Why is our sense of smell so under-appreciated? We tend to think of smell as a vestigial remnant of our pre-human past, doomed to gradual extinction, and we go to great lengths to eliminate smells from our environment, suppressing body odour, bad breath and other smells. Living in a relatively odour-free environment has numbed us to the importance that smells have always had in human history and culture. In this major new book Robert Muchembled restores smell to its rightful place as one of our most important senses and examines the transformation of smells in the West from the Renaissance to the beginning of the 19th century. He shows that in earlier centuries, the air in towns and cities was often saturated with nauseating emissions and dangerous pollution. Having little choice but to see and smell faeces and urine on a daily basis, people showed little revulsion; until the 1620s, literature and poetry delighted in excreta which now disgust us. The smell of excrement and body odours were formative aspects of eroticism and sexuality, for the social elite and the popular classes alike. At the same time, medicine explained outbreaks of plague by Satan's poisonous breath corrupting the air. Amber, musk and civet came to be seen as vital bulwarks against the devil's breath: scents were worn like armour against the plague. The disappearance of the plague after 1720 and the sharp decline in fear of the devil meant there was no longer any point in using perfumes to fight the forces of evil, paving the way for the olfactory revolution of the 18th century when softer, sweeter perfumes, often with floral and fruity scents, came into fashion, reflecting new norms of femininity and a gentler vision of nature. This rich cultural history of an under-appreciated sense will be appeal to a wide readership.

Why is our sense of smell so under-appreciated? We tend to think of smell as a vestigial remnant of our pre-human past, doomed to gradual extinction, and we go to great lengths to eliminate smells from our environment, suppressing body odour, bad breath and other smells. Living in a relatively odour-free environment has numbed us to the importance that smells have always had in human history and culture. In this major new book Robert Muchembled restores smell to its rightful place as one of our most important senses and examines the transformation of smells in the West from the Renaissance to the beginning of the 19th century. He shows that in earlier centuries, the air in towns and cities was often saturated with nauseating emissions and dangerous pollution. Having little choice but to see and smell faeces and urine on a daily basis, people showed little revulsion; until the 1620s, literature and poetry delighted in excreta which now disgust us. The smell of excrement and body odours were formative aspects of eroticism and sexuality, for the social elite and the popular classes alike. At the same time, medicine explained outbreaks of plague by Satan's poisonous breath corrupting the air. Amber, musk and civet came to be seen as vital bulwarks against the devil's breath: scents were worn like armour against the plague. The disappearance of the plague after 1720 and the sharp decline in fear of the devil meant there was no longer any point in using perfumes to fight the forces of evil, paving the way for the olfactory revolution of the 18th century when softer, sweeter perfumes, often with floral and fruity scents, came into fashion, reflecting new norms of femininity and a gentler vision of nature. This rich cultural history of an under-appreciated sense will be appeal to a wide readership.

Can the orgasm be explained in historical terms? An almost incommunicable individual emotion yet also a cultural reality, the orgasm is part of, but also escapes, collective experience. The history of the orgasm is that of the hidden body, of forbidden desires, of flesh constrained by taboos and morality. Buried deep in archives and libraries, the documents that shed light on this physical, sometimes libertine, life are nevertheless surprisingly plentiful and have a surprisingly evocative charge. Robert Muchembled's book unearths fascinating sources which suggest that we need to look with a fresh eye at the past and realize that the sublimation of the erotic impulse was far more than simple religious asceticism: it was the hidden driving force of the West until the 1960s.

In the sphere of sexual pleasure, England and France have followed parallel paths. The United States remains deeply influenced by this common repressive model, which hedonist Europe has recently abandoned in favour of a malleable sexuality of which woman are the chief beneficiaries. Liberated by the pill from the dangers and anxieties associated with the obligations of reproduction, they can now claim equality with men and uninhibitedly claim pleasure and the orgasm for themselves.

Cultural exchange, the dynamic give and take between two or more cultures, has become a distinguishing feature of modern Europe. This was already an important feature to the elites of the fifteenth, sixteenth and seventeenth centuries and it played a central role in their fashioning of self. The cultures these elites exchanged and often integrated with their own were both material and immaterial; they included palaces, city-dwellings, paintings, sculptures, ceramics, dresses and jewellery, but also gestures, ways of sitting, standing and walking, and dances. In this innovative and well-illustrated 2007 volume all this lively exchange is traced from Bruges, Augsburg and Istanbul to Italy; from Italy to Paris, Amsterdam, Dresden, Novgorod and Moscow; and even from Brazil to Rouen. This volume, which reveals how a first European identity was forged, will appeal to cultural and art historians, as well as social and cultural anthropologists.

Violence is so much in the news today that we may find it hard to believe that it is less prevalent than it was in the past. But this is exactly what the distinguished historian Robert Muchembled argues in this major new work on the history of violence. He shows that brutality and homicide have been in decline since the thirteenth century. The thesis of a 'civilizing process', of a gradual taming, even sublimation, of violence, seems, therefore, to be well-founded.

