Cordonnier, militant ouvrier et internationaliste. Fils d'un mineur de Cornouailles, il s'installe à Londres comme cordonnier, devient un membre éminent de la Ladies' Schoemaker's Society, et acquiert une grande influence sur la classe ouvrière à laquelle il rend de grands services durant le lock-out de l'industrie du bâtiment (1859). Secrétaire du London Trade Council de 1862 à 1872, il l'engage à associer syndicalisme et politique (soutien à Garibaldi et à l'abolitionisme aux U.S.A.). Membre de la National Reform League, il devient en 1870 président du conseil général de l'Association internationale des travailleurs. Ses funérailles sont l'occasion d'une grande manifestation des travailleurs londoniens qui le considéraient comme leur leader. Ami de Fabien Magnin
Oeuvres. A Positivist Service, Manchester, 1886
Oeuvres. Saul of Mitre Court: A Novel
Oeuvres. The Position of Positivism, with Some Remarks on the Position of Secularism..., Manchester et Londres, 1891
Né à Coltishall, près de Norwich, Angleterre,
1854 ; mort en 1946.
Élevé dans la religion anglicane évangélique. Il s'installa à Newcastle en 1878, où il devint positiviste, et où il aida le député John Morley dans ses campagnes électorales. Reçut le sacrement de la destination au sacerdoce des mains de Congreve en 1885. Quin fonda une église de l’Humanité à Newcastle en 1887, et joua aussi un rôle éminent dans l’implantation du positivisme à Leicester, Sunderland, West Hartlepool et Batley. Collaborateur (et finalement rédacteur en chef adjoint) du Newcastle Daily Leader de 1886 jusqu’en 1896. Publia des brochures politiques au nom des positivistes. Membre du South African Conciliation Committee pendant la guerre des Boers. Il se montra peu satisfait du manque de rituel à l'église de l'Humanité de Chapel Street à Londres, et, après la mort de Richard Congreve, briguant le rôle de leader du groupe des positivistes britanniques "congreviens", il mit en oeuvre un plus grand nombre de représentations et d'éléments de rituel associés au catholicisme, présentant son credo comme un "catholicisme positivisé". Les positivistes de Newton Hall considérèrent le positivisme de Quin comme sectaire, et il fut forçé de fermer son église en 1910. Par la suite Quin assista à des offices catholiques et se fit l'avocat d'un "catholicisme scientifique" (ou d'un "aggiornamento" du catholicisme), faisant écho aux objurgations antérieures de Comte (dans l'Appel aux conservateurs) en faveur d'une ligue religieuse. Ecrivit aussi des livres politiques en sympathie avec le mouvement ouvrier britannique. |
Born Coltishall, near Norwich, England, 1854. Died 1946.
Brought up as an evangelical Anglican. Moved to Newcastle in 1878 where he became a Positivist, and assisted John Morley (MP) in his electoral campaigns. Received the sacrament of Destination to the Priesthood from Congreve in 1885. Founded a Church of Humanity in Newcastle in 1887; also prominent in establishing Positivism in Leicester, Sunderland, West Hartlepool and Batley. Contributor to (and ultimately assistant-editor of) the Newcastle Daily Leader, 1886-1896. Issued political pamphlets on behalf of Positivists. Member of the South African Conciliation Committee during the Boer war. Disliked the lack of ritual at the Chapel Street Church of Humanity in London, and after Congreve’s death he disputed the leadership of the Congrevian group of British Positivists, and he implemented more of the icons and elements of ritual associated with Roman Catholicism, presenting this creed as "Catholicism Positivised". Positivists from Newton Hall considered Quin’s Positivism sectarian, and his Church was forced to close in 1910. Thereafter Quin attended Catholic services and advocated "Scientific Catholicism" (or an updated form of Catholicism), echoing Comte’s earlier call (in Appel aux conservateurs) for a religious league. Also wrote several books sympathetic to the British labour movement on political subjects. |
Oeuvres. Religion of Humanity (Newcastle, 1887) ; The New Religion (Newcastle, 1888) ; Positivism and the Religious Revolution (Newcastle, 1889) ; Positivism and its Founder (Newcastle, 1893) ; Lucie and Thoughts of a Flower (Newcastle, 1895) ; Positivism and Social Problems (Newcastle, 1895) ; The Church of Humanity (Newcastle, 1896); The Worship of Humanity (Newcastle, 1897) ; Industrial Imperialism (Newcastle, 1898) ; The Spanish-American War (Newcastle, 1898) ; An Apostolic Letter Addressed to the Members and Supporters of the Positivist Church and Apostolate of Newcastle-on-Tyne (Newcastle, 1899) ; Empire and Humanity (Newcastle, 1899) ; England and the Czar’s Rescript (Newcastle, 1899) ; England and the Transvaal (Newcastle, 1899) ; Richard