Max Beloff, one of Britain's most distinguished historians, here offers an eloquent account of the relationship between history and politics in the twentieth century as seen from the perspective of his own professional life. Lord Beloff opens the book with an account of his own route to professional history and the reasons he became involved in different areas of historical specialization. He then reflects on the nature and purpose of historical studies in the light of current controversies on both sides of the Atlantic. Beloff discusses the contemporary problems and opportunities of the nations he has studied and traversed during his half-century as a working historian: Britain, France, the United States, Russia, and Israel. The last chapters deal with two major themes in Beloff's work that have formed a bridge between his scholarly contributions and his activity in politics--the quest for European unity and the collapse of the European empires that recently culminated in the disintegration of the Soviet Union. The book concludes with Beloff's provocative opinion that, based on his work on the fall of the British Empire, the end of European imperialism is a matter not for rejoicing but for regret.
London in the sixteenth and seventeenth centuries was a surprisingly diverse place, home not just to people from throughout the British Isles but to a significant population of French and Dutch immigrants, to travelers and refugees from beyond Europe's borderlands and, from the 1650s, to a growing Jewish community. Yet although we know much about the population of the capital of early modern England, we know little about how Londoners conceived of the many peoples of their own city. Diversity and Difference in Early Modern London seeks to rectify this, addressing the question of how the inhabitants of the metropolis ordered the heterogeneity around them. Rather than relying upon literary or theatrical representations, this study emphasizes day-to-day practice, drawing upon petitions, government records, guild minute books and taxation disputes along with plays and printed texts. It shows how the people of London defined belonging and exclusion in the course of their daily actions, through such prosaic activities as the making and selling of goods, the collection of taxes and the daily give and take of guild politics. This book demonstrates that encounters with heterogeneity predate either imperial expansion or post-colonial immigration. In doing so it offers a perspective of interest both to scholars of the early modern English metropolis and to historians of race, migration, imperialism and the wider Atlantic world. An empirical examination of civic economics, taxation and occupational politics that asks broader questions about multiculturalism and Englishness, this study speaks not just to the history of immigration in London itself, but to the wider debate about evolving notions of national identity in the sixteenth and seventeenth centuries.
Though the Holocaust has been documented in depth, historians and the public know very little about the experience of Eastern European Jews during the preceding world war. A Nation of Refugees tells the story of how ordinary Jewish people in the Russian Empire survived World War I as refugees and civilians. It focuses on the resilience and organized campaigns of humanitarian war relief that countered violence and victimization. Above all, it captures the voices and experiences of refugees at a time of upheaval and war through first-hand accounts.
Frankfurt am Main, in common with other imperial German cities, enjoyed a large degree of legal autonomy during the early modern period, and produced a unique and rich body of criminal archives. In particular, Frankfurt’s Strafenbuch, which records all criminal sentences between 1562 and 1696, provides a fascinating insight into contemporary penal trends. Drawing on this and other rich resources, Dr. Boes reveals shifting and fluid attitudes towards crime and punishment and how these were conditioned by issues of gender, class, and social standing within the city’s establishment. She attributes a significant role in this process to the steady proliferation of municipal advocates, jurists trained in Roman Law, who wielded growing legal and penal prerogatives. Over the course of the book, it is demonstrated how the courts took an increasingly hard line with select groups of people accused of criminal behavior, and the open manner with which advocates exercised cultural, religious, racial, gender, and sexual-orientation repressions. Parallel with this, however, is identified a trend of marked leniency towards soldiers who enjoyed an increasingly privileged place within the judicial system. In light of this discrepancy between the treatment of civilians and soldiers, the advocates’ actions highlight the emergence and spread of a distinct military judicial culture and Frankfurt’s city council’s contribution to the quasi-militarization of a civilian court. By highlighting the polarized and changing ways the courts dealt with civilian and military criminals, a fuller picture is presented not just of Frankfurt’s sentencing and penal practices, but of broader attitudes within early modern Germany to issues of social position and cultural identity.
