In a brilliantly-conceived book, Jeremi Suri puts the tumultuous 1960s into a truly international perspective in the first study to examine the connections between great power diplomacy and global social protest. Profoundly disturbed by increasing social and political discontent, Cold War powers united on the international front, in the policy of detente. Though reflecting traditional balance of power considerations, detente thus also developed from a common urge for stability among leaders who by the late 1960s were worried about increasingly threatening domestic social activism.

In the early part of the decade, Cold War pressures simultaneously inspired activists and constrained leaders; within a few years activism turned revolutionary on a global scale. Suri examines the decade through leaders and protesters on three continents, including Mao Zedong, Charles de Gaulle, Martin Luther King Jr., Daniel Cohn-Bendit, and Aleksandr Solzhenitsyn. He describes connections between policy and protest from the Berkeley riots to the Prague Spring, from the Paris strikes to massive unrest in Wuhan, China.

Designed to protect the existing political order and repress movements for change, detente gradually isolated politics from the public. The growth of distrust and disillusion in nearly every society left a lasting legacy of global unrest, fragmentation, and unprecedented public skepticism toward authority.

A poignant reflection on alienation and belonging, told through the lives of five remarkable people who struggled against nationalism and intolerance in one of Europe’s most stunning cities.

What does it mean to belong somewhere? For many of Prague’s inhabitants, belonging has been linked to the nation, embodied in the capital city. Grandiose medieval buildings and monuments to national heroes boast of a glorious, shared history. Past governments, democratic and Communist, layered the city with architecture that melded politics and nationhood. Not all inhabitants, however, felt included in these efforts to nurture national belonging. Socialists, dissidents, Jews, Germans, and Vietnamese—all have been subject to hatred and political persecution in the city they called home.

Chad Bryant tells the stories of five marginalized individuals who, over the last two centuries, forged their own notions of belonging in one of Europe’s great cities. An aspiring guidebook writer, a German-speaking newspaperman, a Bolshevik carpenter, an actress of mixed heritage who came of age during the Communist terror, and a Czech-speaking Vietnamese blogger: none of them is famous, but their lives are revealing. They speak to tensions between exclusionary nationalism and on-the-ground diversity. In their struggles against alienation and dislocation, they forged alternative communities in cafes, workplaces, and online. While strolling park paths, joining political marches, or writing about their lives, these outsiders came to embody a city that, on its surface, was built for others.

A powerful and creative meditation on place and nation, the individual and community, Prague envisions how cohesion and difference might coexist as it acknowledges a need common to all.

In September 1938, the Munich Agreement delivered the Sudetenland to Germany. Six months later, Hitler’s troops marched unopposed into Prague and established the Protectorate of Bohemia and Moravia—the first non-German territory to be occupied by Nazi Germany. Although Czechs outnumbered Germans thirty to one, Nazi leaders were determined to make the region entirely German.

Chad Bryant explores the origins and implementation of these plans as part of a wider history of Nazi rule and its consequences for the region. To make the Protectorate German, half the Czech population (and all Jews) would be expelled or killed, with the other half assimilated into a German national community with the correct racial and cultural composition. With the arrival of Reinhard Heydrich, Germanization measures accelerated. People faced mounting pressure from all sides. The Nazis required their subjects to act (and speak) German, while Czech patriots, and exiled leaders, pressed their countrymen to act as “good Czechs.”

By destroying democratic institutions, harnessing the economy, redefining citizenship, murdering the Jews, and creating a climate of terror, the Nazi occupation set the stage for the postwar expulsion of Czechoslovakia’s three million Germans and for the Communists’ rise to power in 1948. The region, Bryant shows, became entirely Czech, but not before Nazi rulers and their postwar successors had changed forever what it meant to be Czech, or German.

A hundred years ago Catholic believers young and old, rich and poor, would fill churches on holy days, drawn together in prayer and in the conviction that they, the laypeople, needed the clergy and patron saints to mediate between them and their God. Today a Catholic believer in America is as likely as not to find God for herself.

