Published in the bicentennial year of Samuel Johnson’s death, Johnson and His Age includes contributions by some of the nation’s most eminent scholars of eighteenth-century literature. A section on Johnson’s life and thought presents fresh analyses of Johnson’s friendships with Mrs. Thrale and George Steevens, new information on Johnson’s relations with Smollett and Thomas Hollis, a speculative essay on “Johnson and the Meaning of Life,” and a provocative examination of “Johnson, Traveling Companion, in Fancy and Fact.”

Other essays reinterpret basic assumptions in Johnson’s criticism and examine “The Antinomy of Style” in Augustan poetics, Hume’s critique of criticism, and the broad Anglo-Scots inquiry on subjectivity in literature. A section on major figures of the age discusses Gray and the problems of literary transmissions, Hogarth’s book illustrations for friends, Gibbon’s oratorical “silences,” Blake’s concept of God, and Burke’s attempt to forestall Britain’s ruinous policy toward the American colonies. A section on the novel examines that genre from Richardson and Sterne to Austen.

Among the contributors are Bertrand H. Bronson, Jean H. Hagstrum, Patricia Meyer Spacks, Robert Haisband, Howard D. Weinbrot, Mary Hyde, Ralph W. Rader, Lawrence Lipking, Gwin J. Kolb, John H. Middendorf, W. B. Carruichan, and Max Byrd.

This book offers the first full-length treatment of Joseph Schumpeter's political thought. Schumpeter's theory of democracy as a competition among elites has influenced several generations of political scientists, but this book is the first to show that Schumpeter also conceived of democracy as a powerful transformative tendency leading toward the establishment of democratic socialism. Deploring this prospect, he theorized elite-dominated forms of society in which democratic change could be reined in.

The contrasts between the two perspectives are striking. The neglected transformative view, which this book expounds, stressed the importance of democratic beliefs and ideology, whereas the elite conception minimized their significance. The transformative perspective highlighted the radicalizing, dynamic effects of movements that attempt to realize democratic values and act upon democratic ideologies, while the better-known elite model depicted democracy in static terms and as institutionally stable.

Despite the sharp contrasts, both perspectives were part of Schumpeter's complex and deeply conservative response to political change in his lifetime. Precisely because he viewed democracy as a potent transformative social force, he labored strenuously to theorize a form of society in which elites could restrain the pace and nature of democratic change.

Creating a sensation with her risqué nightclub act and strolls down the Champs Elysées, pet cheetah in tow, Josephine Baker lives on in popular memory as the banana-skirted siren of Jazz Age Paris. In Josephine Baker and the Rainbow Tribe, Matthew Pratt Guterl brings out a little known side of the celebrated personality, showing how her ambitions of later years were even more daring and subversive than the youthful exploits that made her the first African American superstar.

Her performing days numbered, Baker settled down in a sixteenth-century chateau she named Les Milandes, in the south of France. Then, in 1953, she did something completely unexpected and, in the context of racially sensitive times, outrageous. Adopting twelve children from around the globe, she transformed her estate into a theme park, complete with rides, hotels, a collective farm, and singing and dancing. The main attraction was her Rainbow Tribe, the family of the future, which showcased children of all skin colors, nations, and religions living together in harmony. Les Milandes attracted an adoring public eager to spend money on a utopian vision, and to worship at the feet of Josephine, mother of the world.

Alerting readers to some of the contradictions at the heart of the Rainbow Tribe project—its undertow of child exploitation and megalomania in particular—Guterl concludes that Baker was a serious and determined activist who believed she could make a positive difference by creating a family out of the troublesome material of race.

Lu Xun (1881–1936) is widely considered the greatest writer of twentieth-century China. Although primarily known for his two slim volumes of short fiction, he was a prolific and inventive essayist. Jottings under Lamplight showcases Lu Xun’s versatility as a master of prose forms and his brilliance as a cultural critic with translations of sixty-two of his essays, twenty of which are translated here for the first time.

While a medical student in Tokyo, Lu Xun viewed a photographic slide that purportedly inspired his literary calling: it showed the decapitation of a Chinese man by a Japanese soldier, as Chinese bystanders watched apathetically. He felt that what his countrymen needed was a cure not for their physical ailments but for their souls. Autobiographical accounts describing this and other formative life experiences are included in Jottings, along with a wide variety of cultural commentaries, from letters, speeches, and memorials to parodies and treatises.

Lu Xun was remarkably well versed in Chinese tradition and playfully manipulated its ancient forms. But he also turned away from historical convention, experimenting with new literary techniques and excoriating the “slave mentality” of a population paralyzed by Confucian hierarchies. Tinged at times with notes of despair, yet also with pathos, humor, and an unparalleled caustic wit, Lu Xun’s essays chronicle the tumultuous transformations of his own life and times, providing penetrating insights into Chinese culture and society.

For 350 years Governor John Winthrop's journal has been recognized as the central source for the history of Massachusetts in the 1630s and 1640s. Winthrop reported events--especially religious and political events--more fully and more candidly than any other contemporary observer.

The governor's journal has been edited and published three times since 1790, but these editions are long outmoded. Richard Dunn and Laetitia Yeandle have now prepared a long-awaited scholarly edition, complete with introduction, notes, and appendices. This full-scale, unabridged edition uses the manuscript volumes of the first and third notebooks (both carefully preserved at the Massachusetts Historical Society), retaining their spelling and punctuation, and James Savage's transcription of the middle notebook (accidentally destroyed in 1825).

Winthrop's narrative began as a journal and evolved into a history. As a dedicated Puritan convert, Winthrop decided to emigrate to America in 1630 with members of the Massachusetts Bay Company, who had chosen him as their governor. Just before sailing, he began a day-to-day account of his voyage. He continued his journal when he reached Massachusetts, at first making brief and irregular entries, followed by more frequent writing sessions and contemporaneous reporting, and finally, from 1643 onward, engaging in only irregular writing sessions and retrospective reporting. Naturally he found little good to say about such outright adversaries as Thomas Morton, Roger Williams, and Anne Hutchinson. Yet he was also adept at thrusting barbs at most of the other prominent players: John Endecott, Henry Vane, and Richard Saltonstall, among others.

Winthrop built lasting significance into the seemingly small-scale actions of a few thousand colonists in early New England, which is why his journal will remain an important historical source.

Co-published by the John M. Olin Center for Law, Economics, and Business at Harvard Law School and Harvard University Press, the JLA is a faculty-refereed, peer-reviewed publication on law. It aspires to be broad in coverage, including doctrinal legal analysis and interdisciplinary scholarship. JLA articles are free online and available for sale in bound issues.

Volume 1, Issue 1 contains contributions from Adrian Vermeule (Many-Minds Arguments in Legal Theory), Stephen J. Choi, G. Mitu Gulati, and Eric A. Posner (Are Judges Overpaid? A Skeptical Response to the Judicial Salary Debate), James Q. Whitman (Equality in Criminal Law: The Two Divergent Western Roads), Jonathan R. Macey and Geoffrey P. Miller (Judicial Review of Class Action Settlements), Melvin A. Eisenberg (Impossibility, Impracticability, and Frustration), Edward L. Glaeser, Cass R. Sunstein (Extremism and Social Learning), R. H. Helmholz (Bonham's Case, Judicial Review, and the Law of Nature), and David A. Hyman, Bernard Black, Charles Silver, and William M. Sage (Estimating the Effect of Damages Caps in Medical Malpractice Cases).

http://jla.hup.harvard.edu

Co-published by the John M. Olin Center for Law, Economics, and Business at Harvard Law School and Harvard University Press, the JLA is a faculty-refereed, peer-reviewed publication on law. It aspires to be broad in coverage, including doctrinal legal analysis and interdisciplinary scholarship. JLA articles are free online and available for sale in bound issues.

Volume 1, Issue 2 contains contributions from Tonja Jacobi (Competing Models of Judicial Coalition Formation and Case Outcome Determination), Thomas W. Merrill (Accession and Original Ownership), Kenneth M. Ayotte and Edward R. Morrison,(Creditor Control and Conflict in Chapter 11), Jonathan Baron and Ilana Ritov (The Role of Probability of Detection in Judgments of Punishment), John C. Coates (Reforming the Taxation and Regulation of Mutual Funds: A Comparative Legal and Economic Analysis), Adriaan Lanni (Social Norms in the Courts of Ancient Athens), Oren Bar-Gill and Omri Ben-Shahar (The Prisoners' (Plea Bargain) Dilemma), and William M. Landes and Richard A. Posner (Rational Judicial Behavior: A Statistical Study).

http://jla.hup.harvard.edu

Co-published by the John M. Olin Center for Law, Economics, and Business at Harvard Law School and Harvard University Press, the JLA is a peer-reviewed publication on law. It aspires to be broad in coverage, including doctrinal legal analysis and interdisciplinary scholarship. JLA articles are free online and available for sale in bound issues.

Volume 2, Issue 1 contains contributions from Einer R. Elhauge, Daniel E. Ho, Kevin M. Quinn, Gabriella Blum, Andrew T. Guzman, Timothy L. Meyer, Alon Harel, Tsvi Kahana, Anup Malani, Ward Fransworth, Dustin Guzior, Steven Shavell, Victor P. Goldberg, and Melvin A. Eisenberg.

http://jla.hup.harvard.edu

Co-published by the John M. Olin Center for Law, Economics, and Business at Harvard Law School and Harvard University Press, the JLA is a peer-reviewed publication on law. It aspires to be broad in coverage, including doctrinal legal analysis and interdisciplinary scholarship. JLA articles are free online and available for sale in bound issues.

Volume 2, Issue 2 contains contributions from Yair Listokin, Eric Posner, Kathryn Spier, Adrian Vermeule, Alan Sykes, Benito Arruñada, Theodore Eisenberg, Michael Heise, Ncole Waters & Martin Wells, J. Mark Ramseyer, and Jonathan Masur.

http://jla.hup.harvard.edu

"He was a man of fair learning, and more than average accomplishment; not at all intolerant of opinions at issue with his own; in religion a Dissenter of the class still prevalent in New England: in his tastes scholarly and refined, not ill read in general literature, prone to social enjoyments, a reasonably good critic of what he saw, altogether an excellent example of the class of men out of whom the fathers and founders of that great republic sprang..."
-Charles Dickens, in summing up the character of Samuel Curwen

This unabridged two-volume edition of Samuel Curwen's journal supersedes the only version previously available to historians: a fragmentary and inaccurate mid-nineteenth-century work published by George Atkinson Ward, which nevertheless was celebrated by Charles Dickens.

