The chapter recalls and summarizes the principal arguments made in the book.

The Church’s victory in the “Investiture Controversy,” throwing off the domination achieved over it by secular powers following the death of Charlemagne, made it the first domain to successfully assert the right to manage its activities in accord with its own principles. But victory was only partial, leaving spiritual and secular powers facing each other across a field of constantly shifting relationships, giving heterodoxy more room to survive than elsewhere. An early example was the contrast between European universities, established as associations of teachers and students formed to assert autonomy from town authorities, and Islamic madrasas subject to direction by their elite patrons. When the corpus of Aristotelian texts became available, first in Arabic and later in Latin, it was first greeted with enthusiasm by readers of both, followed by suspicion because Greek materialism posed threats to religious doctrines. In Muslim lands, this led to a widespread rejection of philosophical inquiry as a path to truth; in Europe, attempts to impose similar restrictions failed, because university faculties resisted the claims of churchly conservatives to limit what could be taught. In this situation, scholastic speculation generated radical ideas about cosmology and physics, foreshadowing the break with traditional cosmology two centuries later.

Goldsmith’s library is suggestive of his wide interests and of his status as a participant in the circulation of Enlightenment thought. His books were auctioned off after his death and they were advertised as a ‘Select Collection of Scarce, Curious and Valuable Books, in English, Latin, Greek, French, Italian and other Languages’. The chapter extrapolates the main trends within Goldsmith’s collection from the catalogue but also addresses the difficulties of drawing conclusions about the owner of a collection from an auction catalogue. The discernible referentiality of Goldsmith’s works provides, in many ways, a preferable index of his reading. The chapter also discusses the opportunities for reading books without owning them that Goldsmith, whose means were always limited, would have had as a student in Dublin, Edinburgh and Leiden and as a writer in London.

There were about 130 universities in Europe when Goldsmith was born, most founded in the preceding 200 years. Focusing on Trinity College Dublin, Edinburgh University, and the University of Leiden, this chapter uses Goldsmith’s experiences as a means to detail the nature of university education in the mid eighteenth century. The chapter sketches Goldsmith’s time at these three universities and shows that each institution had a distinctive character, defined by its age, religious ethos, governance structures, architecture, and the curriculum it offered. A discussion of Goldsmith’s own thoughts on university education in An Enquiry into the Present State of Polite Learning in Europe (1759) concludes the chapter.

Increasing educational standards in the workforce have increased the use of experts throughout the economy, leading to processes that more closely resemble bureaucracies and stakeholder policymaking, with an increasing emphasis on culturally liberal values such as diversity, representation, and social responsibility. The guiding industries and workforces of the scientific and technology sectors have enabled a technocratic ethos in government and industry. Public opposition to technocracy and skepticism of meritocracy is growing among voters, allowing conservatism to brand itself as an opposition movement to the extension of government reach and the associated prevalence of “politically correct” messages and practices across educational institutions and in the workplace. The polarized American brand of politics now pervades internal debates across organizational sectors, enlarging the scope of activist politics beyond campaigns and government, especially where educational and cultural divides are strongest. The distinct styles of the culture war’s two conflicting sides have become more dissimilar at the national, state, and local levels, even in ostensibly apolitical arenas.

The radical Right’s initiatives have not been confined to the realm of ideas. Armed with a specific understanding of the deep cultural and social foundations of the liberal hegemonic order, they have diligently embarked on a Gramscian war of position: a patient counter-hegemonic struggle to change the predominant ‘common sense’ and produce ‘organic intellectuals’ who can critique the existing order and provide alternatives to it. We focus on the Right’s often overlooked efforts to capture the traditional institutions of cultural and political domination via academic publishing, universities, and policy institutes. These initiatives seek to create a new legitimacy and acceptability for radical Right ideas, explicitly re-writing intellectual history from a radical conservative perspective and reclaiming it from the academic mainstream. Through new universities and think tanks, their aim is to replace the liberal, woke, managerial, globalist elite with a Right elite, schooled in the critique of managerialism and critical of the over-reach of international institutions and liberal powers and think tanks.

