Pastoral Drama and Healing in Early Modern Italy represents the first full-length study to confront seriously the well-rehearsed analogy of the pastoral poet as healer. Usually associated with the edifying function of the Renaissance pastoral, this analogy, if engaged more profoundly, raises a number of questions that remain unanswered to this day. How does the pastoral heal? How exactly do the inner workings of the text cater to the healing? What socio-cultural conventions make the healing possible? What are the major problems that pastoral poetry as mimesis must overcome to make its healing morally legitimate? In the wake of Derrida's seminal work on the Platonic pharmakon, which has in turn led recent criticism to formulate a much more concrete understanding of the theater/drug analogy, the stringent approach to the therapeutic function of the Renaissance pastoral offered in this work provides a valuable critical tool to unpack the complexity contained within a little-understood cliche.

The Scottish Enlightenment was a period of intellectual and scientific progress, in a country previously considered to be marginal to the European intellectual scene. Yet the enlightenment was not about politeness or civic humanism, but something more basic - the making of an improved society which could compete in every way in a rapidly changing world. David Hume, writing in 1752, commented that 'industry, knowledge and humanity are linked together by an indissoluble chain'. Collectively this volume of essays embraces many of the topics which Hume included under 'industry, knowledge and humanity': from the European Enlightenment and the Scots relation to it, to Scottish social history and its relation to religion, science and medicine. Overarching themes of what it meant to be enlightened in the eighteenth century are considered alongside more specific studies of notable figures of the period, such as Archibald Campbell, 3rd Duke of Argyll, and David Hume, and the training and number of Scottish medical students. Together, the volume provides an opportunity to step back and reconsider the Scottish Enlightenment in its broader context and to consider what new directions this field of study might take.

While scholars have long recognized Kierkegaard's important contributions to fields such as ethics, aesthetics, philosophy of religion, philosophical psychology, and hermeneutics, it was usually thought that he had nothing meaningful to say about society or politics. Kierkegaard has been traditionally characterized as a Christian writer who placed supreme importance on the inward religious life of each individual believer. His radical view seemed to many to undermine any meaningful conception of the community, society or the state. In recent years, however, scholars have begun to correct this image of Kierkegaard as an apolitical thinker. The present volume attempts to document the use of Kierkegaard by later thinkers in the context of social-political thought. It shows how his ideas have been employed by very different kinds of writers and activists with very different political goals and agendas. Many of the articles show that, although Kierkegaard has been criticized for his reactionary views on some social and political questions, he has been appropriated as a source of insight and inspiration by a number of later thinkers with very progressive, indeed, visionary political views.

Paying special attention to Sidney's Arcadia, Spenser's Faerie Queene, and Shakespeare's romances, this study engages in sustained examination of chiasmus in early modern English literature. The author's approach leads to the recovery of hidden designs which are shown to animate important works of literature; along the way Engel offers fresh and more comprehensive interpretations of seemingly shopworn conventions such as memento mori conceits, echo poems, and the staging of deus ex machina. The study, grounded in the philosophy of symbolic forms (following Ernst Cassirer), will be a valuable resource for readers interested in intellectual history and symbol theory, classical mythology and Renaissance iconography. Chiastic Designs affords a glimpse into the transformative power of allegory during the English Renaissance by addressing patterns that were part and parcel of early modern "mnemonic culture."

The Automaton in English Renaissance Literature features original essays exploring the automaton-from animated statue to anthropomorphized machine-in the poetry, prose, and drama of England in the 16th and 17th centuries. Addressing the history and significance of the living machine in early modern literature, the collection places literary automata of the period within their larger aesthetic, historical, philosophical, and scientific contexts. While no single theory or perspective conscribes the volume, taken as a whole the collection helps correct an assumption that frequently emerges from a post-Enlightenment perspective: that these animated beings are by definition exemplars of the new science, or that they point necessarily to man's triumphant relationship to technology. On the contrary, automata in the sixteenth and seventeenth centuries seem only partly and sporadically to function as embodiments of an emerging mechanistic or materialist worldview. Renaissance automata were just as likely not to confirm for viewers a hypothesis about the man-machine. Instead, these essays show, automata were often a source of wonder, suggestive of magic, proof of the uncannily animating effect of poetry-indeed, just as likely to unsettle the divide between man and divinity as that between man and matter.