Andrew Oliver, combining painstaking documentation with an abundance of illustrations, provides a colorful, complete work which ranks as a valuable source of English social history from 1775 to 1784. It was during these years that Curwen, a Salem merchant, after fleeing from the harassment incurred by his loyalist activities, migrated to England and kept this journal. A man small in size, physically timid, mentally brave, and remarkably injudicious, Curwen felt that he was "unhappily though unjustly ranked" as a tory. Thus his observations and thoughts are useful in understanding the attitudes and experiences of the loyalist exiles.

Set primarily in England and sparked throughout with engaging reports on personalities, places, and even the weather, the journal traces Curwen's nine years of exile. It also briefly details his departure from Salem, his short and alarming sojourn in Philadelphia where he found the political climate no less unfavorable, and his subsequent sea voyage to England.

The Journal of Samuel Curwen, Loyalist is the first in a series of Loyalist Papers, a long-term program to be undertaken independently by a number of publishers in Britain, Canada, and the United States. The program will locate, gather, and make available documents that place in perspective those Americans who, at the time of the Revolution, remained loyal to the Crown.

In July 1841, Ralph Waldo Emerson wrote to Thomas Carlyle: “My whole philosophy…teaches acquiescence and optimism.” The journals in this volume, beginning in the summer of 1841, record the spiritual history of two years that can be viewed as the most critical test in Emerson’s life of his ability to maintain the two aspects of that philosophy.

Early in 1842 his son Waldo died, and the man who only months before had described himself as “professor of the joyous Science” found himself once again confronting the full implications of grief. Seeking to comprehend the loss, he used his journals to articulate and rediscover the vital faith upon which his philosophy rested. In passages that went eventually into “Experience,” and in the earliest drafts of the poem “Threnody,” which appear for the first time in these pages, he discovered that even this harsh event had its “compensations.” Waldo’s death forced a reassessment of the convictions that gave life to his earlier writings. He transformed his numb responses into his most moving poetry and prose, giving new and significant meaning to his “old motto”: “I am Defeated all the time, yet to Victory I am born.”

Emerson’s motto is revealing, for its concepts display aptly the bipolarity that characterizes so much of his thought during these crucial years. He carried on at length an internal debate between the active and passive life styles. He saw his friends committed in their various ways to a more emphatic practice of their philosophies than he was able to undertake. Moving between engagement and withdrawal, commitment and aloofness, action and passivity, he consistently sought that point of equilibrium where the opposing forces of his thought could be held in creative tension.

As Emerson’s private experience deepened, he was becoming more completely the public man of letters: writing, publishing, editing The Dial, and lecturing. His travels brought him in contact with the leading men of his day, and with sights and exposures which even his beloved New England could not offer. Amidst the public duties, however, it was Concord which remained the still, vital center of his life. A brilliant and widely diversified range of visitors brought the world to Emerson’s home and inspired him to explore personal and literary issues which he would develop in his journals and later utilize in lectures and essays.

Emerson saw his calling as that of a poet; these journals are abundant in verse. Working versions of some of his most noted poems reveal the complex relationship between his private and literary life and the manner in which he attempted to fuse the diversities of his thought. In the eight regular journals and three miscellaneous notebooks of this volume is the record of these fusions. This period of his life closes, as it opened, with “acquiescence and optimism.” But the creative skepticism which is so characteristic of the second series of essays and the poems of 1841–1843 is the mark of a “very real philosophy,” tempered and tried by adversity, by success, and by “Experience.”

The final volume of the Harvard edition presents the journals of Ralph Waldo Emerson’s last years. In them, he reacts to the changing America of the post–Civil War years, commenting on Reconstruction, immigration, protectionism in trade, and the dangers of huge fortunes in few hands—as well as on baseball and the possibilities of air travel. His role as a Harvard Overseer evokes his thoughts on education during crucial years of reform in American universities.

His travels take him to Europe for the third time, and for the first time he encounters the new garden of California and the enigma of Egypt. He continues to lecture, and a second volume of poems and two more collections of essays, culled from his manuscripts, are published. Finally, his late journals show Emerson confronting his loss of creative vigor, husbanding his powers, and maintaining his equanimity in the face of decline.

This concluding volume thus gives a complex picture of Emerson in his last sixteen years, facing old age but still the advocate of “newness” throughout the world.

The Civil War is a pervasive presence in the journals in this volume. “The war searches character,” Ralph Waldo Emerson wrote. Both his reading and his writing reflected his concern for the endurance of the nation, whose strength lay in the moral strength of the people. He read military biographies and memoirs, while turning again to Persian, Chinese, and Indian literature. The deaths of Clough, Thoreau, Hawthorne, and his aunt Mary Moody Emerson prompted him to reread their letters and journals, remembering and reappraising.

These were stirring, poignant years for Emerson. The times were hard, his lecturing was curtailed, and a new book seemed out of the question. He felt the losses, fears, and frustrations that come to those who believe in a cause they are too old to fight for. But his respected position as a man of letters brought him some unusual experiences, such as a trip to Washington in which he met President Lincoln, Secretaries Seward and Chase, and other key figures in the government. Inspecting West Point as a member of the Board of Visitors, he was deeply impressed by the character and spartan training of the cadets who were soon to see action.

At the war’s end, busy again with a heavy lecture schedule and feeling his age a little, he took a long look back at the conflict and concluded that war “heals a deeper wound than any it makes.”

The journals from 1854 to 1861 show the ripeness of Ralph Waldo Emerson’s thought overshadowed by the gravest problem of his time—slavery. In addition to completing English Traits (1856) and Conduct of Life (1860), Emerson wrote many of the lectures and articles that made up his next book, Society and Solitude. He also contributed often to The Atlantic Monthly after helping to found that magazine in 1857. Throughout these years he extended his strenuous trips as a lyceum lecturer, crossing and recrossing the frozen Mississippi several times each winter. In Concord, he continued his omnivorous reading, his beloved walks, and his friendships with Alcott, Channing, and Thoreau, but at home or away he saw America’s future darkening daily. In 1856, Emerson wrote to his brother William, “But what times are these, & how they make our studies impertinent, & even ourselves the same! I am looking into the map to see where I shall go with my children when Boston & Massachusetts surrender to the slave-trade.”

Influenced by events such as the murder of New England men in bloody Kansas and the assault on Charles Sumner in the U.S. Congress in 1856, by a growing friendship with Theodore Parker, and by John Brown’s visits to Concord in 1857 and 1859, Emerson became one of the most notable speakers against slavery. He armed himself for his emergence from the study by marshalling his thoughts on liberty as he would have ranged his thoughts on any other topic. Notebook WO Liberty, rediscovered in the Library of Congress in 1964, collects his ideas on slavery and human liberty. Probably begun in 1854 it contains drafts or records of seven antislavery speeches, including his major antislavery address, “American Slavery,” first given in January, 1855. These notebooks and journals bring the philosopher of "the infinitude of the private man" to January 1861 and the brink of war.

The journals printed in this volume, covering the years 1852 to 1855, find Emerson increasingly drawn to the issues and realities of the pragmatic, hard-working nineteenth century. His own situation as a middle-aged, property-owning New Englander with a large household to support gave him a strong sense of everyday financial necessity, and his wide reading for his projected book on the English impressed him deeply with the worldly success that had come to that unphilosophical people. The growing crisis over slavery at home, moreover, demanded the attention of every citizen, even one as reluctant to engage in social issues as Emerson.

Emerson's extensive reading about the English, which ranged from Camden's Britannia through the diaries of Samuel Pepys and Thomas Moore to the latest issues of the London Times, convinced him that, despite its materialism, England was "the best of actual nations." The robust physical health of the English, their common sense, and their instinct for fair play insured that the future belonged to them and their transatlantic cousins, the Americans.

Yet the facts of American political life often led Emerson to wonder whether his country had any future at all. So long as his fellow citizens were willing to countenance the evil of slavery, they could not play their proper role in the world, the pages of his journals indicate, Emerson, like an increasing number of other Americans, was coming to believe that the issue had to he resolved, whatever the cost.

In faithfully reproducing all of Ralph Waldo Emerson’s handwritten journals and notebooks, this edition is succeeding in revealing Emerson the man and the thinker. The old image of the ideal nineteenth-century gentleman, created by editorial omission of his spontaneous thoughts, is replaced by the picture of Emerson as he really was. His frank and often bitter criticisms of men and society, his “nihilizing,” his views of woman, his ideas of the Negro, of religion, of God—these and other expressions of his private thought and feeling, formerly deleted or subdued, are here restored. Restored also is the full evidence needed for studies of his habits of composition, the development of his style, and the sources of his ideas. Canceled passages are reproduced, misreadings are corrected, and hitherto unpublished manuscripts are now printed.

Here is the twelfth volume, which makes available nine of Emerson’s lecture notebooks, covering a span of twenty-seven years, from 1835 to 1862, from apprenticeship to fame. These notebooks contain materials Emerson collected for the composition of his lectures, articles, and essays during those years, a complex mixture of index-like surveys of his journals, lists of possible topics and titles, salvaged journal passages and revisions, new drafts ranging from brief paragraphs to several pages in length, notes and translations from his reading, working notes, and partial outlines. In them we see Emerson at work, balancing his aspirations as orator and writer against the practicalities of deadlines, finances, and audiences.

Like Goethe, Ralph Waldo Emerson wanted to be the cultural historian and interpreter of his age—its business, politics, discoveries. The journals and notebooks included in this volume and covering in depth the years 1848 to 1851 reflect Emerson’s preoccupations with the events of these often turbulent years in America.

On his return to Concord from his successful lecture trip to England and visit to Paris in 1847–1848, Emerson resumed his familiar life of writer, thinker, and lecturer. Impressions of his recent European travels appear in passages in this volume which are used later in English Traits (1856). He writes of technological and scientific discoveries in America and abroad—one of which, the discovery of ether, was to involve his brother-in-law in legal embroilment. He ponders the meaning, for “the age” or “the times,” of reports on the Dew textile mills in Lawrence, Massachusetts, of faster steamers daily breaking records, of new geological and paleontological findings, of theories of race, and many other matters that were coming increasingly to the fore in the mid-nineteenth century. Many passages on these topics, used first in lectures, later appear in his essays “Fate,” “Wealth,” and “Power” in Conduct of Life (1860). He was also adding to his critical biographies for Representative Men (1850), with special attention to Swedenborg, always a source of particular interest for Emerson.

