The primary focus of this collection by leading medieval historians is the laity, in particular the ideas and ideals of lay people. The contributors explore lay attitudes as expressed in legal cases, charters, chronicles and collective activities. Highlights the centrality of kinship, whilst stressing its limitations as an all purpose social bond. Ranges chronologically and geographically from the seventh century to the eve of the Reformation, from Western Britain to papal and urban Italy, from Carolingian dynastic politics to the decline of medieval pilgrimage in the sixteenth century, and from the courts of twelfth-century France to the fifteenth-century wards of London. -- .

The book describes the innovations that enabled botany, in the Eighteenth century, to emerge as an independent science, independent from medicine and herbalism. This encompassed the development of a reliable system for plant classification and the invention of a nomenclature that could be universally applied and understood. The key that enabled Linnaeus to devise his classification system was the discovery of the sexuality of plants. The book, which is intended for the educated general reader, proceeds to illustrate how many aspects of French life were permeated by this revolution in botany between about 1760 to 1815, a botanophilia sometimes inflated into botanomania. The reader should emerge with a clearer understanding of what the Enlightenment actually was in contrast to some popular second-hand ideas today.

Fascinated by the idea of Western civilization as being a sequence of numerous misinterpretations and misrepresentations, these 19 essays cover a broad range of topics with the unifying theme being the crossroads where politics and the imagination meet. An essay on linguistics and culture discusses the shaping of Latin America’s collective identity; Peru’s modern history is approached as a bloody battle between enlightenment and darkness; and in critiques of Octavio Paz and Gabriel García Márquez, Ilan Stavans reflects on the dichotomy between pen and sword in the Hispanic world. In Letter to a German Friend, Stavans returns to his fate as a Jew in the Southern Hemisphere, and in The First Book, he connects his passion for literature to his initiation into Jewishness. Finally, in a meditation on Columbus’s afterlife, he reflects on the many ways in which we reinvent ourselves in order to make sense of the chaotic world that surrounds us.

This book examines how China has been portrayed in European and North American social and political thought. Such a question immediately evokes the spectre of orientalism and subsequent chapters explore whether the identification of an orientalist project invalidates the knowledge claims of European and North American social and political thought as it evolved from the 18th to the 20th century.

This is the first study to focus on the idea of virtue and its place in political thought in eighteenth-century France. Virtue could be used to impart moral authority to arguments about political power. The development of this strategic idea is traced through the works of key Enlightenment thinkers. There is also consideration of the ways in which numerous popular writers of the day, including clerics, eulogists, journalists, novelists and lawyers, employed the idea of virtue in polemical discussions in their writings.

This is the first study to focus on the idea of virtue and its place in political thought in 18th-century France. Virtue could be used to impart moral authority to arguments about political power. The development of this strategic idea is traced through the works of key Enlightenment thinkers. There is also consideration of the ways in which numerous popular writers of the day, including clerics, eulogists, journalists, novelists and lawyers, employed the idea of virtue in polemical discussions in their writings.

Ludvig Holberg (1684-1754) was the foremost representative of the Danish-Norwegian Enlightenment and also a European figure of note. He published significant works in natural law and history, but also a very important body of moral essays and epistles. He authored several engaging autobiographies and European travelogues, a major utopian novel that was an immediate European succes, interesting satires that advocated women's education and career, and a large number of comedies. These comedies secured Holberg's status as the most significant playwright in Scandinavia before Ibsen and Strindberg. Through his extensive oeuvre, but especially through his plays, Holberg had a decisive influence on the formation of modern Danish as a literary language, something that was a self-conscious effort on the part of a man who saw himself as an educator of the public. Despite his contemporary impact at home and abroad and his ongoing popularity in Scandinavia, he remains little known in the wider world of enlightenment studies. It is the aim of this volume to revive Holberg as a major figure from a minor corner of the Enlightenment world by presenting the full variety of his work and giving it a European context.