This book traces dramatic changes in the practice of faith among American Catholics through evolving ideas about prayer. Where so many have seen the movement of American Catholics away from traditional devotional practices as a symptom of encroaching secularism, author James P. McCartin shows how the changing practice of prayer itself was the primary catalyst behind Catholics’ growing sense of spiritual independence.

Prayers of the Faithful reveals how, over the decades, Catholics’ ways of praying underwent a significant shift alongside the larger transformations of American society and culture. The book documents the novel ways of praying that transcended the formal rites of earlier generations. Whether “praying in tongues” or working on behalf of social justice or participating in public protests as outpourings of prayer, lay Catholics consistently expanded their notions of praying. And in doing so, McCartin suggests, they reshaped and redefined American Catholicism. By examining the spiritual life of prayer over the twentieth century, this book thus opens up new ways of understanding Catholics, their church, and their place in American life.

“Precious volumes,” or pao-chüan, were produced by popular sects in the Ming and early Qing dynasties. These scriptures were believed to have been divinely revealed to sect leaders and contain teachings and ritual instructions that provide valuable information about a lively and widespread religious tradition outside mainstream Confucianism, Taoism, and Buddhism. Largely neglected until now, they testify to the imagination and devotion of popular religious leaders.

This book, the most detailed and comprehensive study of pao-chüan in any language, studies 34 early examples of this literature in order to understand the origins and development of this textual tradition. Although the work focuses on content and structure, it also treats the social context of these works as well as their transmission and ritual use.

In Pregnancy in the Victorian Novel—the first book-length study of the topic—Livia Arndal Woods traces the connections between literary treatments of pregnancy and the medicalization of pregnancy and childbirth occurring over the long nineteenth century. Woods uses the problem of pregnancy in the Victorian novel (in which pregnancy is treated modestly as a rule and only rarely as an embodied experience) to advocate for “somatic reading,” a practice attuned to impressions of the body on the page and in our own messy lived experiences. 

Examining works by Emily Brontë, Charlotte Mary Yonge, Anthony Trollope, George Eliot, Thomas Hardy and others, Woods considers instances of pregnancy that are tied to representations of immodesty, poverty, and medical diagnosis. These representations, Woods argues, should be understood in the arc of Anglo-American modernity and its aftershocks, connecting backward to early modern witch trials and forward to the criminalization of women for pregnancy outcomes in twenty-first-century America. Ultimately, she makes the case that by clearing space for the personal and anecdotal in scholarship, somatic reading helps us analyze with uncertainty rather than against it and allows for richer and more relevant textual interpretation.

“Pre-modern philosophy” means the line of reflection that started with Plato andvAristotle, passed through Augustine and Boethius, and reached its acme in Aquinas, Scotus, and Suarez. The whole line was harshly judged by Descartes, then mocked by the empiricsts of the 18th Century. Why, then, did Pope Leo XII make a determined effort to revive it? And, more importantly, why was the revival a stunning success by the middle of the 20th Century?

The answers to both questions are found in a famous German book, Philosophie der Vorzeit by Josef Kleutgen, now available for the first time in English. Pre-ModernPhilosophy Defended shaped and strengthened Pope Leo’s resolve. It showed how inaccurate the harsh judgments had been and how sadly inferior the modern replacements from Descartes to Hegel had turned out to be in many respects.

Not in all. Kleutgen was no knee-jerk reactionary. He made no bones about the obsolete status of pre-Newtonian physics and cosmology. Rather, he focused on the central boast of “modern” thought, namely, that it had turned at least to the “subject” and had provided a long-needed thing called a “critique of knowledge.”

This book is must reading for intellectual historians and for philosophers working today in epistemology. But most of all, it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the “light” of Kant or Hegel? This is why every Modernist knew Kleutgen’s name and hated this book.