Between 1850 and 1853, Emerson traveled farther west to lecture than he had hitherto ventured—to Pittsburgh, Cincinnati, St. Louis, and many other cities in the midwest. One notebook in the present volume records his customary percipient observations of places and people encountered during these western trips.

The tragic drowning of Margaret Fuller Ossoli and her family on her return from Italy in 1850 prompted Emerson to consider a collaboration on her life and writings, and another notebook printed here contains her memorabilia, including original entries by Emerson. Memoirs of Margaret Fuller Ossoli by Emerson, William Henry Charming, and James Freeman Clarke, was published in 1852.

Passage of the Fugitive Slave Law in 1850 brought to a boil something in Emerson that had long been simmering. Concerned with slavery, freedom, and the future of the black population in America more than his public record had shown, he now delivered himself of an outburst—pained, vitriolic, ironic—a more sustained response to a single issue than appears elsewhere in all his journals. In this latest move in a compounding national tragedy he could see only chicanery and deterioration, the crumbling of America’s moral fiber. He saw the Fugitive Slave Law in a larger context of a sick age; like Tennyson and Arnold in England, he lamented in moods of spite and chagrin the loss of faith and of an old world where political men of honor stood firm for the moral law. Most of his journal outburst went into his addresses “The Fugitive Slave Law,” 1851 and 1854.

Emerson's journals of 1847-1848 deal primarily with his second visit to Europe, occasioned by a British lecture tour that began at Manchester and Liverpool in November of 1847, took him to Scotland in the following February, and concluded in London during June after he had spent a month as a sightseer in Paris. The journals of these years, along with associated notebooks and letters, recorded the materials for lectures that Emerson composed while abroad, for additional lectures on England and the English that he wrote shortly after his return to Concord, and ultimately, for English Traits, the book growing out of his travels that he was to publish in 1856.

Travel abroad provided a needed change for Emerson in 1847 as it had done on previous occasions, though with his usual discounting of the values of mere change of place he was slow in deciding to make the trip. Discouragement with the prevailing political climate at the time of the Mexican War and the old uncertainty about his own proper role in the "Lilliput" of American society were much on his mind as the year began. In March he thought of withdrawing temporarily "from all domestic & accustomed relations"--preferably to enjoy "an absolute leisure with books," though he also recognized the want of some "stated task" to stimulate his flagging vitality; in July he finally agreed to accept a long-standing invitation to visit England as a lecturer. As matters turned out, a full schedule of lectures and travel, unexpectedly heavy social engagements along the way, and proliferating correspondence left Emerson little time for reading but did not prevent him from filling his journals with sharp observations on the passing scene.

As Emerson moved about England his acknowledged admiration for the English rose every day, though he was careful to distinguish their less admirable qualities.

The Englishman's "stuff or substance seems to be the best of the world," he told Margaret Fuller. "I forgive him all his pride. My respect is the more generous that I have no sympathy with him, only an admiration." He took a wry amusement from the new experience of being lionized by his hosts. In his journals are lively portraits of those who entertained him, such as Richard Monckton Milnes, his particular sponsor in the society of London and Paris, and sketches of literary notables including Rogers, Dc Quincey, Wilson, Tennyson, and Dickens. He renewed acquaintance with Wordsworth and recorded in detail the pronouncements of his old friend Carlyle. Settling in London in March and April of 1848, he divided his time between work at his desk, visits to nearby points of interest, and the mixed pleasures of a busy social life. In May he went to France just as an abortive uprising against the new provisional government was brewing. Four weeks in Paris served to correct his old "prejudice" against the French, who on closer acquaintance rose in his estimation just as the English had done. In June he returned to London to lecture, and in July, after visiting Stonehenge with Carlyle, he sailed home. As the journals reveal, he reached Concord refreshed and renewed by the change of scene, the new acquaintance, and the generous reception that the trip had brought him, and with an enlarged perspective that revealed to him once again the "proper glory" of his own country.

The pages of these five journals covering the years 1843 to 1847 are filled with Ralph Waldo Emerson’s struggle to formulate the true attitude of the scholar to the vexing question of public involvement. Pulled between his belief that a disinterested independence was a requisite for the writer and the public demands heaped upon him as a leading intellectual figure, he notes to himself that he “pounds…tediously” on the “exemption of the writer from all secular works.”

Although Emerson concluded his editorship of The Dial in 1844, he was continually beset by calls for public service, most of which drew their impetus from the reformist syndrome of the 1840s. In response to such issues as the Temperance Movement, the utopian communities, and Henry Thoreau’s experiment in self-reliance at Walden Pond, Emerson exercised sympathetic skepticism and held a growing conviction that the society of the day was not the lost cause many of his contemporaries believed it to be.

These journals record Emerson’s optimistic attitudes and show how later they existed side-by-side with concerns that, under the impulse of abolition, Texas, and the Mexican War, led him to some bitter conclusions about the state of the nation. Thoreau’s refusal to pay his poll tax in demonstration against slavery and the war particularly horrified him, and he confides in his journal that Thoreau’s action diverted attention from the possibility of real reform.

The moral ambivalence and cynicism of the day strengthened Emerson’s belief that the self-reliant individual was the only answer. These individuals—men like Garrison, Phillips, and Carlyle—were, in Emerson’s estimation, destined to set the standards by which society would be judged. Encouraged by the prospective publication of his first volume of poetry in 1846, Emerson also spent much of this period composing verse. Among the poems in these journals are “Uriel,” “Merlin,” “Ode to Beauty,” and a section from “Initial, Daemonic, and Celestial Love.”

In anticipation of his second visit to Europe, Emerson began preparing a lecture series on “Mind and Manners of the Nineteenth Century.” In these lectures he would take to the Old World his observations on the complexities of the times.

When Ralph Waldo Emerson began these journals in June of 1838, he “had achieved initial success in each of his main forms of public utterance. The days of finding his proper role and public voice were now behind him…and his…personal life had healed from earlier wounds.” Now he was married to Lydia Jackson of Plymouth and was the father of a young son, Waldo. They lived in a large, comfortable house in Concord, only a half-day’s drive from Boston but close to the solitude of nature. Still to come was the controversy he would create by his address to the graduating class at Harvard Divinity School, an address in which he would say that the Divinity School trained ministers for a dead church. These journals record his responses to the severe criticism and trace his struggles as he overcame the stings of attack with a growing confidence in himself as a thinker, lecturer, and writer.

In addition to introspective writings, the journals contain Emerson’s observations on his reading, on his country, especially during the presidential campaign of 1840, on slavery, on art and nature, on religion and the need for a new understanding of its meaning, and on love. His relations with such close friends as Bronson Alcott and Margaret Fuller also are reflected here, as are his developing friendships with Thoreau, Jones Very, Samuel Ward, Caroline Sturgis, and William Ellery Channing, the poet.

During this period he gave three series of lectures and published his second book, Essays, which contains some of his greatest work: “Self Reliance,” “Compensation,” and “The Over-Soul.” The major workshop for Essays, these journals are indispensable for the study of Emerson’s creative processes. Many entries are published here for the first time, including experimental lists of topics for Essays and possibly the earliest draft of the poem “The Sphinx.”

For Emerson, the journal was one of the most important of literary genres. His own journals not only formed his “artificial memory,” but became “a living part of him.” He later wrote, “The man is only half himself, the other half is his expression.”

Volume VI in this series contains quotation books and miscellaneous notebooks that Ralph Waldo Emerson kept between 1824 and 1838, and to which he added occasionally as late as the 1860s. With some attempt at a systematic listing, but more often at random, he set down an enormous variety of entries from Burke, Montaigne, Madame de Staël, Bacon, Plutarch, Jeremy Taylor, and a host of other writers both famous and obscure, with frequent comments of his own.

One book contains Emerson’s lengthy translations of Goethe, while another is devoted to his brother Charles, who died in 1836, and includes, among other items, excerpts from Charles’s letters to his fiancée. A third contains an interview with a survivor of the battle of Concord and household accounts from the fall and winter of 1835, just after Emerson’s marriage to Lydia Jackson.

Frequent annotations show that Emerson referred to several of these books in composing the sermons he began to give late in 1826, and that many of the entries found their way into his public lectures, into Nature, and into Essays: First Series. These pages are a fascinating indication of the sources on which Emerson drew steadily in his writing and thinking, and reflect clearly, although indirectly, his own characteristic philosophy.

The journals of 1835–1838, perhaps the richest Ralph Waldo Emerson had yet written, cover the pivotal years when he brought to Concord his second wife, Lydia Jackson of Plymouth, published Nature (1836), and wrote “The American Scholar” (1837) and the Divinity School Address (1838). As he turned from the pulpit to the lecture platform in the 1830’s, the journals became more and more repository for the substance of future lectures; his annual winter series, particularly those dealing with The Philosophy of History, in 1836–1837, and Human Culture, in 1837–1838, were drawn largely from materials contained in this volume.

Along with lecture material, the journals of these years include Emerson’s notes on his extensive reading, expressions of his griefs and joys, and his perennial reflections on man and his relation to nature and the divine. The birth of his son Waldo in October of 1836 compensated perhaps for the death of his beloved brother Charles the previous May. New friendships with Margaret Fuller, Henry Thoreau, and especially Bronson Alcott (whom Emerson called “the highest genius of the time”) replaced to a degree the close intellectual companionship he had enjoyed with Charles.

Printed here for the first time are the complete texts of these journals. They reveal the continuity of Emerson’s development and add to the understanding both of his thought and of his methods of literary composition.

Ralph Waldo Emerson’s decision to quit the ministry, arrived at painfully during the summer and fall of 1832, was accompanied by illness so severe that he was forced to give up any immediate thought of a new career. Instead, in December, he embarked on a tour of Europe that was to take him to Italy, France, Scotland, and England. Within a year after his return in the fall in 1833, his health largely restored, he went to live in the town of Concord, his home from then on.

