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1
Restoring order: The Ecole des Chartes and the Organization of Archives and Libraries in France, 1820-1870. Duluth, Minn: Litwin Books, 2008.
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2
Lacchè, Luigi. La libertà che guida il popolo: Le tre gloriose giornate del luglio 1830 e le Chartes nel costituzionalismo francese. Bologna: Il mulino, 2002.
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3
Dominici, Silvia, Augusto D'Angelo y Fabio Tosi. Lettere pastorali dei cardinali suburbicari: 1870-1958. Roma: Istituto nazionale di studi romani, 2005.
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Napione, Gian Francesco Galleani. Del modo di riordinare la Regia università degli studi. Torino: Deputazione subalpina di storia patria, 1993.
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5
Ludovico, Filippi, ed. Lettera pastorale di monsig. Luigi Filippi: Vescovo d'Aquila al clero della sua diocesi sulle due costituzioni dommatiche pubblicate nella sessione III. e IV. del Concilio Vaticano. Prato: Ranieri Guasti, 1986.
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6
1799-1885, Bourget Ignace, ed. Circulaire au clergé: Dans une lettre du 10 juin dernier, S. Em. le card. Barnabo, préfet de la S. C. de prop. me transmettait le décret de la S.C. des rites du 26 avril 1834 .. [S.l: s.n., 1986.
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7
Église catholique. Diocèse de Montréal. Évêque (1840-1876 : Bourget). Circulaire au clergé: Dans une lettre du 10 juin dernier, S. Em. le Card. Barnabo, préfet de la S.C. de la Prop. me transmettait le décret de la S.C. des rites du 26 avril 1834, concernant l'usage des livres liturgiques, imprimés sans permission de l'Ordinaire .. [S.l: s.n., 1985.
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8
England, Church of. Ṣalāth al-jamāʻath kī kitāb aur secrīmanṭon kī dustūr aur dusrī rasmen̲ ... ʻaqāʼid-i dīn ke sāth. Calcutta: Church Mission Press, 1997.
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9
England, Church of. Kitabu cha sala: Na kutenda siri, na taratibu za kanisa , pamoja na zaburi za Daudi. London: Society for Promoting Christian Knowledge, 1987.
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1921-2006, Porter J. R., Church of England y Church of England, eds. The first and second prayer books of Edward VI. London: Prayer Book Society, 1999.
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11
A Prayer for all seasons: The Collects of the Book of common prayer. Cambridge: Lutterworth Press, 1999.
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12
England, Church of. The book of common prayer and administration of the sacraments and other rites and ceremonies of the church according to the use of the Church of England. New York: H. Holt, 1992.
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13
England, Church of. Synaptai, Epistolai kai Euangelia =: Collects, Epistles & Gospels. Athe na: Exantas, 1988.
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Vivien, Morris y Burgess Henry James, eds. A Prayer for all seasons: The Collects of the Book of common prayer. Hartsop, Penrith, Cumbria: Fort House Publications, 1987.
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15
1727-1787, Claus Daniel, ed. The order for morning and evening prayer, and administration of the sacraments, and some other offices of the Church of England: Together with a collection of prayers, and some sentences of the Holy Scriptures, necessary for knowledge and practice = : Ne yakawea Niyadewighniserage Yondereanayendakhkwa Orhoenkéne, neoni Yogarask-ha Oghseragwégouh .. [Quebec: William Brown, printer], 1985.
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16
Nicholson, Sydney H. Sir, 1875-1947., ed. The parish Psalter with chants: The Psalms of David pointed for chanting. Croydon: Royal School of Church Music, 1989.
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17
Ilbon munhŏn sok ŭi Yi Sun-sin p'yosang: The image of Yi Sun-sin in Japanese literature. Sŏul: Minsogwŏn, 2022.
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18
Las huellas de Darwin en la Argentina. Teseo, 2016. http://dx.doi.org/10.55778/ts874209962.
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<p>La relación del naturalista inglés Charles R. Darwin (1809-1882) con la Argentina puede analizarse desde varios aspectos. En primer lugar, porque en su juventud realizó un extenso viaje alrededor del mundo durante cinco años (desde el 27 de diciembre de 1831 hasta el 2 de octubre de 1836), en el que recorrió el actual territorio argentino por aproximadamente un año, y del cual dejó extensas referencias en su obra, además de que ese episodio resultó de cierta significación para la elaboración posterior de la teoría de la evolución. En segundo lugar, por la forma en que los científicos, políticos y hombres de la cultura argentina han leído y recibido la principal obra del inglés luego de 1859 −año en que fue publicada. Tercero, por la expansión del darwinismo bajo algunas formas como el movimiento eugenésico argentino, cuyas vinculaciones con la teoría darwiniana de la evolución y con el pensamiento del propio Darwin resultan discutibles y complejas, pero innegables. Finalmente, por la forma en que algunos debates ideológicos y políticos acerca de la evolución adquieren hoy en la Argentina (y en el mundo) y por su repercusión sobre el sistema educativo y sobre la comunicación pública de la ciencia. De esos temas trata este libro.</p>
19
Calzada, Laurie. 180 Ways to Effectively Deal with Change. Performance Systems Corporation, 2009.
