In this lively history of the rise of pentecostalism in the United States, Grant Wacker gives an in-depth account of the religious practices of pentecostal churches as well as an engaging picture of the way these beliefs played out in daily life.The core tenets of pentecostal belief—personal salvation, Holy Ghost baptism, divine healing, and anticipation of the Lord’s imminent return—took root in the first quarter of the twentieth century. Wacker examines the various aspects of pentecostal culture, including rituals, speaking in tongues, the authority of the Bible, the central role of Jesus in everyday life, the gifts of prophecy and healing, ideas about personal appearance, women’s roles, race relations, attitudes toward politics and the government. Tracking the daily lives of pentecostals, and paying close attention to the voices of individual men and women, Wacker is able to identify the reason for the movement’s spectacular success: a demonstrated ability to balance idealistic and pragmatic impulses, to adapt distinct religious convictions in order to meet the expectations of modern life.More than twenty million American adults today consider themselves pentecostal. Given the movement’s major place in American religious life, the history of its early years—so artfully told here—is of central importance.

When the Spaniards conquered the Yucatan Peninsula in the early 1500s, they made a great effort to destroy or Christianize the native cultures flourishing there. That they were in large part unsuccessful is evidenced by the survival of a number of documents written in Maya and preserved and added to by literate Mayas up to the 1830s. The Book of Chilam Balam of Chumayel is such a document, literally the history of Yucatan written by and for Mayas, and it contains much information not available from Spanish sources because it was part of an underground resistance movement of which the Spanish were largely unaware.

Well known to Mayanists, The Book of Chilam Balam of Chumayel is presented here in Munro S. Edmonson's English translation, extensively annotated. Edmonson reinterprets the book as literature and as history, placing it in chronological order and translating it as poetry. The ritual nature of Mayan history clearly emerges and casts new light on Mexican and Spanish acculturation of the Yucatecan Maya in the post-Classic and colonial periods.

Centered in the city of Merida, the Chumayel provides the western (Xiu) perspective on Yucatecan history, as Edmonson's earlier book The Ancient Future of the Itza: The Book of Chilam Balam of Tizimin presented the eastern (Itza) viewpoint. Both document the changing calendar of the colonial period and the continuing vitality of pre-Columbian ritual thought down to the nineteenth century. Perhaps the biggest surprise is the survival of the long-count dating system down to the Baktun Ceremonial of 1618 (12.0.0.0.0). But there are others: the use of rebus writing, the survival of the tun until 1752, graphic if oblique accounts of Mayan ceremonial drama, and the depiction of the Spanish conquest as a long-term inter-Mayan civil war.

Examining the vivid, often apocalyptic church murals of Peru from the early colonial period through the nineteenth century, Heaven, Hell, and Everything in Between explores the sociopolitical situation represented by the artists who generated these murals for rural parishes. Arguing that the murals were embedded in complex networks of trade, commerce, and the exchange of ideas between the Andes and Europe, Ananda Cohen-Aponte also considers the ways in which artists and viewers worked through difficult questions of envisioning sacredness.

This study brings to light the fact that, unlike the murals of New Spain, the murals of the Andes possess few direct visual connections to a pre-Columbian painting tradition; the Incas’ preference for abstracted motifs created a problem for visually translating Catholic doctrine to indigenous congregations, as the Spaniards were unable to read Inca visual culture. Nevertheless, as Cohen Suarez demonstrates, colonial murals of the Andes can be seen as a reformulation of a long-standing artistic practice of adorning architectural spaces with images that command power and contemplation. Drawing on extensive secondary and archival sources, including account books from the churches, as well as on colonial Spanish texts, Cohen Suarez urges us to see the murals not merely as decoration or as tools of missionaries but as visual archives of the complex negotiations among empire, communities, and individuals.

"In a government, military matters are the essential thing," said Japan's "Heavenly Warrior," the Emperor Temmu, in 684. Heavenly Warriors traces in detail the evolutionary development of weaponry, horsemanship, military organization, and tactics from Japan's early conflicts with Korea up to the full-blown system of the samurai. Enhanced by illustrations and maps, and with a new preface by the author, this book will be indispensable for students of military history and Japanese political history.

