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Child of the Enlightenment is a captivating book: charming, moving, and richly informative, it melds the intimate and distant, weaving together bodies, emotions and minds, Enlightenment ideas and philosophy, and revolutionary politics.
Emanuel Swedenborg (1688–1772) claims an exceptional place in history as a famous scientist, theosopher and visionary.
Mary Laven has established herself as a competent historian, writing on a variety of aspects centred on the Venetian Renaissance. The present book is the first contribution to take her out of Europe, at least in geographical terms.
This is the book about German Orientalism I felt I could not and did not want to write, and I am very grateful to Ian Almond for having produced it.
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.
This is a comparatively short monograph on a very large subject, but it is a book of prime importance: a brilliant and incisive study of one of the most celebrated, indeed infamous, political philosophers of the Spanish Golden Age.
Professor Jacob's book is the latest of her several notable contributions to masonic history, which have included The Radical Enlightenment (1981) and Living the Enlightenment (1991). The book's title presumably owes something to my book of the same name (1988), while the subtitle derives from Henry Sadler's remarkable Masonic Facts and Fictions (1887).
For a generation Peter Gay’s book on the Enlightenment (a text which perhaps tells us more about the 1960s than the 1760s) informed scholars that Enlightenment and Christianity were polarities and that the defeat of dogma and metaphysics were the harbingers of secular modernity.
Historians of sixteenth-century Germany, especially those writing in the English language, owe a considerable debt to the work of Lewis W. Spitz.
After leaving Balliol, Sir Richard Southern had the compensation of daily contact with the early seventeenth- century collection of medieval scholastic writings which William Laud had built up at St. Johns. Presumably Laud was concerned to recover religious and intellectual values with which he felt in sympathy, although he could not he could not wholly share them.