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Simon Goldhill throws down the gauntlet to the entire field of classical reception studies in his new book Victorian Culture and Classical Antiquity. This flourishing sub-discipline of Classics has, in the last two decades in particular, explored a variety of theoretical and methodological approaches.

In spite of the time period implied in her subtitle, Ann Thomson’s book covers debates about the materiality of the soul from 1650 to the early 19th century. She deals with a vast range of thinkers – primarily in England and France, but also in the Netherlands.

When one is sent such an item to review one inevitably speculates why. Is one a known purveyor of hot air? Or just vulgar and unshockable?(1) Is one being set up for Max Reger’s response to a music critic? 'Ich sitze in dem kleinsten Zimmer in meinem Hause. Ich habe ihre Kritik vor mir.

Trauma has become a burning topic in Western cultures of late. Traumatic events and debates over how they are remembered by individuals and memorialised by cultures are important for lots of different constituencies.

The book I have before me feels rather expensive, well-made, a hardback with a striking dust jacket bearing an enlarged portion of an historic print. Inside, the paper is silky smooth, the ink dark and clean, the layout elegant with generous outer margins. The illustrations too are clean and clear, dropped into the text.

In this book Georgios Varouxakis analyses the Victorian perceptions and representations of France and the French by intellectuals or, more precisely, ‘public moralists’. John Stuart Mill, Matthew Arnold and Walter Bagehot provide the major textual sources, supplemented by a handful of lesser-known authors.

Edward Daniel Clarke, the primary British Traveller considered in this book, asked his readers to consider the purpose of travel; Brian Dolan, the author of this book, asks his readers to consider how and why people write about travel.