Discovering John Macmurray
by Philip Hunt, Fellowship member.
A beginner’s guide to Macmurray in a philosophical context
by Paul Gee, Fellowship member.
The Philosophy Of John Macmurray: An Introduction to its Distinctive Features
by Michael Edwards. Address at the John Macmurray Fellowship Annual Conference Woodbrooke, Birmingham, October 2002.
Education of the Emotions – A Practical Example
by Robert McKechnie, Head of Guidance at Broad Oak School in Weston-super-Mare from 1971 to 1986.
THE CRISIS OF THE PERSONAL: MACMURRAY, POSTMODERNISM, AND THE CHALLENGE OF PHILOSOPHY TODAY by Eleanor M. Godway. Originally published in Appraisal Vol. 8 No. 1 March 2010, the journal of The Society for Post-Critical and Personalist Studies (SPCPS) and reproduced here with permission.
A PUBLIC PHILOSOPHER: MACMURRAY AND THE BBC, 1930 TO 1941 By Philip Hunt, Chairman, John Macmurray Fellowship, 2001. This is a thoroughly researched and detailed account of John Macmurray’s relationship with the BBC during “the period of the ‘miniature renaissance’, from its promising beginning in 1930, through the demise of the Central Council for Broadcast Adult Education in 1934, to the virtual end of the Listening Groups in 1941.” Click here to read
Religion in Public: Macmurray on Religion and Politics by Dr. Esther McIntosh, Research Fellow, Chair of the Faculty of Education & Theology Research Ethics Committee, York St John University.
The discussion surrounding the role of religious reasons in public debate remains unresolved in the United States. Alternatively, but relatedly, when politicians and Archbishops in the UK mention God the media react with force. This article seeks a more balanced reaction to the faith of politicians and archbishops and a solution to the Wolterstorff-Audi debate. First, this paper expounds Macmurray’s account of church-state relations; secondly, it introduces the philosophical notion of supervenience to provide a proper account of the relation between religious reasons and secular reasons in public debate; thirdly, it provides an example of a ‘community’ that satisfies the essential criteria of Macmurray’s definition; and finally, it clarifies Macmurray’s position in relation to contemporary communitarianism and traditional Christianity. Thus, while engaging with an ongoing international conversation on the place of religious voices in public places, this paper highlights the contemporary relevance of Macmurray’s work.