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⁹ Quinn, Phillip L & Taliaferro, Charles, eds. A Companion to the Philosophy of Religion (Oxford: Blackwell Publishing, 1997)Google Scholar; Bunnin, Nicholas, Tsui‐James, E. P., eds. The Blackwell Companion to Philosophy (Oxford: Blackwell Publishing, 1996)Google Scholar; Honderich, Ted, ed. The Oxford Companion to Philosophy (Oxford: Oxford University Press, 1995Google Scholar). Since Kerr's protest Newman has received a small entry in the Concise Routledge Encyclopaedia of Philosophy. Ker, Ian, ‘John Henry Newman,’ in Concise Routledge Encyclopaedia of Philosophy, ed. Craig, E (London: Routledge, 2000), 627.Google Scholar

¹⁰ Kerr, ‘Newman and Oxford Philosophy,’ 155‐179.

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¹⁴ Though Kerr acknowledges that Oxford was ‘philosophically infertile’ for much of the nineteenth century he fails to appreciate the depth of this crisis. Kerr, ‘Newman and Oxford Philosophy,’ 160.

¹⁵ Hegel writes: ‘Newton continues to be celebrated as the greatest of philosophers: and the name goes down as far as the price lists of instrument makers. All instruments such as the thermometer and barometer… are styled philosophical instruments. Surely thought, and not a mere combination of wood, iron [and] ought to be called the instrument of philosophy!’ Hegel, Georg Wilhelm Friedrich, The Logic of Hegel, trans. Wallace, W (Oxford: Clarendon, [1817] 1904), 13Google Scholar.

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²⁸ Picton describes Newman as a ‘seer in the true sense of the word and [a] saint.’ Picton, James Allanson, Pantheism: Its Story and Significance (London: A. Constable, 1905), 16Google Scholar.

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³¹ The notion that Newman's contemporaries deemed his writings philosophical is also underlined by the fact that Rogers spends over fifty pages forming a ‘systematic exposition’ of Tractarian doctrines in order for ‘[his] readers’ to ‘decide whether or not it is their duty to accept them.’ For further discussion see: Rogers, Henry, ‘Puseyism, or the Oxford Tractarian School,’ in Edinburgh Review, or Critical Journal 77 (1843), 501‐562Google Scholar. After three years as an assistant pastor in Poole (1829‐1832) Henry Rogers works include: Rogers, Henry, Reason and Faith: Their Claims and Conflicts (London: Longman Brown and others, 1850)Google Scholar; Rogers, Henry, The Eclipse of Faith, or, A Visit to a Religious Sceptic (London: Longman Brown and others, 1853).Google Scholar

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³³ Powell, Baden, Tradition Unveiled or an Exposition of the Pretensions and Tendency of Authoritative Teaching in the Church (London: John W Parker, 1839), 67‐68Google Scholar. Powell was a proponent of positivism in philosophy. For further discussion see: Corsi, Pietro, Science and Religion: Baden Powell and the Anglican Debate, 1800‐1860 (Cambridge: Cambridge University Press, 1988)CrossRefGoogle Scholar. Powell was a contributor to the very controversial Essays and Reviews (1860) and was the father of the famous Robert Baden‐Powell; founder of the scouting movement.

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³⁷ James Martineau was a Unitarian Philosopher. He was Professor of Mental and Moral Philosophy at Manchester New College. ‘The College, now Manchester College, Oxford, was one of those nonconformist institutions founded to cater for men barred from the universities because of their inability to subscribe to the Articles.’ Newman, John Henry, The Letters and Diaries of John Henry Newman, ed. Dessain, C S et al., 32 Vols (Oxford: Clarendon Press, 1961‐2010), vii, 400Google Scholar.

³⁸ Martineau, James, Essays Philosophical and Theological (London: Trubner, 1865), 352Google Scholar.

³⁹ Martineau believes that in order to attain the ‘purest religious insight [one must] quit superficial and derivative beliefs, and seek the primitive roots where the finite draws life from the Infinite. The direct contact of the human spirit with the Divine.’ Martineau, Essays Philosophical, 346.

⁴⁰ Martineau, Essays Philosophical, 352, 354‐355.

⁴¹ Martineau, Essays Philosophical, 350.

