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The sub-branch of history that is known by the ambiguous (and frightening to undergraduates, cats, and many mainstream academics) name “historiography” seems to be undergoing a Renaissance at the moment.
The Birth of Modern Belief is seriously good. It is erudite, insightful, and cogent; but, above all, it enables us to think hard about the relationship between our past and our present.
It is hard to tell a non-deterministic story about the shift from early modern to modern economic practices: the terms we use (‘modernity’, ‘capitalism’, ‘economic’), the questions we ask, and the conclusions we draw are all inevitably weighed down by what we think or know about economic life today.
In 2017, many people around the world either celebrated or lamented the 500th anniversary of the Protestant Reformation. According to the standard narrative, on 31 October 1517, a young German monk named Martin Lütter nailed a set of theological theses for debate upon the door of the castle church in Wittenberg.
Ask a historian of demonology to review a biography of an astrologer. It seemed like a good idea when the invitation arrived, and I happily consented. What could possibly go wrong? The subject seemed interesting.
The aim to cover, in a single monograph, patterns and trends in memory across early modern Europe is an ambitious one. Yet if anyone could achieve this it would be Judith Pollmann. This is an ambitious book in its chronological and geographical scope, but is also pioneering in providing a meta-narrative of continuity and change in early modern memory practices.
I imagine that in recent years John Witte, the series editor of the Cambridge Studies in Law and Christianity, frequently crossed paths with the author of the monograph under review here. Both of them work as faculty at Emory University in Atlanta and are senior members of Emory’s Center for the Study of Law and Religion, with Witte serving as its current director.
A. C. Grayling's latest book claims that the modern mind emerged from a series of events which took place, and ideas which materialised, in the 17th century. The Age of Genius argues that the forces of democracy, secularism, enlightenment and science triumphed at this time over divine-right monarchy, religious faith, ignorance and tradition.
On the 18th of June, 1556, Mr Francesco, a second-hand goods dealer with a shop near the clock tower in Piazza San Marco, borrowed two Greek manuscripts from the collection that would later become the heart of Venice’s famous Marciana library: Proclus on Platonic Theology, and The Commentary of Hierocles on the Golden Verses of Pythagoras.
Radical Enlightenment: Philosophy and the Making of Modernity 1650–1750 (Oxford, 2001); Enlightenment Contested: Philosophy, Modernity and the Emancipation of Man 1670–1752 (Oxford, 2006); Democratic Enlightenment: Philosophy, Revolution and Human Rights 1750–1790 (Oxford, 2011); Revolutionary Ideas: an Intellectual History of the French Revolution from the Rights