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(Editor), Michelle Sedas, ed. 180 Ways to Effectively Deal with Change. The Walk The Talk Company, 2007.
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21
Beiser, Frederick C. Neo-Kantian Writings in Marburg, 1880–1889. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0009.
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This chapter describes Cohen’s writings on philosophy in the 1880s, specifically his work on epistemology and aesthetics. It analyzes Cohen’s Das Princip der Unendliche Methode where Cohen advocates an analysis of sensibility into intelligible units called infinitesimals. This marks the beginning of his break with Kant’s dualism between understanding and sensibility. One section considers the second edition of Kants Theorie der Erfahrung, which brought many changes in his evolving philosophy. A final section deals with Cohen’s first foray into the field of aesthetics, his book Kants Begründung der Aesthetik. Cohen’s early aesthetics is interpreted as an attempt to reinstate classical aesthetic values against romanticism.
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Clavel, Damian. Créer un pays, le royaume de Poyais. Gregor MacGregor, emprunts d’État et fraude financière 1820-1824. Éditions Livreo-Alphil, 2022. http://dx.doi.org/10.33055/alphil.01541.
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Depuis le 23 octobre 1822, la bourse de Londres enregistre l’échange sulfureux et enthousiaste d’un nouveau titre sur son marché des emprunts étrangers : l’obligation de l’État de Poyais. À la tête de ce territoire inconnu se trouve Gregor MacGregor, un ancien mercenaire écossais et nouveau Cacique flamboyant de ce territoire alors inconnu. Ce dernier emprunte plusieurs centaines de milliers de livres sterling au sein du centre financier le plus important du monde, gonflé à bloc par les prêts accordés aux récentes indépendances latino-américaines. Or, Poyais n’existe pas. C’est, du moins, ce dont MacGregor sera rapidement accusé par la presse et l’opinion publique de l’époque. L’ancien mercenaire incarne dès lors, et aujourd’hui encore, la figure de l’escroc par excellence, à l’origine de la fraude la plus audacieuse de l’Histoire. Des figures telles que « Bernie » Madoff ou Charles Ponzi font encore souvent pâle figure face à celui reconnu pour être parvenu à faire croire l’entier de la communauté financière de Londres de l’existence d’un pays imaginaire. Ce livre propose une déconstruction et une réécriture de l’histoire du Poyais. En retraçant minutieusement la genèse, le développement, et la chute du projet de Poyais à l’aune des multiples traces laissées par MacGregor, l’idée d’émettre une dette souveraine sur le marché des capitaux londonien dans les années 1820 apparaît ainsi moins comme une fraude financière monumentale que comme une tentative ratée de financer l’établissement d’une colonie privée et de soutenir la création d’un nouvel État en Amérique centrale. Dans la lignée des travaux issus de la micro-histoire appliquée à l’histoire globale, cette étude de cas offre également une lunette à travers laquelle se révèlent nombre de dynamiques politiques, économiques, légales ou sociales propres aux transformations financières et impériales qui traversent l’Atlantique du début du XIXe siècle. En narrant l’histoire d’un emprunt raté, cette réinterprétation du Poyais contribue ainsi à l’étude de la formation de relations transatlantiques de crédits et commerciales, se forgeant entre la City de Londres et les nouveaux souverains issus des révolutions latino-américaines.
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Coyer, Megan. The Tale of Terror and the ‘Medico-Popular’. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474405607.003.0003.
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This chapter argues that the ‘tale of terror’ may be read as a form of hybrid ‘medico-popular’ writing to be classed alongside non-fiction medical texts such as Robert Macnish’s The Anatomy of Drunkenness (1827) and The Philosophy of Sleep (1830), as well as one of the most canonical ‘literary’ medical case histories, Thomas De Quincey’s Confessions of an English Opium-Eater (1822). The first section introduces Macnish’s first medico-literary project in relation to De Quincey’s Confessions, before moving on to an examination of the development of the tale of terror in relation to the type of popular medical material previously published in monthly magazines and the case history tradition. The chapter closes by discussing the engagement with the genre by three medical contributors to Blackwood’s, the surgeons, Robert Macnish (1802–37), John Howison (1797–1859) and William Dunlop (1792–1848).