Congreve (Newcastle, 1899) ; The Liberty of Humanity (Newcastle, 1900) ; Positivist Counsels to Electors (Newcastle, 1900) ; Some Principles of Positivist Education: A Sacramental Address (Newcastle, 1900) ; The War in South Africa (Newcastle, 1900) ; Words on the Positive Religion (Newcastle, 1900) ; The Rule of Auguste Comte: A Sermon (Newcastle, 1901) ; The South African Volunteers (Newcastle, 1901) ; Special Announcement (Newcastle, 1901) ; A Special Circular Addressed to the Members and Supporters of the Positivist Church and Apostolate of Newcastle-on-Tyne, and to other Adherents of the Religion of Humanity (Newcastle, 1901) ; The Angels of the Founder (Newcastle, 1902) ; English Policy in the Far East (Newcastle, 1902) ; An Indian Positivist (Newcastle, 1902) ; The Patriot Boers (Newcastle, 1902); Peace and Good-will: A Sermon (Newcastle, 1902) ; The Peace in South Africa: a Letter to the Marquis of Salisbury (Newcastle, 1902) ; On the Positive Idea of the Church (Newcastle, 1903) ; The Way of the Positivist Life (Newcastle, 1904) ; Issues of the General Election (Newcastle, 1906) ; Aids to Worship: An Essay towards the Positive Preservation and Development of Catholicism (Newcastle, 1909) ; A Final Circular (Newcastle, 1910) ; Thoughts for Electors and Non-electors (Newcastle, 1910); Catholicism and the Modern Mind: A Contribution to Religious Unity and Progress (Londres, 1912) ; The Problem of Human Peace: Studied from the Standpoint of a Scientific Catholicism (Londres, 1916) ; The Politics of the Proletariat: a Contribution to the Science of Citizenship Based Chiefly on the Sociology of Auguste Comte (Londres, 1919) ; Memoirs of a Positivist (Londres, 1924) ; The Future of Positivism (Newcastle, 1927) ; Science and Religious Unity: Letter to an English Clergyman (Penrith, 1935) ; A Prefatory Note on religious Positivism (s.l.n.d.) ; Say Not They Die: A Hymn-anthem (S.l., 1956). Circulaires annuelles (Newcastle, 1900-1910). | Publications: Religion of Humanity (Newcastle, 1887); The New Religion (Newcastle, 1888); Positivism and the Religious Revolution (Newcastle, 1889); Positivism and its Founder (Newcastle, 1893); Lucie and Thoughts of a Flower (Newcastle, 1895); Positivism and Social Problems (Newcastle, 1895); The Church of Humanity (Newcastle, 1896); The Worship of Humanity (Newcastle, 1897); Industrial Imperialism (Newcastle, 1898); The Spanish-American War (Newcastle, 1898); An Apostolic Letter Addressed to the Members and Supporters of the Positivist Church and Apostolate of Newcastle-on-Tyne (Newcastle, 1899); Empire and Humanity (Newcastle, 1899); England and the Czar’s Rescript (Newcastle, 1899); England and the Transvaal (Newcastle, 1899); Richard Congreve (Newcastle, 1899); The Liberty of Humanity (Newcastle, 1900); Positivist Counsels to Electors (Newcastle, 1900); Some Principles of Positivist Education: A Sacramental Address (Newcastle, 1900); The War in South Africa (Newcastle, 1900); Words on the Positive Religion (Newcastle, 1900); The Rule of Auguste Comte: A Sermon (Newcastle, 1901); The South African Volunteers (Newcastle, 1901); Special Announcement (Newcastle, 1901); A Special Circular Addressed to the Members and Supporters of the Positivist Church and Apostolate of Newcastle-on-Tyne, and to other Adherents of the Religion of Humanity (Newcastle, 1901); The Angels of the Founder (Newcastle, 1902); English Policy in the Far East (Newcastle, 1902); An Indian Positivist (Newcastle, 1902); The Patriot Boers (Newcastle, 1902); Peace and Good-will: A Sermon (Newcastle, 1902); The Peace in South Africa: a Letter to the Marquis of Salisbury (Newcastle, 1902); On the Positive Idea of the Church (Newcastle, 1903); The Way of the Positivist Life (Newcastle, 1904); Issues of the General Election (Newcastle, 1906); Aids to Worship: An Essay towards the Positive Preservation and Development of Catholicism (Newcastle, 1909); A Final Circular (Newcastle, 1910); Thoughts for Electors and Non-electors (Newcastle, 1910); Catholicism and the Modern Mind: A Contribution to Religious Unity and Progress (London, 1912); The Problem of Human Peace: Studied from the Standpoint of a Scientific Catholicism (London, 1916); The Politics of the Proletariat: a Contribution to the Science of Citizenship Based Chiefly on the Sociology of Auguste Comte (London, 1919); Memoirs of a Positivist (London, 1924); The Future of Positivism (Newcastle, 1927); ; Science and Religious Unity: Letter to an English Clergyman (Penrith, 1935) ; A Prefatory Note on religious Positivism (n. p. n.d.) ; Say Not They Die: A Hymn-anthem (S.l., 1956). Annual circulars (Newcastle, 1900-1910). |
Né à Brodick, Ile d'Arran, Ecosse le 14 novembre 1856.