⁴² These sermons were also viewed as a philosophical work by other writers. For example, The Ecclectic Magazine of Foreign Literature described these sermons as the ‘embodiment of Newman's philosophy.’ Unknown Author, ’Some Aspects of Newman's Influence,’ in Ecclectic Magazine of Foreign Literature, Science and Art (1890), 707.

⁴³ Martineau, Essays Philosophical, 346‐7.

⁴⁴ Quinton, ‘English Philosophy,’ 235. For further discussion see: Sorley, British Philosophy, 275ff.

⁴⁵ ‘There is something really impressive in the magnificent contempt with which, at times, Dr. Newman sweeps aside alike those who offer and those who demand such evidence.’ Huxley, Thomas H, ‘Agnosticism and Christianity,’ in The Eclectic Magazine of Foreign Literature, Science and Art, 113 (1889), 63‐81, at 65, 71Google Scholar.

⁴⁶ Newman ‘seems to admit that the credibility of miracles rests wholly on our previous belief in the Divine omnipotence…What the author alleges is then manifestly no answer to the objection, but only reproduces it in other words.’ Baden Powell, ‘Tendency of Puseyism,’ in Westminster Review (1846), 304‐343, at 339.

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⁵³ ‘“Rationalism, in religion”, More restrictedly, the acceptance of the teaching of revelation only in so far as reason can explain its doctrine. See J H Newman Developm. of Christ. Doctrine, ch. i., sect. iii.’ Flemming, William, ed. A Vocabulary of the Philosophical Sciences (New York: Sheldon, 1878.), 832Google Scholar.

⁵⁴ Butler, William A, Letters on Romanism: In Reply to Mr Newman's Essay on Development, 2nd edn, eds. Woodward, T and Hardwick, C (Cambridge: Macmillan, [1850] 1858), 16‐18Google Scholar.

⁵⁵ Butler, Letters on Romanism, 16‐18, 34‐36. Similar accusations are made towards the Essay on Development by the New Quarterly Review: ‘had not the inquiry been founded on a foregone conclusion…something like demonstration would have been attempted…something would have been brought forward to prove.’ Unknown Author, ‘Mr Newman's Theory of Development,’ New Quarterly Review; or, Home, Foreign and Colonial Journal, 7:2 (1846) 301‐339, at 301‐302. Although the focus of this periodical is not philosophy it is interesting that the Essay on Development, like many of Newman's works, is accused of ‘begging the question’ by Newman's contemporaries.

⁵⁶ Jevons, William Stanley, Logic (London: Macmillan,1889), 449‐451Google Scholar.

⁵⁷ Jevons, Logic, 449‐451. Interestingly, Newman is accused of the logical fallacy Argumentum ad hominem by the essayist Walter Bagehot (1826‐1877). For further discussion see: Walter Bagehot, Literary studies, ed. R H Hutton, 3 Vols. (London: Longmans, Green, [1854]1905), II, 267‐269.

⁵⁸ Newman, John Henry, Discourses on the Scope and Nature of University Education (Dublin: J Duffy, 1852)Google Scholar.

⁵⁹ Sidgwick, Miscellaneous Essays, 358‐359. Sidgwick wrote a number of important philosophical works including: Philosophy its Scope and Relations (London: Macmillan, 1902Google Scholar); Lectures on the Philosophy of Kant (London: Macmillan, 1905)Google Scholar; Lectures on the Ethics of T H Green, Mr Herbert Spencer, and J. Martineau; The Methods of Ethics (London: Macmillan, 1874Google Scholar).

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⁶² Romanes, George John, Christian Prayer And General Laws (London: Macmillan, 1874), 126Google Scholar. Newman states that ‘Specimens of this peculiarity occur every day. You can hardly persuade some men to talk about any thing but their own pursuit; they refer the whole world to their own centre, and measure all matters by their own rule, like the fisherman in the drama, whose eulogy on his deceased lord was, that “he was so fond of fish.”’ Newman, Discourses on the Scope and Nature of University Education, 359‐360.

⁶³ Newman, John Henry, Apologia Pro Vita Sua: Being a Reply to a Pamphlet Entitled “What, Then, Does Dr. Newman Mean?” (London: Longman, Green, Longman Roberts, and Green, 1864)Google Scholar.

