The Italian peasantry has often been described as tragic, backward, hopeless, downtrodden, static, and passive. In "Fate and Honor, Family and Village," Rudolph Bell argues against this characterization by reconstructing the complete demographic history of four country villages since 1800. He analyzes births, marriages, and deaths in terms of four concepts that capture more accurately and sympathetically the essence of the Italian peasant's life: "Fortuna" (fate), "onore" (honor, dignity), "famiglia" (family), and "campanilismo" (village).

"Fortuna" is the cultural wellspring of Italian peasant society, the worldview from which all social life flows. The concept of "Fortuna" does not refer to philosophical questions, predestination, or value judgments. Rather, Fortuna is the sum total of all explanations of outcomes perceived to be beyond human control. Thus, in Bell's view, high mortality does not lead peasants to a resigned acceptance of their fate; instead, they rely on honor, reciprocal exchanges of favors, and marriage to forge new links in their familial and social networks. With thorough documentation in graphs and tables, the author evaluates peasant reactions to time, work, family, space, migration, and protest to portray rural Italians as active, flexible, and shrewd, participating fully in shaping their destinies.

Bell asserts that the real problem of the Mezzogiorno is not one of resistance to technology, of high birth rates, or even of illiteracy. It is one of solving technical questions in ways that foster dependency. The historical and sociological practice of treating peasant culture as backward, secondary, and circumscribed only encourages disruption and ultimately blocks the road to economic and political justice in a post-modern world.

The Italian peasantry has often been described as tragic, backward, hopeless, downtrodden, static, and passive. In Fate and Honor, Family and Village, Rudolph Bell argues against this characterization by reconstructing the complete demographic history of four country villages since 1800. He analyzes births, marriages, and deaths in terms of four concepts that capture more accurately and sympathetically the essence of the Italian peasant's life: Fortuna (fate), onore (honor, dignity), famiglia (family), and campanilismo (village).Fortuna is the cultural wellspring of Italian peasant society, the worldview from which all social life flows. The concept of Fortuna does not refer to philosophical questions, predestination, or value judgments. Rather, Fortuna is the sum total of all explanations of outcomes perceived to be beyond human control. Thus, in Bell's view, high mortality does not lead peasants to a resigned acceptance of their fate; instead, they rely on honor, reciprocal exchanges of favors, and marriage to forge new links in their familial and social networks. With thorough documentation in graphs and tables, the author evaluates peasant reactions to time, work, family, space, migration, and protest to portray rural Italians as active, flexible, and shrewd, participating fully in shaping their destinies.Bell asserts that the real problem of the Mezzogiorno is not one of resistance to technology, of high birth rates, or even of illiteracy. It is one of solving technical questions in ways that foster dependency. The historical and sociological practice of treating peasant culture as backward, secondary, and circumscribed only encourages disruption and ultimately blocks the road to economic and political justice in a post-modern world.

"How to Do It" shows us sixteenth-century Italy from an entirely new perspective: through manuals which were staples in the households of middlebrow Italians merely trying to lead better lives. Addressing challenges such as how to conceive a boy, the manuals offered suggestions such as tying a tourniquet around your husband's left testicle. Or should you want to goad female desires, throw 90 grubs in a liter of olive oil, let steep in the sun for a week and apply liberally on the male anatomy. Bell's journey through booklets long dismissed by scholars as being of little literary value gives us a refreshing and surprisingly fun social history.
"Lively and curious reading, particularly in its cascade of anecdote, offered in a breezy, cozy, journalistic style." --Lauro Martines, "Times Literary Supplement"
" Bell's] fascinating book is a window on a lost world far nearer to our own than we might imagine. . . . How pleasant to read his delightful, informative and often hilarious book." --Kate Saunders, "The Independent"
"An extraordinary work which blends the learned with the frankly bizarre." --"The Economist"
"Professor Bell has a sly sense of humor and an enviably strong stomach. . . . He wants to know how people actually behaved, not how the Church or philosophers or earnest humanists thought they should behave. I loved this book." --Christopher Stace, "Daily Telegraph"

