Статті в журналах з теми "Jacob Boehme"

Jacob Boehme, the seventeenth-century mystical philosopher, had a significant influence upon Paul Tillich. In this article I offer a reassessment of the relationship between these two thinkers by arguing for an orthodox interpretation of Boehme's doctrine of God that links him more closely with Tillich than recent commentators have suggested. Specifically, I show how Boehme and Tillich stand united against the heterodox Hegel in their presentation of a dynamic process of divinity's self-differentiation and reconciliation that completes itself apart from history rather than within history. This move, I conclude, keeps Boehme and Tillich squarely within the realm of Christian orthodoxy.

Paul Tillich borrows central motifs in his trinitarian theology from Jacob Boehme, the seventeenth-century German mystic. Tillich draws a picture of divine life as embroiled in a conflict of opposites between the abyss and the light of the Logos. Boehme also depicted divine life as engaged in inner turmoil. But, unlike Tillich, Boehme's experience and imagery suggest that the eternal divine self-contradiction could only be solved in human consciousness and history. The paper suggests that trinitarian thinkers such as Tillich cannot give to creation and its processes the same seriousness as does Boehme who implicates humanity in the redemption of divinity through the task imposed on it as the sole locus in which the divine opposites can be differentiated and consciously integrated.

The aim of the research is to elucidate the key notions of the German mystic thinker Jacob Boehme’s linguistic-philosophical theory: language of Nature (Natursprache), Adamic language and sensual language in regard to each other and to post-Babel historical languages of humankind. This theory is considered in a dual context of the Late Renaissance “Adamicist” studies and of Boehme’s theosophical project as a whole. Since a considerable part of his work had a form of an extensive commentary on Genesis, Boehme’s interpretations of the biblical stories are devoted to linguistic topics. Explaining the stories concerning Babel (Gen. 11), the theosophist gives some considerations to the essence of historic transformation and loss of the primordial language. Based on the story of Adam’s naming of the animals (Gen. 2:19–20), Boehme formulates his views on the substance of Natural and Adamic languages. It is argued that, according to the theosophist, the rise of polyglottism, caused by Babel catastrophe, was a culmination of spiritual disorientation of humankind. Having started from the Fall, that process led to a fundamental distortion of ideas about being and the Deity. Due to this, people decided to look for Him in a reified form by technical means. A cognitive and linguistic aspect of that disorientation consisted in alienating of still single primordial language from Natursprache as its ontological foundation. Boehme thought that this alienation mainly caused rapid development of linguistic pluralism. Meanwhile, the language of Nature was a unique “guide,” which made possible for Adam to create his epistemically perfect language, and his descendants could keep its understanding for some time.

The Thirty Years' War, which lasted from 1618 to 1648, was occasioned, if not caused, by complex disputes over religion. Fought mainly in Germany, it was a European war, involving powers from Spain to Poland. The three decades of merciless warfare in the heart of Europe undermined the old awareness of a universal Christendom, shattered the authority of the Holy Roman Empire, and contributed to the consolidation of the territorial entity or nation state. The war ended with Germany weakened and divided, and with the once proud Kingdom of Bohemia bereft of its former national and confessionla identity.

<p class="Texto">O presente estudo aborda os conceitos de interioridade e exterioridade ou homem interior e exterior em Mestre Eckhart e Jacob Boehme na intenção de explicitá-los como chaves de compreensão do pensamento de ambos os autores e de aproximação dos mesmos, bem como apontar os dois autores como precursores da tradição filosófica alemã moderna, sobretudo do idealismo alemão. Nota-se que dentro do cristianismo os dois conceitos já aparecem desde a Bíblia, e também no neoplatonismo: tradição recebida por Mestre Eckhart, que influenciou o pensamento de Jacob Boehme. Tais conceitos são paradigmas para a antropologia, ontologia e ética dos dois autores. Interioridade e exterioridade são conceitos que dão abertura filosófica a noções como transcendentalismo e imanentismo, o que justificaria a importância de se entender o pensamento desses dois autores como fundamental para o advento da modernidade.</p>

As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era, but also, within the Pietist movement, or the movement for re­vival of piety within the Lutheran church. Focusing on the Pietist movement, initiated by Philipp Jakob Spener (1635–1705) in the late seventeenth century and its spread on Finnish ground, the author of this article shows that where Boehmian influence is traceable, it reached quite different environments depending on the movement’s leaders or followers. Also some light is shed on the controversy between Lutheran orthodoxy and Pietism in early eighteenth century Finland.