Minutes before midnight on March 12, 1928, the St. Francis Dam collapsed, sending more than twelve billion gallons of water surging through Southern California’s Santa Clara Valley, killing some four hundred people and causing the greatest civil engineering disaster in twentieth-century American history. In this carefully researched work, Norris Hundley jr. and Donald C. Jackson provide a riveting narrative exploring the history of the ill-fated dam and the person directly responsible for its flawed design—William Mulholland, a self-taught engineer of the Los Angeles municipal water system. 

Employing copious illustrations and intensive research, Heavy Ground traces the interwoven roles of politics and engineering in explaining how the St. Francis Dam came to be built and the reasons for its collapse. Hundley and Jackson also detail the terror and heartbreak brought by the flood, legal claims against the City of Los Angeles, efforts to restore the Santa Clara Valley, political factors influencing investigations of the failure, and the effect of the disaster on congressional approval of the future Hoover Dam. Underlying it all is a consideration of how the dam—and the disaster—were inextricably intertwined with the life and career of William Mulholland. Ultimately, this thoughtful and nuanced account of the dam’s failure reveals how individual and bureaucratic conceit fed Los Angeles’s desire to control vital water supplies in the booming metropolis of Southern California.
 

Lucius “Lute” Moseley was a nineteen-year-old student at Beloit Academy when he enlisted in the Union Army. Moseley grew up on a family farm outside Beloit, Wisconsin, where his father operated the first dray service before opening a blacksmith shop and lumber yard. His father lost most of his modest assets through litigation of a building contract he had received, which likely influenced his son’s decision to enlist in the army.

From 1862 to 1865, Moseley fought in the Civil War as an infantry soldier in Wisconsin’s 22nd Volunteers. Briefly captured and interred in a Confederate POW Camp, he returned to action and participated in Sherman’s Atlanta campaign. He marched in the Washington, D.C., Grand Review before returning to the Beloit area, where he remained for the rest of his life.

Mosely wrote detailed missives to his family in Beloit about his wartime experiences, demonstrating a flair for describing both camp life and battles. Frank and forthright, he was remarkably articulate, insightful, and thoughtful, whether describing mundane activities or the nearly unfathomable death of President Lincoln. These 125 letters, never before made available to scholars or students of the war, became touchstones and sources of pride for the Moseley family—and provide a uniquely candid and vivid view of this tumultuous period in US history.

A study of the distinctive relationship between metal and disability.

Persisting across metal’s subgenres is a preoccupation with exploring and questioning the boundary that divides the body that has agency from the body that has none. This boundary is one that is familiar to those for whom the agency of the body is an everyday matter of survival. While metal scholars who contribute to this collection see metal as a space of possibility, in which dis/ability and other intersectional identities can be validated and understood, the collection does not imply that the possibilities that metal affords are always actualized. This collection situates itself in a wider struggle to open up metal, challenging its power structures—a struggle in which metal studies has played a significant part.

Metal’s preoccupation with unleashing and controlling sensorial overload acts both as an analog of neurodiversity and as a space in which those who are neurodivergent find ways to understand and leverage their sensory capacities. Metal offers potent resources for the self-understanding of people with disabilities. It does not necessarily mean that this potential is always explored or that metal scenes are hospitable to those with disabilities. This collection is disability-positive, validating people with disabilities as different and not damaged.

In Heavyweight, Jordana Moore Saggese examines images of Black heavyweight boxers to map the visual terrain of racist ideology in the United States, paying particular attention to the intersecting discourses of Blackness, masculinity, and sport. Looking closely at the “shadow archive” of their portrayals across fine art, vernacular imagery, and public media at the turn of the twentieth century, Saggese demonstrates how the images of boxers reveal the racist stereotypes implicit in them, many of which continue to structure ideas of Black men today. With a focus on both anonymous fighters and notorious champions, including Jack Johnson, Saggese contends that popular images of these men provided white spectators a way to render themselves experts on Blackness and Black masculinity. These images became the blueprint for white conceptions of the Black male body—existing somewhere between fear and fantasy, simultaneously an object of desire and an instrument of brutal violence. Reframing boxing as yet another way whiteness establishes the violent mythology of its supremacy, Saggese highlights the role of imagery in normalizing a culture of anti-Blackness.