This volume explores in detail Kierkegaard's various relations to his German contemporaries. Kierkegaard read German fluently and made extensive use of the writings of German-speaking authors. It can certainly be argued that, apart from his contemporary Danish sources, the German sources were probably the most important in the development of his thought generally. The volume has been divided into three tomes reflecting Kierkegaard's main areas of interest with regard to the German-speaking sources, namely, philosophy, theology and a more loosely conceived category, which has here been designated "literature and aesthetics." This third tome is dedicated to the German literary sources that were significant for Kierkegaard; in particular the work of authors from German Classicism and Romanticism. Important forerunners for many of Kierkegaard's literary motifs and characters can be found in the German literature of the day. His use of pseudonyms and his interest in irony were both profoundly influenced by German Romanticism. This volume demonstrates the extent to which Kierkegaard's views of criticism and aesthetics were decisively shaped by the work of German authors.

Intellectual Politics and Cultural Conflict in the Romantic Period maps the intellectual formation of English plebeian radicalism and Scottish philosophic Whiggism over the long eighteenth century and examines their associated strategies of critical engagement with the cultural, social and political crises of the early nineteenth century. It is a story of the making of a wider British public sphere out of the agendas and discourses of the radical and liberal publics that both shaped and responded to them. When juxtaposed, these competing intellectual formations illustrate two important expressions of cultural politics in the Romantic period, as well as the peculiar overlapping of national cultural histories that contributed to the ideological conflict over the public meaning of Britain's industrial modernity. Alex Benchimol's study provides an original contribution to recent scholarship in Romantic period studies centred around the public sphere, recovering the contemporary debates and national cultural histories that together made up a significant part of the ideological landscape of the British public sphere in the early nineteenth century.

Bernini and Pallavicino, the artist and the Jesuit cardinal, are closely related figures at the papal courts of Urban VIII and Alexander VII, at which Bernini was the principal artist. The analysis of Pallavicino's writings offers a new perspective on Bernini's art and artistry and allow us to understand the visual arts in papal Rome as a 'making manifest' of the fundamental truths of faith. Pallavicino's views on art and its effects differ fundamentally from the perspective developed in Bernini's biographies offering a perspective on the tension between artist and patron, work and message. In Pallavicino's writings the visual arts emerge as being intrinsically bound up with the very core of religion involving questions of idolatry, mimesis and illusionism that would prove central to the aesthetic debates of the eighteenth century.

'What is the basic building block of the universe?' Thales of Miletus was the first to ask this fundamental, yet to be answered, question in the sixth century B.C. This book offers an in-depth account of the answers he gave and of his adventure into many areas of learning: philosophy, science, mathematics and astronomy. Thales proved that the events of nature were comprehensible to man and could be explained without the intervention of mythological beings. Henceforth they became subject to investigation, experiment, questioning and discussion. Presenting for the first time in the English language a comprehensive study of Thales of Miletus, Patricia O'Grady brings Thales out of pre-Socratic shadows into historical illumination and explores why this historical figure has proved to be of lasting significance.

How do intellectuals engage with and affect their publics? What is the role of the public intellectual in the new age of political uncertainties? What challenges face female intellectuals and those speaking from an ethnic, national or class position? This exciting collection responds to these questions by offering a broad-ranging account of the changing role of intellectuals in public life. The volume opens with provocative essays on the idea and role of the public intellectual from Alexander, Evans and Zulaika. Chapters from Rabinbach on intellectuals' responses to totalitarianism, Outhwaite on what it means to be a European intellectual, and Auer's discussion of the dissident intellectual in the collapse of communism lead onto vigorous debate of earlier points discussed through specific intellectual case studies from Tocqueville to Hayek. Intellectuals and their Publics will attract a broad readership interested in the role of the intellectual, with particular appeal for sociologists, political theorists and historians of ideas.