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Hauser, Claude, Sylviane Messerli y Laurent Tissot. Un foyer intellectuel et artistique dans le Jura bernois, 1780-1850. Charles-Ferdinand Morel et Isabelle Morel-de Gélieu. Éditions Alphil-Presses universitaires suisses, 2021. http://dx.doi.org/10.33055/alphil.03166.
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Le XIXe siècle a un an lorsque Charles-Ferdinand Morel et Isabelle de Gélieu unissent leur destinée. Dès lors, ils formeront un couple en vue grâce à leurs multiples activités sociales, religieuses, politiques, artistiques et littéraires. De nombreuses personnalités de passage dans le Jura bernois s’arrêtent dans leur demeure, un lieu de rencontres, d’échanges sur l’art et la littérature, de débats sur les idées nouvelles. Les réalisations auxquelles le Doyen Morel a contribué – la création d’une caisse centrale des pauvres, d’une caisse d’épargne et d’un orphelinat, la rédaction d’une constitution, l’élevage de mérinos – amorcent des évolutions qui marqueront les sociétés futures par leur audace. Quant à Isabelle de Gélieu, notoriété lui est acquise par ses romans et ses traductions littéraires. Mais derrière cette façade de vie mondaine, qu’en est-il de l’intimité du couple ? Interrogeant les frontières entre vie privée et vie publique, vie cachée et vie visible, sept historiennes et historiens offrent une approche renouvelée de ces deux personnages et de leur siècle. L’image qui en ressort est plus contrastée que celle présentée jusqu’à aujourd’hui. Mari et femme vivent côte à côte mais à la lecture des écrits d’Isabelle, on saisit que l’amour n’est plus présent. Dès lors, comment continuer à vivre ensemble sans s’aimer ? Comment trouver l’énergie pour créer, lorsque les difficultés financières, les disputes et une forme d’indifférence envahissent le quotidien ?
25
Hoppit, Julian. Reformed and Unreformed Britain, 1689–180. Editado por William Doyle. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199291205.013.0029.
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Political society in Britain changed subtly yet profoundly from 1689 to 1801. But there was not much method to this. This gave Britain's regime a somewhat unsettled and uncertain disposition. Power could also be exercised very capriciously, while the high level of inequality made many feel oppressed and excluded. But a revolutionary moment akin to France in 1789 was avoided, despite the tremendous stresses and strains experienced in the late eighteenth and early nineteenth centuries, caused by dramatic population growth, mushrooming towns and cities, an infant industrial revolution, class formation, challenging new ideas, and two bloody, long, and expensive wars against revolutionary and Napoleonic France. As has been seen, British political society was far from poorly prepared to deal with those new challenges. And so the story of change continued.
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Manzini, Francesco. Stendhal. Editado por Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.4.
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Romanticism was often construed in France, not least after Mme de Staël, as a German phenomenon, given over to philosophy and the pleasures of the imagination. But Henri Beyle, as he set about constructing Stendhal, sought to lay claim to expertise not just in German but in European Romanticism more generally. Stendhal spent much of his considerable free time between his expulsion from Milan in 1821 and the 1830 Revolution posing as an expert on Romanticism, whether German, English, Scottish or Italian. Yet this chapter argues thatLe Rougeis at least as Romantic as it is Realist and that this novel, as well as many of Stendhal’s subsequent literary productions across a wide variety of genres, not only maintained his dialogue with various currents of European Romanticism, but also reflected his ongoing, highly critical engagement with the multiple strands of French Romanticism.
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Tournu, Christophe. ‘The French Connection’ among French Translations of Milton and within Du Bocage’s Paradis terrestre. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198754824.003.0008.
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This chapter surveys the eighteen French translations of Paradise Lost, from the earliest ‘elegant’ prose translation of Dupré de Saint-Maur (1729), to the latest, Himy’s translation into unrhymed verse (2001), with due attention to Chateaubriand’s most renowned translation (1836). The chapter then turns to the only French translation, or rather ‘imitation’, done by a woman writer and poet: du Bocage’s Paradise terrestre, poème imité de l’anglais de Milton (1748). While Milton’s poem tackles the question of God’s plan for the redemption of humankind, du Bocage’s poem describes the pleasures of Adam and Eve in the garden; du Bocage is not interested in theological issues. This ‘imitation’ is a fascinating and key example of the transculturation of a foreign work into the cosy atmosphere of the salon of the French literary élites.