Hebrew and Hellene explores the intellectual and personal relations among John Henry Newman, Matthew Arnold, and Walter Pater, three figures important in the development of nineteenth-century English thought and culture. Fundamentally concerned with the humanistic vision of Arnold and Pater, especially as they adapted the traditional religious culture to the needs of their generation, David DeLaura also recognizes Newman's central role. To a far greater degree than has been realized, Newman assumed a commanding position in the thought of the two younger men.

DeLaura seeks to define the mechanics of the process by which the conservative religious humanism of Newman could be exploited in the fluid, relativistic, and "aesthetic" humanism of Pater. The careers of Arnold and Pater are viewed as a continuing effort to reconcile the opposing forces of one of the central modern myths, the great cultural struggle between religious and secular values—Arnold's Hebraism and Hellenism.

DeLaura traces this important movement in nineteenth-century culture by studying the development of key phrases and ideas in the writings of the three men: the secularization of Newman's ideal of "inwardness" in Arnold's "criticism" and "culture" and in Pater's "impassioned contemplation"; the shared emphasis on an elite culture; the growing tendency to identify culture with the functions of traditional religion.

Newman, as the supreme apologist of both religious orthodoxy and the older Oxonian tradition, offered a rich arsenal to the defenders of a literary culture increasingly threatened by the utilitarian spirit (!nd by a rising scientific naturalism. Moreover, with the appearance of his Apologia in 1864, the "mystery" and the "miracle" of Newman's personality intrigued a new literary generation.

In Hebrew and Hellene DeLaura looks beyond the debates of the Late Victorians, the immediate inheritors of this legacy, to the continuing twentieth-century discussion of the nature of literature, its place in the humanizing process, and its role in a science-dominated civilization. He finds the problems faced by Pater, Arnold, and Newman—and some of their solutions—surprisingly relevant to unfinished contemporary debate.

This study pioneers the use of philosophy of religion in the study of the Hebrew Bible. After identifying the need for a legitimate philosophical approach to Israelite religion, the volume traces the history of interdisciplinary relations and shows how descriptive varieties of philosophy of religion can aid the clarification of the Hebrew Bible’s own metaphysical, epistemological, and moral assumptions. Two new interpretative methodologies are developed and subsequently applied through an introduction to what the biblical texts took for granted about the nature of religious language, the concept of deity, the properties of Yhwh, the existence of gods, religious epistemology, and the relation between religion and morality.

Hebrew for Biblical Interpretation teaches elementary Hebrew with a specific focus on the tasks of biblical exegesis. This innovative textbook combines the features of a traditional grammar with exercises in reading and interpreting the Hebrew Bible. Grammatical descriptions are clear, concise, and systematic, and vocabulary is introduced in descending order of frequency. All words occurring more than 100 times in the Hebrew Bible are taught, and attention to grammatical indicators reduces the need for rote memorization of paradigms. The integration of grammar and exegesis helps to motivate students and makes the textbook well-suited to seminary courses, while those who teach in university settings will find the textbook useful because the focus is on scholarly biblical exegesis, not theological interpretation.

According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation.

During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light.

Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.

The premier scholar-poet of the Hellenistic age.

Callimachus (ca. 303–ca. 235 BC), a proud and well-born native of Cyrene in Libya, came as a young man to the court of the Ptolemies at Alexandria, where he composed poetry for the royal family; helped establish the Library and Museum as a world center of literature, science, and scholarship; and wrote an estimated 800 volumes of poetry and prose on an astounding variety of subjects, including the Pinakes, a descriptive bibliography of the Library’s holdings in 120 volumes. Callimachus’ vast learning richly informs his poetry, which ranges broadly and reworks the language and generic properties of his predecessors in inventive, refined, and expressive ways. The “Callimachean” style, combining learning, elegance, and innovation and prizing brevity, clarity, lightness, and charm, served as an important model for later poets, not least at Rome for Catullus, Virgil, Horace, Ovid, and the elegists, among others.