In the first extended treatment of the debates surrounding public deception in eighteenth-century Britain, Jack Lynch contends that forgery, fakery, and fraud make explicit the usually unspoken grounds on which Britons made sense of their world. Confrontations with inauthenticity, in other words, bring tacitly understood conceptions of reality to the surface. Drawing on a wide range of contemporary print and manuscript sources"not only books and pamphlets, but ballads, comic prints, legal proceedings, letters, and diaries"Lynch focuses on the debates they provoked, rather than the forgers themselves. He offers a comprehensive treatment of the criticism surrounding fraud in most of the noteworthy controversies of the long eighteenth century. To this end, his study is structured around topics related to the arguments over deception in Britain, whether they concerned George Psalmanazar's Formosan hoax at the beginning of the eighteenth century or William Henry Ireland's Shakespearean imposture at the end. Beginning with the question of what constitutes deception and ending with an illuminating chapter on what was at stake in these debates for eighteenth-century British thinkers, Lynch's accessibly written study takes the reader through the means"whether simple, sophisticated, or tortuously argued"by which partisans on both sides struggled to define which of the apparent contradictions were sufficient to disqualify a claim to authenticity. Fakery, Lynch persuasively argues, transports us to the heart of eighteenth-century notions of the value of evidence, of the mechanisms of perception and memory, of the relationship between art and life, of historicism, and of human motivation.

Protagoras was an important Greek thinker of the fifth century BC, the most famous of the so called Sophists, though most of what we know of him and his thought comes to us mainly through the dialogues of his strenuous opponent Plato. In this book, Ugo Zilioli offers a sustained and philosophically sophisticated examination of what is, in philosophical terms, the most interesting feature of Protagoras' thought for modern readers: his role as the first Western thinker to argue for relativism. Zilioli relates Protagoras' relativism with modern forms of relativism, in particular the 'robust relativism' of Joseph Margolis, gives an integrated account both of the perceptual relativism examined in Plato's Theaetetus and the ethical or social relativism presented in the first part of Plato's Protagoras and offers an integrated and positive analysis of Protagoras' thought, rather than focusing on ancient criticisms and responses to his thought. This is a deeply scholarly work which brings much argument to bear to the claim that Protagoras was and remains Plato's subtlest philosophical enemy.

Elizabeth and James, Sidney, Spenser, and Shakespeare, Bacon and Ellesmere, Perkins and Laud, Milton and Hobbes-this begins a list of early modern luminaries who write on 'equity'. In this study Mark Fortier addresses the concept of equity from early in the sixteenth century until 1660, drawing on the work of lawyers, jurists, politicians, kings and parliamentarians, theologians and divines, poets, dramatists, colonists and imperialists, radicals, royalists, and those who argue on gender issues. He examines how writers in all these groups make use of the word equity and its attendant notions. Equity, he argues, is a powerful concept in the period; he analyses how notions of equity play a prominent part in discourses that have or seek to have influence on major social conflicts and issues in early modern England. Fortier here maps the actual and extensive presence of equity in the intellectual life of early modern England. In so doing, he reveals how equity itself acts as an umbrella term for a wide array of ideas, which defeats any attempt to limit narrowly the meaning of the term. He argues instead that there is in early modern England a distinct and striking culture of equity characterized and strengthened by the diversity of its genealogy and its applications. This culture manifests itself, inter alia, in the following major ways: as a basic component, grounded in the old and new testaments, of a model for Christian society; as the justification for a justice system over and above the common law; as an imperative for royal prerogative; as a free ranging subject for poetry and drama; as a nascent grounding for broadly cast social justice; as a rallying cry for revolution and individual rights and freedoms. Working from an empirical account of the many meanings of equity over time, the author moves from a historical understanding of equity to a theorization of equity in its multiplicity. A profoundly literary study, this book also touches on matters of legal an