Mort á Londres, 5 janvier 1933.
Écrivain, et homme politique. Presque entièrement autodidacte. Il commenca à travailler comme journaliste pour le Edinburgh Evening News en 1878. Membre de la National Secular Society, iltravailla aussi pour le National Reformer de Londres avec Charles Bradlaugh de 1884 à 1893, comme rédacteur en chef à partir de 1890. Fondateur et rédacteur en chef (jusqu’en 1895) de la Free Review.Écrivit aussi pour beaucoup d'autres journaux comme le Morning Leader (au sujet de la guerre des Boers) le Progress, le Our Corner. Sa femme était américaine, et il fit une tournée de conférences très réussie aux États-Unis en 1897-8. Candidat parlementaire indépendant malheureux pour Northampton en 1895, mais candidat libéral heureux pour Tyneside en 1906, il fut député jusqu’en 1918. Secrétaire parlementaire au Board of Trade (ministère du Commerce) de 1911 à 1915. Président de la Rationalist Press Association de 1910 à 1921, et également président de la National Liberal Federation en 1920 et de 1921 à 1923. Auteur d’un grand nombre des livres sur des sujets de religion, de philosophie, de sociologie, de critique littéraire et de politique, ses connaissances furent presque aussi synthétique que celles de Comte. L'un des fondateurs de la South Place Ethical Society. Membre du Rainbow Circle, important groupe de discussion politique radical. Son attitude envers le positivisme fut ambiguë. Il fit alliance avec les positivistes anglais pour la propagation de la science de la sociologie (il écrivit un article à ce sujet dans la Postivist Review -- ‘The meaning of the social science’, xiii, 1905, pp.73-9), et il fut d’accord avec les positivistes sur beaucoup de sujets politiques. Mais les positivistes à la Philip Thomas furent très peinés de ses critiques cinglantes de la religion de l’Humanité. Robertson sous-estima presque certainement sa dette envers Comte (O. Dekkers, J.M. Robertson: Rationalist and Literary Critic, Aldershot, 1998, pp.76-7). |
Born at Brodick on the Isle of Arran, Scotland, 14 November
1856. Died London 5 January 1933.
Writer and politician. Almost entirely self-educated. Began work as a journalist for the Edinburgh Evening News, in 1878. Member of the National Secular Society and he worked for the National Reformer in London with Charles Bradlaugh from 1884-93, as editor from 1890. Founder and editor (until 1895) of the Free Review. Also wrote for many other journals and newspapers such as the Morning Leader (for which he reported on the Boer war), Progress, and Our Corner. His wife was American and he made a successful lecture tour of the United States of America in 1897-1898. Stood unsuccessfully for Northampton as an independent in 1895. Liberal MP for Tyneside from 1906-1918, and was parliamentary secretary to the Board of Trade in the Liberal government from 1911-5. President of the Rationalist Press Association 1910-1921. President of the National Liberal Federation in 1920 and 1921-3. Author of a large number of books on religion, philosophy, sociology, literary criticism and politics; his knowledge was almost as synthetic as Comte. One of the founders of the South Place Ethical Society Member of the Rainbow Circle, an important radical political discussion group. His attitude to Positivism was ambivalent – he allied with Positivists in the propagation of sociology as a science (on which subject he wrote an article in the Positivist Review--‘The meaning of the social science’, xiii, 1905, pp.73-9), and agreed with Positivists politically on many subjects. But Positivists such as Philip Thomas were very displeased with his scathing criticisms of Positivist religion. He almost certainly underrated his own debt to Comte (see O. Dekkers, J.M. Robertson: Rationalist and Literary Critic, Aldershot, 1998, pp.76-7). |
Oeuvres se rapportant particulièrement à Auguste Comte. Modern Humanists, Sociological Studies of Carlyle, Mill (and Others), Londres 1891 ; A History of Freethought in the Nineteenth Century, Londres, 1929, 2 vol., réédité Londres, 1969, 2 vol. ; Rationalism, Londres, 1912. | Publications particularly pertaining to Auguste Comte: Modern Humanists, Sociological Studies of Carlyle, Mill (and Others), London 1891; A History of Freethought in the Nineteenth Century, London, 1929, 2 vols, republished London, 1969, 2 vols.; Rationalism, London, 1912. |