AbstractOver the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, looking particularly at Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encounter.

ABSTRACT Cormac McCarthy's Blood Meridian is prefaced by an epigraph fromseventeenth-century German philosopher and theologian Jacob Boehme and the last chapter heading of the novel is a quotation in German that references as many as three other famous figures in German literature, including twentieth-century writer Thomas Mann. This article investigates the significance of this framing of the novel by Germanic writing. With close readings of Mann and Boehme in particular, I argue that what McCarthy takes from these writers is a dualistic or double-voiced aesthetic that allows him to present to the reader the antithetical sides of America's Germanic or Teutonic heritage, allowing them to render their judgment of it. In Blood Meridian, the historical legacy of American Anglo-Saxonism is ostentatiously evident in the narrative of Indigenous genocide, but so too are divergent or opposing aesthetic and theological legacies of German culture. This includes McCarthy's borrowing of Germanic allegorical techniques, which precipitate out of the narrative material a distinct if obscure meaning that permeates the narrative without controlling or containing it. The Germanic element in Blood Meridian thus speaks to some of the most important of the novel's aesthetic, political, and theological concerns.

AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.

On the question of aesthetics, Jung makes a clear distinction between aestheticism and aesthetics. He dismissed the former as lacking substance and moral commitment, but allows that his psychology can never usurp but can contribute to a depth aesthetic. On close examination, this aesthetic rests on the manifestation of the archetypal in all forms of creativity. As such, it is closely related to the spiritual and religious. Modern expressionist and abstract art was consciously influenced by the apophatic mystical tradition to which Jung himself was drawn. Kandinsky and Arp are significant representatives of this tradition who were influenced by mystical experience – especially that of Jacob Boehme, one of Jung's key intellectual ancestors. The paper works to identify the rudiments of a Jungian aesthetic and show its compatibility with the work and theory of Kandinsky, Arp and the expressionist/abstract project.

Abstract F.W.J. Schelling argues in his middle period work Philosophical Inquiries into the Nature of Human Freedom that will should be understood as the most fundamental constitutive element of reality. Though it is often downplayed in recent scholarship, Schelling derived his most central ideas for this work more or less directly from the theosophy of Jacob Boehme. I will argue that far from peripheral and antiquated curiosity, Schelling´s esoteric influences constitute the very foundation of his middle period thought. Schelling´s affinity to esotericism enabled him to develop a form of pantheism, which is not tied to the familiar problematic aspects of traditional Christian and post-Christian narratives. In mainstream Christianity, the meaning of life is dependent on the almighty God´s will, for which nature is inherently meaningless material. For Schelling, by contrast, nature itself is constitutively willing and meaningful. Consequently, owing to his esoteric influences, Schelling provides an account of the meaning of life which diverges from the dominant idea of Western philosophical and theological tradition that the meaning of life consists in a ”true world” or ”destination” beyond immanent reality.

The aim of the study is to analyze an etymological practice of the great German mystic thinker and to determine its place in his esoteric doctrine. The essence and cause of utter idiosyncrasy of that practice along with its yet not examined typical aspect are considered. It is argued the latter linked Boehme’s linguo-philosophic speculations with relevant construct of positively oriented ‘secular’ scholars whose best part laid the foundation for the comparativism.

The Century between the death of Copernicus (1543) and the birth of Newton (1642) witnessed a major reshaping of traditional ways of viewing the universe. The Ptolemaic system was challenged by Copernican heliocentrism, the Aristotelian world was assailed by Galilean physics and revived atomism, and theology was troubled by the progressive distancing of God from the daily operation of His creation. Besides earning this era the title of ‘the Scientific Revolution’, the intellectual ferment of these times offered many world systems as successors to the throne of crumbling Aristotelianism.