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Beiser, Frederick C. David Friedrich Strauß, Father of Unbelief. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859857.001.0001.
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This book is an intellectual biography of one of the most controversial thinkers of nineteenth-century Germany: David Friedrich Strauß (1808–74). It examines Strauß’s intellectual development from his first work—Das Leben Jesu—to his last—Der alte und der neue Glaube. This is the first comprehensive study of all of Strauß’s most important theological and philosophical writings. It investigates in detail works that have been ignored or treated only superficially: the 1840 Die christliche Glaubenslehre, the 1864 Das Leben Jesu für das deutsche Volk, and the1865 Der Christus des Glaubens und der Jesus der Geschichte. It also examines many writings that have hitherto eluded scholarly attention, especially Strauß’s political writings. It also provides an account of Strauß’s early Tübingen lectures. This book is also a partial defense of Strauß as a philosopher. It argues that his biblical criticism did not presuppose the truth of any metaphysics but was only an application of the historical method. His method was essentially limited to an internal critique of the Bible and did not apply alien standards to it. Strauß’s theory of myth, which went through several formulations, was essentially an attempt to explain the social and cultural origin of religious belief. It did not hold that myths are fictions but only the expression of the values of a culture. The idea of a Volksgeist was not a metaphysical postulate but a heuristic maxim to investigate the social, political, and historical factors behind the formation of a religious belief. The book concludes with a chapter defending Strauß against his most eminent critics, Nietzsche, Treitschke, and Schweitzer.
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Kirwan, Jon. The First Ressourcement. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819226.003.0004.
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This chapter will begin to apply generational theory to the Fourvière Jesuits and Le Saulchoir Dominicans by examining the previous generations that were influential in shaping them. Sedimentation theory, the notion that common experience, previous national trauma, and certain intellectual and cultural impulses are transmitted genetically through previous generations, will help demonstrate how they influenced the philosophical, theological, and political development of the nouvelle théologie. First, the Jesuit generation of 1890, led by Léonce de Grandmaison and Jules Lebreton is discussed. They are undoubtedly the fathers of Jesuit ressourcement. Next, the chapter highlights a younger Jesuit unit of the generation of 1912 (Agathon), which included Albert Valensin, Pierre Rousselot, Teilhard de Chardin, Joseph Huby, Joseph Maréchal and, finally, the early Dominican thinkers, such as Ambroise Gardeil, who were influential. Each of these generational units will contribute something important to the genetic blueprint of the nouveaux théologiens.
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Clark, Catherine E. Imagination and Evidence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681647.003.0002.
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The 1860 founding of Paris’s municipal historical museum and library made preserving the past a modern municipal imperative. As these institutions grew, their employees helped develop a mode of “poetic history” that stimulated the historical imagination to resurrect a connection to the past. This mode flourished in the vogue for historical reconstructions by the likes of Albert Robida, Fedor Hoffbauer, and Georges Cain. Under this mode, photographs were too cold, too technical to be anything more than technical aids for the study of the past. By the turn of the century, however, these uses would begin to change as shifting notions of the idea of the documentary and the realization of photography’s increasing role in documenting contemporary life recast its place in these institutions, especially at the Bibiliothèque historique de la Ville de Paris under the direction of Marcel Poëte.
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Fontana, Biancamaria. A Passion for Politics. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691169040.003.0001.
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This introductory chapter provides an account of Germaine de Staël's approach to politics that brings out the independence and originality of her contribution. Its main focus is the evolution of her views in the years 1789 to 1800, when she had the opportunity to take part (albeit intermittently) in French political life, and to set forth projects and strategies connected with it. The chapter touches only on Staël's best-known—and more widely studied—fictional and literary works, though naturally these do also have some political relevance. It has been suggested that the protracted exile into which she was forced during the empire was at the origin of Staël's major literary achievements, as it provided her with both the opportunity and the incentive to develop her true potential as a writer.
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Mitchell Sommers, Susan. The Doctor’s Daughter. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190687328.003.0015.
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A great deal can be learned about the patent medicine business from the lengths to which people went to secure possession of a share of the market. Several key official documents allow us to examine in some detail the public squabble between his daughter Urania Sibly and his partner Charles Wilson Saffell. Urania Sibly’s central role in the Solar Tincture business is additionally interesting because the literature of early modern medicine in Britain so seldom discusses women’s activities either as medical practitioners or independent purveyors of proprietary nostrums. Urania, however, emerges as an active and unique agent—suing for money left her in her father’s will, and when she did not get it, going into the Solar Tincture business herself. She manufactured it from 1803 until shortly before her death in 1878, at age ninety-six.
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Gooley, Dana. Improvisatoriness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190633585.003.0007.