Here is the first English translation (from the German) of the master work of Josef Kleutgen, the nineteenth century social philosopher whose thought lies at, or near, the heart of Catholic Social Thought. Kleutgen is widely and rightly seen as the shadow author of the social encyclicals of Leo XII. Leo’s Rerum Novarum remains the origin and constant reference point of all Catholic Social Teaching. And Popes since have dated their own social encyclicals from Rerum Novarum – hence, Quadragesimo anno and Centesimus annus. —Gerard V. Bradley, University of Notre Dame

Pre-Modern Philosophy Defended is must reading for intellectual historians and for philosophers working today in epistemology. And it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the ‘light’ of Kant or Hegel? This is why every Modernist knew Kleutgen's name and hated Philosophie der Vorzeit (Pre-Modern Philosophy Defended).

The U.S. Army has always regarded preparing for war as its peacetime role, but how it fulfilled that duty has changed dramatically over time. J. P. Clark traces the evolution of the Army between the War of 1812 and World War I, showing how differing personal experiences of war and peace among successive generations of professional soldiers left their mark upon the Army and its ways.

Nineteenth-century officers believed that generalship and battlefield command were more a matter of innate ability than anything institutions could teach. They saw no benefit in conceptual preparation beyond mastering technical skills like engineering and gunnery. Thus, preparations for war were largely confined to maintaining equipment and fortifications and instilling discipline in the enlisted ranks through parade ground drill. By World War I, however, Progressive Era concepts of professionalism had infiltrated the Army. Younger officers took for granted that war’s complexity required them to be trained to think and act alike—a notion that would have offended earlier generations. Preparing for War concludes by demonstrating how these new notions set the conditions for many of the successes—and some of the failures—of General Pershing’s American Expeditionary Forces.

A Prescription for Adversity makes the revolutionary case that Ambrose Bierce, far from being a bitter misanthrope, was instead both a compassionate and moral author. Berkove, focusing on Bierce's short fiction, establishes the necessity of recognizing the pattern of his intellectual and literary development over the course of his career. The author shows that Bierce, probably the American author with the most extensive experience of the Civil War, turned to classical Stoicism and English and French Enlightenment literature in his postwar search for meaning. Bierce's fiction arose from his ultimately unsatisfying encounters with the philosophies those sources offered, but the moral commitment as well as the literary techniques of heir authors, particularly Jonathan Swift, inspired him. Dating Bierce's fiction, and introducing uncollected journalism, correspondence, and important new literary history and biographical information, Berkove brings new insights to a number of stories, including "A Son of the Gods" and "A Horseman in the Sky," but especially "An Occurrence at Owl Creek Bridge," and presents compelling readings of the Parenticide Club tales and "Moxon's Master." A Prescription for Adversity substantiates how Bierce at his best is one of the few American authors who rises to the level of Mark Twain, and the only one who touches Jonathan Swift.

A work of both biography and literary criticism, this book rescues Ambrose Bierce and his literature from the neglect to which it has been assigned by "ill-founded, obtuse and unproductive approaches based on skewed notions of his personality and forced or facile readings of individual stories."

“A superb, field-changing book…A true classic.”
—Sunil Amrith

“Makes a major contribution towards a necessary discussion of the politics of aid.”
—Times Higher Education

Debates over foreign aid are often strangely ahistorical. Economists argue about effectiveness—how to make aid work—while critics bemoan money wasted on corruption, ignoring the fundamentally political character of aid. The Price of Aid exposes the geopolitical calculus underpinning development assistance, and its costs.

India stood at the center of American and Soviet aid competition throughout the Cold War, as both superpowers saw developmental aid as a way of pursuing their geopolitical goals by economic means. Drawing on recently declassified files from seven countries, David Engerman shows how Indian leaders used Cold War competition to win battles at home, eroding the Indian state in the process. As China spends freely in Africa, the political stakes of foreign aid are rising once again.

