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.
In our age of climate change and peak oil anxiety, environmental problems loom increasingly large in politics as well as everyday life. Yet even if ecology were to become the preeminent science, it is difficult to imagine a future where the authority of nature will form a unified source of morality, aesthetic value, and scientific truth. Such a world seems irretrievably lost to us.
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 recent years Ashgate Publishing has become one of the most dominant forces in the field of early modern studies, and the recent appearance of the impressive volume edited by Michael Hunter of Birkbeck College entitled Printed Images in Early Modern Britain: Essays in Interpretation (2010) is a case in point.
The term ‘early modern’ was introduced into mainstream historical analysis during the 1940s as a catch-all description for the changes that had occurred between the 16th and 18th centuries.
This is a short book on a big topic. It seeks to challenge the standard narrative of European political thought, by offering a sharply revisionist account of its foundations.
Perhaps because it was concerned with maintaining obedience and the status quo rather than provoking violent eruptions of religious fervour, Socianism has remained a relatively unstudied aspect of the pantheon of heterodox religious beliefs during the English Revolution.
Intelligence is a peculiar idea. Most human beings have some sense of the meaning of the word, yet they are all too often left with insipid definitions when they assign meaning to it. Some definers have been reduced to acknowledging that intelligence is what the intelligence tester is testing. Others have claimed that intelligence is merely the absence of lack-of-intelligence.
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.
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’.