Since the first descriptions of anxiety, it has been related with temporality and in particular with the dimension of future. Thus, we already find anxiety defined as a general feeling of threatening (from the future) in the German mystic Jakob Boehme (1575–1634). He also used the image of “the wheel of anxiety”, with which he refers to its probable origin in a conflict between two forces which tend to separate themselves and are not able to do it, as a result from this centrifugal rotation movement of a wheel. This image also has a temporal character. In Kierkegaard, we read that “anxiety is always related with the future… and when we are disturbed by the past we are basically projecting toward the future…” In Heidegger's masterpiece, “Being and Time”, there is a chapter dedicated to the temporality of Befindlichkeit, and in particular to anxiety. Fear and anxiety have their roots, according to Heidegger, in the past, but their relation with the future makes them different: anxiety arises from the future as possibility, while fear arises from the lost present. In this paper, we try to make a contribution to the phenomenology of temporality (and of spatiality) of anxiety in relation with the analysis of a concrete anxiety experience: flight phobia. The analysis allows us to show both the desolation and narrowing of anxiety space, and with respect to temporality, the disappearance of every plan (the future), of every history (the past), and the reduction of the present to a succession of mere punctualities, behind which there arises, threatening, the nothingness itself.Disclosure of interestThe author has not supplied his declaration of competing interest.

Abstract In Berdyaev’s notion of freedom the borders between theology and philosophy seem to fall down. The same existential concern for spiritual freedom is at the heart of both theology and philosophy. From the point of view of existential philosophy as Berdyaev understands it, only a theologically informed account of freedom, could do justice to the concept of freedom. But a freedom determined by God is not what Berdyaev had in mind as representing authentic freedom. It was necessary for him to reinterpret Jakob Boehme’s concept of Ungrund to arrive at a notion of uncreated freedom that both God and man share. But the articulation of this freedom, and an account of it within our fallen world could only be done as a philosophical pursuit. To arrive at the authentic understanding of spiritual freedom, that is theologically informed, Berdyaev believes that a philosophical rejection of erroneous views of freedom should take place. The articulation of the notion of freedom that does justice to the complexity of the existential situation of both God and man is not for Berdyaev a purpose in itself. The purpose is the arrival at a non-objectified knowledge of freedom that would inform a theologically committed existential attitude.

Alexandre Koyré from Taganrog in Southern Russia, later teaching in France and the US, and Hedwig Conrad-Martius from Rostock in Northern Germany, eventually teaching in Munich, got to know each other as students of Edmund Husserl’s at Göttingen. Members of the Philosophische Gesellschaft Göttingen, they then also belonged to the Bergzabern Circle which came into existence during World War I and has been named this way as the group usually met in Conrad-Martius’ and her husband Theodor Conrad’s house in Bergzabern, a small town in Southern Palatinate, close to Germany’s border with France. Common to the circle was their critical reception of Husserl’s “transcendental turn” and their adhesion to Adolf Reinach whom they understood as the “real phenomenologist” because of upholding a rather realist view on things and consciousness. Also typical for the Bergzabern phenomenologists, both Koyré and Conrad-Martius spent much effort on religious and theological questions. So beginning from the second half of the war, inspired by Reinach’s writing on religious philosophy, and intensifying during the early 20s, Koyré and Conrad-Martius shared the interest e.g. in the idea of God, considerations on God’s existence which then led to common endeavors on René Descartes and similar investigations of theosophical thinkers like Jakob Boehme. Together with Jean Hering, Edith Stein and Alfred von Sybel they struggled and intensely questioned Martin Heidegger’s philosophical and academic activity and sharply argued—especially after the publication of Sein und Zeit in 1927 and Husserl’s 70th birthday in 1929—against Heidegger’s “Atheist philosophy,” as they would call it. Though being one the most compelling relationships inside the early phenomenological movement, the interconnection of Koyré and Conrad-Martius by now has unfortunately merely been scratched on its surface, let alone has been analyzed in depth. Following some minor recent contributions of the author on the topic, the article highlights Koyré’s and Conrad-Martius’ correspondence from the time before World War I until Summer 1933, in particular the nine letters and postcards preserved in Munich’s Bavarian State Library. It may show not only the personal and philosophical relationship between Koyré and Conrad-Martius, but hopefully raise the interest in further research on this topic, i.e. to what degree Koyré’s claim that phenomenology can’t do without a samovar should be followed and lived up to.