This edition, which replaces the earlier Loeb editions by A. W. Mair (1921) and C. A. Trypanis (1954, 1958), presents all that currently survives of and about Callimachus and his works, including the ancient commentaries (Diegeseis) and scholia. Volume I contains Aetia, Iambi, and lyric poems; Volume II Hecale, Hymns, and Epigrams; and Volume III miscellaneous epics and elegies, other fragments, and testimonia, together with concordances and a general index. The Greek text is based mainly on Pfeiffer’s but enriched by subsequently published papyri and the judgment of later editors, and its notes and annotation are fully informed by current scholarship.

The untold history of an American catastrophe

The ultrawealthy largely own and guide the newspaper system in the United States. Through entities like hedge funds and private equity firms, this investor class continues to dismantle the one institution meant to give voice to average citizens in a democracy.

Margot Susca reveals the little-known history of how private investment took over the newspaper industry. Drawing on a political economy of media, Susca’s analysis uses in-depth interviews and documentary evidence to examine issues surrounding ownership and power. Susca also traces the scorched-earth policies of layoffs, debt, cash-outs, and wholesale newspaper closings left behind by private investors and the effects of the devastation on the future of news and information. Throughout, Susca reveals an industry rocked less by external forces like lost ad revenue and more by ownership and management obsessed with profit and beholden to private fund interests that feel no responsibility toward journalism or the public it is meant to serve.

In his final book, Gould offers a surprising and nuanced study of the complex relationship between our two great ways of knowing: science and the humanities, twin realms of knowledge that have been divided against each other for far too long.

In Heeding the Call, William Jolliff offers the first book-length discussion of West Virginia writer and activist Denise Giardina, perhaps best known for her novel Storming Heaven, which helped spark renewed interest in the turn-of-the-century Mine Wars. Jolliff proposes that Giardina’s fiction be considered under three thematic complexes: regional, political, and theological. Though addressing all three, Heeding the Call foregrounds the theological because it is the least accessible to most readers and critics.
 
In chapters devoted to each of Giardina’s novels, Jolliff attends to her uses of history, her formal techniques, and the central themes that make each work significant. What becomes clear is that while the author’s religious beliefs inform her fiction, she never offers easy answers. Her narratives consistently push her characters—and her readers—into more challenging and meaningful questions. Jolliff concludes by arguing that although Giardina’s initial fame has been tied to her significance as an Appalachian novelist, future studies must look beyond the regional to the deeply human questions her novels so persistently engage.

The rejection by Anglo-Saxon philosophers of much "continental philosophy" (from Hegel on down) is largely based on the perceived failure of continental thinkers to grapple with the tough questions of epistemology in general and skepticism in particular. Forster demonstrates that Hegel did not in fact ignore epistemology, but on the contrary he fought a tireless and subtle campaign to defeat the threat of skepticism. Forster's work should dispel once and for all the view that Hegel was naive or careless in epistemological matters.

Forster begins by discussing Hegel's critical interpretation of the skeptical tradition, in particular his convincingly argued case for the superiority of ancient over modern skepticism. He goes on to show that the difficulties characteristic of ancient skepticism play a crucial and fascinating role in Hegel's philosophy of history. Hegel sees in the emergence of these difficulties an explanation of why the harmonious unified Greek culture collapsed and was replaced by the division and alienation characteristic of subsequent western culture. Finally, Forster examines the elaborate and ingenious system of defenses erected by Hegel to protect his philosophical thought against skeptical difficulties, as the core of a somewhat broader epistemological project. Along the way, Forster makes much that has hither to remained obscure in Hegel's texts intelligible for the first time. This book should cause a re-evaluation of Hegel, and German Idealism generally, and contribute to a re-evaluation of the skeptical tradition in philosophy.

In Hegemonic Mimicry, Kyung Hyun Kim considers the recent global success of Korean popular culture—the Korean wave of pop music, cinema, and television, which is also known as hallyu—from a transnational and transcultural perspective. Using the concept of mimicry to think through hallyu's adaptation of American sensibilities and genres, he shows how the commercialization of Korean popular culture has upended the familiar dynamic of major-to-minor cultural influence, enabling hallyu to become a dominant global cultural phenomenon. At the same time, its worldwide popularity has rendered its Koreanness opaque. Kim argues that Korean cultural subjectivity over the past two decades is one steeped in ethnic rather than national identity. Explaining how South Korea leaped over the linguistic and cultural walls surrounding a supposedly “minor” culture to achieve global ascendance, Kim positions K-pop, Korean cinema and television serials, and even electronics as transformative acts of reappropriation that have created a hegemonic global ethnic identity.