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Chapter 6 differs from the other chapters in its focus on representations and discourses about improvisation, which overtook practices in the period 1847–1880. The chapter begins with a discussion of pockets of improvisational activity that survived in the tributaries, including conservatory training in accompagnement, the ongoing interludes and preludes of concert pianists, and the uninterrupted practice of organists. It then discusses literary representations of improvisation, all of which present it in aesthetically and ethically positive light. Wagner’s essay “On the Destiny of Opera” praises improvisation as a model of perfect artistic creation, uniting invention and execution in a single moment. Improvisation also finds heavily idealized representation in the figure of the gypsy, about whom Liszt writes in a simultaneously idealizing and condescending manner. The coup de grâce of the improvisation imaginary, however, was the installation of a receptive disposition that defined the ideal performance as “improvisatory.”
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Maxwell, Catherine. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198701750.003.0001.
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The Introduction outlines the scope and range of this study of perfume in Victorian literary culture, defining its terms and explaining its specific links with aestheticism and decadence during 1860–1900, the period in which British perfumery developed, expanded, and gained an international reputation. It also explains the important links between perfume and literary language, surveys various kinds of modern writing about smell and perfume, and indicates the relatively small amount of critical writing on olfaction in Victorian literature. Finally, signalling the broadly chronological organization of this monograph, it provides detailed chapter summaries which trace an evolutionary movement from Romantic poetry and early and mid-Victorian fiction to aestheticism, decadence, and the literature of the fin de siècle, ending with Virginia Woolf and Compton Mackenzie, two early twentieth-century novelists whose works provide contrasting reactions to Victorian scented literature and perfumed decadence.
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St. Clair, Robert. (Departures) Natural Bodies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826583.003.0002.
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Paying close attention to figures of flight and departure in several early poems, and in particular to “Sensation,” a short poem written in 1870, Chapter 1 re-assesses Rimbaud’s relation to Théodore de Banville and, more generally, the importance of Parnassian poetry at the end of the Second Empire. It shows how “Sensation” stages a reflection on the body and its senses (or aesthetic sensuality), on poetry and nature, that offers us a glimpse into the complex historical and poetic moment in which Rimbaud composed the poem and addressed it to Banville, exploring both Rimbaud’s relation to the politics of aestheticism and a corporeal ecopoetics in the early Rimbaud—a poetics that sees the body as fundamentally involved in the natural world as a kind of inner difference, the presence of something “naturally unnatural” the ultimate figure of which may be poetry itself.
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Pfau, Thomas. Religion. Editado por Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.37.
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This chapter studies religious, moral, and political thought that, between 1780 and 1840, generated some of the most profound and searching critiques of modernity which partially overlap with with the genesis of modern conservatism. The central objective is to identify several strands of conservative thought that emerge in the course of the Romantic era. Of these, one is indeed genuinely reactionary, implicitly secular, and Machiavellian in nature (Burke, Gentz, Müller, de Maistre), even as its exponents strenuously advocate the rights of the church and, in some instances, overtly espouse ultramontane positions. Of greater intellectual substance (and especially pertinent to my argument) will be another strand that draws on Catholic, pre-modern theology in order to undertake a comprehensive critique of political, economic, and moral assumptions and aspirations of the modern era to the French Revolution and beyond.
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Faxneld, Per. Lucifer and the Lesbians. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190664473.003.0008.
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Chapter8 looks at how lesbianism was connected to Satanism in fin-de-siècle discourses, and how a lesbian poetess could turn the tables and use this association as part of a subversive feminist strategy. An important transitional text between outright condemnation and embrace of this combination as something positive, Catulle Mendès’s Méphistophéla (1890), is analysed in some detail. The main section of the chapter treats the explicit Sapphic Satanism of poetess Renée Vivien. She produced pieces celebrating Satan as the God of femininity, or even the creator of woman, as well as a protector of homosexuals. It would be an oversimplification to view this tendency as simply an internalization of negative stereotypes. A better option, it is argued, is to understand it as part of the ambiguities of the broader Decadent project, with its inversions that are only occasionally followed through to the end.
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Schlieter, Jens. Currents of Early Modern Near-Death Discourse. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190888848.003.0006.