At its founding, the United States was one of the most religiously diverse places in the world. Baptists, Methodists, Catholics, Episcopalians, Presbyterians, Congregationalists, Quakers, Dutch Reformed, German Reformed, Lutherans, Huguenots, Dunkers, Jews, Moravians, and Mennonites populated the nations towns and villages. Dozens of new denominations would emerge over the succeeding years. What allowed people of so many different faiths to forge a nation together? In this richly told story of ideas, Chris Beneke demonstrates how the United States managed to overcome the religious violence and bigotry that characterized much of early modern Europe and America. The key, Beneke argues, did not lie solely in the protection of religious freedom. Instead, he reveals how American culture was transformed to accommodate the religious differences within it. The expansion of individual rights, the mixing of believers and churches in the same institutions, and the introduction of more civility into public life all played an instrumental role in creating the religious pluralism for which the United States has become renowned. These changes also established important precedents for future civil rights movements in which dignity, as much as equality, would be at stake. Beyond Toleration is the first book to offer a systematic explanation of how early Americans learned to live with differences in matters of the highest importance to them --and how they found a way to articulate these differences civilly. Today when religious conflicts once again pose a grave danger to democratic experiments across the globe, Beneke's book serves as a timely reminder of how one country moved past toleration and towards religious pluralism.
Heinrich Heshusius (1556-97) became a leading church superintendent and polemicist during the early age of Lutheran orthodoxy, and played a major role in the reform and administration of several German cities during the late Reformation. As well as offering an introduction to Heshusius's writings and ideas, this volume explores the wider world of late-sixteenth-century German Lutheranism in which he lived and worked. In particular, it looks at the important but inadequately understood network of Lutheran clergymen in North Germany centred around universities such as Rostock, Jena, Königsberg, and Helmstedt, and territories such as Braunschweig-Wolfenbüttel, in the years after the promulgation of the Formula of Concord (1577). In 1579, Heshusius followed his father Tilemann to the newly founded University of Helmstedt, where Heinrich served as a professor on the philosophy faculty and established lasting connections within the Gnesio-Lutheran party. In the 1590s, Heshusius completed his doctoral degree in theology and worked as a pastor and superintendent in Tonna and Hildesheim, publishing over seventy sermons as well as a popular catechism based on the Psalms and Luther's Small Catechism. As confessional tensions mounted in Hildesheim, Heshusius worked as a polemicist for the Lutheran cause, pressing for the conversion or expulsion of local Jews. At the same time, Heshusius began to argue aggressively for the expulsion of Jesuits, who had been increasing in number due to the activities of the local bishop and administrator, Ernst II of Bavaria. By discussing the connection between these two expulsion efforts, and the practical activities Heshusius undertook as a preacher, catechist, and administrator, this study portrays Heshusius as a zealous protector of Lutheran traditions in the face of confessional rivals. Understanding this zeal, and the policies, piety, and propaganda that came as a result, is an important factor in relating how Lutheran orthodoxy gained momentum within Germany in the last decades of the sixteenth century. In all this book will reveal the complex characteristics of an important (but virtually unknown) Lutheran superintendent and theologian active during the era of confessionalization, providing a useful resource for the ongoing efforts of scholars hoping to understand the nature of orthodoxy and its importance for early modern Europeans.f
Combining historical, historiographical, museological, and touristic analysis, this study investigates how late medieval and early modern women of the Low Countries expressed themselves through texts, art, architecture and material objects, how they were represented by contemporaries, and how they have been interpreted in modern academic and popular contexts. Broomhall and Spinks analyse late medieval and early modern women's opportunities to narrate their experiences and ideas, as well as the processes that have shaped their representation in the heritage and cultural tourism of the Netherlands and Belgium today. The authors study female-authored objects such as familial and political letters, dolls' houses, account books; visual sources, funeral monuments, and buildings commissioned by female patrons; and further artworks as well as heritage sites, streetscapes, souvenirs and clothing with gendered historical resonances. Employing an innovative range of materials from written sources to artworks, material objects, heritage sites and urban precincts, the authors argue that interpretations of late medieval and early modern women's experiences by historians and art scholars interact with presentations by cultural and heritage tourism providers in significant ways that deserve closer interrogation by feminist researchers.
Over the course of the twentieth century, democracies demonstrated an uncanny ability to win wars when their survival was at stake. As this book makes clear, this success cannot be explained merely by superior military equipment or a particular geographical advantage. Instead, it is argued that the legal frameworks imbedded in democratic societies offered them a fundamental advantage over their more politically restricted rivals. For democracies fight wars aided by codes of behaviour shaped by their laws, customs and treaties that reflect the wider values of their society. This means that voters and the public can influence the decision to wage and sustain war. Thus, a precarious balance between government, parliament and military leadership is the backbone of any democracy at war, and the key to success or failure. Beginning with the sixteenth- and seventeenth-century writings of Alberico Gentili and Hugo Grotius, this book traces the rise of legal concepts of war between states. It argues that the ideas and theories set out by the likes of Gentili and Grotius were to provide the bedrock of western democratic thinking in wartime. The book then moves on to look in detail at the two World Wars of the twentieth century and how legal thinking adapted itself to the realities of industrial and total war. In particular it focuses upon the impact of differing political ideologies on the conduct of war, and how combatant nations were frequently forced to challenge core beliefs and values in order to win. Through a combination of history and legal philosophy, this book contributes to a better understanding of democratic government when it is most severely tested at war. The ideas and concepts addressed will resonate, both with those studying the past, and current events.