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⁶⁵ ‘In Dr. Newman's case, we have a splendid instance over again of the power of a purely metaphysical notion once formed and dwelt in, to dominate a man's whole life, and determine the nature of his practical activity. Dr. Newman had apparently at no time of his life concerned himself with philosophy, except in and through Theology; but he tells us, in his Apologia Pro Vita Sua, how he recollects that from his very ’boyhood he carried with him a certain constitutional frame or condition of mind, resembling, if I do not misinterpret his description of it, the Berkeleyan Idealism.’ Masson, David, Recent British Philosophy: A Review with Criticisms (London: Macmillan, [1866] 1867), 197‐199Google Scholar.

⁶⁶ McCracken, Charles, ‘Berkeley's Realism,’ in New Interpretations of Berkeley's Thought, ed. Daniel, S H (New York: Humanity Books, 2008), 24‐33Google Scholar; Fraser, Alexander Campbell, Biographia Philosophica: A Retrospect (Edinburgh: W Blackwood, 1905), 264Google Scholar.

⁶⁷ ‘The atmosphere of Oxford in 1842 was densely charged with Newmanism, and the “Tracts” had formerly brought me for a time under this influence. Reverence led me to touch the hem of his academic robe. He was then living at Littlemore, and three years later he went over to Rome. I always regret that I missed an opportunity long years after of visiting him at Birmingham.’ Fraser was very conscious of Newman's absence from the metaphysical society. Fraser, Biographia Philosophica, 78, 97‐98, 243.

⁶⁸ Fraser, Alexander Campbell, Locke (Edinburgh: W Blackwood, 1890), 139‐140Google Scholar.

⁶⁹ Fraser, Biographia Philosophica, 231.

⁷⁰ Unknown Author, ‘Dr Newman's Grammar of Assent,’ in The Christian Observer (1870), 727‐739, at 727.

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⁷² Leslie Stephen's most famous works concerning philosophical ideas include: The History of English Thought in the Eighteenth Century (New York: Harcourt, [1876] 1963)Google Scholar; An Agnostic's Apology (London: Smith, Elder, [1893] 1903)Google Scholar The English Utilitarians (London: Duckworth, 1900)Google Scholar.

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⁷⁸ Huxley, ‘Agnosticism and Christianity,’ 64; Romanes, George John, Darwin and after Darwin: An exposition of the Darwinian theory and a discussion of post‐Darwinian questions (Chicago, IL.: Open Court, 1892), 6Google Scholar. Romanes writes: ‘Therefore, the difference between science and speculation is … in the subsequent process of verifying hypotheses. For while speculation, in its purest form, is satisfied to test her explanations only by the degree in which they accord with our subjective ideas of probability ‐ or with the “Illative Sense” of Cardinal Newman, ‐ science is not satisfied to rest in any explanation as final until it shall have been fully verified by an appeal to objective proof. This distinction is now so well and so generally appreciated that I need not dwell upon it.’

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⁸⁰ In short pragmatists argue that the veracity of a philosophy, or a religion, is determined by its practical efficacy. For further discussion see: Rescher, Nicholas, ‘Pragmatism,’ in The Oxford Companion to Philosophy, ed. Honderich, T (Oxford: University Press, 1995), 710‐711Google Scholar.

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¹³² Dewey's pupil mentioned above.

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¹⁵¹ In another article in this same issue of this journal Newman's Grammar is credited with articulating ‘William James’ theory of the Will to Believe…long before James analyzed it.’ Kauffman,‘The Religion of John Burroughs,’ 151.

¹⁵² Newman, John Henry, The Philosophical Notebook of John Henry Newman, ed. Sillem, E, 2 Vols (New York: Humanities Press, 1969‐70), I, 19Google Scholar.

¹⁵³ John Crosby has indicated parallels between Newman and Personalism. For further discussion see: Crosby, John F, The Selfhood of the Human Person (Washington, DC.: Catholic University of America Press, 1996), 51‐60Google Scholar; Crosby, John F, Personalist Papers (Washington, DC.: Catholic University of America Press, 2004), 221‐242Google Scholar.

¹⁵⁴ Dulles, Avery, John Henry Newman (London: Continuum, 2009), 44ffGoogle Scholar.

¹⁵⁵ Connolly, John, John Henry Newman: A View of Catholic Faith for the Millennium (Lanham, MD.: Sheed & Ward, 2005), 142.Google Scholar

¹⁵⁶ Norris, Thomas, ‘Faith,’ in Cambridge Companion to John Henry Newman (Cambridge: University Press, 2009), 73‐97, at 90CrossRefGoogle Scholar.