AbstractThe article opens with a distinction between three kinds of “clairvoyance” phenomena. 1) A faculty of seeing/hearing things which are normally outside the reach of the clairvoyant's five senses (like being able to read sentences from a book although it is closed), but which do not extend beyond the domain of our common reality. 2) A “higher” faculty, which consists in seeing/hearing entities like spirits of the dead, angels, demons, etc., and occasionally in having a personal contact with them. 3) A “highest” faculty, of a noetic (“gnostic”) character, which extends beyond the first two and consists in being able to have acess to some sorts of “ultimate realities”: the visions thus imparted to the subject bear on ontological mysteries that concern, for example, the divine world, the cosmos, the hidden sides of Nature, etc. The author bestows the name “magic eloquence” on the narratives of visions pertaining to that third kind of clairvoyance, which are documented in the literature of Christian theosophy (see Jacob Boehme's and Swedenborg' vivions, for instance) and of animal magnetism. After presenting a few examples of magic eloquence chosen in the literature of animal magnetism in the first half of the 19the century, the article discusses the interpretations thereof put forward in the same period by a number of representatives of some German romantic Naturphilosophen who were both interested in animal magnetism and influenced by Christian theosophy. Their interpretations were based, on the one hand, upon the theosophical version of the myth of Fall and Reintegration; on the other hand, upon the “traditional” tripartition spirit/soul/body. On that basis, they constructed a series of heuristic tools successively, around notions like “ethereal light-substance”, “ganglionic system”, and Nervengeist. In the latter, they eventually came to see the cornerstone of the “physicopsycho-spiritual” structure (made of five constitutive elements) of the human being as they imagined it. Moreover, if considered as such, the Nervengeist appears to be the key for understanding the physico-spiritual procedures that undergird the production of magic eloquence. Finally, after presenting a few relevant examples in the literature of fiction inspired by animal magnetism, and some considerations devoted to the continuation of magical eloquence in later spiritual movements, the article draws a parallel between two anthropological “constructs” of the “soul” – namely, by the Naturphilosophie discussed above; and by psychoanalysis.

At the end of the prayer with which he begins Works of Love (1847), Søren Kierkegaard notes that while ‘works of love’ might normally be viewed as a subset of worthwhile human endeavours or ‘works’, from heaven's perspective no work can be pleasing unless it is a work of love. From this arises the question—which Kierkegaard himself moves swiftly to address—of what distinguishes a work of ‘love’ from other, non-loving works? In this article, and with particular reference to Jacob Boehme (1575–1624), I highlight how Kierkegaard's answer to this question draws upon the theological tradition that Bernard McGinn has called ‘the mysticism of the ground’.

The immediacy of visual experience has always appeared as an indicator of verifiability of a presence. However, architecture as a bodily presence seems to be a reality that does not need verification. Yet there remains the issue of sacral architecture, which strives for the transcendent. What can be a medium in the experience of theophany? Sacral experience of Gothic architecture is very suitable for such observations. However, as I hope to demonstrate, only one theory seems to have actually approached the understanding of interconnections between the Holy Presence and the experience of it on an architectonic level. Precisely, it is Hans Jantzen’s (1881-1967) programmatic theory of “a diaphanic structure”. Term “diaphaneia” was first introduced by Jantzen in his article “Über den gotischen Kirchenraum” (1927). By that time the word had been used in near-esoteric circles (from Jacob Boehme to Pierre Teilhard de Chardin and James Joyce). Jantzen’s seminal article is dedicated to the space of the Gothic cathedral, which he sees as ritual-liturgical. It is this multilayered space, he argues, that has a “diaphanic structure”. In his late texts (from the 1950 and 1960s) diaphaneia is explored as a universal way of keeping in view the horizon of the invisible presence. Sedlmayr's perception of Jantzen's ideas shows that optical diaphaneia should be complemented with somatic diaphaneia (through “baldachin”, in Sedlmayr's structuralist terms). The ultimate question is if diaphaneia is merely a means of “spiritualisation” of both the cathedral per se and architectural theory. Although architecture keeps silent, an architectural theorist speaks: using Derrida’s words, diaphaneia becomes diaphonie.