“A magnificent book. Anyone who seeks to understand contemporary India and its development struggles will have to start here. Engerman’s work is not only enlightening, it turns much of what we thought we knew about India, foreign aid, and the Cold War in South Asia upside down.”
—O. A. Westad, author of The Cold War

“An outstanding history…Drawing on an unprecedented array of official and private archives in India, Russia, the United States, and Britain, Engerman offers a superb account—one that integrates the ideologies and policies of the superpowers with a sharp analysis of the push-and-pull of policymaking in India. This is a landmark study of independent India as well as the Cold War.”
—Srinath Raghavan, author of India’s War

At some point in the course of evolution—from a primeval social organization of early hominids—all human societies, past and present, would emerge. In this account of the dawn of human society, Bernard Chapais shows that our knowledge about kinship and society in nonhuman primates supports, and informs, ideas first put forward by the distinguished social anthropologist, Claude Lévi-Strauss.

Chapais contends that only a few evolutionary steps were required to bridge the gap between the kinship structures of our closest relatives—chimpanzees and bonobos—and the human kinship configuration. The pivotal event, the author proposes, was the evolution of sexual alliances. Pair-bonding transformed a social organization loosely based on kinship into one exhibiting the strong hold of kinship and affinity. The implication is that the gap between chimpanzee societies and pre-linguistic hominid societies is narrower than we might think.

Many books on kinship have been written by social anthropologists, but Primeval Kinship is the first book dedicated to the evolutionary origins of human kinship. And perhaps equally important, it is the first book to suggest that the study of kinship and social organization can provide a link between social and biological anthropology.

The Princess Nun tells the story of Bunchi (1619–1697), daughter of Emperor Go-Mizunoo and founder of Enshōji. Bunchi advocated strict adherence to monastic precepts while devoting herself to the posthumous welfare of her family. As the first full-length biographical study of a premodern Japanese nun, this book incorporates issues of gender and social status into its discussion of Bunchi’s ascetic practice and religious reforms to rewrite the history of Buddhist reform and Tokugawa religion.

Gina Cogan’s approach moves beyond the dichotomy of oppression and liberation that dogs the study of non-Western and premodern women to show how Bunchi’s aristocratic status enabled her to carry out reforms despite her gender, while simultaneously acknowledging how that same status contributed to their conservative nature. Cogan’s analysis of how Bunchi used her prestigious position to further her goals places the book in conversation with other works on powerful religious women, like Hildegard of Bingen and Teresa of Avila. Through its illumination of the relationship between the court and the shogunate and its analysis of the practice of courtly Buddhism from a female perspective, this study brings historical depth and fresh theoretical insight into the role of gender and class in early Edo Buddhism.

A pathbreaking account of World War II POW camps, challenging the longstanding belief that the Japanese Empire systematically mistreated Allied prisoners.

In only five months, from the attack on Pearl Harbor in December 1941 to the fall of Corregidor in May 1942, the Japanese Empire took prisoner more than 140,000 Allied servicemen and 130,000 civilians from a dozen different countries. From Manchuria to Java, Burma to New Guinea, the Japanese army hastily set up over seven hundred camps to imprison these unfortunates. In the chaos, 40 percent of American POWs did not survive. More Australians died in captivity than were killed in combat.

Sarah Kovner offers the first portrait of detention in the Pacific theater that explains why so many suffered. She follows Allied servicemen in Singapore and the Philippines transported to Japan on “hellships” and singled out for hard labor, but also describes the experience of guards and camp commanders, who were completely unprepared for the task. Much of the worst treatment resulted from a lack of planning, poor training, and bureaucratic incoherence rather than an established policy of debasing and tormenting prisoners. The struggle of POWs tended to be greatest where Tokyo exercised the least control, and many were killed by Allied bombs and torpedoes rather than deliberate mistreatment.

By going beyond the horrific accounts of captivity to actually explain why inmates were neglected and abused, Prisoners of the Empire contributes to ongoing debates over POW treatment across myriad war zones, even to the present day.