The record of Emerson’s ten months in Europe which makes up a large part of this book is unusually detailed and personal, actually a diary recording what Emerson saw and did as well as what he thought. He describes cities, scenes, and buildings that he found striking in one way or another and he gives impressions of the people he met. During his travels he made the acquaintance of Landor, of Lafayette, and of Carlyle, Wordsworth, and Coleridge, all of whom stimulated him. In Paris he was so much stirred by a visit to the Jardin des Plantes that he determined “to become a naturalist.”

On his return to America, still without a profession, he reverted in his journals to the more impersonal form they had taken in his days as a minister, focusing on his inner experiences rather than on external events. Notes start dotting the pages once again, this time not so much for future sermons—although for years he did a certain amount of occasional preaching as for the addresses of the public lecturer he would soon become.

Through the thirty-four months covered by this volume, the journals continue to he the advancing record of Emerson’s mind, demonstrating a growing maturity and firmness of style by compression and aphorism.

Ralph Waldo Emerson’s life from 1826 to 1832 has a classic dramatic structure, beginning with his approbation to preach in October 1826, continuing with his courtship, his brief marriage to Ellen Tucker, and his misery after her death, and concluding with his departure from the ministry.

The journals and notebooks of these years are far fewer than those in the preceding six years. Emerson noted down many ideas for sermons in his journals, but as time went on he wrote the sermons independently. Occasionally he wrote openly about family matters, but except for the passionate response to Ellen and her death the journals tell little about the impact upon him of other people and outside events. The pattern is consistent with the earlier journals: Emerson used them mainly to record his thought, to develop and express his ideas. His religious and intellectual interests were undergoing significant changes in orientation or emphasis. He was less concerned with the existence of God than with the nature and influence of Christ. He continued to reassert the truth of Christianity, but in his growing unorthodoxy he came to show less and less sympathy with the church, with forms and ritual, with convention. And he began to wonder whether it is not the worst part of the man that is the minister.

During these years, Emerson read more in Madame de Staël, Wordsworth, Gérando, and Coleridge, less in Milton, the Augustans, Dugald Stewart, and Scott. In style, he moved from a rambling, bookish rhetoric to the tautness and the cadences that mark his later Essays.

Ralph Waldo Emerson, the man and thinker, will be fully revealed for the first time in this new edition of his journals and notebooks. The old image of the ideal nineteenth-century gentleman, created by editorial omissions of his spontaneous thoughts, is replaced by the picture of Emerson as he really was. His frank and often bitter criticisms of men and society, his “nihilizing,” his anguish at the death of his first wife, his bleak struggles with depression and loneliness, his sardonic views of woman, his earthy humor, his ideas of the Negro, of religion, of God—these and other expressions of his private thought and feeling, formerly deleted or subdued, are here restored. Restored also is the full evidence needed for studies of his habits of composition, the development of his style, and the sources of his ideas.

The second volume prints the exact texts of nine journals and three notebooks. It reveals the shape of some of Emerson’s enduring interests, in embryo “essays” on the moral sense, moral beauty, taste, greatness and fame, friendship, compensation, and the unity of God and the universe. Restored from oblivion are suppressed passages on the Negro and revelations of acute melancholy and rebelliousness. These records of his developing thought are also the history of his early obscurity, when the fame he sought was still painfully remote.

Ralph Waldo Emerson, the man and thinker, will be fully revealed for the first time in this new edition of his journals and notebooks. The old image of the ideal nineteenth-century gentleman, created by editorial omissions of his spontaneous thoughts, is replaced by the picture of Emerson as he really was. His frank and often bitter criticisms of men and society, his “nihilizing,” his anguish at the death of his first wife, his bleak struggles with depression and loneliness, his sardonic views of woman, his earthy humor, his ideas of the Negro, of religion, of God—these and other expressions of his private thought and feeling, formerly deleted or subdued, are here restored. Restored also is the full evidence needed for studies of his habits of composition, the development of his style, and the sources of his ideas. Cancelled passages are reproduced, misreadings are corrected, and hitherto unpublished manuscripts are now printed. The text comes as close to a literal transcription as is feasible. A full apparatus of annotation, identification of quotations, and textual notes is supplied. Reproduced in this volume are twelve facsimile manuscript pages, many with Emerson’s marginal drawings.

The first volume includes some of the “Wide Worlds,” journals begun while Emerson was at Harvard, and four contemporary notebooks, mostly unpublished. In these storehouses of quotation, juvenile verse, themes, and stories are the first versions of Emerson’s “Valedictory Poem,” Bowdoin Prize Essays, and first published work. Together they give a faithful picture of Emerson’s apprenticeship as an artist and reveal the extent of his hidden and frustrated ambition—to become a writer.

The diaries of Clara Mary Jane Clairmont are, so far as is known, the last of the major documents of the Shelley-Byron circle to be published. Only the writings of the Shelleys themselves surpass hers in importance for those interested in the careers of the poets and their friends. Best known as Byron's mistress and the mother of his daughter Allegra, "Claire," as she preferred to be called, is important to literary history for her role in bringing Byron and Shelley together.

Claire Clairmont began her journals in 1814, when she accompanied Shelley and her half-sister, Mary Wollstonecraft Godwin, on their elopement to the continent. She continued to write them until after Byron and Shelley were dead and she was living as a governess with a wealthy family in Moscow. The journals present a detailed and fascinating picture of life with the Shelley family their discovery of the European landscape, wretched days in London dodging bailiffs and bill collectors, happy days of opera and ballet and endless conversations. Our knowledge of the Shelleys' life in Italy is expanded by this intimate view of the brilliant society of artists, writers, musicians, actors, scholars, revolutionaries, and nobility who were their constant companions. The later entries provide an account of the daily life of an Englishwoman living in Russia during the exciting time of the Decembrist uprising.

In The Journals of Claire Clairemont, Stocking has brought together five of Claire's journals, all that is known of the now-lost Russian journal, and two leaflets of Miscellanea dealing with the years 1828 to 1830. The interruptions in the diaries are bridged by narratives that allow the reader to follow her life, as she develops from an effervescent schoolgirl into a self-possessed, attractive, and talented young woman.

Appendices present reviews of theatrical performances seen by Claire and the Shelleys, biographical sketches of the varied personages they knew in Italy, a review by Mary Shelley (1826) describing people and life on the Continent as Claire and the Shelleys saw it, and the text of a manuscript fragment, possibly by Claire, containing thinly disguised romantic portrayals of the Shelleys and Jane and Edward Ellerker Williams. There is also a list of Claire's voluminous and systematic reading. Editorial comment within the body of the text has been kept to a minimum, and all of Claire's rewritings and crossings out are clearly indicated. Genealogical tables and numerous footnotes help to place Claire's journals in their proper social and historical perspective.

When Japan opened its doors to the West in the 1860s, delicately hand-tinted photographic prints of Japanese people and landscapes were among its earliest and most popular exports. Renowned European photographers Raimund von Stillfried and Felice Beato established studios in Japan in the 1860s; the work was soon taken up by their Japanese protégés and successors Uchida Kuichi, Kusakabe Kimbei, and others. Hundreds of these photographs, collected by travelers from the Boston area, were eventually donated to Harvard’s Peabody Museum of Archaeology and Ethnology, where they were archived for their ethnographic content and as scientific evidence of an "exotic" culture.

In this elegant volume, visual anthropologist David Odo examines the Peabody’s collection of Japanese photographs and the ways in which such objects were produced, acquired, and circulated in the nineteenth century. His innovative study reveals the images' shifting and contingent uses—from tourist souvenir to fine art print to anthropological “type” record—were framed by the desires and cultural preconceptions of makers and consumers alike. Understood as both images and objects, the prints embody complex issues of history, culture, representation, and exchange.

It was one of the great encounters of world history: highly educated European priests confronting Chinese culture for the first time in the modern era. This “journey to the East” is explored by Liam Brockey as he retraces the path of the Jesuit missionaries who sailed from Portugal to China, believing that, with little more than firm conviction and divine assistance, they could convert the Chinese to Christianity. Moving beyond the image of Jesuits as cultural emissaries, his book shows how these priests, in the first concerted European effort to engage with Chinese language and thought, translated Roman Catholicism into the Chinese cultural frame and eventually claimed two hundred thousand converts.

The first narrative history of the Jesuits’ mission from 1579 until the proscription of Christianity in China in 1724, this study is also the first to use extensive documentation of the enterprise found in Lisbon and Rome. The peril of travel in the premodern world, the danger of entering a foreign land alone and unarmed, and the challenge of understanding a radically different culture result in episodes of high drama set against such backdrops as the imperial court of Peking, the villages of Shanxi Province, and the bustling cities of the Yangzi Delta region. Further scenes show how the Jesuits claimed conversions and molded their Christian communities into outposts of Baroque Catholicism in the vastness of China. In the retelling, this story reaches across continents and centuries to reveal the deep political, cultural, scientific, linguistic, and religious complexities of a true early engagement between East and West.

“From the bedroom to the classroom to the courtroom, ‘consent’ is a key term in our contemporary sexual ethics. In this timely reexamination, Manon Garcia deftly reveals the hidden complexities of consent and proposes how to reconceptualize it as a tool of liberation.”
—Amia Srinivasan, author of The Right to Sex

A feminist philosopher argues that consent is not only a highly imperfect legal threshold but also an underappreciated complement of good sex.

In the age of #MeToo, consent has become the ultimate answer to problems of sexual harassment and violence: as long as all parties agree to sex, the act is legitimate. Critics argue that consent, and the awkwardness of confirming it, rob sex of its sexiness. But that objection is answered with the charge that opposing the consent regime means defending a masculine erotics of silence and mystery, a pillar of patriarchy.

In The Joy of Consent, French philosopher Manon Garcia upends the assumptions that underlie this very American debate, reframing consent as an ally of pleasure rather than a legalistic killjoy. In doing so, she rejects conventional wisdom on all sides. As a legal norm, consent can prove rickety: consent alone doesn’t make sex licit—adults engaged in BDSM are morally and legally suspect even when they consent. And nonconsensual sex is not, as many activists insist, always rape. People often agree to sex because it is easier than the alternative, Garcia argues, challenging the simplistic equation between consent and noncoercion.