Over three hundred years ago, the paramount modern Catholic exegete, Cornelius a Lapide, S.J., wrote that the 25th of March, 2000, was the most likely date for the world to end. Catholic Millenarianism does not let the day pass without comment. Catholic Millenarianism offers an authoritative overview of Catholic apocalyptic thought combined with detailed presentations by specialists on nine major Catholic authors, such as Savonarola, Luis de LeA3n, and AntA3nio Vieira. With its companion volumes, Catholic Millenarianism illustrates a hold apocalyptic concerns had on intellectual life, particularly between 1500 and 1900, rivaling and influencing rationalism and skepticism. Catholics do not ordinarily expect a messianic reign by earthly means. Catholic Millenarianism shows instead what is common to Catholic authors: their preoccupation with the relationship between linguistic prophecies and the events they foretell. This makes the perspectives offered as surprisingly diverse as their particular times, and the book itself interesting and worth repeated reading.

The earliest scientific studies of Jewish messianism were conducted by the scholars of the Wissenschaft des Judentums school, particularly Heinrich Graetz, the first great Jewish historian of the Jews since Josephus. These researches were invaluable because they utilized primary sources in print and manuscript which had been previously unknown or used only in polemics. The Wissenschaft studies themselves, however, prove to be polemics as well on closer inspection. Among the goals of this group was to demonstrate that Judaism is a rational and logical faith whose legitimacy and historical progress deserve recognition by the nations of Europe. Mystical and messianic beliefs which might undermine this image were presented as aberrations or the result of corrosive foreign influences on the Jews. Gershom Scholem took upon himself the task of returning mysticism and messianism to their rightful central place in the panorama of Jewish thought. Jewish messianism was, for Scholem, a central theme in the philosophy and life of the Jews throughout their history, shaped anew by each generation to fit its specific hopes and needs. Scholem emphasized that this phenomenon was essentially independent of messianic or millenarian trends among other peoples. For example, in discussing messianism in the early modern era Scholem describes a trunk of influence on the Jewish psyche set off by the expulsion from Spain in 1492.

This is the first book to bring together studies of a wide variety of millenarians who were active in the 17th and 18th centuries in France, The Netherlands, Germany, Sweden, and eastern Europe. It provides much food for thought for students and teachers of early modern ideas, the history of philosophy and religion, and the making of the modern world. It opens up many avenues for further work.

The influence of millenarian thinking upon Cromwell's England is well-known. The cultural and intellectual conceptions of the role of millenarian ideas in the long' 18th century when, so the official' story goes, the religious sceptics and deists of Enlightened England effectively tarred such religious radicalism as enthusiasm' has been less well examined. This volume endeavors to revise this official' story and to trace the influence of millenarian ideas in the science, politics, and everyday life of England and America in the 17th and 18th centuries.

"Martin should be commended for finding a niche in this vast literature and managing to say something original ... His book is worth reading because it reminds us of an important aspect of Enlightenment thinking, one that questioned the freedom of the will." . H-France

..". strongly recommended for specialists and advanced scholars of the period." . History: Review of New Books

..". a valuable contribution to the institutional history of the Jacobin clubs." . Canadian Journal of History

What view of man did the French Revolutionaries hold? Anyone who purports to be interested in the "Rights of Man" could be expected to see this question as crucial and yet, surprisingly, it is rarely raised. Through his work as a legal historian, Xavier Martin came to realize that there is no unified view of man and that, alongside the "official" revolutionary discourse, very divergent views can be traced in a variety of sources from the Enlightenment to the Napoleonic Code. Michelet's phrases, "Know men in order to act upon them" sums up the problem that Martin's study constantly seeks to elucidate and illustrate: it reveals the prevailing tendency to see men as passive, giving legislators and medical people alike free rein to manipulate them at will. His analysis impels the reader to revaluate the Enlightenment concept of humanism. By drawing on a variety of sources, the author shows how the anthropology of Enlightenment and revolutionary France often conflicts with concurrent discourses.

Xavier Martin is a Historian of Law and Professor at the Faculty of Law, Economics and Social Sciences at Angers University. He has published extensively on the ideology of the French Revolution and on the Code Civil of 1804."

Biography. "A gripping book...Like Tosca, Charles Henri Ford has lived for art and for love. In his scintillating diary, Ford presents his extended visits to war-torn France and Italy and his friendships with Cocteau, Balanchine, Dali, Paul Bowles, Djuna Barnes, Gertrude Stein, Ned Rarem, Jean Genet, Truman Capote, Tennessee Williams and many other luminaries" - Edmund White."When he began publishing in 1929, Ford was unique: ...In his...magazines, Blues and View, he introduced and encouraged surrealism while it passed into the spirit of hundreds of American writers. In his own work he creates the wonder, the wit, and the erotic beauty that have made surrealism the most significant of all modern influences upon poetry" - Edward B. Germain.