The Conservative effect is notable in education, with several reforms at the department, beginning with the most (and only) successful Education Secretary Michael Gove and continuing throughout the ten Education Secretaries over the remaining ten years. The rapid churn made for inconsistent policymaking, and a lack of long-term planning. It ends with the Conservatives’ role in guiding the education system through Covid, and the return to ambitious plans under the final PM, Rishi Sunak. The chapter will also scrutinise Conservative higher education and university policy, and whether there was an opportunity wasted with universities.

In 1559/60 the parliaments of England, Ireland and Scotland proscribed the practice of Catholicism in their respective kingdoms and prescribed Reformed religious settlements in its place. By the end of the sixteenth century the English and the Scots had become nations of Protestants, but contemporary estimates of the number of Irish Protestants ranged between 40 and 120 individuals. Protestantism in Ireland was born of conquest and colonisation in the seventeenth century. Yet the remarkable contrast in the outcomes of the Reformation across the Atlantic archipelago was not predestined. England and Ireland shared the same Tudor monarchs and the Pale around Dublin was, in effect, an appendage of England. Nonetheless, while Elizabeth I’s religious settlement was a ‘runaway success’ in England it failed to win any significant support in Ireland. Indeed, because Irish women were particularly loath to embrace the new religion no self-sustaining community of Irish Protestants was spawned in the sixteenth century. On the other hand, the Scots created a Reformed Church establishment despite the wishes of their monarch, Mary Stuart, queen of Scots. This chapter adopts a comparative approach to help explain the experiences of Reformation in England, Ireland and Scotland before 1603.

The diametrically opposed outcomes of the Reformation in England and France have led historians to presume that there were significant differences in their religious situations before the Reformation that help account for that ultimate divergence. This chapter argues that any such presumption is wide of the mark. Not only were the supposed ‘preconditions’ for the success of the Reformation in England (such as Renaissance humanism, anticlericalism and church-state tension) more evident in France, but the early diffusion of Reformation teachings was swifter and more widespread there as well. Although in the second quarter of the sixteenth century the Reformation received increasing royal support in England but not in France, that early progress was insecure and was briefly reversed. Decisive divergence between the two realms in this regard began only around 1560, and in each of them the outcome might still have been different under other circumstances. The ultimate outcomes reflected the interplay of political contingency with pre-existing differences not in religious experience but in political structures and political culture, which put the English monarchy in a position to impose its will upon the English nation, but left the French monarchy less able not only to impose change but also to suppress it.

The law of the virtual Roman Empire persisted throughout the Middle Ages, combined with customary law, like Salic law, or Saxon Law. Roman law was rediscovered and studied in the first universities in Western Europa. Legal scholars of the day made comments and thus developed so-called canon law: a mix of roman, medieval and religious law. At the same, as a result of feudal relations, quid pro quo documents, like the magna Charta and Joyous entries, emerged, granting different classes different privileges and rights in turn for assistance, tax and loyalty to a ruler. This marked the beginning of conditional power and the rule of law.

Chapter 1 recovers the history of an Iberian family involved in royal service across Portugal and Spain during the first decades of the Iberian Union (1580–1640). It shows how family memory and political loyalty became professional assets for young, university-trained jurists. By moving back and forth between courtly and university stages across the two monarchies, some of these young letrados came to think of themselves as political polymaths. Ultimately, they found opportunities to reach out and receive support from transnational networks of neo-stoic thinkers and practitioners which was fundamental for articulating the composite social and political life of the Iberian monarchies within and beyond the Iberian Peninsula.

Following his return from Brazil to the Iberian Peninsula and then his journey to Rome, Nogueira continued to experience displacement while always looking for an opportunity to settle down. Upon arrival in Rome, he encountered a global city within which knowledge functioned as a currency to access patronage. In this highly competitive environment, populated by many other mercenaries of knowledge, Nogueira sought support across the city while trying his luck in other places such as the English monarchy. Aware of the difficulty of making a living in Rome, Nogueira followed a new patron to Bologna. There, he familiarized himself with the politics of the papal states in northern Italy, learned from the intense intellectual life around the university, and became involved in political negotiations between papal authorities, the Republic of Venice, and the Grand Duchy of Tuscany. In the midst of these negotiations, he put his historical expertise to work by getting involved in an episode of forged Etruscan archaeology connected to rivalries between the Medici and Barberini families. As a ghostwriter for one of the reports concerning this forgery, he made a case for himself as someone who could serve back in Rome in a multitude of capacities, including legal courts and libraries.