professor of Medieval History at Glasgow University; Mary Garrison, Lecturer in History at the University of York

30 Mars 200642min

Melvyn Bragg and guests discuss the formation of the Royal Society. In the 17th century the natural philosopher Francis Bacon heralded the new age of science. The frontispiece to his 1620 edition of the Instauratio Magna depicted a galleon travelling between the metaphorical Pillars of Hercules thought to lie at the Strait of Gibraltar and believed to mark the end of the known world. The image encapsulated Bacon's desire to sail beyond the limits set by Aristotle and the curriculum of the Ancient universities towards the new continent of science. Bacon imagined practical scientists engaged in a collaborative effort to expand knowledge of the natural world. But it was not until the turbulence of the Civil War and Commonwealth years had passed that such a group of scientists would gather together in London for this purpose, and form the Royal Society. Amongst its members were Robert Boyle, Robert Hooke, Christopher Wren and Isaac Newton, who explicitly rejected dogma and insisted on practical experimentation and observation. How was the Royal Society formed against a backdrop of religious and political strife? What was it about the way this group of men worked that allowed each individual to flourish in his own field? How successful was the Royal Society in disseminating the benefits of experimental science and what is its enduring legacy? With Stephen Pumfrey, Senior Lecturer in the History of Science at the University of Lancaster; Lisa Jardine, Professor of Renaissance Studies at Queen Mary, University of London; Michael Hunter, Professor of History at Birkbeck, University of London.

23 Mars 200642min

Melvyn Bragg and guests discuss Miguel de Cervantes’ 17th century novel, Don Quixote. Published four hundred years ago in Madrid, the book was an immediate success and recognised as one of the classic texts of Western Literature, revered by writers such as Sterne, Goethe, Flaubert, Dostoevsky, Kafka and Melville. Don Quixote tells the story of an unlikely hero - an impoverished country gentleman who goes mad from reading too much and decides to put the world to rights by becoming a knight errant. And so the Knight of La Mancha tilting at windmills with his portly squire astride a donkey is one of the most enduring images in the popular imagination but the simple comedy of the affair belies the fantastically complex, beguiling and sophisticated story on which it is based. As Don Quixote's delusional chivalric ideals bump up against the humdrum of reality and the views of his more earth-bound companion, Sancho Panza.So how has the book endured over the centuries? What was the relationship between Cervantes' work and the world of 17th century Spain in which he lived? In what ways was Don Quixote an interpretation of the age which hitherto had not been articulated? And can it live up to the claim that it was the first European novel?With Barry Ife, Cervantes Professor Emeritus at King's College London; Edwin Williamson, Professor of Spanish Studies at the University of Oxford; Jane Whetnall, Senior Lecturer in Hispanic Studies at Queen Mary, University of London.

16 Mars 200642min

Melvyn Bragg and guests discuss negative numbers, a history of mystery and suspicion. In 1759 the British mathematician Francis Maseres wrote that negative numbers "darken the very whole doctrines of the equations and make dark of the things which are in their nature excessively obvious and simple". Because of their dark and mysterious nature, Maseres concluded that negative numbers did not exist, as did his contemporary, William Friend. However, other mathematicians were braver. They took a leap into the unknown and decided that negative numbers could be used during calculations, as long as they had disappeared upon reaching the solution. The history of negative numbers is one of stops and starts. The trailblazers were the Chinese who by 100 BC were able to solve simultaneous equations involving negative numbers. The Ancient Greeks rejected negative numbers as absurd, by 600 AD, the Indians had written the rules for the multiplication of negative numbers and 400 years later, Arabic mathematicians realised the importance of negative debt. But it wasn't until the Renaissance that European mathematicians finally began to accept and use these perplexing numbers. Why were negative numbers considered with such suspicion? Why were they such an abstract concept? And how did they finally get accepted? With Ian Stewart , Professor of Mathematics at the University of Warwick; Colva Roney-Dougal , Lecturer in Pure Mathematics at the University of St Andrews; Raymond Flood , Lecturer in Computing Studies and Mathematics at Kellogg College, Oxford.

9 Mars 200641min

Melvyn Bragg and guests discuss the concept of friendship. In Greek and Roman times, friendship was thought of as being an essential constituent of both a good society and a good life; a good society because it lay at the heart of participative civic democracy; a good life because it nurtured wisdom and happiness. It is this period which gives us the texts on friendship which, to this day, are arguably the most important of their kind. Amongst their authors is Aristotle, who engaged in one of the great philosophical discussions on the subject. For Aristotle, friendship could fall into three categories: it could be based on utility, pleasure or goodness. In its latter state, Aristotle described it as being 'a single soul dwelling in two bodies'. So how did the Ancients establish the parameters of the true nature of friendship in the literature and philosophy that followed? How have different forms of friendship helped or hindered creativity and intellectual pursuit? What has been the apparent relationship between friendship and power? And what of the darker aspects of friendship - jealousy, envy and exploitation? With Angie Hobbs, Lecturer in Philosophy at the University of Warwick; Mark Vernon, Visiting Lecturer in Philosophy at Syracuse University and London Metropolitan University; John Mullan, Professor of English at University College London.

2 Mars 200641min

Melvyn Bragg and guests discuss Catherine the Great. In Moscow's Tretyakov Gallery hangs perhaps the most well-known picture of Russia's most well-known ruler. Dimitri Levitsky's 1780 'Portrait of Catherine the Great in the Justice Temple' depicts Catherine in the temple burning poppies at an altar, symbolising her sacrifice of self-interest for Russia. Law books and the scales of justice are at her feet, highlighting her respectful promotion of the rule of law. But menacingly, in the background an eagle crouches, suggesting the means to use brutal power where necessary. For an obscure, small-town German princess Catharine’s ambition was large - the transformation of semi-barbaric Russia into a model of the ideals of the French 18th century Enlightenment. How far was Catherine able to lead her country into full participation in the political and cultural life of Europe? Was she able to liberate the serfs? And should she be remembered as Russia's most civilised ruler or a megalomaniacal despot? With Janet Hartley, Professor of International History at the London School of Economics; Simon Dixon, Professor of Modern History at the University of Leeds; Tony Lentin, Professor of History at the Open University.

23 Feb 200628min