Early modern travelers often did not form part of classic 'diaspora' communities: they frequently never really settled, perhaps remaining abroad for some time in one place, then traveling further; not 'blown by the wind,' but by changing and complex conditions that often turned out to make them unwelcome anywhere. The dispersed developed strategies of survival by keeping their distance from old and new temporary 'homes,' as well as by using information from and manipulating foreign representations of their former countries. This volume assembles case studies from the Mediterranean context, the Americas and Japan. They explore what kind of 'power(s)' and agency dispersed people had, counterintuitively, through the connections they maintained with their former homes, and through those they established abroad. Contributors: Eduardo Angione, Iordan Avramov, Marloes Cornelissen, David Do Paco, Jose Luis Egio, Maria-Tsampika Lampitsi, Paula Manstetten, Simon Mills, David Nelson, Adolfo Polo y La Borda, Ana M. Rodriguez-Rodriguez, Cesare Santus, Stefano Saracino, and Cornel Zwierlein.

Migration is a problem of highest importance today, and likewise is its history. Italian migrants who had to leave the peninsula in the long sixteenth century because of their heterodox Protestant faith is a topic that has its deep roots in Italian Renaissance scholarship since Delio Cantimori: It became a part of a twentieth century form of Italian leyenda negra in liberal historiography. But its international dimension and Central Europe (not only Germany) as destination of that movement has often been neglected. Three different levels of connectivity are addressed: the materiality of communication (travel, printing, the diffusion of books and manuscripts); individual migrants and their biographies and networks; and the cultural transfers, discourses, and ideas migrating in one or in both directions.

Over 8,200 large city fires broke out between 1000 and 1939 CE in Central Europe. Prometheus Tamed inquires into the long-term history of that fire ecology, its local and regional frequencies, its relationship to climate history. It asks for the visual and narrative representation of that threat in every-day life. Institutional forms of fire insurance emerged in the form of private joint stock companies (the British model, starting in 1681) or in the form of cameralist fire insurances (the German model, starting in 1676). They contributed to shape and change society, transforming old communities of charitable solidarity into risk communities, finally supplemented by networks of cosmopolite aid. After 1830, insurance agencies expanded tremendously quickly all over the globe: Cultural clashes of Western and native perceptions of fire risk and of what is insurance can be studied as part of a critical archaeology of world risk society and the plurality of modernities.

For the last decade, early modern studies have significantly been reshaped by raising new and different questions on the uses of religion. This 'religious turn' has generated new discussion of the social processes at work in early modern Europe and their cultural effects - from the struggle over religious rites and doctrines to the persecution of secret adherents to forbidden practices. The issue of religious pluralisation has been mostly debated in terms of dissent and escalation. But confessional controversy did not always erupt into hostilities over how to symbolize and perform the sacred nor lead to a paralysis of social agency. The order of the day may often have been to suspend confessional allegiances rather than enforce religious conflict, suggesting a pragmatic rather than polemic handling of religious plurality. This raises the urgent question of how 'normal' transconfessional and even transreligious interaction was produced in a context of highly sharpened and always present reflexivity on religious differences. Our volume takes up this question and explores it from an interdisciplinary and interconfessional perspective. The title "Forgetting Faith?" raises the question whether it was necessary or indeed possible to sidestep religious issues in specific contexts and for specific purposes. This does not mean, however, to describe early modern culture as a process of secularization. Rather, the collection invites discussion of the specific ways available to deal with confessional conflict in an oblivional mode, precisely because faith still mattered more than many other social paradigms emerging at that time, such as nationhood, ethnic origin or class defined through property.

How can one study the absence of knowledge, the voids, the conscious and unconscious unknowns through history? Investigations into late medieval and early modern practices of measuring, of risk calculation, of ignorance within financial administrations, of conceiving the docta ignorantia as well as the silence of the illiterate are combined with contributions regarding knowledge gaps within identification procedures and political decision-making, with the emergence of consciously delimited blanks on geographical maps, with ignorance as a factor embedded in iconographic programs, in translation processes and the semantic potentials of reading. Based on thorough archival analysis, these selected contributions from conferences at Harvard and Paris are tightly framed by new theoretical elaborations that have implications beyond these cases and epochal focus. Contributors: Giovanni Ceccarelli, Taylor Cowdery, Lucile Haguet, John T. Hamilton, Lucian Hoelscher, Moritz Isenmann, Adam J. Kosto, Marie-Laure Legay, Andrew McKenzie-McHarg, Fabrice Micallef, William T. OReilly, Eleonora Rohland, Mathias Schmoeckel, Daniel L. Smail, Govind P. Sreenivasan, and Cornel Zwierlein.

In this major study, the history of the French and British trading empires in the early modern Mediterranean is used as a setting to test a new approach to the history of ignorance: how can we understand the very act of ignoring - in political, economic, religious, cultural and scientific communication - as a fundamental trigger that sets knowledge in motion? Zwierlein explores whether the Scientific Revolution between 1650 and 1750 can be understood as just one of what were in fact many simultaneous epistemic movements and considers the role of the European empires in this phenomenon. Deconstructing central categories like the mercantilist 'national', the exchange of 'confessions' between Western and Eastern Christians and the bridging of cultural gaps between European and Ottoman subjects, Zwierlein argues that understanding what was not known by historical agents can be just as important as the history of knowledge itself.

"Machiavellismus" bezeichnet seit dem 16. Jahrhundert die rucksichtslose Politik der Machterhaltung. Wie kann man aber jenseits dieses Schlagworts historisch vertieft die Rezeption Machiavellis, seiner Methode wie seiner Inhalte erfassen? Im vorliegenden Band werden fur den deutschen Sprachraum Schlaglichter auf den Umgang mit Machiavelli vom 16. bis ins 21. Jahrhundert geworfen - und Machiavelli als Politikwissenschaftler, als fruher Soziologe, als Republikaner, als Symbol des deutschen Sonderwegs, schliesslich gar als Stichwortgeber der Antiglobalisierungs-Bewegung entdeckt. Beitrage von Lucia Bianchin, Roberto De Pol, Francesco Ingravalle, Thomas Maissen, Corrado Malandrino, Thierry Menissier, Annette Meyer, Martin Mulsow, Merio Scattola, Rosanna Schito, Winfried Schulze, Michel Senellart, Bernhard Taureck, Federico Trocini, Ralf Walkenhaus, Cornel Zwierlein"

In this major study, the history of the French and British trading empires in the early modern Mediterranean is used as a setting to test a new approach to the history of ignorance: how can we understand the very act of ignoring - in political, economic, religious, cultural and scientific communication - as a fundamental trigger that sets knowledge in motion? Zwierlein explores whether the Scientific Revolution between 1650 and 1750 can be understood as just one of what were in fact many simultaneous epistemic movements and considers the role of the European empires in this phenomenon. Deconstructing central categories like the mercantilist 'national', the exchange of 'confessions' between Western and Eastern Christians and the bridging of cultural gaps between European and Ottoman subjects, Zwierlein argues that understanding what was not known by historical agents can be just as important as the history of knowledge itself.