In 1859, Charles Baudelaire is writing the poetry and criticism of the new urban cultural and social world which would make him described by a number of historians as the first modern. Indeed, it is he who coined the term 'modernity'. In the east, Ivan Turgenev with On the Eve begins reflections about Russia and modernity which would result in his next novel, set in 1859, Fathers and Sons. The latter still resonates today. In Switzerland, Jacob Burckhardt is inventing the Renaissance as a means of understanding what is happening in his own time. Indeed, we never talked about a Renaissance until Burckhardt published his The Civilization of the Renaissance in Italy in 1860, something he wrote in order to better understand his own times. In the West, several important and central works of European culture are being written in England by both British writers and exiles. Marx is researching Das Capital and writing A Contribution to the Critique of Political Economy. Mazzini is writing his major work on modern nationalism, The Duties of Man, just as Italy is beginning its decade of unification and the European map is beginning a period of extraordinary change. John Stuart Mill published his On Liberty in early 1859, still the work that is the modern ground of democratic ideas dealing with the relationship between liberty and authority. And in November 1859 one of the dozen or so most influential works of all of European history and science, one that shattered many pre-modern concepts, The Origin of Species, was published by Charles Darwin. The thinkers who were prominent at the time were, in a full sense, public intellectuals. Their works were read, debated, applauded, feared, defended and scorned in the public forums, what philosophers sometimes called the marketplace. It was in 1859 that modernity, the world as we now know it, gets confronted and encountered. As a result concepts and ideas we still use, then new, get thought about and become part of the public discourse. From this point on, the dialogue is forever transformed.

My Basilian Priesthood is a memoir of Michael Quealey's six years in the order in the 1960s. During his priesthood, Quealey was director of the Newman Centre at the University of Toronto and engaged in reforming the mass and in other theological matters. The 1960s was a time of questioning traditions, including the role of Biblical criticism, the nature of liturgy, the place of women in the Church and in society, and the power of community living and decision-making. Quealey was deeply involved in all these matters, and sought to fulfill his commitment to service and balance that with his faith and vows of obedience to the institution of the Church. Written decades after the events he describes, the book is his reflection on the excitement of the times and the tensions created when tradition encountered new ideas and new forms of communal living. Here's a story that blends Toronto history with Catholic Church history and an inside look at 1960s counterculture.

The year 1930 can be seen as the dawn of a period of darkness, the beginning of a decade that Auden would style ""low, dishonest."" That year was one of the most reflective moments in modernity. After the optimism of the nineteenth century, the West had stumbled into war in 1914. It managed to survive a conflagration, but it failed in the aftermath to create something valued.In 1930, Europe was questioning itself and its own viability. Where are we heading? a number of public intellectuals asked. Who are we and how do we build moral social and political structures? Can we continue to believe in the insights and healing quality of our culture? Major thinkers - Mann, Woolf, Ortega, Freud, Brecht, Nardal, and Huxley - as well as a number of artists, including Picasso and Magritte, and musicians, such as Weill, sought to grapple with issues that remain central to our lives today: the viability of a secular Europe with Enlightenment values coming to terms with a darker view of human nature mass culture and its dangers; the rise of the politics of irrationality identity and the ""other"" in Western civilization new ways to represent the postwar world the epistemological dilemma in a world of uncertainty; and the new Fascism - was it a new norm or an aberration?Arthur Haberman sees 1930 as a watershed year in the intellectual life of Europe and with this book, the first to see the contributions of the public intellectuals of 1930 as a single entity, he forces a reconsideration and reinterpretation of the period.