Drawing on sources rarely considered together—from Kantian ethics to kink practices—Garcia offers an alternative framework grounded in commitments to autonomy and dignity. While consent, she argues, should not be a definitive legal test, it is essential to realizing intimate desire, free from patriarchal domination. Cultivating consent makes sex sexy. By appreciating consent as the way toward an ethical sexual flourishing rather than a legal litmus test, Garcia adds a fresh voice to the struggle for freedom, equality, and security from sexist violence.

Brilliant, practical, and humorous conversations with one of the twentieth-century’s greatest musicologists on art, culture, and the physical pain of playing a difficult passage until one attains its rewards.

Throughout his life, Charles Rosen combined formidable intelligence with immense skill as a concert pianist. He began studying at Juilliard at age seven and went on to inspire a generation of scholars to combine history, aesthetics, and score analysis in what became known as “new musicology.”

The Joy of Playing, the Joy of Thinking presents a master class for music lovers. In interviews originally conducted and published in French, Rosen’s friend Catherine Temerson asks carefully crafted questions to elicit his insights on the evolution of music—not to mention painting, theater, science, and modernism. Rosen touches on the usefulness of aesthetic reflection, the pleasure of overcoming stage fright, and the drama of conquering a technically difficult passage. He tells vivid stories about composers from Chopin and Wagner to Stravinsky and Elliott Carter. In Temerson’s questions and Rosen’s responses arise conundrums both practical and metaphysical. Is it possible to understand a work without analyzing it? Does music exist if it isn’t played?

Throughout, Rosen returns to the theme of sensuality, arguing that if one does not possess a physical craving to play an instrument, then one should choose another pursuit. Rosen takes readers to the heart of the musical matter. “Music is a way of instructing the soul, making it more sensitive,” he says, “but it is useful only insofar as it is pleasurable. This pleasure is manifest to anyone who experiences music as an inexorable need of body and mind.”

Jewish ecological discourse has shown that Judaism harbors deep concern for the well-being of the natural world. However, the movement has not articulated a Jewish theology of nature, nor has it submitted the sources of Judaism to a systematic, philosophical examination.

This volume intends to contribute to the nascent discourse on Judaism and ecology by clarifying diverse conceptions of nature in Jewish thought and by using the insights of Judaism to formulate a constructive Jewish theology of nature. The twenty-one contributors consider the Bible and rabbinic literature, examine the relationship between the doctrine of creation and the doctrine of revelation in the context of natural law, and wrestle with questions of nature and morality. They look at nature in the Jewish mystical tradition, and they face the challenges to Jewish environmental activism caused by the tension between the secular nature of the environmental discourse and Jewish religious commitments.

A biochemist by profession, a polymath by inclination and erudition, Yeshayahu Leibowitz has been, since the early 1940s, one of the most incisive and controversial critics of Israeli culture and politics. His direct involvement, compelling polemics, and trenchant criticism have established his steadfast significance for contemporary Israeli—and Jewish—intellectual life. These hard-hitting essays, his first to be published in English, cover the ground Leibowitz has marked out over time with moral rigor and political insight. He considers the essence and character of historical Judaism, the problems of contemporary Judaism and Jewishness, the relationship of Judaism to Christianity, the questions of statehood, religion, and politics in Israel, and the role of women. Together these essays constitute a comprehensive critique of Israeli society and politics and a probing diagnosis of the malaise that afflicts contemporary Jewish culture.

Leibowitz’s understanding of Jewish philosophy is acute, and he brings it to bear on current issues. He argues that the Law, Halakhah, is essential to Judaism, and shows how, at present, separation of religion from state would serve the interest of halakhic observance and foster esteem for religion. Leibowitz calls the religious justification of national issues “idolatry” and finds this phenomenon at the root of many of the annexationist moves made by the state of Israel. Long one of the most outspoken critics of Israeli occupation in the conquered territories, he gives eloquent voice to his ongoing concern over the debilitating moral effects of its policies and practices on Israel itself. This translation will bring to an English-speaking audience a much-needed, lucid perspective on the present and future state of Jewish culture.

Taking a fresh look at what the Greeks and Romans thought about Jews and Judaism, Peter Schäfer locates the origin of anti-Semitism in the ancient world. Judeophobia firmly establishes Hellenistic Egypt as the generating source of anti-Semitism, with roots extending back into Egypt’s pre-Hellenistic history.

A pattern of ingrained hostility toward an alien culture emerges when Schäfer surveys an illuminating spectrum of comments on Jews and their religion in Greek and Roman writings, focusing on the topics that most interested the pagan classical world: the exodus or, as it was widely interpreted, expulsion from Egypt; the nature of the Jewish god; food restrictions, in particular abstinence from pork; laws relating to the sabbath; the practice of circumcision; and Jewish proselytism. He then probes key incidents, two fierce outbursts of hostility in Egypt: the destruction of a Jewish temple in Elephantine in 410 B.C.E. and the riots in Alexandria in 38 C.E. Asking what fueled these attacks on Jewish communities, the author discovers deep-seated ethnic resentments. It was from Egypt that hatred of Jews, based on allegations of impiety, xenophobia, and misanthropy, was transported first to Syria-Palestine and then to Rome, where it acquired a new element: fear of this small but distinctive community. To the hatred and fear, ingredients of Christian theology were soon added—a mix all too familiar in Western history.

Reprimand a class comic, restrain a bully, dismiss a student for brazen attire--and you may be facing a lawsuit, costly regardless of the result. This reality for today's teachers and administrators has made the issue of school discipline more difficult than ever before--and public education thus more precarious. This is the troubling message delivered in Judging School Discipline, a powerfully reasoned account of how decades of mostly well-intended litigation have eroded the moral authority of teachers and principals and degraded the quality of American education.

Judging School Discipline casts a backward glance at the roots of this dilemma to show how a laudable concern for civil liberties forty years ago has resulted in oppressive abnegation of adult responsibility now. In a rigorous analysis enriched by vivid descriptions of individual cases, the book explores 1,200 cases in which a school's right to control students was contested.

Richard Arum and his colleagues also examine several decades of data on schools to show striking and widespread relationships among court leanings, disciplinary practices, and student outcomes; they argue that the threat of lawsuits restrains teachers and administrators from taking control of disorderly and even dangerous situations in ways the public would support.

This original look at the French Reformation pits immovable object--the French appellate courts or parlements--against irresistible force--the most dynamic forms of the Protestant Reformation. Without the slightest hesitation, the high courts of Renaissance France opposed these religious innovators. By 1540, the French monarchy had largely removed the prosecution of heresy from ecclesiastical courts and handed it to the parlements. Heresy trials and executions escalated dramatically. But within twenty years, the irresistible force had overcome the immovable object: the prosecution of Protestant heresy, by then unworkable, was abandoned by French appellate courts.

Until now no one has investigated systematically the judicial history of the French Reformation. William Monter has examined the myriad encounters between Protestants and judges in French parlements, extracting information from abundant but unindexed registers of official criminal decisions both in Paris and in provincial capitals, and identifying more than 425 prisoners condemned to death for heresy by French courts between 1523 and 1560. He notes the ways in which Protestants resisted the French judicial system even before the religious wars, and sets their story within the context of heresy prosecutions elsewhere in Reformation Europe, and within the long-term history of French criminal justice.

Once upon a time, there lived a humble juggler, Barnaby by name, who was skillful but suffered every winter from poverty. A devotee of the Virgin, he had few failings apart from enjoying drink a little too much. One day he met a monk, who persuaded him to enter a monastery. All the brethren had exceptional skills to exercise on behalf of Mary, but the juggler felt he had nothing worthy to offer. Finally, he had the notion to juggle copper balls and knives before the altar of the Virgin in the chapel. The others caught him in the act and deemed his behavior madness, but after seeing the Mother of God descend to soothe him, they realized that he was blessed.

Writers, illustrators, and musicians from the Middle Ages to the present have loved this simple, medieval tale. In 1890, Anatole France (1844–1924) adapted the original poem as the short story “Le jongleur de Notre-Dame.” Dumbarton Oaks is pleased to bring this version back into print for the enjoyment of modern audiences, featuring a translation by Jan M. Ziolkowski and Art Deco illustrations by Maurice Lalau (1881–1961), faithfully reproduced from a 1924 printing.

Once upon a time, there lived a humble juggler, Barnaby by name, who was skillful but suffered every winter from poverty. A devotee of the Virgin, he had few failings apart from enjoying drink a little too much. One day he met a monk, who persuaded him to enter a monastery. All the brethren had exceptional skills to exercise on behalf of Mary, but the juggler felt he had nothing worthy to offer. Finally, he had the notion to juggle copper balls and knives before the altar of the Virgin in the chapel. The others caught him in the act and deemed his behavior madness, but after seeing the Mother of God descend to soothe him, they realized that he was blessed.

In 1890, Anatole France (1844–1924) adapted this medieval French poem as the short story “Le jongleur de Notre-Dame,” republished in 1906 with illustrations by Henri Malteste (1881–1961)—who signed his work “Malatesta”—a specialist in medievalesque illustrations and calligraphy. Dumbarton Oaks is pleased to bring this version back for the enjoyment of modern audiences both young and old, with artwork reproduced from original gouaches, and a translation by Jan M. Ziolkowski facing the French text.

Once upon a time, there lived in France a humble juggler, Barnaby by name, who was skillful but suffered every winter from poverty. A devotee of the Virgin, he had few failings apart from enjoying drink a little too much. One day he met a monk, who persuaded him to enter a monastery. There he felt miserable at his inability to show his devotion to the Virgin Mary as the other monks did. Then an idea came to him: he would perform before the Madonna! The monks caught him and were outraged or thought he was mad, but soon they saw the Virgin descend from the altar to soothe him. He may be simple, but his heartfelt offering of talent was appreciated. The moral? We do not need to be maestros or to have much money and master’s degrees. We all have something to give.

This simple story has medieval beginnings—a lovely poem often known as “Our Lady’s Tumbler” that dates to the 1230s. Many writers and artists have been inspired by it, and the line art in this coloring book was thoughtfully chosen and carefully prepared from books published a century or so ago. Enjoy the beauty of these illustrations as you add your own colors to the story!

The emperor who renounced Christianity.