The anthropology of Britain is hotly debated. What does it mean to live in Britain and to be 'British', and is an anthropology of Britain even a legitimate undertaking? British Subjects presents a forthright voice in this debate. Key anthropological concerns such as community, rationality, aesthetics, the body, power, work and leisure, nationalism and transnationalism are found reflected in the lives of a wide range of British 'subjects'--from farmers to dancers, children to retired miners, new-agers to entrepreneurs.
In disputing traditional claims that anthropology 'at home' and 'of one's own' is misconceived, unnecessary or unperceptive, this book clearly establishes that an anthropology of Britain can set excellent standards of subtle ethnography and complex analysis.
Providing a nuanced appreciation of the intricacies of British society, this book shows how the anthropological study of Britain can offer an enlightening paradigm for the study of individual lives.

The anthropology of Britain is hotly debated. What does it mean to live in Britain and to be 'British', and is an anthropology of Britain even a legitimate undertaking? British Subjects presents a forthright voice in this debate. Key anthropological concerns such as community, rationality, aesthetics, the body, power, work and leisure, nationalism and transnationalism are found reflected in the lives of a wide range of British 'subjects'--from farmers to dancers, children to retired miners, new-agers to entrepreneurs.
In disputing traditional claims that anthropology 'at home' and 'of one's own' is misconceived, unnecessary or unperceptive, this book clearly establishes that an anthropology of Britain can set excellent standards of subtle ethnography and complex analysis.
Providing a nuanced appreciation of the intricacies of British society, this book shows how the anthropological study of Britain can offer an enlightening paradigm for the study of individual lives.

Maps make the world visible, but they also obscure, distort, and idealize. This wide-ranging study traces the impact of cartography on the changing cultural meanings of space. Combining cartographic history with crucial cultural studies and literary analysis, this book examines the construction of social and political space in maps, in cosmography and geography, in historical and political writing, and in he literary works of Marlowe. Shakespeare, Spenser, and Drayton.

Maps make the world visible, but they also obscure, distort, idealize. This wide-ranging study traces the impact of cartography on the changing cultural meanings of space, offering a fresh analysis of the mental and material mapping of early modern England and Ireland. Combining cartographic history with critical cultural studies and literary analysis, it examines the construction of social and political space in maps, in cosmography and geography, in historical and political writing, and in the literary works of Marlowe, Shakespeare, Spenser and Drayton.

This book provides a uniquely detailed case study of the origins of millenarianism within the vast opera of one of its earliest and most influential Calvinist exponents: the Herborn encyclopedist Johann Heinrich Alsted (1588-1638). The young Alsted, it emerges, looked forward not to the millennium of Apocalypse 20 but to a brief, final period of enhanced illumination described in a poorly understood central European tradition of astrological, alchemical, spiritualist, and generally occult' prophetic speculation. It was the disasters following the Bohemian Revolt of 1618 which forced Alsted to recast these expectations as the more exclusively scriptural expectation of a literal millennium; and the material for this revision was found in a protracted dispute over the millennium between senior theologians in Herborn and Heidelberg and a little-known work on the conversion of the Jews by one of the figures most probably behind the composition of the Rosicrucian manifestos. Based on study of the full range of Alsted's works, his diverse sources, and widely dispersed manuscript material, the result is the first English book on 17th-century continental millenarianism and the first monograph in any language exclusively devoted to the origins of the doctrine within mainstream Protestantism.

David Martin Jones examines how China has been portrayed in European and subsequently North American social and political thought and what, if anything, this depiction tells us about the character of this thought. Such a question immediately evokes the spectre of orientalism and subsequent chapters explore whether the identification of an orientalist project invalidates the knowledge claims of European and North American social and political thought as it evolved from the eighteenth to the twentieth century.

