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This thesis argues that James Mill's History of British India is, on the one hand, intellectually linked to the Scottish Enlightenment, while, on the other hand, moves beyond that intellectual tradition in the post-French Revolution age. This thesis makes three central claims. First, it argues that in reacting to Montesqueiu's idea of oriental society, the contributors to the Scottish Enlightenment used ideas of moral philosophy, philosophical history and political economy in order to create an image of a wealthy Asia whose societies possessed barbarous social manners. Some new writings about Asian societies that were published in the 1790s adopted Montesquieu' s views of oriental societies, and started to consider the history of manners and of political institutions as the true criteria of the state of civilisation. These works criticised some Asian social manners, such as female slavery, and questioned previous assumptions about the high civilisation of Indian and Chinese societies. This thesis argues that Mill's History, following William Robertson's History of America, was based on a study of the historical mind to interpret the texts published in the 1790s and the early nineteenth century. Second, this thesis argues that Mill adopted Francis Jeffrey's idea of semi-barbarism in his study of India. In the late eighteenth and early nineteenth centuries, William Alexander and Francis J effrey started to think of history in the context of a tri -stadia! theory, which was more idealist and less materialist than the earlier four-stages theory. Mill tried to develop a holistic view of Asian society. In so doing, he came to criticise the British government's mistaken mercantilist view of government, which he regarded as unsuitable for the conditions of Indian society. Following Adam Smith's moral philosophy, and inspired by the socio-economic progress of North America, Mill suggested that the primary goals for the British government in India should be to improve its agriculture and to secure social freedom. This thesis also concludes that the discussions about Chinese society played an important part in shaping Mill's view of the concept of semi-barbarism. The theory of semi-barbarism helped Mill to reject the cultural ideology of Hindu superiority over Muslim societies. Lastly, this thesis argues that Mill's History was influenced by and sought to accommodate Benthamite Utilitarianism. Mill believed the supposed semi-barbarous and problematic native of Indian society could be reformed without following the steps taken by European history or institutions. He prescribed a powerful state for India in order to remove the mercantilist view of government, and to execute administrative and judicial reforms. This thesis concludes that, while Scottish philosophical history helped Mill to create a critique of the British government's attempts to govern India as a commercial society, Benthamite Utilitarianism taught Mill to see history from a teleological viewpoint.

This thesis provides a chronological account of Lorimer's career and his work in eight chapters. The aim is to show how his work developed during his lifetime. The opportunities he was able to grasp, and his achievements in building design and landscaping are discussed. The second, allied, aim of this thesis is to show how Lorimer's abilities developed within the three different roles which he assumed at the professional level. The first two chapters discuss his development in early years; chapters 3, 4 and 5 discuss his middle years as a private architect, mainly for domestic buildings; chapter 6 discusses his role as a principal architect for the Imperial War Graves Commission, for which he acted in a public role; chapter 7 discusses the Scottish National War Memorial, for which he acted as National Architect. Lorimer's work is appraised at each stage in his career, and the fact that he enjoyed several different reputations in his own lifetime is discussed. Whereas he was seen as a pioneer at the end of the last century, by the end of the first decade of this century he was widely known as a Gothicist. His country houses then gained him the reputation of being the Scottish Lutyens, and finally in the thirties, the Scottish National War Memorial evoked a national pride so intense that it confirmed Lorimer more as a patriot than as any particular caste of architect.