Julian (Flavius Claudius Iulianus) “the Apostate,” Roman Emperor, lived AD 331 or 332 to 363. Born and educated in Constantinople as a Christian, after a precarious childhood he devoted himself to literature and philosophy and became a pagan, studying in various Greek cities. In 355 his cousin Emperor Constantius called him from Athens to the court at Milan, entitled him “Caesar,” and made him governor of Gaul. Julian restored Gaul to prosperity and good government after the ravages of the Alamanni (he overthrew them at the battle of Strassburg in 357) and other Germans. Between 357 and 361 Julian’s own soldiers, refusing to serve in the East at Constantius’ orders, nearly involved Julian in war with Constantius—who, however, died in 361, making Julian sole Emperor of the Roman world. He began many reforms and proclaimed universal toleration in religion but pressed for the restoration of the older pagan worships. In 362–363 he prepared at Constantinople and then at Antioch for his expedition against Persia ruled by Shapur II. He died of a wound received in desperate battle.

Julian’s surviving works (lost are his Commentaries on his western campaigns), all in Greek, are given in the Loeb Classical Library in three volumes. The eight Orations (1–5 in Volume I, 6–8 in Volume II) include two in praise of Constantius, one praising Constantius’ wife Eusebia, and two theosophical hymns (in prose) or declamations, of interest for studies in neo-Platonism, Mithraism, and the cult of the Magna Mater in the Roman world. Misopogon (“Beard-hater”), in Volume II, assails the morals of people in Antioch; the Letters (more than eighty), in Volume III, include edicts or rescripts, mostly about Christians, encyclical or pastoral letters to priests, and private letters. Lastly in Volume III are the fragments of the work Against the Galilaeans (the Christians), written mainly to show that evidence for the idea of Christianity is lacking in the Old Testament.

The emperor who renounced Christianity.

Julian (Flavius Claudius Iulianus) “the Apostate,” Roman Emperor, lived AD 331 or 332 to 363. Born and educated in Constantinople as a Christian, after a precarious childhood he devoted himself to literature and philosophy and became a pagan, studying in various Greek cities. In 355 his cousin Emperor Constantius called him from Athens to the court at Milan, entitled him “Caesar,” and made him governor of Gaul. Julian restored Gaul to prosperity and good government after the ravages of the Alamanni (he overthrew them at the battle of Strassburg in 357) and other Germans. Between 357 and 361 Julian’s own soldiers, refusing to serve in the East at Constantius’ orders, nearly involved Julian in war with Constantius—who, however, died in 361, making Julian sole Emperor of the Roman world. He began many reforms and proclaimed universal toleration in religion but pressed for the restoration of the older pagan worships. In 362–363 he prepared at Constantinople and then at Antioch for his expedition against Persia ruled by Shapur II. He died of a wound received in desperate battle.

Julian’s surviving works (lost are his Commentaries on his western campaigns), all in Greek, are given in the Loeb Classical Library in three volumes. The eight Orations (1–5 in Volume I, 6–8 in Volume II) include two in praise of Constantius, one praising Constantius’ wife Eusebia, and two theosophical hymns (in prose) or declamations, of interest for studies in neo-Platonism, Mithraism, and the cult of the Magna Mater in the Roman world. Misopogon (“Beard-hater”), in Volume II, assails the morals of people in Antioch; the Letters (more than eighty), in Volume III, include edicts or rescripts, mostly about Christians, encyclical or pastoral letters to priests, and private letters. Lastly in Volume III are the fragments of the work Against the Galilaeans (the Christians), written mainly to show that evidence for the idea of Christianity is lacking in the Old Testament.

The emperor who renounced Christianity.

Julian (Flavius Claudius Iulianus) “the Apostate,” Roman Emperor, lived AD 331 or 332 to 363. Born and educated in Constantinople as a Christian, after a precarious childhood he devoted himself to literature and philosophy and became a pagan, studying in various Greek cities. In 355 his cousin Emperor Constantius called him from Athens to the court at Milan, entitled him “Caesar,” and made him governor of Gaul. Julian restored Gaul to prosperity and good government after the ravages of the Alamanni (he overthrew them at the battle of Strassburg in 357) and other Germans. Between 357 and 361 Julian’s own soldiers, refusing to serve in the East at Constantius’ orders, nearly involved Julian in war with Constantius—who, however, died in 361, making Julian sole Emperor of the Roman world. He began many reforms and proclaimed universal toleration in religion but pressed for the restoration of the older pagan worships. In 362–363 he prepared at Constantinople and then at Antioch for his expedition against Persia ruled by Shapur II. He died of a wound received in desperate battle.

Julian’s surviving works (lost are his Commentaries on his western campaigns), all in Greek, are given in the Loeb Classical Library in three volumes. The eight Orations (1–5 in Volume I, 6–8 in Volume II) include two in praise of Constantius, one praising Constantius’ wife Eusebia, and two theosophical hymns (in prose) or declamations, of interest for studies in neo-Platonism, Mithraism, and the cult of the Magna Mater in the Roman world. Misopogon (“Beard-hater”), in Volume II, assails the morals of people in Antioch; the Letters (more than eighty), in Volume III, include edicts or rescripts, mostly about Christians, encyclical or pastoral letters to priests, and private letters. Lastly in Volume III are the fragments of the work Against the Galilaeans (the Christians), written mainly to show that evidence for the idea of Christianity is lacking in the Old Testament.

Beginning in the 1830s, the white actor Thomas D. Rice took to the stage as Jim Crow, and the ragged and charismatic trickster of black folklore entered—and forever transformed—American popular culture. Jump Jim Crow brings together for the first time the plays and songs performed in this guise and reveals how these texts code the complex use and abuse of blackness that has characterized American culture ever since Jim Crow’s first appearance.

Along with the prompt scripts of nine plays performed by Rice—never before published as their original audiences saw them—W. T. Lhamon, Jr., provides a reconstruction of their performance history and a provocative analysis of their contemporary meaning. His reading shows us how these plays built a public blackness, but also how they engaged a disaffected white audience, who found in Jim Crow’s sass and wit and madcap dancing an expression of rebellion and resistance against the oppression and confinement suffered by ordinary people of all colors in antebellum America and early Victorian England.

Upstaging conventional stories and forms, giving direction and expression to the unruly attitudes of a burgeoning underclass, the plays in this anthology enact a vital force still felt in great fictions, movies, and musics of the Atlantic and in the jumping, speedy styles that join all these forms.

This book weighs alternative conceptions of the equal opportunity principle through an empirical and ethical exploration of the Federal law that directs local school districts to award special educational opportunities to students who are classified as learning disabled (LD). Mark Kelman and Gillian Lester consider the degree to which students with learning disabilities (rather than merely slow learners, the socially disadvantaged, or even the gifted) are entitled to benefits that might well prove advantageous to their classmates, such as extra time to complete an exam or expensive, individually tailored educational programs.

They examine the vexing question of how we should distribute extra educational funds: should we give them to those who have fewer material resources to begin with, to those who might benefit more than others from extra resources, or should we simply strive to create greater equality of outcome? The book exposes a growing conflict between those who want to distribute scarce resources on an individual basis to children who are in need whatever the reason, and those who seek to eliminate group inequalities.

Death, wrote Walter Benjamin, lends storytellers all their authority. How do trials, in turn, borrow their authority from death? This book offers a groundbreaking account of the surprising interaction between trauma and justice.

Moving from texts by Arendt, Benjamin, Freud, Zola, and Tolstoy to the Dreyfus and Nuremberg trials, as well as the trials of O. J. Simpson and Adolf Eichmann, Shoshana Felman argues that the adjudication of collective traumas in the twentieth century transformed both culture and law. This transformation took place through legal cases that put history itself on trial, and that provided a stage for the expression of the persecuted--the historically "expressionless."

Examining legal events that tried to repair the crimes and injuries of history, Felman reveals the "juridical unconscious" of trials and brilliantly shows how this juridical unconscious is bound up with the logic of the trauma that a trial attempts to articulate and contain but so often reenacts and repeats. Her book gives the drama of the law a new jurisprudential dimension and reveals the relation between law and literature in a new light.

When Edgar Bodenheimer’s book, Jurisprudence: The Philosophy and Method of the Law, was published in 1962, it received extraordinary reviews. It was called by one commentator “a profoundly scholarly, clearly written and thoroughly unpretentious contribution to the literature of jurisprudence.” Because there have been significant developments in analytical jurisprudence and in the legal philosophy of values, Bodenheimer has brought his book up to date.

Part I now includes a discussion of important recent contributions to jurisprudence. Part II has been largely rewritten to give more extensive consideration to the psychological roots of the need for order and quest for justice, the conceptual scope and substantive components of the notion of justice, and the criteria for validity of the law. Part III of Bodenheimer’s study is concerned with the problems of legal method and the modes of legal reasoning.

In this timely book, a Pulitzer Prize–winning reporter trains an autobiographical lens on a moment of remarkable transition in American journalism. Just a few years ago, the mainstream press was wrestling with whether labeling waterboarding as torture violated important norms of neutrality and objectivity. Now, major American newspapers regularly call the president of the United States a liar. Clearly, something has changed as the old rules of “balance” and “two sides to every story” have lost their grip. Is the change for the better? Will it last?

In Just a Journalist, Linda Greenhouse—who for decades covered the U.S. Supreme Court for The New York Times—tackles these questions from the perspective of her own experience. A decade ago, she faced criticism from her own newspaper and much of journalism’s leadership for a speech to a college alumnae group in which she criticized the Bush administration for, among other things, seeking to create a legal black hole at Guantánamo Bay—two years after the Supreme Court itself had ruled that the detainees could not be hidden away from the reach of federal judges who might hear their appeals.

One famous newspaper editor expressed his belief that it was unethical for a journalist to vote, because the act of choosing one candidate over another could compromise objectivity. Linda Greenhouse disagrees. Calling herself “an accidental activist,” she raises urgent questions about the role journalists can and should play as citizens, even as participants, in the world around them.

“Song Lyric,” ci, remains one of the most loved forms of Chinese poetry. From the early eleventh century through the first quarter of the twelfth century, song lyric evolved from an impromptu contribution in a performance practice to a full literary genre, in which the text might be read more often than performed. Young women singers, either indentured or private entrepreneurs, were at the heart of song practice throughout the period; the authors of the lyrics were notionally mostly male. A strange gender dynamic arose, in which men often wrote in the voice of a woman and her imagined feelings, then appropriated that sensibility for themselves.