As a feeling or instinct for kinship, empathy is rooted in human connectedness - it belongs to the field of emotional forces that attract and repel and alloy. Since empathy springs from a person's sense of oneness with another, it differs from sympathy, which marks a distance between the unharmed perceiver and the injured perceived, and from altruism, which also poses difference by setting between them the objective duty of the unharmed to help the injured. This book is an experiment in empathy: it takes a new step by mapping out the profile empathy had in the creative imagination of Europe in the Middle Ages, the period when European culture took permanent shape. The studies give special attention to how the stimuli of art were used to teach, and hold up for imitation models of empathetic fervour. They identify areas in which the dynamic between insiders and outsiders forced subversive explorations of what it meant to be human. Like falling in love across ethnic, racial, or religious borders, empathy has its dangers, one of which is assimilation to former outsiders. This book is also an emphatic experiment in that it is a collaborative work by a number of scholars in different fields. Each contributor is an acknowledged expert, not only in one area, but also in crisscrossing the artificial borders of academic departments to reveal the interlocking connections that give emotional power to all images, verbal, pictorial, or performative. Thus, a number of themes weave through the whole book: art history, musicology, theology, biography, spirituality, and feminism.

Is there a resemblance between the contemporary anorexic teenager counting every calorie in her single-minded pursuit of thinness, and an ascetic medieval saint examining her every desire? Rudolph M. Bell suggests that the answer is yes.
"Everyone interested in anorexia nervosa . . . should skim this book or study it. It will make you realize how dependent upon culture the definition of disease is. I will never look at an anorexic patient in the same way again."--Howard Spiro, M.D., "Gastroenterology"
" This] book is a first-class social history and is well-documented both in its historical and scientific portions."--Vern L. Bullough, "American Historical Review"
"A significant contribution to revisionist history, which re-examines events in light of feminist thought. . . . Bell is particularly skillful in describing behavior within its time and culture, which would be bizarre by today's norms, without reducing it to the pathological."--Mary Lassance Parthun, "Toronto Globe and Mail"
"Bell is both enlightened and convincing. His book is impressively researched, easy to read, and utterly fascinating."--Sheila MacLeod, "New Statesman"

"How to Do It" shows us sixteenth-century Italy from an entirely new perspective: through manuals which were staples in the households of middlebrow Italians merely trying to lead better lives. Addressing challenges such as how to conceive a boy, the manuals offered suggestions such as tying a tourniquet around your husband's left testicle. Or should you want to goad female desires, throw 90 grubs in a liter of olive oil, let steep in the sun for a week and apply liberally on the male anatomy. Bell's journey through booklets long dismissed by scholars as being of little literary value gives us a refreshing and surprisingly fun social history.
"Lively and curious reading, particularly in its cascade of anecdote, offered in a breezy, cozy, journalistic style." --Lauro Martines, "Times Literary Supplement"
"[Bell's] fascinating book is a window on a lost world far nearer to our own than we might imagine. . . . [H]ow pleasant to read his delightful, informative and often hilarious book." --Kate Saunders, "The Independent"
"An extraordinary work which blends the learned with the frankly bizarre." --"The Economist"
"Professor Bell has a sly sense of humor and an enviably strong stomach. . . . He wants to know how people actually behaved, not how the Church or philosophers or earnest humanists thought they should behave. I loved this book." --Christopher Stace, "Daily Telegraph"
"[This] book is a first-class social history and is welldocumented both in its historical and scientific portions. [Bell] lets the data speak for itself and emphasizes the difference between the medieval anorexic saint and the modern anorexic."--Vern L. Bullough; IAmerican Historical Review;X
"Bell's book "Holy Anorexia concentrates on Italian saints, and is especially rewarding for connoisseurs of the spiritually lurid."--Hilary Mantel, London Review of Books"