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(Iris Fleßenkämper, Münster) Freitag, Werner / Wilfried Reininghaus (Hrsg.), Beiträge zur Geschichte der Reformation in Westfalen, Bd. 1: „Langes“ 15. Jahrhundert, Übergänge und Zäsuren. Beiträge der Tagung am 30. und 31. Oktober 2015 in Lippstadt (Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 35), Münster 2017, Aschendorff, 352 S. / Abb., € 39,00. (Andreas Rutz, Düsseldorf) Hartmann, Thomas F., Die Reichstage unter Karl V. Verfahren und Verfahrensentwicklung 1521 – 1555 (Schriftenreihe der Historischen Kommission bei der Bayerischen Akademie der Wissenschaften, 100), Göttingen / Bristol 2017, Vandenhoeck &amp; Ruprecht, 370 S., € 70,00. (Reinhard Seyboth, Regensburg) Der Reichstag zu Regensburg 1541, 4 Teilbde., bearb. v. Albrecht P. Luttenberger (Deutsche Reichstagsakten. Jüngere Reihe, 11), Berlin / Boston 2018, de Gruyter Oldenbourg, 3777 S., € 598,00. (Eva Ortlieb, Graz) Putten, Jasper van, Networked Nation. Mapping German Cities in Sebastian Münster’s „Cosmographia“ (Maps, Spaces, Cultures, 1), Leiden / Boston 2018, Brill, XXIII u. 353 S. / Abb., € 135,00. (Felicitas Schmieder, Hagen) Müller, Winfried / Martina Schattkowski / Dirk Syndram (Hrsg.), Kurfürst August von Sachsen. Ein nachreformatorischer „Friedensfürst“ zwischen Territorium und Reich. Beiträge zur wissenschaftlichen Tagung vom 9. bis 11. Juli 2015 in Torgau und Dresden, Dresden 2017, Sandstein, 240 S. / Abb., € 28,00. (Vinzenz Czech, Potsdam) Haas, Alexandra, Hexen und Herrschaftspolitik. Die Reichsgrafen von Oettingen und ihr Umgang mit den Hexenprozessen im Vergleich (Hexenforschung, 17), Bielefeld 2018, Verlag für Regionalgeschichte, 319 S. / Abb., € 29,00. (Rainer Walz, Bochum) Flurschütz da Cruz, Andreas, Hexenbrenner, Seelenretter. Fürstbischof Julius Echter von Mespelbrunn (1573 – 1617) und die Hexenverfolgungen im Hochstift Würzburg (Hexenforschung, 16), Bielefeld 2017, Verlag für Regionalgeschichte, 252 S. / Abb., € 24,00. (Rainer Walz, Bochum) Sidler, Daniel, Heiligkeit aushandeln. Katholische Reform und lokale Glaubenspraxis in der Eidgenossenschaft (1560 – 1790) (Campus Historische Studien, 75), Frankfurt a. M. / New York 2017, Campus, 593 S. / Abb., € 58,00. (Heinrich Richard Schmidt, Bern) Moring, Beatrice / Richard Wall, Widows in European Economy and Society, 1600 – 1920, Woodbridge / Rochester 2017, The Boydell Press, XIII u. 327 S. / Abb., £ 75,00. (Margareth Lanzinger, Wien) Katsiardi-Hering, Olga / Maria A. Stassinopoulou (Hrsg.), Across the Danube. Southeastern Europeans and Their Travelling Identities (17th–19th C.) (Studies in Global Social History, 27; Studies in Global Migration History, 9), Leiden / Boston 2017, Brill, VIII u. 330 S. / Abb., € 110,00. (Olivia Spiridon, Tübingen) „wobei mich der liebe Gott wunderlich beschutzet“. Die Schreibkalender des Clamor Eberhard von dem Bussche zu Hünnefeld (1611 – 1666). Edition mit Kommentar, hrsg. v. Lene Freifrau von dem Bussche-Hünnefeld / Stephanie Haberer, [Bramsche] 2017, Rasch, 216 S. / Abb., € 34,50. (Helga Meise, Reims) Rohrschneider, Michael / Anuschka Tischer (Hrsg.), Dynamik durch Gewalt? Der Dreißigjährige Krieg (1618 – 1648) als Faktor der Wandlungsprozesse des 17. Jahrhunderts (Schriftenreihe zur Neueren Geschichte, 38; Neue