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This chapter presents how discourse on experiences near death unfolded from 1580 to 1900 in the three religious metacultures (and occasionally in Naturalist metaculture). It takes its departure with Michel de Montaigne’s experience near death. It is argued that this testimony is supposedly the first report in a modern, autobiographical setting. It moves on to early modern Christian accounts, for example, Anna Atherton’s “Miraculous Proof of the Resurrection” (1680) or Johann Schwerdtfeger’s report (1734). Outlining the impact of Emanuel Swedenborg’s visions, Occultism, and mystical drug experiences in the 19th century, it concludes with the configuration of the genre of near-death report collections (Franz Splittgerber, Albert Heim), and the discussion of such experiences by French psychologists (1890–1900). It is shown how in the 19th century the topic of the “panoramic life review” emerged and how authors saw dying—based on experiences survivors of accidents—increasingly as peaceful.
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Moore, Robbie. Hotel Modernity. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474456654.001.0001.
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Hotel Modernity explores the impact of corporate space on the construction and texture of modern literature and film. It centres the hotel and corporate space as key sites of modern experience and culture. Examining architectural and financial records, hotel trade journals, travel journalism, advertisements and cinematic and literary representations, it charts the rise of hotel culture from 1870 to 1939. The book defines corporate space as the new urban, capital-intensive, large-scale spaces brought about by corporations during the nineteenth century, including department stores, railway stations and banking halls. Only in hotels, however, did the individual live within corporate space: sleeping in its beds and lounging in its parlours. The hotel structured intimate encounters with the impersonal and the anonymous, representing a radically new mode of experience. In chapters featuring readings of both canonical and relatively little-studied texts by Henry James, F. Scott Fitzgerald, Elizabeth Bowen, Arnold Bennett, and Henry Green, alongside films by F. W. Murnau, Segundo de Chomón, and Charlie Chaplin, Hotel Modernity considers the relationship between new kinds of spatial organisation and new forms of subjective and intersubjective life. Hotels provoked these writers and filmmakers to rethink the conventions and functions of fictional characters. This book charts the warping and decentring of the category of ‘character’ within the corporate, architectural, informatic and technological networks which come to define hotel space in this period.
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Debes, Remy, ed. Dignity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.001.0001.
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The concept of dignity typically brings to mind an idea of moral status that supposedly belongs to all humans equally, and which serves as the basis of human rights. But this moralized meaning of dignity is historically very young. Until the mid-nineteenth century, dignity suggested an idea about merit: it connoted elevated social rank, of the sort that marked nobility or ecclesiastic preferment. What explains this radical change in meaning? And before this change, did anything like the moralized concept of dignity exist, that is, before it was named by the term “dignity”? If so, exactly how old is the moralized concept of dignity? In this volume, leading scholars across a range of disciplines attempt to answer these questions by clarifying the presently murky history of “dignity,” from classical Greek thought through the Middle Ages and Enlightenment to the present day. In the process, four platitudes about the history of human dignity are undermined: (1) the Roman notion of dignitas is not the ancient starting point of our modern moralized notion; (2) neither the medieval Christian doctrine of imago Dei nor the renaissance speech of Pico della Mirandola, Oration on the Dignity of Man, was a genuine locus classicus of dignity discussion; (3) Immanuel Kant is not the early modern proprietor of the concept; (4) the universalization of the concept of dignity in the postmodern world (ca. 1800–present) is not the result of its constitutional indoctrination by the “wise forefathers” of liberal states like America or France.
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Lachniet, Matthew S. y Juan Pablo Bernal-Uruchurtu. AD 550–600 Collapse at Teotihuacan. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199329199.003.0006.
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We analyze a 2400-year rainfall reconstruction from an ultra-high-resolution absolutely-dated stalagmite (JX-6) from southwestern Mexico (Lachniet et al., 2012). Oxygen isotope variations correlate strongly to rainfall amount in the Mexico City area since 1870 CE, and for the wider southwestern Mexico region since 1948, allowing us to quantitatively reconstruct rainfall variability for the Basin of Mexico and Sierra Madre del Sur for the past 2400 years. Because oxygen isotopes integrate rainfall variations over broad geographic regions, our data suggest substantial variations in Mesoamerican monsoon strength over the past two millennia. As a result of low age uncertainties (≤ 11 yr), our stalagmite paleoclimate reconstruction allows us to place robust ages on past rainfall variations with a resolution an order of magnitude more precise than archeological dates associated with societal change. We relate our new rainfall reconstruction to the sequence of events at Teotihuacan (Millon, 1967; Cowgill, 2015a) and to other pre-Colombian civilizations in Mesoamerica. We observe a centuries long drying trend that culminated in peak drought conditions in ca. 750 CE related to a weakening monsoon, which may have been a stressor on Mesoamerican societies. Teotihuacan is an ideal location to test for links between climate change and society, because it was located in a semi-arid highland valley with limited permanent water sources, which relied upon spring fed irrigation to ensure a reliable maize harvest (Sanders, 1977). The city of Teotihuacan was one of the largest Mesoamerican cities, which apparently reached population sizes of 80,000 to 100,000 inhabitants by AD 300 (Cowgill, 1997; 2015a). Following the “Great Fire”, which dates approximately to AD 550, population decreased to lower levels and many buildings were abandoned (Cowgill, 2015). Because of the apparent reliance on rainwater capture (Linn é, 2003) and spring-fed agriculture in the Teotihuacan valley to ensure food security and drinking water, food production and domestic water supplies should have been sensitive to rainfall variations that recharge the surficial aquifer that sustained spring discharge prior recent groundwater extraction.