This volume brings together ten essays by Alexandra Walsham dealing with Catholic Reformation in Protestant Britain. It revisits questions about the Catholic experience in England, Wales and Scotland, and situates it in the wider European context of the Counter Reformation to take stock of the current scholarly debate and suggest avenues for future research. Two of the chapters are entirely new, whilst the others are all updated and revised versions of previously published pieces.
The World We Want compares the future world that Enlightenment intellectuals had hoped for with our own world at present. In what respects do the two worlds differ, and why are they so different? To what extent is and isn't our world the world they wanted, and to what extent do we today still want their world? Unlike previous philosophical critiques and defenses of the Enlightenment, the present study focuses extensively on the relevant historical and empirical record first, by examining carefully what kind of future Enlightenment intellectuals actually hoped for; second, by tracking the different legacies of their central ideals over the past two centuries. But in addition to documenting the significant gap that still exists between Enlightenment ideals and current realities, the author also attempts to show why the ideals of the Enlightenment still elude us. What does our own experience tell us about the appropriateness of these ideals? Which Enlightenment ideals do not fit with human nature? Why is meaningful support for these ideals, particularly within the US, so weak at present? Which of the means that Enlightenment intellectuals advocated for realizing their ideals are inefficacious? Which of their ideals have devolved into distorted versions of themselves when attempts have been made to realize them? How and why, after more than two centuries, have we still failed to realize the most significant Enlightenment ideals? In short, what is dead and what is living in these ideals?
The Teleological Discourse of Barack Obama, by Richard Leeman, provides an in-depth analysis of President Barack Obamas speeches and writings to explain the power of the 44th presidents speaking. Highly regarded for his eloquent and inspiring rhetoric, Obama is often compared to Roosevelt, Kennedy, and Dr. Martin Luther King, Jr. However, Leemans study shows that Obamas teleological philosophy and discourse more closely resembles Ronald Reagans rhetoric.
Throughout the colonial era, New England's only real public spokesmen were the Congregational ministers. One result is that the ideological origins of the American Revolution are nowhere more clearly seen than in the sermons they preached. The New England Soul is the first comprehensive analysis of preaching in New England from the founding of the Puritan colonies to the outbreak of the Revolution. Using a multi-disciplinary approach--including analysis of rhetorical style and concept of identity and community--Stout examines more than two thousand sermons spanning five generations of ministers, including such giants of the pulpit as John Cotton, Thomas Shepard, Increase and Cotton Mather, George Whitefield, Jonathan Edwards, Jonathan Mayhew, and Charles Chauncy. Equally important, however, are the manuscript sermons of many lesser known ministers, which never appeared in print. By integrating the sermons of ordinary ministers with the printed sermons of their more illustrious contemporaries, Stout reconstructs the full import of the colonial sermon as a multi-faceted institution that served both religious and political purposes, and explicated history and society to the New England Puritans for one and a half centuries.
Drawing on globalization theory and the representations of China in English Renaissance literature, author Mingjun Lu proposes a liberal cosmopolitanism model to study the early modern interactions with the 'other'. Challenging the conventional colonial/postcolonial, nationalist, and Orientalist frameworks, the liberal cosmopolitanism model not only opens Renaissance literary texts to globalization theory but also initiates a new approach to the early modern conception of cultural pluralism. By pushing East-West contact back to the period in 1570s-1670s, Lu’s work uncovers some hitherto unrecognized Chinese elements in Western culture and their shaping influence upon English literary imagination.
Was the Holocaust a natural product of a long German history of Anti-Semitism? Or were the Nazi policies simply a wild mutation of history, not necessarily connected to the past? Or does the truth lie somewhere in between? This latest volume in the acclaimed Studies in Contemporary Jewry series, edited by internationally known scholars at the Hebrew University in Jerusalem, presents essays on the origins of the Holocaust. The works in this volume are diverse in scope and opinion, ranging from general philosophical discourses to detailed analyses of specific events, and often reflecting the divergent ideologies and methods of the contributors. But each adds to the whole, and the result is a fascinating panorama that is sure to be indispensable to all students and scholars of the subject.
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