Roy Porter "aims to make a modest contribution to ... rethinking Albion's Enlightenment and shedding light on the 'black hole.'" (xxiv) I'm not really sure if he succeeds, for he tells us much of what we already know: Kant took a daily constitutional, Tom Paine was not just a political radical but also a designer of smokeless candles, Dr Johnson was witty, and print culture transformed public consciousness. And while the chapters on medicine and science are quite good, the book scarcely contains any original scholarship. Porter pretends that nobody else has studied British thinkers, which is absurd.
His main argument is that the British Enlightenment was a practical one. British intellectuals were activists that courted public opinion in the metropolitan marketplace, clamouring for practical improvement and the individual's pursuit of [viz., commercial and consumer:] happiness. Hence, historians should shift their focus away from the metaphysical breakthroughs of the continental philosophes :
"the Enlightenment was thus not just a matter of pure epistemological breakthroughs; it was primarily the expression of new mental and moral values, new canons of taste, styles of sociability and views of human nature. And these typically assumed practical embodiment: urban renewal; the establishment of hospitals, schools, factories and prisons; the accelerations of communications; the spread of newspapers, commercial outlets and consumer behaviour; the marketing of new merchandise and cultural services .... British pragmatism was more than mere wordiness: it embodied a philosophy of expediency, a dedication to the art, science and duty of living well in the here and now." (14-15)
Very well. But as the title suggests, Porter celebrates British pragmatism for its contributions to The Creation of the Modern World. In the process he pretends to avoid a heroes-and-villains approach to the legacy of the Enlightenment, note: "Enlightenment is not a good thing or a bad thing, to be cheered or jeered." (xxi). The result is far from what we might call detached scholarly neutrality. He dismisses "Foucauldian and postmodernist readings" of the enlightenment as "wilfully lopsided" in a single paragraph and proceeds to devote five hundred pages to heaping as much praise upon his subjects as possible. Indeed, Porter champions the polite commercial society his subjects created as the best of all possible worlds.
All in all, this is intellectual history at its worst: Porter uses his subject as an excuse to show off his wit & erudition. It's almost comical: "I find enlightened minds congenial: I savour their pithy prose, and feel more in tune with those warm, witty, clubbable men than with, say, the aggrieved Puritans who enthral yet appal Christopher Hill or with Peter Gay's earnestly erotic Victorians. I trust, however, that this book will be read as a work of analysis rather than one of advocacy or apology ... This coming intelligentsia prided itself upon being at the cutting edge of thought: it would strike off the shackles of tradition, prejudice, vested interests and oppression, and defend the first principles of freedom: habeas corpus, free speech, a free press, free trade, universal [UNIVERSAL!?!?:] education. Refinement, or, in a later, modified idiom, self-improvement, came to the fore. Everyone was to make himself -- with a little help from his guru, be he Mr Spectator of Tom Telescope." (480) No, no advocacy there, Dr Porter...