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Holtschneider, Hannah. Jewish Orthodoxy in Scotland. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474452595.001.0001.
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This book analyses the religious aspects of Jewish acculturation to Scotland through a transnational perspective on migration, focused through an examination of Jewish religious leadership and authority in the international context of Anglophone Jewish history in the first three decades of the twentieth century. Focusing on British Jewish history in the first half of the twentieth century, and on the biography of one significant actor in a so-called ‘provincial’ Jewish community, this monograph explores the development of a central feature of British Jewish religious history: power relations within Jewish religious institutions, and particularly relations between the assumed centre (London) and the ‘provinces’ at a time of massive demographic and cultural change. With immigration stagnating and immigrants now poised to stay rather than seeing Britain as a staging post in their journey west, Jewish communities had to come to terms with the majority of their congregants being first generation immigrants, and to deal with the resulting cultural conflicts amongst the migrants and with those resident Jews whose families had acculturated and anglicised one or more generations previously. Salis Daiches’s life journey (1880-1945) highlights central aspects of the processes of adjustment in communities across the United Kingdom from the perspective of the ‘provincial periphery’. Competing religious ideologies in the early twentieth century are a crucial element in the history of British Jewry, rather than a transient social phenomenon. Religion as performed, taught, and thought about at a local level by ‘religious professionals’ is a vehicle for the exploration of the migration.
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Cunha, Manuel Antunes da, ed. Repensar a Imprensa no Ecossistema Digital. Axioma - Publicações da Faculdade de Filosofia, 2020. http://dx.doi.org/10.17990/axi/2020_9789726973287.
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Os discursos sobre a crise do jornalismo não datam de ontem, nem irromperam na era digital. Não deixa de ser significativo que a crítica acima reproduzida tenha sido formulada há mais de 130 anos pelo jornalista e romancista Emile Zola, que viria a assinar “J’accuse” (L’Aurore, 13 de janeiro de 1898), um dos mais célebres textos da história do periodismo. Nos finais do séc. XIX e inícios do séc. XX, a imprensa escrita francesa vai de vento em popa, contabilizando cerca de 600 diários, dos quais nove dezenas sediados em Paris (Kalifa, 2011). Já há algumas décadas que o jornalismo se tornara um negócio lucrativo. Artigos de opinião e debates de cariz político cedem progressivamente lugar a conteúdos suscetíveis de atraírem um maior número de leitores, incluindo os menos escolarizados, potenciando um aumento de receitas publicitárias. Por seu turno, nos Estados Unidos, o periodismo de informação impusera-se como paradigma dominante a partir dos anos 1880-1910, através da dissociação entre os factos e a interpretação dos mesmos (Brin et al., 2004). De um lado, uma ética da objetividade, consolidada por meio de géneros como a entrevista e a reportagem. Do outro, a busca do lucro por intermédio de virulentas controvérsias, alimentadas por “um fluxo vertiginoso de informação superabundante”, segundo a expressão de Zola. Entre muitas outras mudanças, o último século foi marcado por dois conflitos mundiais, a segmentação do globo em campos ideológicos e reconfigurações identitárias, o recurso à propaganda e à desinformação em doses massivas, a transformação dos media (jornal, radio, cinema, televisão, internet) em indústrias culturais intrinsecamente vinculadas à cultura de massas ou ainda a afirmação de uma “mitologia da felicidade individual” (Morin, 1962), num mundo cada vez mais desinstitucionalizado e dessocializado (Dubet & Martuccelli, 1998). Desde então, a produção académica tem vindo a debruçar-se – a partir de abordagens concetuais diferenciadas – sobre a influência dos discursos mediáticos na “construção social da realidade” (Berger & Luckmann, 1966) ou na consolidação dos “imaginários” (Castoriadis, 1975), no âmbito das esferas pública e privada, mas também sobre os contextos socioculturais em que esses mesmos discursos emergem (Hall, 1973; Goffman, 1974) e os eventuais efeitos suscitados junto de audiências e/ou públicos mais ou menos (in)conscientes e (in)ativos (Lazarsfeld & Katz, 1955; Klapper, 1960; Adorno, 1963; Morley, 1980). Como aconteceu com os seus predecessores, o recurso cada vez mais generalizado a um novo media – a partir da última década