Scientific modernity treats interpretation as a matter of discovery. Discovery, however, may not be all that matters about interpretation. In Milton's Secrecy, J. D. Fleming argues that the poetry and prose of John Milton (1608-1674) are about the presentation of a radically different hermeneutic model. This is based on openness within language, rather than on secrets within the world. Milton's representations of meaning are exoteric, not esoteric; recognitive, not inventive. Milton's Secrecy places its titular subject in opposition to the epistemology of modern natural science, and to the interpretative assumptions that science supports. At the same time, the book places Milton within early modern contexts of interpretation and knowledge. Drawing on Renaissance Neoplatonism, Tudor-Stuart ideology, and the Calvinist theory of conscience, Milton's Secrecy argues that the attempt to theorize interpretation without discovery is not unorthodox within early modern English culture. If anything, Milton's hostility to secrecy and discovery aligns him with his culture's ethical and hermeneutic ideal. Milton's Secrecy provides an historical framework for considering the theoretical validity of this ideal, by aligning it with the philosophical hermeneutics of Hans-Georg Gadamer.

While Kierkegaard's use of the Greek authors, particularly Plato and Aristotle, has attracted considerable attention over the years, his use of the Roman authors has, by contrast, remained sadly neglected. This neglect is somewhat surprising given the fact that Kierkegaard was extremely well read in Latin from his early youth when he attended the Borgerdyd School in Copenhagen. Kierkegaard's interest in the Roman authors is perhaps best evidenced by his book collection. In his private library he had a long list of Latin titles and Danish translations of the standard Roman authors in any number of different genres. His extensive and frequent use of writers such as Cicero, Horace, Terence, Seneca, Suetonius and Ovid clearly warrants placing them in the select group of his major sources. The chapters in this volume demonstrate that Kierkegaard made use of the Roman sources in a number of different ways. His readings from the Borgerdyd school seem to have stuck with him as an adult. He constantly refers to Roman authors, such as Livy, Nepos, and Suetonius for colourful stories and anecdotes. In addition, he avails himself of pregnant sayings or formulations from the Roman authors, when appropriate. But his use of these authors is not merely as a rhetorical source. He is also profoundly interested in the Roman philosophy of Cicero, Seneca and Marcus Aurelius. Similarly, just as he is fascinated by Tacitus' portrayal of the early Christians, so also he is amused by the humour of Terence and Apuleius. In short, the Roman authors serve to enrich any number of different aspects of Kierkegaard's authorship with respect to both content and form.

The close relationship between religion, medicine and natural philosophy in the post-Reformation period has been documented and explored in a body of research since the 1990s; however, the direct and continued impact of Melanchthonian natural philosophy within the individual Lutheran principalities of northern Europe in general and Scandinavia in particular still has to be fully investigated and understood. This volume provides insight into how and why medicine and natural philosophy in a 'liberal' and Melanchthonian form could continue to blossom in Scandinavia despite a growing Lutheran uniformity promoted by the State. Inspired by research emanating from the Cambridge Unit for the History of Medicine, here a number of young scholars such as Adam Mosley, Morten Fink-Jensen, Signe Nipper Nielsen and Martin Kjellgren are joined with more established scholars such as Andrew Cunningham, Jens Glebe-Moller, Terhi Kiiskinen and Ole Peter Grell to create a volume which deals with not only the major issues but also the leading personalities of the period.

In historical terms, the Old Diplomacy is not really that old--many of its concepts and methods date to the mid-nineteenth century--while the practices of New Diplomacy emerged only a couple of generations later. Moreover, "Diplomacy 2.0" and other variants of the post-Cold War era do not depart significantly from their twentieth-century predecessor: their forms, particularly in technology, have changed, but their substance has not. In this succinct overview, historian Kenneth Weisbrode reminds us that to understand diplomatic transformations and their relevance to international affairs is to see diplomacy as an entrepreneurial art--and that, like most arts, it is adapted and re-adapted with reference to earlier forms. Diplomatic practice is always changing, and always continuous.

