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Since the turn of the millennium it has become increasingly common for general histories of magic and witchcraft to include a section on the phenomenon of magic in the contemporary western world, but the precise relationship between contemporary manifestations of magical belief and their historical antecedents is rarely explored.
Secret intelligence, to borrow the often used cliché by Sir Alexander Cadogan, has been regarded as the ‘missing dimension’ of Britain’s diplomatic and political history. This phrase certainly describes the near absence of the subject from academia even into the 1990s when the first batches of intelligence-related material made it into the public domain.
‘No Christian man whatsoever is free from the obedience of the commandments which are called moral’. This is the clear instruction given in the seventh of the 39 Articles, but it seems to completely contradict the message of the 11th: ‘We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, and not for our own works or deservings’.
Roaring flames, thousands of uniformed men, political speeches demanding a union of Germany and Austria, and an enthusiastic and cheering crowd of Germans and Austrians assembled together listening to the words ‘For us Germans in Austria, a powerful impulse prevails to return once again to the Reich’ is how Erin Hochman evocatively introduces readers to her book (p. 1).
Media, with alarming regularity, reports nuclear threats from North Korea and President Trump’s rhetorical belligerency; Russian and Chinese irredentism conflicts in the Middle East and Afghanistan, across the Sahel region of Africa and Yemen; not to forget the asymmentry of terrorism. Is there any consolation to be had in philosophy for the cultural phenomenon of war?
Edited volumes serve an important purpose: when executed correctly, they help consolidate a body of scholarship, encourage dialogue between the volume’s contributors and set an agenda for future research. The historical study of trauma has been well-catered for in this respect by Traumatic Pasts, edited by Mark S.
Paul Slack has made an important contribution to the history of early modern England. From his early research into plague victims, poverty and urban society, to his more recent discussions on ‘improvement’, consumption and material progress, Slack’s ideas and arguments permeate the 11 essays that make up this volume, which offers a diverse and eclectic history of England from 1550 to 1850.
During the horrific famine of 1932–3, did Ukrainian peasants die because they were Ukrainians or because they were peasants?
Louis VIII, king of France from 1223 to 1226, is not a monarch who has drawn significant attention from historians. His reign of just three years stands trapped between the nearly 43-year reign of his father, Philip Augustus, and the nearly 44-year reign of his son, Louis IX (later Saint Louis). Louis VIII inevitably draws somewhat unfavourable comparison with his predecessor and his heir.
This is the eight volume of the series on the archbishops of Canterbury, which began life with Ashgate and has now passed to Routledge, and Michael Hughes’ book does not disappoint. Randall Davidson is the third of the 20th century archbishops to be so treated (the 2015 volume on Michael Ramsey was the work of this reviewer), and the book adopts a similar approach to the others.