As an essential part of becoming literature, a history was constructed for the new genre. At the same time the genre claimed a new set of aesthetic values to radically distinguish it from older “Classical Poetry,” shi. In a world that was either pragmatic or moralizing (or both), song lyric was a discourse of sensibility, which literally gave a beautiful voice to everything that seemed increasingly to be disappearing in the new Song dynasty world of righteousness and public advancement.

By the time Jimi Hendrix died in 1970, the idea of a black man playing lead guitar in a rock band seemed exotic. Yet a mere ten years earlier, Chuck Berry and Bo Diddley had stood among the most influential rock and roll performers. Why did rock and roll become “white”? Just around Midnight reveals the interplay of popular music and racial thought that was responsible for this shift within the music industry and in the minds of fans.

Rooted in rhythm-and-blues pioneered by black musicians, 1950s rock and roll was racially inclusive and attracted listeners and performers across the color line. In the 1960s, however, rock and roll gave way to rock: a new musical ideal regarded as more serious, more artistic—and the province of white musicians. Decoding the racial discourses that have distorted standard histories of rock music, Jack Hamilton underscores how ideas of “authenticity” have blinded us to rock’s inextricably interracial artistic enterprise.

According to the standard storyline, the authentic white musician was guided by an individual creative vision, whereas black musicians were deemed authentic only when they stayed true to black tradition. Serious rock became white because only white musicians could be original without being accused of betraying their race. Juxtaposing Sam Cooke and Bob Dylan, Aretha Franklin and Janis Joplin, Jimi Hendrix and the Rolling Stones, and many others, Hamilton challenges the racial categories that oversimplified the sixties revolution and provides a deeper appreciation of the twists and turns that kept the music alive.

This elegant essay on the justice of work focuses on the fit between who we are and the kind of work we do. Russell Muirhead shows how the common hope for work that fulfills us involves more than personal interest; it also points to larger understandings of a just society. We are defined in part by the jobs we hold, and Muirhead has something important to say about the partial satisfactions of the working life, and the increasingly urgent need to balance the claims of work against those of family and community.

Against the tendency to think of work exclusively in contractual terms, Muirhead focuses on the importance of work to our sense of a life well lived. Our notions of freedom and fairness are incomplete, he argues, without due consideration of how we fit the work we do.

Muirhead weaves his argument out of sociological, economic, and philosophical analysis. He shows, among other things, how modern feminism's effort to reform domestic work and extend the promise of careers has contributed to more democratic understandings of what it means to have work that fits. His account of individual and social fit as twin standards of assessment is original and convincing--it points both to the unavoidable problem of distributing bad work in society and to the personal importance of finding fulfilling work. These themes are pursued through a wide-ranging discussion that engages thinkers from Plato to John Stuart Mill to Betty Friedan. Just Work shows what it would mean for work to make good on the high promise so often invested in it and suggests what we--both as a society and as individuals--might do when it falls short.

Justice among Nations tells the story of the rise of international law and how it has been formulated, debated, contested, and put into practice from ancient times to the present. Stephen Neff avoids technical jargon as he surveys doctrines from natural law to feminism, and practices from the Warring States of China to the international criminal courts of today.

Ancient China produced the first rudimentary set of doctrines. But the cornerstone of later international law was laid by the Romans, in the form of natural law—a universal law that was superior to early laws and governments. As medieval European states came into contact with non-Christian peoples, from East Asia to the New World, practical solutions had to be devised to the many legal quandaries that arose. In the wake of these experiences, international legal doctrine began to assume its modern form in the seventeenth and eighteenth centuries.

New challenges in the nineteenth century encompassed the advance of nationalism, the rise of free trade and European imperialism, the formation of international organizations, and the arbitration of disputes. Innovative doctrines included liberalism, the nationality school, and solidarism. The twentieth century witnessed the formation of the League of Nations and a World Court, but also the rise of socialist and fascist states and the advent of the Cold War. Yet the collapse of the Soviet Union brought little respite. As Neff makes clear, further threats to the rule of law today come from environmental pressures, genocide, and terrorism.

This book presents an in-depth exploration of the administration of justice during Islam’s founding period, 632–1250 CE. Inspired by the scholarship of Roy Parviz Mottahedeh and composed in his honor, this volume brings together ten leading scholars of Islamic law to examine the history of early Islamic courts. This approach draws attention to both how and why the courts and the people associated with them functioned in early Islamic societies: When a dispute occurred, what happened in the courts? How did judges conceive of justice and their role in it? When and how did they give attention to politics and procedure?

Each author draws on diverse sources that illuminate a broader and deeper vision of law and society than traditional legal literature alone can provide, including historical chronicles, biographical dictionaries, legal canons, exegetical works, and mirrors for princes. Altogether, the volume offers both a substantive intervention on early Islamic courts and on methods for studying legal history as social history. It illuminates the varied and dynamic legal landscapes stretching across early Islam, and maps new approaches to interdisciplinary legal history.

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise Political Liberalism (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all [my previous] works." He offers a broad overview of his main lines of thought and also explores specific issues never before addressed in any of his writings.

Rawls is well aware that since the publication of A Theory of Justice in 1971, American society has moved farther away from the idea of justice as fairness. Yet his ideas retain their power and relevance to debates in a pluralistic society about the meaning and theoretical viability of liberalism. This book demonstrates that moral clarity can be achieved even when a collective commitment to justice is uncertain.

“[A] learned and thoughtful portrayal of the history of race relations in America…authoritative and highly readable…[An] impressive work.”
—Randall Kennedy, The Nation

“This comprehensive history…reminds us that the fight for justice requires our constant vigilance.”
—Ibram X. Kendi

“Remarkable for the breadth and depth of its historical and legal analysis…makes an invaluable contribution to our understanding of the US Supreme Court’s role in America’s difficult racial history.”
—Tomiko Brown-Nagin, author of Civil Rights Queen: Constance Baker Motley and the Struggle for Equality

From the Cherokee Trail of Tears to Brown v. Board of Education to the dismantling of the Voting Rights Act, Orville Vernon Burton and Armand Derfner shine a powerful light on the Supreme Court’s race record—uplifting, distressing, and even disgraceful. Justice Deferred is the first book that comprehensively charts the Supreme Court’s race jurisprudence, detailing the development of legal and constitutional doctrine, the justices’ reasoning, and the impact of individual rulings.

In addressing such issues as the changing interpretations of the Reconstruction amendments, Japanese internment in World War II, the exclusion of Mexican Americans from juries, and affirmative action, the authors bring doctrine to life by introducing the people and events at the heart of the story of race in the United States. Much of the fragility of civil rights in America is due to the Supreme Court, but as this sweeping history reminds us, the justices still have the power to make good on the country’s promise of equal rights for all.

The fox knows many things, the Greeks said, but the hedgehog knows one big thing. In his most comprehensive work, Ronald Dworkin argues that value in all its forms is one big thing: that what truth is, life means, morality requires, and justice demands are different aspects of the same large question. He develops original theories on a great variety of issues very rarely considered in the same book: moral skepticism, literary, artistic, and historical interpretation, free will, ancient moral theory, being good and living well, liberty, equality, and law among many other topics. What we think about any one of these must stand up, eventually, to any argument we find compelling about the rest.

Skepticism in all its forms—philosophical, cynical, or post-modern—threatens that unity. The Galilean revolution once made the theological world of value safe for science. But the new republic gradually became a new empire: the modern philosophers inflated the methods of physics into a totalitarian theory of everything. They invaded and occupied all the honorifics—reality, truth, fact, ground, meaning, knowledge, and being—and dictated the terms on which other bodies of thought might aspire to them, and skepticism has been the inevitable result. We need a new revolution. We must make the world of science safe for value.

Stephen C. Neff offers the first comprehensive study of the wide range of legal issues arising from the American Civil War, many of which resonate in debates to this day.

Neff examines the lawfulness of secession, executive and legislative governmental powers, and laws governing the conduct of war. Whether the United States acted as a sovereign or a belligerent had legal consequences, including treating Confederates as rebellious citizens or foreign nationals in war. Property questions played a key role, especially when it came to the process of emancipation. Executive detentions and trials by military commissions tested civil liberties, and the end of the war produced a raft of issues on the status of the Southern states, the legality of Confederate acts, clemency, and compensation. A compelling aspect of the book is the inclusion of international law, as Neff situates the conflict within the general laws of war and details neutrality issues, where the Civil War broke important new legal ground.

This book not only provides an accessible and informative legal portrait of this critical period but also illuminates how legal issues arise in a time of crisis, what impact they have, and how courts attempt to resolve them.

“One of the most important contributions to the field of contract theory—if not the most important—in the past 25 years.” —Stephen A. Smith, McGill University

Can we account for contract law on a moral basis that is acceptable from the standpoint of liberal justice? To answer this question, Peter Benson develops a theory of contract that is completely independent of—and arguably superior to—long-dominant views, which take contract law to be justified on the basis of economics or promissory morality. Through a detailed analysis of contract principles and doctrines, Benson brings out the specific normative conception underpinning the whole of contract law. Contract, he argues, is best explained as a transfer of rights, which is complete at the moment of agreement and is governed by a definite conception of justice—justice in transactions.

Benson’s analysis provides what John Rawls called a public basis of justification, which is as essential to the liberal legitimacy of contract as to any other form of coercive law. The argument of Justice in Transactions is expressly complementary to Rawls’s, presenting an original justification designed specifically for transactions, as distinguished from the background institutions to which Rawls’s own theory applies. The result is a field-defining work offering a comprehensive theory of contract law. Benson shows that contract law is both justified in its own right and fully congruent with other domains—moral, economic, and political—of liberal society.

The Arab Spring uprisings of 2011 were often portrayed in the media as a dawn of democracy in the region. But the revolutionaries were—and saw themselves as—heirs to a centuries-long struggle for just government and the rule of law, a struggle obstructed by local elites as well as the interventions of foreign powers. Elizabeth F. Thompson uncovers the deep roots of liberal constitutionalism in the Middle East through the remarkable stories of those who fought against poverty, tyranny, and foreign rule.