Religions have always been associated with particular forms of knowledge, often knowledge accorded special significance and sometimes knowledge at odds with prevailing understandings of truth and authority in wider society. New religious movements emerge on the basis of reformulated, often controversial, understandings of how the world works and where ultimate meaning can be found. Governments have risen and fallen on the basis of such differences and global conflict has raged around competing claims about the origins and content of religious truth. Such concerns give rise to recurrent questions, faced by academics, governments and the general public. How do we treat statements made by religious groups and on what basis are they made? What authorities lie behind religious claims to truth? How can competing claims about knowledge be resolved? Are there instances when it is appropriate to police religious knowledge claims or restrict their public expression? This book addresses the relationship between religion and knowledge from a sociological perspective, taking both religion and knowledge as phenomena located within ever changing social contexts. It builds on historical foundations, but offers a distinctive focus on the changing status of religious phenomena at the turn of the twenty-first century. Including critical engagement with live debates about intelligent design and the 'new atheism', this collection of essays brings recent research on religious movements into conversation with debates about socialisation, reflexivity and the changing capacity of social institutions to shape human identities. Contributors examine religion as an institutional context for the production of knowledge, as a form of knowledge to be transmitted or conveyed and as a social field in which controversies about knowledge emerge.

Although Kierkegaard's reception was initially more or less limited to Scandinavia, it has for a long time now been a highly international affair. As his writings were translated into different languages his reputation spread, and he became read more and more by people increasingly distant from his native Denmark. While in Scandinavia, the attack on the Church in the last years of his life became something of a cause celebre, later, many different aspects of his work became the object of serious scholarly investigation well beyond the original northern borders. As his reputation grew, he was co-opted by a number of different philosophical and religious movements in different contexts throughout the world. The three tomes of this volume attempt to record the history of this reception according to national and linguistic categories. Tome II covers the reception of Kierkegaard in Southern, Central and Eastern Europe. The first set of articles, under the rubric 'Southern Europe', covers Portugal, Spain and Italy. A number of common features were shared in these countries' reception of Kierkegaard, including a Catholic cultural context and a debt to the French reception. The next rubric covers the rather heterogeneous group of countries designated here as 'Central Europe': Hungary, the Czech Republic, Slovakia and Poland. These countries are loosely bound in a cultural sense by their former affiliation with the Habsburg Empire and in a religious sense by their shared Catholicism. Finally, the Orthodox countries of 'Eastern Europe' are represented with articles on Russia, Bulgaria, Serbia and Montenegro, Macedonia and Romania.

Working from a cultural studies perspective, author D. K. Smith here examines a broad range of medieval and Renaissance maps and literary texts to explore the effects of geography on Tudor-Stuart cultural perceptions. He argues that the literary representation of cartographically-related material from the late fifteenth to the early seventeenth century demonstrates a new strain, not just of geographical understanding, but of cartographic manipulation, which he terms, "the cartographic imagination." Rather than considering the effects of maps themselves on early modern epistemologies, Smith considers the effects of the activity of mapping-the new techniques, the new expectations of accuracy and precision which developed in the sixteenth century-on the ways people thought and wrote. Looking at works by Spenser, Marlowe, Raleigh, and Marvell among other authors, he analyzes how the growing ability to represent physical space accurately brought with it not just a wealth of new maps, but a new array of rhetorical techniques, metaphors, and associations which allowed the manipulation of texts and ideas in ways never before possible.

This fresh collection of essays questions how the historical process affects our conception of science, including our understanding of its validity as well as our general conception of knowledge. The essays in this book consider the philosophical labours spanning the work of Descartes, Kant and Hegel, still the philosophical basis of our modern understanding of science, as well as recent selected philosophers and historians of science such as Kuhn and Feyerbend. Themes raised include the philosophical basis for the validity of science, the possibility of ever knowing the independent world as it truly is, and the intelligibility of construing scientific knowledge as a historical. Taken separately and together, these essays provide a sustained analysis of scientific claims to objective standing, the historicity of thought and inquiry. They point toward unfinished philosophical business and the need for a new beginning.