do século XX – deu origem a um conjunto de profecias apocalíticas e outras tantas utopias comunicacionais. Destarte, coloca-se a seguinte questão: “de que modo a Internet afeta o jeito de nos relacionarmos uns com os outros, de debatermos, trabalharmos, nos movermos, nos cultivarmos, sermos militantes, consumirmos, cuidarmos de nós, nos divertirmos, etc.?” (Beuscart et al, 2019: 8). As mudanças experienciadas nos derradeiros vinte anos replicam alguns dos desafios que, invariavelmente, caraterizaram os tempos áureos da imprensa, do cinema, da rádio e da televisão – embora hoje com uma intensidade inédita –, não deixando ainda de suscitar novos questionamentos. Em virtude da eclosão de um singular ecossistema mediático, o modelo tradicional de produção, difusão e receção do jornalismo impresso tem vindo a experimentar um complexo processo de reconfiguração de contornos ainda imprecisos, do ponto de vista profissional, sociopolítico, cultural, económico, técnico, ético e jurídico. Da reflexão sobre estas temáticas, levada a cabo no Centro de Estudos Filosófico-Humanísticos (UCP) e junto dos estudantes de Licenciatura em Ciências da Comunicação e do Mestrado em Comunicação Digital, nasceu o congresso internacional Repensar a imprensa no ecossistema digital, que teve lugar na Faculdade de Filosofia e Ciências Sociais (UCP), em Braga, de 3 a 5 de Julho de 2019, com a participação de meia centena de académicos oriundos da Europa, América e Ásia. O título inspira-se do relatório Presse et numérique. L’invention d’un nouvel ecosystème, encomendado pelo Ministério francês da Cultura e da Comunicação ao investigador Jean-Marie Charon. A noção de ecossistema aponta para uma configuração de cariz horizontal, para um sistema de atores – plurais na sua história e organização, nos conteúdos das suas atividades e da sua produção – e a sua relação (in)direta com o(s) público(s). Alude ainda à complexidade das interações em jogo, num contexto tantas vezes de competição, outras de solidariedade, e de tempos e espaços colaborativos. Há muito que um tal ecossistema deixou de ser de âmbito meramente nacional, fomentando desafios de natureza transnacional, transdisciplinar e transmediática (Charon, 2015).
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Murray, Chris. China from the Ruins of Athens and Rome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198767015.001.0001.
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Fascinated and often baffled by China, Anglophone writers turned to classics for answers. In poetry, essays, and travel narratives, ancient Greece and Rome lent interpretative paradigms and narrative shape to Britain’s information on the Middle Kingdom. While memoirists of the diplomatic missions in 1793 and 1816 used classical ideas to introduce Chinese concepts, Roman history held ominous precedents for Sino–British relations according to Edward Gibbon and Samuel Taylor Coleridge. John Keats illuminated how peculiar such contemporary processes of Orientalist knowledge-formation were. In Britain, popular opinion on Chinese culture wavered during the nineteenth century, as Charles Lamb and Joanna Baillie demonstrated in ekphrastic responses to chinoiserie. A former reverence for China yielded gradually to hostility, and the classical inheritance informed a national identity-crisis over whether Britain’s treatment of China was civilized or barbaric. Amidst this uncertainty, the melancholy conclusion to Virgil’s Aeneid became the master-text for the controversy over British conduct at the Summer Palace in 1860. Yet if Rome was to be the model for the British Empire, Tennyson, Sara Coleridge, and Thomas de Quincey found closer analogues for the Opium Wars in Greek tragedy and Homeric epic. Meanwhile, Sinology advanced considerably during the Victorian age, with translations of Laozi and Zhuangzi placed in dialogue with the classical tradition. Classics changed too, with not only canonical figures invoked in discussions of China, but current interests such as Philostratus and Porphyry. Britain broadened its horizons by interrogating the cultural past anew as it turned to Asia: Anglophone readers were cosmopolitans in time as well as space, aggregating knowledge of Periclean Athens, imperial Rome, and many other polities in their encounters with Qing Dynasty China.
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H R H Charles the Prince of Wales (Foreword), Bishop of London (Afterword), Lutterworth Press (Creator) y Ian Curteis (Introduction), eds. A Prayer for All Seasons: The Collects of the Book of Common Prayer. Lutterworth Press, 1999.
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First and Second Prayer Books of Edward VI Hb. Prayer Book Society, 1999.
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