Search
The scholarship on the intellectual, religious and political history of early modern England presents a large use of terms such as ‘orthodox’, ‘deist’, ‘atheist’, ‘radical’, and their respective ‘isms’.
And whenever we abuse that reason, and act beneath the character and dignity of a rational creature, we lose the divine image in that respect; we have nothing to denominate us men but outward shape; or, in other words, we become brutes in the shapes of men.(1)
Medieval people traced the multiplicity of languages back to the story in Genesis of the tower of Babel, built by humans. God punished their arrogance by scattering them to the four winds so that each could not understand the language of his neighbour. From the sons of Noah were descended 72 peoples with 72 languages.
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.
‘I wish I knew a history was a history,’ remarks Gertrude Stein in A Geographical History of America.
The study of nationality (a term used to designate historically and constitutively diverse nations) poses a number of acute methodological, historical, and philosophical problems.
In this monumental and densely-packed book on Germany identity in the later Middle Ages – the only monograph of on the subject in any language, the author informs us – Len Scales gives us a new view of Germany and the empire that is sure to be of great importance for medieval historians’ perceptions of the empire, of Germany, and of the forces behind the shaping of identity.
David Nirenberg’s Anti-Judaism: The Western Tradition is an impressive scholarly accomplishment that matches a dauntingly large subject matter with a vast vault of personal knowledge. At 474 pages and 13 chapters covering more than 3000 years, it is thorough without being exhaustive.
This important work provides the first informed, well-researched and highly nuanced account of the fortunes of ‘occult’ thought and practice in England from the middle decades of the 17th century to its demise at the end of the 18th century.
These are the first two volumes of a new series, Histoire de la France contemporaine. They replace the previous Seuil series, published in the 1970s. As a reflection of the attitudes of current French academic specialists, they are interesting on two levels. Each is a careful synthesis of recent research on the two periods.