Kevin Killeen addresses one of the most enigmatic of seventeenth century writers, Thomas Browne (1605-1682), whose voracious intellectual pursuits provide an unparalleled insight into how early modern scholarly culture understood the relations between its disciplines. Browne's work encompasses biblical commentary, historiography, natural history, classical philology, artistic propriety and an encyclopaedic coverage of natural philosophy. This book traces the intellectual climate in which such disparate interests could cohere, locating Browne within the cultural and political matrices of his time. While Browne is most frequently remembered for the magnificence of his prose and his temperamental poise, qualities that knit well with the picture of a detached, apolitical figure, this work argues that Browne's significance emerges most fully in the context of contemporary battles over interpretative authority, within the intricately linked fields of biblical exegesis, scientific thought, and politics. Killeen's work centres on a reassessment of the scope and importance of Browne's most elaborate text, Pseudodoxia Epidemica, his vast encyclopaedia of error with its mazy series of investigations and through this explores the multivalent nature of early-modern enquiry.

Engaging with the work of Nobel Prize-winning poet Odysseus Elytis within the framework of international modernism, Marinos Pourgouris places the poet's work in the context of other modernist and surrealist writers in Europe. At the same time, Pourgouris puts forward a redefinition of European Modernism that makes the Mediterranean, and Greece in particular, the discursive contact zone and incorporates neglected elements such as national identity and geography. Beginning with an examination of Greek Modernism, Pourgouris's study places Elytis in conversation with Albert Camus; analyzes the influence of Charles Baudelaire, Gaston Bachelard, and Sigmund Freud on Elytis's theory of analogies; traces the symbol of the sun in Elytis's poetry by way of the philosophies of Heraclitus and Plotinus; examines the influence of Le Corbusier on Elytis's theory of architectural poetics; and takes up the subject of Elytis's application of his theory of Solar Metaphysics to poetic form in the context of works by Freud, C. G. Jung, and Michel Foucault. Informed by extensive research in the United States and Europe, Pourgouris's study makes a compelling contribution to the comparative study of Greek modernism, the Mediterranean, and the work of Odysseus Elytis.

What is the reason for the American university's global preeminence? How did the American university succeed where the development of the German university, from which it took so much, stalled? In this closely-argued book, Meyer suggests that the key to the American university's success is its institutional design of self-government. Where other university systems are dependent on the patronage of state, church, or market, the American university is the first to achieve true autonomy, which it attained through an intricate system of engagements with societal actors and institutions that simultaneously act as amplifiers of its impact and as checks on the university's ever-present corrosive tendencies. Built on a searching analysis of the design thinking of Wilhelm von Humboldt and Adam Smith and closely tracing the learning process by which Americans adapted the German model, The Design of the University dismisses efforts to copy superficial features of the American university in order to achieve world-class rank. Calling attention to the design details of the university and the particulars of its institutional environment, this volume identifies the practices and choices that produced the gold standard for today's world class higher education.

Ecocriticism and the Idea of Culture: Biology and the Bildungsroman draws on work by Kinji Imanishi, Frans de Waal, and other biologists to create an interdisciplinary, materialist notion of culture for ecocritical analysis. In this timely intervention, Feder examines the humanist idea of culture by taking a fresh look at the stories it explicitly tells about itself. These stories fall into the genre of the Bildungsroman, the tale of individual acculturation that participates in the myth of its complete separation from and opposition to nature which, Feder argues, is culture's own origin story. Moving from Voltaire's Candide to Mary Shelley's Frankenstein and from Virginia Woolf's Orlando to Jamaica Kincaid's Lucy, the book dramatizes humanism's own awareness of the fallacy of this foundational binary. In the final chapters, Feder examines the discourse of animality at work in this narrative as a humanist fantasy about empathy, one that paradoxically excludes other animals from the ethical community to justify the continued domination of both human and nonhuman others.