Did 'sex education' actually exist in eighteenth-century France? Shaped by competing currents of religious dogma, atheist materialism and bourgeois morality, eighteenth-century France marked the beginning of what Michel Foucault called 'une fermentation discursive' on matters related to sex. But when we consult the educational theorists or philosophes of the time for their opinions on preparing a young person for life as a sexual being, we are met with a telling silence. Did an Enlightenment era that dared to make sex an object of discourse also dare to make it an object of pedagogy? Sex education in eighteenth-century France brings together specialists from a range of disciplines to address these issues. Using a wide variety of literary, historical, religious and pedagogical sources, contributors explore for the first time the nexus between sex and instruction. Although these two categories were publicly kept distinct, writers were effectively shaping attitudes and behaviours. Unraveling the complex system of rules and codes through which knowledge about sex was communicated, contributors uncover a new dimension in the practice of education in the eighteenth century.

In this volume, we approach the phenomenon of slavery and other types of strong asymmetrical dependencies from two methodologically and theoretically distinct perspectives: semantics and lexical fields. Detailed analyses of key terms that are associated with the conceptualization of strong asymmetrical dependencies promise to provide new insights into the self-concept and knowledge of pre-modern societies. The majority of these key terms have not been studied from a semantic or terminological perspective so far. Our understanding of lexical fields is based on an onomasiological approach - which linguistic items are used to refer to a concept? Which words are used to express a concept? This means that the concept is a semantic unit which is not directly accessible but may be manifested in different ways on the linguistic level. We are interested in single concepts such as 'wisdom' or 'fear', but also in more complex semantic units like 'strong asymmetrical dependencies'. In our volume, we bring together and compare case studies from very different social orders and normative perspectives. Our examples range from Ancient China and Egypt over Greek and Maya societies to Early Modern Russia, the Ottoman Empire and Islamic and Roman law.

Scholarship often presumes that texts written about the Shoah, either by those directly involved in it or those writing its history, must always bear witness to the affective aftermath of the event, the lingering emotional effects of suffering. Drawing on the History of Emotions and on trauma theory, this monograph offers a critical study of the ambivalent attributions and expressions of emotion and "emotionlessness" in the literature and historiography of the Shoah. It addresses three phenomena: the metaphorical discourses by which emotionality and the purported lack thereof are attributed to victims and to perpetrators; the rhetoric of affective self-control and of affective distancing in fiction, testimony and historiography; and the poetics of empathy and the status of emotionality in discourses on the Shoah. Through a close analysis of a broad corpus centred around the work of W. G. Sebald, Dieter Schlesak, Ruth Kluger and Raul Hilberg, the book critically contextualises emotionality and its attributions in the post-war era, when a scepticism of pathos coincided with demands for factual rigidity. Ultimately, it invites the reader to reflect on their own affective stances towards history and its commemoration in the twenty-first century.

Best known for the progressive school he founded in Dessau during the 18th century, Johann Bernhard Basedow was a central thinker in the German Enlightenment. Since his death in 1790 a substantial body of German-language literature about his life, work, and school (the Philanthropin) has developed. In the first English intellectual biography of this influential figure, Robert B. Louden answers questions that continue to surround Basedow and provides a much-needed examination of Basedow's intellectual legacy. Assessing the impact of his ideas and theories on subsequent educational movements, Louden argues that Basedow is the unacknowledged father of the progressive education movement. He unravels several paradoxes surrounding the Philanthropin to help understand why it was described by Immanuel Kant as "the greatest phenomenon which has appeared in this century for the perfection of humanity", despite its brief and stormy existence, its low enrollment and insufficient funding. Among the many neglected stories Louden tells is the enormous and unacknowledged debt that Kant owes to Basedow in his philosophy of education, history, and religion. This is a positive reassessment of Basedow and his difficult personality that leads to a reevaluation of the originality of major figures as well as a reconsideration of the significance of allegedly minor authors who have been eclipsed by the politics of historiography. For anyone looking to gain a deeper understanding of the history of German philosophy, Louden's book is essential reading.