¹⁵⁷ Spiegelberg, Herbert, Schuhmann, Karl, eds. The Phenomenological Movement: a Historical Introduction (The Hague: Martinus Nijhoff, 1982), 27‐31Google Scholar. Also see: Newman, Letters and Diaries, xxvi, xiii, 81, 89‐91.

¹⁵⁸ Brentano, Franz, The Origin of our Knowledge of Right and Wrong, trans. Davies, R (London: Westminster, [1889] 1902), 52Google Scholar.

¹⁵⁹ Brentano, Franz, Descriptive Psychology, trans. Müller, B (New York: Routledge, 1995), 137Google Scholar.

¹⁶⁰ Scheler, Max, Formalism in Ethics and Non‐Formal Ethics of Values: A New Attempt Toward the Foundation of an Ethical Personalism, trans. Frings, S (Evanston, IL.: Northwestern University Press, [1913] 1973), 231Google Scholar.

¹⁶¹ Scheler, Max, Person and Self‐value: Three Essays (The Hague: Martinus Nijhoff, [1921] 1987), 151Google Scholar

¹⁶² Scheler, Max, On the Eternal in Man (New Brunswick, NJ.: Transaction Publishers, [1920] 2009), 235, 276, 284, 441Google Scholar.

¹⁶³ Following on from this, the German theologian and Newman commentator, Erich Przywara (1889‐1972) compared Newman's writings with those of Przywara, Scheler. E, Religionsbegrundung‐Max Scheler‐J.H.Newman (Freiburg: Herder, 1923)Google Scholar The phenomenologist Karol J'osef Wojtyla, later John Paul II (1920‐2005), refers to Scheler and Newman in his writings. Köchler outlines Wojtyla's position as a realist phenomenology: Hans Köchler, ‘The Phenomenology of Karol Wojtyla: On the Problem of the Phenomenological Foundation of Anthropology,’ in Philosophy and Phenomenological Research (1982), 326‐334. For further a discussion of John Paul II's approach to philosophy see: Rocco Buttiglione, Karol Wojtyla: The Thought of the Man Who Became John Paul II, trans. P Guietti (Grand Rapids, MI.: Eerdmans, 1997). Also see: Wojtyla, Karol, Valutazioni Sulla Possibilitá Di Costruire L’ética Cristiana Sulle Basi Del Sistema Di Max Scheler, trans. Bucciarelli, S (Rome: Logos, [1953] 1980)Google Scholar; ‘Fides et Ratio,’ in The Encyclicals of John Paul II, ed. Miller, J M (Huntington, IN.: Our Sunday Visitor, 1996), 849‐915Google Scholar.

¹⁶⁴ Despite this, there is a general awareness of Newman's influence on Scheler.

¹⁶⁵ Boekraad, A J, The Personal Conquest of Truth according to J H Newman (Louvain: Nauwelaerts, 1955), 137‐144, 139Google Scholar; Boekraad, A J, The Argument from Conscience to the Existence of God (Louvain: Nauwelaerts, 1961), 154Google Scholar.

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¹⁶⁸ Pailin, David A, The Way to Faith: An Examination of Newman's Grammar of Assent as a Response to the Search for Certainty in Faith (London: Epworth Press, 1969), 172Google Scholar.

¹⁶⁹ Newman, Philosophical Notebook, I, 233.

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¹⁷³ Nichols, Aidan, Scattering the Seed (London: Continuum, 2006), 199Google Scholar.

¹⁷⁴ Ekeh, O, ‘The Phenomenological Context and Transcendentalism of John Henry Newman and Edmund Husserl,’ in Newman Studies Journal (2008), 35‐50, at 35Google Scholar.

¹⁷⁵ Richardson, Newman's Approach to Knowledge, 160, 170.

¹⁷⁶ Richardson, Newman's Approach to Knowledge, 160, 170.

¹⁷⁷ John F Crosby, introduction to Newman's Approach to Knowledge, by Richardson, Laurence (Leominster, Gracewing, 2007), viiiGoogle Scholar.

¹⁷⁸ I would like to dedicate this article to my mentor the late Mervyn Davies – a “St. Andrew” in Newman scholarship: John Henry Newman, Parochial and Plain Sermons, 8 Vols (London: Longmans, Green, 1907–1909), II, 3.