Fascinating, sometimes quixotic personalities come to light: Tanyus Shahin, the Lebanese blacksmith who founded a peasant republic in 1858; Halide Edib, the feminist novelist who played a prominent role in the 1908 Ottoman constitutional revolution; Ali Shariati, the history professor who helped ignite the 1979 Iranian Revolution; Wael Ghonim, the Google executive who rallied Egyptians to Tahrir Square in 2011, and many more. Their memoirs, speeches, and letters chart the complex lineage of political idealism, reform, and violence that informs today’s Middle East.

Often depicted as inherently anti-democratic, Islam was integral to egalitarian movements that sought to correct imbalances of power and wealth wrought by the modern global economy—and by global war. Motivated by a memory of betrayal at the hands of the Great Powers after World War I and in the Cold War, today’s progressives assert a local tradition of liberal constitutionalism that has often been stifled but never extinguished.

The recent past has seen striking advances in our understanding of both moral responsibility and distributive justice. S. L. Hurley's ambitious work brings these two areas of lively debate into overdue contact with each other.

Key contemporary discussions of distributive justice have formulated egalitarian approaches in terms of responsibility; in this view, the aim of egalitarianism is to respect differences between positions for which people are responsible while neutralizing differences that are a matter of luck. But this approach, Hurley contends, has ignored the way our understanding of responsibility constrains the roles it can actually play within distributive justice. Her book brings the new articulation of responsibility to bear in explaining these constraints. While responsibility might help specify what to distribute, it cannot tell us how to distribute; thus, Hurley argues, responsibility cannot tell us to distribute in an egalitarian pattern in particular. It can, however, play other important roles in a theory of justice, in relation to incentive-seeking behavior and well-being. Hurley's book proposes a new, bias-neutralizing approach to distributive justice that places responsibility in these less problematic roles.

Distinguished biographies of great men are not uncommon, but it is seldom indeed that the pairing of biographer and subject is so natural and fortunate as in the case of Mark DeWolfe Howe and that giant of nine decades of American life, Justice Holmes. A lawyer whose early career included a year as secretary to Holmes, Howe comes from the New England world that produced Holmes and he inherits a similar tradition of creative probing and pragmatic curiosity.

In a lesser figure than Holmes the foreshadowings of youth may be misleading or the fulfillment of manhood incomplete, but for him neither of these things was so. In the course of his journey to emotional and professional maturity—the period of this book—Holmes outlined the entire realm he was later to inhabit and make his own. When at the close of this volume Howe temporarily takes leave of him, Holmes has satisfied himself of his strengths and capacities; the tools he will use are ready. During a period of contradictory stuffiness and brilliance in Boston and through the splintering and passion of the Civil War, the young Holmes tested his beliefs and his strength against the world he found. Belief as a consequence became “that upon which a man is willing to act.” As a soldier on the edge of death, he proved to himself that he could face extinction with the grace and fortitude of those who had the support of a religion he had discarded. There was the dignity as well as the danger of arrogance in this aristocracy of doubt, but also, as Howe points out, “No discovery, in youth of maturity, had larger moment than that.”

Howe’s biography is of the stature of Holmes himself. Readers of this book will become participants in the making of greatness.

“In most accounts of the tumultuous 1960s, Robert Kennedy plays a supporting role…Sullivan corrects this and puts RFK near the center of the nation’s struggle for racial justice.”
—Richard Thompson Ford, Washington Post

“A profound and uplifting account of Robert F. Kennedy’s brave crusade for racial equality. This is narrative history at its absolute finest.”
—Douglas Brinkley, author of Rosa Parks

“A sobering analysis of the forces arrayed against advocates of racial justice. Desegregation suits took years to move through the courts. Ballot access was controlled by local officials…Justice Rising reminds us that although he was assassinated over 50 years ago, Kennedy remains relevant.”
—Glenn C. Altschuler, Florida Courier

“A groundbreaking book that reorients our understanding of a surprisingly underexplored aspect of Robert Kennedy’s life and career—race and civil rights—and sheds new light on race relations during a pivotal era of American history.”
—Kenneth Mack, author of Representing the Race

“Brilliant and beautifully written…could hardly be more timely.”
—Daniel Geary, Irish Times

Race and politics converged in the 1960s in ways that indelibly changed America. This landmark reconsideration of Robert Kennedy’s life and legacy reveals how, as the nation confronted escalating demands for racial justice, RFK grasped the moment to emerge as a transformational leader.

Intertwining Kennedy’s story with the Black freedom struggles of the 1960s, Justice Rising provides a fresh account of the changing political alignments that marked the decade. As Attorney General, Kennedy personally interceded to enforce desegregation rulings and challenge voter restrictions in the South. Morally committed to change, he was instrumental in creating the bipartisan coalition essential to passing the 1964 Civil Rights Act. After his brother’s assassination, his commitment took on a new urgency when cities emerged as the major front in the long fight for racial justice. On the night of Martin Luther King’s assassination, two months before he would himself be killed, his anguished appeal captured the hopes of a turbulent decade: “In this difficult time for the United States, it is perhaps well to ask what kind of nation we are and what direction we want to move in.” It is a question that remains urgent and unanswered.

The Armenian Genocide and the Nazi Holocaust are often thought to be separated by a large distance in time and space. But Stefan Ihrig shows that they were much more connected than previously thought. Bismarck and then Wilhelm II staked their foreign policy on close relations with a stable Ottoman Empire. To the extent that the Armenians were restless under Ottoman rule, they were a problem for Germany too. From the 1890s onward Germany became accustomed to excusing violence against Armenians, even accepting it as a foreign policy necessity. For many Germans, the Armenians represented an explicitly racial problem and despite the Armenians’ Christianity, Germans portrayed them as the “Jews of the Orient.”

As Stefan Ihrig reveals in this first comprehensive study of the subject, many Germans before World War I sympathized with the Ottomans’ longstanding repression of the Armenians and would go on to defend vigorously the Turks’ wartime program of extermination. After the war, in what Ihrig terms the “great genocide debate,” German nationalists first denied and then justified genocide in sweeping terms. The Nazis too came to see genocide as justifiable: in their version of history, the Armenian Genocide had made possible the astonishing rise of the New Turkey.

Ihrig is careful to note that this connection does not imply the Armenian Genocide somehow caused the Holocaust, nor does it make Germans any less culpable. But no history of the twentieth century should ignore the deep, direct, and disturbing connections between these two crimes.

Why should a property interest exist in an intangible item? In recent years, arguments over intellectual property have often divided proponents—who emphasize the importance of providing incentives for producers of creative works— from skeptics who emphasize the need for free and open access to knowledge.

In a wide-ranging and ambitious analysis, Robert P. Merges establishes a sophisticated rationale for the most vital form of modern property: IP rights. His insightful new book answers the many critics who contend that these rights are inefficient, unfair, and theoretically incoherent. But Merges’ vigorous defense of IP is also a call for appropriate legal constraints and boundaries: IP rights are real, but they come with real limits.

Drawing on Kant, Locke, and Rawls as well as contemporary scholars, Merges crafts an original theory to explain why IP rights make sense as a reward for effort and as a way to encourage individuals to strive. He also provides a novel explanation of why awarding IP rights to creative people is fair for everyone else in society, by contributing to a just distribution of resources. Merges argues convincingly that IP rights are based on a solid ethical foundation, and—when subject to fair limits—these rights are an indispensable part of a well-functioning society.

The architectural jewel of Constantinople is the church of Hagia Sophia (Holy Wisdom), constructed 532–537 CE. Although the edifice built by Justinian remains almost intact, only some of its original mosaics survive. In the first comprehensive study, Natalia Teteriatnikov describes the original mosaic program of the church and its restorations after the earthquake of 558.

Drawing from decades of her personal research and scholarship on St. Sophia, the author analyzes the material and decorative components of the Justinianic mosaics that survive. She considers the architectural and theological aesthetics, as well as the social conditions that led to the production of a distinctive, aniconic mosaic program. Lavishly illustrated, the book includes a catalog of the nineteenth-century watercolors created by Gaspare Fossati—the only surviving evidence for reconstructing mosaics that are no longer extant.

Mordant verse satire.

The bite and wit of two of antiquity’s best satirists are captured in this Loeb Classical Library edition.

Persius (AD 34–62) and Juvenal (writing about sixty years later) were heirs to the style of Latin verse satire developed by Lucilius and Horace, a tradition mined in Susanna Braund’s introduction and notes. Her notes also give guidance to the literary and historical allusions that pepper Persius’ and Juvenal’s satirical poems—which were clearly aimed at a sophisticated urban audience. Both poets adopt the mask of an angry man, and sharp criticism of the society in which they live is combined with flashes of sardonic humor in their satires. Whether targeting common and uncommon vices, the foolishness of prayers, the abuse of power by emperors and the Roman elite, the folly and depravity of Roman wives, or decadence, materialism, and corruption, their tone is generally one of righteous indignation.

Juvenal and Persius are seminal as well as stellar figures in the history of satirical writing. Juvenal especially had a lasting influence on English writers of the Renaissance and succeeding centuries.

THIS EDITION HAS BEEN REPLACED BY A NEWER EDITION

Juvenal, Decimus Iunius Iuvenalis (ca. AD 60–140), master of satirical hexameter poetry, was born at Aquinum. He used his powers in the composition first of scathing satires on Roman life, with special reference to ineptitude in poetry (Satire 1); vices of fake philosophers (2); grievances of the worthy poor (3); and of clients (5); a council-meeting under Emperor Domitian (4); vicious women (6); prospects of letters and learning under a new emperor (7); virtue not birth as giving nobility (8); and the vice of homosexuals (9). Then subjects and tone change: we have the true object of prayer (10); spendthrift and frugal eating (11); a friend's escape from shipwreck; will-hunters (12); guilty conscience and desire for revenge (13); parents as examples (14); cannibalism in Egypt (15); privileges of soldiers (16, unfinished).

Persius Flaccus, Aulus (AD 34–62), of Volaterrae was of equestrian rank; he went to Rome and was trained in grammar, rhetoric, and Stoic philosophy. In company with his mother, sister and aunt, and enjoying the friendship of Lucan and other famous people, he lived a sober life. He left six Satires in hexameters: after a prologue (in scazon metre) we have a Satire on the corruption of literature and morals (1); foolish methods of prayer (2); deliberately wrong living and lack of philosophy (3); the well-born insincere politician, and some of our own weaknesses (4); praise of Cornutus the Stoic; servility of men (5); and a chatty poem addressed to the poet Bassus (6).