Depictions of the Holocaust in history, literature, and film became a focus of intense academic debate in the 1980s and 1990s. Today, with the passing of the eyewitness generation and the rise of comparative genocide studies, the Holocaust’s privileged place not only in scholarly discourse but across Western society has been called into question.

Probing the Ethics of Holocaust Culture is a searching reappraisal of the debates and controversies that have shaped Holocaust studies over a quarter century. This landmark volume brings international scholars of the founding generation of Holocaust studies into conversation with a new generation of historians, artists, and writers who have challenged the limits of representation through their scholarly and cultural practices. Focusing on the public memorial cultures, testimonial narratives, and artifacts of cultural memory and history generated by Holocaust remembrance, the volume examines how Holocaust culture has become institutionalized, globalized, and variously contested. Organized around three interlocking themes—the stakes of narrative, the remediation of the archive, and the politics of exceptionality—the essays in this volume explore the complex ethics surrounding the discourses, artifacts, and institutions of Holocaust remembrance.

From contrasting viewpoints and, in particular, from the multiple perspectives of genocide studies, the authors question if and why the Holocaust should remain the ultimate test case for ethics and a unique reference point for how we understand genocide and crimes against humanity.

Can the Holocaust be compellingly described or represented? Or is there some core aspect of the extermination of the Jews of Europe which resists our powers of depiction, of theory, of narrative? In this volume, twenty scholars probe the moral, epistemological, and aesthetic limits of an account or portrayal of the Nazi horror.

Christopher Browning, Hayden White, Carlo Ginzburg, Martin Jay, Dominick LaCapra, and others focus first on the general question: can the record of his historical event be established objectively through documents and witnesses, or is every historical interpretation informed by the perspective of its narrator? The suggestion that all historical accounts are determined by a preestablished narrative choice raises the ethical and intellectual issues of various forms of relativization. In more specific terms, what are the possibilities of historicizing National Socialism without minimizing the historical place of the Holocaust?

Also at issue are the problems related to an artistic representation, particularly the dilemmas posed by aestheticization. John Felstiner, Yael S. Feldman, Sidra Ezrahi, Eric Santner, and Anton Kaes grapple with these questions and confront the inadequacy of words in the face of the Holocaust. Others address the problem of fitting Nazi policies and atrocities into the history of Western thought and science. The book concludes with Geoffrey Hartman’s evocative meditation on memory.

These essays expose to scrutiny questions that have a pressing claim on our attention, our conscience, and our cultural memory. First presented at a conference organized by Saul Friedlander, they are now made available for the wide consideration and discussion they merit.

Faith in progress is a characteristic we often associate with the Victorian era. Victorian intellectuals and free-thinkers who believed in progress and wrote history from a progressive point of view—men such as Leslie Stephen, John Morley, W. E. H. Lecky, and James Anthony Froude—are usually thought to have done so because they were optimistic about their own times. Their optimism has been seen as the result of a successful Liberal campaign for political reform in the sixties and seventies, carried out in alliance with religious dissenters—a campaign that removed religion from the arena of public debate.

Jeffrey Paul von Arx challenges this long-standing view of the Victorian intellectual aristocracy. He sees them as preoccupied with and even fearful of a religious resurgence throughout their careers, and demonstrates that their loss of confidence in contemporary liberalism began with their disillusionment over the effects of the Franchise Reform Act of 1867. He portrays their championing of the idea of progress as motivated not by optimism about the present, but by their desire to explain away and reverse if possible contemporary religious and political trends, such as the new mass politics in England and Ireland.

This is the first book to explore how pessimism could be the psychological basis for the Victorians’ progressive conception of history. Throughout, von Arx skillfully interweaves threads of religion, politics, and history, showing how ideas in one sphere cannot be understood without reference to the others.