How are we to explain this decline in public displays of aggression? What mechanisms have modernizing societies employed to repress and control violence? The increasingly strict social control of unmarried, male adolescents, together with the coercive education imposed on this age group, are central to Muchembled's explanation. Masculine violence gradually disappeared from public space, to become concentrated in the home. Meanwhile, a vast popular literature, precursor of the modern mass media, came to play a cathartic role: the duels of The Three Musketeers and the amazing exploits of Fantomas, as described in the new crime literature invented in the nineteenth century, now helped to purge the violent impulses.

And yet we seem, in the first few years of the twenty-first century, to be witnessing a resurgence of violence, especially among the youths of the inner cities. How should we understand this resurgence in relation to the long history of violence in the West?

This highly original and engaging book by French historian Robert Muchembled, is a journey through time and space in search of the changing perception and significance of the devil in Western culture.

The author takes the story back to the 13th century, when visual images of Satan first started to appear, and forward to the 20th Century, dealing with, among others, the place of the diabolical in the films of Stanley Kubrick, including "Eyes Wide Shut," The changing figures of Evil over time are shown to correlate with the way in which men conceive of their destinies and the future of their civilisation. Fascination with the diabolical having reached its height in the witch-hunts of the 15th and 16th centuries, by the enlightenment, begins to show signs of decline, a process which has continued up to today. The result of this process, for modern western society, is a subtle metamorphosis of the notion of the devil from fear of Satan, into an internal demon, "the demon within" characterised by a distrust of oneself and ones desires. It is this conception of the diabolical that is visible today in our interest in the supernatural, exorcism, and for example, in the role of the "devlish good" in advertising.

A rich, vivid history of a topic that never ceases to intrigue.

This highly original, engaging book is a journey through time and space in search of the changing perception and significance of the devil in western culture. Written by French historian Robert Muchembled, the book begins with the thirteenth century, when visual images of Satan began to appear, and looks forward to the twentieth century, dealing with the films of Stanley Kubrick, including "Eyes Wide Shut. The book reveals that changing figures of evil correlate over time with the ways in which conceive of their destinies and the future of their civilization. Fascination with the diabolical having reached its height in the witch hunts of the fifteenth and sixteenth centuries, it began to show signs of decline by the Enlightenment, a process that has continued up to today. The result of this process, for modern western society, is a subtle metamorphosis of the notion of the devil from fear of Satan into an eternal demon, "the demon within" characterized by distrust of oneself and one's desires. This conception of the diabolical is visible today in our interest in the supernatural and exorcism. "A History of the Devil is a rich, vivid account of a topic that never ceases to intrigue.

Violence is so much in the news today that we may find it hard to believe that it is less prevalent than it was in the past. But this is exactly what the distinguished historian Robert Muchembled argues in this major new work on the history of violence. He shows that brutality and homicide have been in decline since the thirteenth century. The thesis of a 'civilizing process', of a gradual taming, even sublimation, of violence, seems, therefore, to be well-founded.

How are we to explain this decline in public displays of aggression? What mechanisms have modernizing societies employed to repress and control violence? The increasingly strict social control of unmarried, male adolescents, together with the coercive education imposed on this age group, are central to Muchembled's explanation. Masculine violence gradually disappeared from public space, to become concentrated in the home. Meanwhile, a vast popular literature, precursor of the modern mass media, came to play a cathartic role: the duels of The Three Musketeers and the amazing exploits of Fantomas, as described in the new crime literature invented in the nineteenth century, now helped to purge the violent impulses.

And yet we seem, in the first few years of the twenty-first century, to be witnessing a resurgence of violence, especially among the youths of the inner cities. How should we understand this resurgence in relation to the long history of violence in the West?

First published in 2007, this volume explores the importance of correspondence and communication to cultural exchanges in early modern Europe. Leading historians examine the correspondence of scholars, scientists, spies, merchants, politicians, artists, collectors, noblemen, artisans, and even illiterate peasants. Geographically the volume ranges across the whole of Europe, occasionally going beyond its confines to investigate exchanges between Europe and Asia or the New World. Above all, it studies the different networks of exchange in Europe and the various functions and meanings that correspondence had for members of different strata in European society during the early age of printing. This entails looking at different material supports from manuscripts and printed letters to newsletters and at different types of exchanges from the familial, scientific and artistic to political and professional correspondence. This is a ground-breaking reassessment of the status of information in early modern Europe and a major contribution to the field of information and communication.