Folge, 1), Münster 2018, Aschendorff, VII u. 342 S. / Abb., € 48,00. (Claire Gantet, Fribourg) Schloms, Antje, Institutionelle Waisenfürsorge im Alten Reich 1648 – 1806. Statistische Analyse und Fallbeispiele (Beiträge zur Wirtschafts- und Sozialgeschichte, 129), Stuttgart 2017, Steiner, 395 S., € 62,00. (Iris Ritzmann, Zürich) Mühling, Christian, Die europäische Debatte über den Religionskrieg (1679 – 1714). Konfessionelle Memoria und internationale Politik im Zeitalter Ludwigs XIV. (Veröffentlichungen des Instituts für europäische Geschichte Mainz, 250), Göttingen 2018, Vandenhoeck &amp; Ruprecht, 587 S., € 85,00. (Cornel Zwierlein, Bamberg) Dietz, Bettina, Das System der Natur. Die kollaborative Wissenskultur der Botanik im 18. Jahrhundert, Köln / Weimar / Wien 2017, Böhlau, 216 S., € 35,00. (Flemming Schock, Leipzig) Friedrich, Markus / Alexander Schunka (Hrsg.), Reporting Christian Missions in the Eighteenth Century. Communication, Culture of Knowledge and Regular Publication in a Cross-Confessional Perspective (Jabloniana, 8), Wiesbaden 2017, Harrassowitz, 196 S., € 52,00. (Nadine Amsler, Frankfurt a. M.) Berkovich, Ilya, Motivation in War. The Experience of Common Soldiers in Old-Regime Europe, Cambridge / New York 2017, Cambridge University Press, XII u. 280 S. / graph. Darst., £ 22,99. (Marian Füssel, Göttingen) Stöckl, Alexandra, Der Principalkommissar. Formen und Bedeutung sozio-politischer Repräsentation im Hause Thurn und Taxis (Thurn und Taxis Studien. Neue Folge, 10), Regensburg 2018, Pustet, VII u. 280 S., € 34,95. (Dorothée Goetze, Bonn) Wunder, Dieter, Der Adel im Hessen des 18. Jahrhunderts – Herrenstand und Fürstendienst. Grundlagen einer Sozialgeschichte des Adels in Hessen (Veröffentlichungen der Historischen Kommission für Hessen, 84), Marburg 2016, Historische Kommission für Hessen, XIV u. 844 S. / Abb., € 39,00. (Alexander Kästner, Dresden) Mährle, Wolfgang (Hrsg.), Aufgeklärte Herrschaft im Konflikt. Herzog Carl Eugen von Württemberg 1728 – 1793. Tagung des Arbeitskreises für Landes- und Ortsgeschichte im Verband der württembergischen Geschichts- und Altertumsvereine am 4. und 5. Dezember 2014 im Hauptstaatsarchiv Stuttgart (Geschichte Württembergs, 1), Stuttgart 2017, Kohlhammer, 354 S. / Abb., € 25,00. (Dietmar Schiersner, Weingarten) Bennett, Rachel E., Capital Punishment and the Criminal Corpse in Scotland, 1740 – 1834 (Palgrave Historical Studies in the Criminal Corpse and its Afterlife), Cham 2018, Palgrave Macmillan, XV u. 237 S., € 29,96. (Benjamin Seebröker, Dresden) York, Neil L., The American Revolution, 1760 – 1790. New Nation as New Empire, New York / London 2016, Routledge, XIII u. 151 S. / Karten, Hardcover, £ 125,00. (Volker Depkat, Regensburg) Richter, Roland, Amerikanische Revolution und niederländische Finanzanleihen 1776 – 1782. Die Rolle John Adams’ und der Amsterdamer Finanzhäuser bei der diplomatischen Anerkennung der USA (Niederlande-Studien, 57), Münster / New York 2016, Waxmann, 185 S. / Abb., € 29,90. (Volker Depkat, Regensburg) Steiner, Philip, Die Landstände in Steiermark, Kärnten und Krain und die josephinischen Reformen. Bedrohungskommunikation angesichts konkurrierender Ordnungsvorstellungen (1789 – 1792), Münster 2017, Aschendorff, 608 S. / Abb., € 59,00 (Simon Karstens, Trier)