Chaos is a perennial source of fear and fascination. The original "formless void" (tohu-wa-bohu) mentioned in the book of Genesis, chaos precedes the created world: a state of anarchy before the establishment of cosmic order. But chaos has frequently also been conceived of as a force that persists in the cosmos and in society and threatens to undo them both. From the cultures of the ancient Near East and the Old Testament to early modernity, notions of the divine have included the power to check and contain as well as to unleash chaos as a sanction for the violation of social and ethical norms. Yet chaos has also been construed as a necessary supplement to order, a region of pure potentiality at the base of reality that provides the raw material of creation or even constitutes a kind of alternative order itself. As such, it generates its own peculiar 'formations of the formless'. Focusing on the connection between the cosmic and the political, this volume traces the continuities and re-conceptualizations of chaos from the ancient Near East to early modern Europe across a variety of cultures, discourses and texts. One of the questions it poses is how these pre-modern 'chaos theories' have survived into and reverberate in our own time.

Anthropology is a notoriously polysemous term. Within a continental European academic context, it is usually employed in the sense of philosophical anthropology, and mainly concerned with exploring concepts of a universal human nature. By contrast, Anglo-American scholarship almost exclusively associates anthropology with the investigation of cultural and ethnic differences (cultural anthropology). How these two main traditions (and their 'derivations' such as literary anthropology, historical anthropology, ethnology, ethnography, intercultural studies) relate to each other is a matter of debate. Both, however, have their roots in the path-breaking changes that occurred within sixteenth and early seventeenth-century culture and scientific discourse. It was in fact during this period that the term anthropology first acquired the meanings on which its current usage is based. The Renaissance did not 'invent' the human. But the period that gave rise to 'humanism' witnessed an unprecedented diversification of the concept that was at its very core. The question of what defines the human became increasingly contested as new developments like the emergence of the natural sciences, religious pluralisation, as well as colonial expansion, were undermining old certainties. The proliferation of doctrines of the human in the early modern age bears out the assumption that anthropology is a discipline of crisis, seeking to establish sets of common values and discursive norms in situations when authority finds itself under pressure.

The essays reflect the work of a broad spectrum of disciplines in humanities and cultural studies. They present a new vision of the early modern era, which attempts to register the diverse and contradictory nature of early modern culture, transcending unambiguous notions of development such as modernization or secularization. "

The volume analyses some of the travelling and bridge-building activities that went on in Renaissance Europe, mainly but not exclusively across the Channel, true to Montaigne's epoch-making program of describing 'the passage'. Its emphasis on Anglo-Continental relations ensures a firm basis in English literature, but its particular appeal lies in its European point of view, and in the perspectives it opens up into other areas of early modern culture, such as pictorial art, philosophy, and economics. The multiple implications of the go-between concept make for structured diversity. The chapters of this book are arranged in three stages. Part 1 ('Mediators') focuses on influential go-betweens, both as groups, like the translators, and as individual mediators. The second part of this book ('Mediations') is concerned with individual acts of mediation, and with the 'mental topographies' they presuppose, reflect and redraw in their turn. Part 3 ('Representations') looks at the role of exemplary intermediaries and the workings of mediation represented on the early modern English stage. Key features High quality anthology on phenomena of cultural exchange in the Renaissance era With contributions by outstanding international experts

Selected contributions to the Ninth World Shakespeare Congress, which took place in July 2011 in Prague, represent the contemporary state of Shakespeare studies in thirty-eight countries worldwide. Apart from readings of Shakespeare's plays and poems, more than forty chapters map Renaissance contexts of his art in politics, theater, law, or material culture and discuss numerous cases of the impact of his works in global culture from the Americas to the Far East, including stage productions, book culture, translations, film and television adaptations, festivals, and national heritage. The last section of the book focuses on the afterlife of Shakespeare in the work of the leading British dramatist Tom Stoppard. Published by University of Delaware Press. Distributed worldwide by Rutgers University Press.

The powerful exchanges between stage, stake, and scaffold - the theatre, the bear garden and the spectacle of public execution - crucially informed Shakespeare's explorations into the construction and workings of 'the human'. The theatre's family resemblance to animal baiting and the spectacle of punishment, its sharing of the same basic type of performance space - a theatre-in-the-round, a scaffold, stake or platform surrounded by spectators - bred an ever-ready potential for a transfer of images and meanings. The staging of one of these kinds of performance is always framed by an awareness of the other two, whose presence is never quite erased and often, indeed, emphatically foregrounded. Situating Shakespearean drama within its material environment, Andreas Hofele explores how this spill-over affects the way Shakespeare models his human characters and his understanding of 'human character' in general. His dramatis personae are infused with a degree of animality that a later, more specifically Cartesian, anthropology would categorically efface. Readings based on such an anthropology tend to reduce Shakespeare's teeming multitude of animal references to a stable marker of moral, social, and ontological difference, 'beast' being everything 'man' is not or ought not to be. In contrast, Hofele argues that Shakespearean notions of humanity rely just as much on inclusion as on exclusion of the animal. Humans and animals face each other across the species divide, but the divide proves highly permeable.