One afternoon in late April 1859 two geologically minded businessmen, John Evans and Joseph Prestwich, found and photographed the proof for great human antiquity. Their evidence - small, hand-held stone tools found in the gravel quarries of the Somme among the bones of ancient animals - shattered the timescale of Genesis and kicked open the door for a time revolution in human history. In the space of a calendar year, and at a furious pace, the relationship between humans and time was forever changed. This interpretation of deep human history was shaped by the optimistic decade of the 1850s, the Victorian Heyday in the age of equipoise. Proving great human antiquity depended on matching the principles of geology with the personal values of scientific zeal and perseverance; qualities which time-revolutionaries such as Evans and Prestwich had in abundance. Their revolution was driven by a small group of weekend scientists rather than some great purpose, and it proved effective because of its bonds of friendship stiffened by scientific curiosity and business acumen. Clive Gamble explores the personalities of these time revolutionaries and their scientific co-collaborators and adjudicators - Darwin, Falconer, Lyell, Huxley, and the French antiquary Boucher de Perthes - as well as their sisters, wives, and nieces Grace McCall, Civil Prestwich, and Fanny Evans. As with all scientific discoveries getting there was often circuitous and messy; the revolutionaries changed their minds and disagreed with those who should have been allies. Gamble's chronological narrative reveals each step from discovery to presentation, reception, consolidation, and widespread acceptance, and considers the impact of their work on the scientific advances of the next 160 years and on our fascination with the shaping power of time.

The shift to a neoliberal agenda has, for many academics, intensified the pressure and undermined the pleasure that their work can and does bring. This book contains stories from a range of autoethnographers seeking to challenge traditional academic discourse by providing personal and evocative writings that detail moments of profound transformation and change. The book focuses on the experiences of one academic and the stories that her dialogues with other autoethnographers generated in response to the neoliberal shift in higher education. Chapters use a variety of genres to provide an innovative text that identifies strategies to challenge neoliberal governance. Autoethnography is as a methodology that can be used as form of resistance to this cultural shift by exploring effects on individual academic and personal lives. The stories are necessarily emotional, personal, important. It is hoped that they will promote other ways of navigating higher education that do not align with neoliberalism and instead, offer more holistic and human ways of being an academic. This book highlights the impact of neoliberalism on academics' freedom to teach and think freely. With 40% of academics in the UK considering other forms of employment, this book will be of interest to existing and future academics who want to survive the new environment and maintain their motivation and passion for academic life.

In this study, critics working in Britain, Canada and the United States discuss modernism's imaginative rethinkings of sex, gender and sexuality. Employing diverse theoretical approaches, the essays in this volume show how modernism intersects with historical developments such as the suffragette movement, technological change and its effects on women and labour, the growth of pseudo-scientific writings and the burgeoning lesbian and gay movement. They show how modernism questions the fundamentals of identity and upsets the fixities of gender and sexuality through a fascination with ambiguities, marginality and the crossing of borders. The book explores strategies of expressing same-sex desires in unexpected settings, modes of remaking sex and the body, relations between writing and reading, between public and private, between performer, performance and audience in a modernism broadly conceived to include political demonstrations, political essays and the visual arts alongside narrative and poetry.

Robert E. Butts (1928-1997) was a philosopher and historian of science whose central concerns were the distinction between the rational and the irrational. He viewed scientific rationality as our major defence against the various conditions that encourage witch hunts and similar outbursts of irrationality, with all their attendant pain and terror. Butts saw himself as a pragmatic realist, combining what he took to be the best aspects of logical empiricism with a historically informed pragmatism, deeply appreciative of the methods of science, trying to describe a kind of rationality essential in the struggle to preserve human values. This volume gathers previously unpublished essays and lectures with some previously published, thematically related essays. It includes essays and lectures on philosophical aspects of the European witch hunt, on scientific rationality and methodology, and on the relationships between science and philosophy exhibited in the writings of such historically significant figures as Leibniz, D'Alembert, Hume, Kant, Carnap and Kuhn.

Applying ideas drawn from contemporary critical theory, this book historicizes psychoanalysis through a new and significant theorization of the Gothic. The central premise is that the nineteenth-century Gothic produced a radical critique of accounts of sublimity and Freudian psychoanalysis. This book makes a major contribution to an understanding of both the nineteenth century and the Gothic discourse which challenged the dominant ideas of that period. Writers explored include Mary Shelley, Edgar Allan Poe, Robert Louis Stevenson, and Bram Stoker.

The discipline of international relations deals with the problem of culture by defining world politics as a state of nature, yet it ignores the fact that the concept of the state is itself a cultural product. This book uncovers the history of this idea, revealing its origins in the European conquest of America, its crucial role in the emergence of the Enlightenment world view, and its continuing negative consequences for our attempts to understand world politics.