As transfer points between different economic and cultural zones, cities are crucial to shaping processes of cultural exchange. Urban culture embraces cultural traits borrowed or imported from afar and those of local neighbourhoods, professions and social groups, yet it also offers possibilities for the survival of minority identities. This volume compares the characteristics and patterns of change in the spaces, sites and building, which expressed and shaped inter-cultural relationships within the cities of early modern Europe, especially in their ethnic, religious and international dimensions. A central theme is the role of foreigners and the spaces and buildings associated with them from ghettos, churches and hospitals to colleges, inns and markets. Individual studies include Greeks in Italian cities and London; the 'Cities of Jews' in Italy and the place of ghettos in the European imagination; and the contributions of foreign merchants to the growth of Amsterdam as a commercial metropolis.

Cultural exchange, the dynamic give and take between two or more cultures, has become a distinguishing feature of modern Europe. This was already an important feature to the elites of the fifteenth, sixteenth and seventeenth centuries and it played a central role in their fashioning of self. The cultures these elites exchanged and often integrated with their own were both material and immaterial; they included palaces, city-dwellings, paintings, sculptures, ceramics, dresses and jewellery, but also gestures, ways of sitting, standing and walking, and dances. In this innovative and well-illustrated 2007 volume all this lively exchange is traced from Bruges, Augsburg and Istanbul to Italy; from Italy to Paris, Amsterdam, Dresden, Novgorod and Moscow; and even from Brazil to Rouen. This volume, which reveals how a first European identity was forged, will appeal to cultural and art historians, as well as social and cultural anthropologists.

Religious beliefs, their practice and expression, were fundamental to the cultural fabric of early modern Europe. They were representations of belonging, identity, power and social meaning. In the era of Europe's reformations and subsequent confessionalizations coinciding with its first colonial empires and its conflictual relations with other faiths on its eastern borderlands, this volume, first published in 2007, examines the role of religion as a vehicle for cultural conflict, cohabitation and cultural exchange. Essays by leading historians show the complexity and diversity of the processes of religious differentiation that contributed to the making of modern Europe, with case studies ranging from Transylvania and Lithuania to Spain and Portugal and from Italy to England. The volume will appeal to scholars in early modern European history, history of religion, as well as social and cultural history.

El tema de la posesion en linguistica es uno de los que trascienden tanto los dominios de la disciplina (sintaxis, morfologia, semantica), como los limites de la misma, ya que tiene implicaciones etnoculturales, cognitivas, y hasta economicas. Es, en efecto, un concepto muy estrechamente relacionado a los sistemas culturales de propiedad y pertenencia, y de parentesco, a la vez que su caracter abstracto, y su multitud de significados (pertenencia, parte-todo, caracteristica...), lo hacen dependiente de procesos semantico-cognitivos. En fin, y junto con las formas linguisticas necesarias para expresar el concepto de posesion, estas implicaciones nos revelan la relevancia del estudio de la posesion dentro del marco de las ciencias humanas, y particularmente desde un punto de vista linguistico-cognitivo.

Religious beliefs, their practice and expression, were fundamental to the cultural fabric of early modern Europe. They were representations of belonging, identity, power and social meaning. In the era of Europe's reformations and subsequent confessionalizations coinciding with its first colonial empires and its conflictual relations with other faiths on its eastern borderlands, this volume, first published in 2007, examines the role of religion as a vehicle for cultural conflict, cohabitation and cultural exchange. Essays by leading historians show the complexity and diversity of the processes of religious differentiation that contributed to the making of modern Europe, with case studies ranging from Transylvania and Lithuania to Spain and Portugal and from Italy to England. The volume will appeal to scholars in early modern European history, history of religion, as well as social and cultural history.

As transfer points between different economic and cultural zones, cities are crucial to shaping processes of cultural exchange. Urban culture embraces cultural traits borrowed or imported from afar and those of local neighbourhoods, professions and social groups, yet it also offers possibilities for the survival of minority identities. First published in 2007, this volume compares the characteristics and patterns of change in the spaces, sites and building, which expressed and shaped inter-cultural relationships within the cities of early modern Europe, especially in their ethnic, religious and international dimensions. A central theme is the role of foreigners and the spaces and buildings associated with them from ghettos, churches and hospitals to colleges, inns and markets. Individual studies include Greeks in Italian cities and London; the 'Cities of Jews' in Italy and the place of ghettos in the European imagination; and the contributions of foreign merchants to the growth of Amsterdam as a commercial metropolis.

First published in 2007, this volume explores the importance of correspondence and communication to cultural exchanges in early modern Europe. Leading historians examine the correspondence of scholars, scientists, spies, merchants, politicians, artists, collectors, noblemen, artisans, and even illiterate peasants. Geographically the volume ranges across the whole of Europe, occasionally going beyond its confines to investigate exchanges between Europe and Asia or the New World. Above all, it studies the different networks of exchange in Europe and the various functions and meanings that correspondence had for members of different strata in European society during the early age of printing. This entails looking at different material supports from manuscripts and printed letters to newsletters and at different types of exchanges from the familial, scientific and artistic to political and professional correspondence. This is a ground-breaking reassessment of the status of information in early modern Europe and a major contribution to the field of information and communication.