The second half of the twentieth century saw a ‘Golden Age’ of castle restoration in Scotland. During this time over one hundred ruined or derelict castles and towers were rebuilt and reoccupied, mostly by private owners who purchased the building with a view to restoring it. This was a far greater number of restorations than at any time in the past, yet the literature on castles has largely by-passed this modern ‘renaissance’ of Renaissance buildings. The majority of the restorers bought a ruinous or derelict building with which they had no family connection - mostly from ‘old’ owners whose family had owned the building for generations - and were often prepared to take substantial financial risks, undergo physical hardships and face considerable uncertainty over planning applications. Clans, charitable trusts and public bodies, such as local councils, also carried out restoration projects, as did a small number of ‘old’ owners. What caused such a proliferation? Two research questions are posed: why were so many Scottish castles restored between 1945 and 2010, and who were the restorers? The question of why so much activity took place in this period is analyzed in terms of the developing ‘restoration climate’, which was increasingly championed by the media, and the interrelationships between social, political and economic factors which allowed it to flourish. At the heart of these relationships are the owners, whose demographic characteristics are surveyed. Their personal qualities and motivations are also examined through an analysis of first person narratives and published interviews with the owners of many of the restored buildings, both in Scotland and beyond its borders, alongside surveys of the architectural features of the castles themselves. It was concluded that the restorations represent a positive benefit to Scotland, through the rescue of an irreplaceable and iconic section of the country’s built heritage which would otherwise have been irretrievably lost. Scotland’s Castles: Rescued, Rebuilt and Reoccupied, 1945 - 2010 Abstract The second half of the twentieth century saw a ‘Golden Age’ of castle restoration in Scotland. During this time over one hundred ruined or derelict castles and towers were rebuilt and reoccupied, mostly by private owners who purchased the building with a view to restoring it. This was a far greater number of restorations than at any time in the past, yet the literature on castles has largely by-passed this modern ‘renaissance’ of Renaissance buildings. The majority of the restorers bought a ruinous or derelict building with which they had no family connection - mostly from ‘old’ owners whose family had owned the building for generations - and were often prepared to take substantial financial risks, undergo physical hardships and face considerable uncertainty over planning applications. Clans, charitable trusts and public bodies, such as local councils, also carried out restoration projects, as did a small number of ‘old’ owners. What caused such a proliferation? Two research questions are posed: why were so many Scottish castles restored between 1945 and 2010, and who were the restorers? The question of why so much activity took place in this period is analyzed in terms of the developing ‘restoration climate’, which was increasingly championed by the media, and the interrelationships between social, political and economic factors which allowed it to flourish. At the heart of these relationships are the owners, whose demographic characteristics are surveyed. Their personal qualities and motivations are also examined through an analysis of first person narratives and published interviews with the owners of many of the restored buildings, both in Scotland and beyond its borders, alongside surveys of the architectural features of the castles themselves. It was concluded that the restorations represent a positive benefit to Scotland, through the rescue of an irreplaceable and iconic section of the country’s built heritage which would otherwise have been irretrievably lost.

Inuag.-diss.--Greifswald. / Lebenslauf. "Literatur": p. [7]-9.

Thesis--Berlin. / Vita. Includes bibliographical references.

Thesis (M.A.)--York University, 1999. Graduate Programme in Ethnomusicology. / Typescript. Includes bibliographical references (leaves 375-384). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ56204.

This thesis examines Lewis Grassic Gibbon/James Leslie Mitchell's promotion of the transformative power of the feminine and its offshoot of freer sexuality as a basis for new relationships among individuals, their societies and the world. As a result of Gibbon's revaluation of gender values, the feminine becomes identified as innate human "good," largely subsumed under, and set in opposition to, the evil perpetrated by the masculine historical process. Distinct from actual women, the feminine can be reclaimed by men too, affecting Gibbon's representations of both sexes. The feminine emerges as revolutionary - and not a conservative form of symbolism limiting women's subjectivity - in that it prepares the ground for a return to society and fuels both men and women with the power to challenge society's (masculine) values and institutions. A world-view structured around a gender dichotomy is nothing new. An overview of Gibbon's literary contemporaries, however, reveals that his prioritising of gender and sexual issues is unusual for a Scots male writer of the 1920sl1930s, although it does align him with female, feminist writers of his period (ch. I). Gibbon's early writing reconsiders stereotypes and archetypes of women/femininity but does not advance a practical programme for change (eh. 2). The influence ofDiffusionism, pronounced after 1930, manifests itself by portrayals of the male's re-connection to his "pre-civilisation" self through the feminine, allowing men and women together to renounce evils such as religion and masculine versions of history (eh. 3). Chapter 4 analyses various models that interact with factors such as race and sexual orientation to transcend gender disunity, although Gibbon's vision is occasionally marred by scepticism and blind-spots. His later work reveals a developing conviction that the individual- male or female - may have to lead the battle against evil, aiding transmission of the idea of "good." This, however, may lead to an overwriting of essential feminine values as is seen by the ending of A Scots Quair (chs. 5 & 6). In an analysis giving equal weight to most of his fiction, the thesis concludes that Gibbon's first step to solving civilization's malaise is a movement beyond polarities that make genders and sexes antagonistic, a ''third way," creating a rebirth of the individual and society when people re-awaken to the divinity in self and other and reconnect to the feminine. This movement, however, runs the risk of staying conjectural since actual measures for social change prove harder for Gibbon to delineate.

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