Originally published in a French translation in 1987, this controversial work has received a tumultuous reception throughout Europe and continues to be the object of intense debate. In this first English edition, Victor Farias tracks the career of Martin Heidegger—one of the most influential figures in twentieth-century philosophy—and documents his intimate involvement with Nazism for much of his professional life.Although scholars have long known about Heidegger’s early commitment to National Socialism, it was generally thought that he became disenchanted with Hitler well before the outbreak of World War II. After more than a decade of solitary study in a variety of archives, Farias presents a carefully constructed case in which he reveals Heidegger’s initial adherence to Hitler’s Nazism and his subsequent development of a more personal version of National Socialism. Heidegger’s devotion to those themes was always at the center of his mature thought, appears to have preceded his election as rector of the University of Freiburg, and was sustained to the end of his life. Farias examines with great care and persistence the charge that Heidegger, who died in 1976, was a life-long anti-Semite. He notes that the philosopher praised Hitler to his colleagues and refused, even after the war, to criticize Nazi atrocities and genocide, or to recant his earlier Nazism.While Heidegger previously had appeared at worst naive by his acceptance of the Third Reich, Farias’ evidence shows him to be the only major philosopher who freely embraced Nazism—the undisputed example of absolute evil in modern times. This damage to the official myth about Heidegger’s involvement raises questions about the relationship between politics and philosophy, about the presumed link between philosophy and virtue, and about what we may understand by the betrayal of reason in our time.Heidegger and Nazism transforms the setting in which Heidegger’s standing will henceforth be assessed. From his earliest intellectual and emotional influences to the last posthumously published interview with Der Spiegel, Heidegger’s connection to National Socialism is shown to be a matter of conviction rather than necessary compromise as apologists still contend. Farias shows the reasonableness of linking the ideology and the philosophy and suggests where to probe to draw out detailed connections The book forces us to ponder the question of whether certain philosophical strategies and doctrines—particularly associated with Heidegger’s existential hermeneutics and the effect of his themes on the development of deconstruction—are not merely indefensible but peculiarly hospitable to the kind of "principled" falsification that fascists require. Providing the context for a close re-reading of Heidegger, this significant and historic work challenges the philosophical community to assess the full import of Heidegger’s life on his influential conception of philosophy and his resolution of particular philosophical problems.

"[These] essays together form an extraordinary response, and radical but not self-righteous challenge, to Heidegger's unambiguous complicity with Hitler and Nazism....This book will provoke intense dialogue and controversy about issues which, for too long, too many philosophers have chosen either to gloss over or ignore." --Ronald E. Santoni The relation between Martin Heidegger's philosophical thought and his political commitment has been widely discussed in recent years, following the publication of Victor Farías's controversial study, Heidegger and Nazism, published in this country by Temple University Press. The Heidegger Case is a collection of original essays, by both American and European philosophers, on issues raised by Heidegger's involvement with the Nazis. The contributors consider such matters as the relationship between Heidegger's philosophical theories and his public statements and activities, the ways in which his ideas on social and political life compare with those of other philosophers, and the role of philosophy with respect to politics.

There are moments when things suddenly seem strange—objects in the world lose their meaning, we feel like strangers to ourselves, or human existence itself strikes us as bizarre and unintelligible. Through a detailed philosophical investigation of Heidegger’s concept of uncanniness (Unheimlichkeit), Katherine Withy explores what such experiences reveal about us. She argues that while others (such as Freud, in his seminal psychoanalytic essay, “The Uncanny”) take uncanniness to be an affective quality of strangeness or eeriness, Heidegger uses the concept to go beyond feeling uncanny to reach the ground of this feeling in our being uncanny.

Heidegger on Being Uncanny answers those who wonder whether human existence is fundamentally strange to itself by showing that we can be what we are only if we do not fully understand what it is to be us. This fundamental finitude in our self-understanding is our uncanniness. In this first dedicated interpretation of Heidegger’s uncanniness, Withy tracks this concept from his early analyses of angst through his later interpretations of the choral ode from Sophocles’s Antigone. Her interpretation uncovers a novel and robust continuity in Heidegger’s thought and in his vision of the human being as uncanny, and it points the way toward what it is to live well as an uncanny human being.

Heidegger's Crisis shows not only how the Nazis exploited philosophical ideas and used philosophers to gain public acceptance, but also how German philosophers played into the hands of the Nazis. Hans Sluga describes the growth, from World War I onward, of a powerful right-wing movement in German philosophy, in which nationalistic, antisemitic, and antidemocratic ideas flourished.

In Being and Time, Heidegger announced the “Task of Destroying the History of Ontology” in order to free what had remained “unthought” in Western metaphysics. The unpublished part of that work was to be titled “Basic Features of a Phenomenological Destruction of the History of Ontology. According to the Guiding Thread of the Problem of Temporality.” This latest work in the Reiner Schürmann Selected Writings and Lecture Notes series aims to carry out Heidegger’s plan. The destruction, or, as it is later called, the deconstruction of metaphysics, has a negative side—the peeling off, or the archeology, of metaphysical history by means of the guiding thread of the question of Being—and a positive side—“retrieval” of the original experience of Being in ancient Greek philosophy.
 
“The destruction has no other intent than to win back the original experience of metaphysics through a deconstruction of those conceptions which have become current and empty.” The purpose of taking to pieces the fabric of Western metaphysics is to show how at each important stage “the question of the meaning of Being has not only remained unattended to or inadequately raised, but that it has become quite forgotten in spite of all our interest in 'metaphysics'.”

The number of open and controversial questions in contemporary Heidegger research continues to be a source of scholarly dialogue. There are important questions that concern the development, as it were, of his thought and the diff­erences and similarities between his early main work Being and Time and his later so-called being-historical thought, the thinking of the event, or appropriation, of Being. There are questions that focus on his relation to important figures in the history of ideas such as the pre-Socratics, Plato, Aristotle, Thomas Aquinas, Descartes, Leibniz, Kant, the German idealists, and Nietzsche. Other questions focus on his biography, on his rectorate and on his relation to politics in general and to National Socialism in particular or on his influence on subsequent philosophers.

The contributions to this volume, written by leading scholars in the field of Heidegger research, address many of these questions in close readings of Heidegger’s texts and thus provide sound orientation in the field of contemporary Heidegger research. They show how the di­fferent trajectories of Heidegger’s thought—his early interest in the meaning of Being and in Dasein, his discussion of, and involvement with, politics, his understanding of art, poetry, and technology, his concept of truth and the idea of a history of Being—all converge at one point: the question of Being. It thus becomes clear that, all di­fferences notwithstanding, Heidegger followed one very consistent path of thinking.

In the first work to examine both nazification and denazification of a major German university, Steven Remy offers a sobering account of the German academic community from 1933 to 1957. Deeply researched in university archives, newly opened denazification records, occupation reports, and contemporary publications, The Heidelberg Myth starkly details how extensively the university's professors were engaged with National Socialism and how effectively they frustrated postwar efforts to ascertain the truth.

Many scholars directly justified or implemented Nazi policies, forming a crucial element in the social consensus supporting Hitler and willingly embracing the Nazis' "German spirit," a concept encompassing aggressive nationalism, anti-Semitism, and the rejection of objectivity in scholarship. In elaborate postwar self-defense narratives, they portrayed themselves as unpolitical and uncorrupted by Nazism. This "Heidelberg myth" provided justification for widespread resistance to denazification and the restoration of compromised scholars to their positions, and set the remarkably long-lasting consensus that German academic culture had remained untainted by Nazi ideology.

The Heidelberg Myth is a valuable contribution to German social, intellectual, and political history, as well as to works on collective memory in societies emerging from dictatorship.

Beginning with the dim prehistory of the mythical gods and their descendants, Heimskringla recounts the history of the kings of Norway through the reign of Olaf Haraldsson, who became Norway's patron saint. Once found in most homes and schools and still regarded as a national treasure, Heimskringla influenced the thinking and literary style of Scandinavia over several centuries.