The paradox of progressivism continues to fascinate more than one hundred years on. Democratic but elitist, emancipatory but coercive, advanced and assimilationist, Progressivism was defined by its contradictions. In a bold new argument, Marilyn Lake points to the significance of turn-of-the-twentieth-century exchanges between American and Australasian reformers who shared racial sensibilities, along with a commitment to forging an ideal social order. Progressive New World demonstrates that race and reform were mutually supportive as Progressivism became the political logic of settler colonialism.

White settlers in the United States, who saw themselves as path-breakers and pioneers, were inspired by the state experiments of Australia and New Zealand that helped shape their commitment to an active state, women’s and workers’ rights, mothers’ pensions, and child welfare. Both settler societies defined themselves as New World, against Old World feudal and aristocratic societies and Indigenous peoples deemed backward and primitive.

In conversations, conferences, correspondence, and collaboration, transpacific networks were animated by a sense of racial kinship and investment in social justice. While “Asiatics” and “Blacks” would be excluded, segregated, or deported, Indians and Aborigines would be assimilated or absorbed. The political mobilizations of Indigenous progressives—in the Society of American Indians and the Australian Aborigines’ Progressive Association—testified to the power of Progressive thought but also to its repressive underpinnings. Burdened by the legacies of dispossession and displacement, Indigenous reformers sought recognition and redress in differently imagined new worlds and thus redefined the meaning of Progressivism itself.

A new and original history of the forces that shaped the twentieth and twenty-first centuries.

We thought we knew the story of the twentieth century. For many in the West, after the two world conflicts and the long cold war, the verdict was clear: democratic values had prevailed over dictatorship. But if the twentieth century meant the triumph of liberalism, as many intellectuals proclaimed, why have the era’s darker impulses—ethnic nationalism, racist violence, and populist authoritarianism—revived?

The Project-State and Its Rivals offers a radical alternative interpretation that takes us from the transforming challenges of the world wars to our own time. Instead of the traditional narrative of domestic politics and international relations, Charles S. Maier looks to the political and economic impulses that propelled societies through a century when territorial states and transnational forces both claimed power, engaging sometimes as rivals and sometimes as allies. Maier focuses on recurring institutional constellations: project-states including both democracies and dictatorships that sought not just to retain power but to transform their societies; new forms of imperial domination; global networks of finance; and the international associations, foundations, and NGOs that tried to shape public life through allegedly apolitical appeals to science and ethics.

In this account, which draws on the author’s studies over half a century, Maier invites a rethinking of the long twentieth century. His history of state entanglements with capital, the decline of public projects, and the fragility of governance explains the fraying of our own civic culture—but also allows hope for its recovery.

Socialist doctrines had an important influence on Korean writers and intellectuals of the early twentieth century. From the 1910s through the 1940s, a veritable wave of anarchist, Marxist, nationalist, and feminist leftist groups swept the cultural scene with differing agendas as well as shared demands for equality and social justice. In The Proletarian Wave, Sunyoung Park reconstructs the complex mosaic of colonial leftist culture by focusing on literature as its most fertile and enduring expression. The book combines a general overview of the literary left with the intellectual portraits of four writers whose works exemplify the stylistic range and colonial inflection of socialist culture in a rapidly modernizing Korea. Bridging Marxist theory and postcolonial studies, Park confronts Western preconceptions about third-world socialist cultures while interrogating modern cultural history from a post–Cold War global perspective.

The Proletarian Wave provides the first historical account in English of the complex interrelations of literature and socialist ideology in colonial Korea. It details the origins, development, and influence of a movement that has shaped twentieth-century Korean politics and aesthetics alike through an analysis that simultaneously engages some of the most debated and pressing issues of literary historiography, Marxist criticism, and postcolonial cultural studies.

Eloquently extolled by President John F. Kennedy, the idea that only artists in free societies can produce great art became a bedrock assumption of the Cold War. That this conviction defied centuries of historical evidence--to say nothing of achievements within the Soviet Union--failed to impact impregnable cultural Cold War doctrine.

Joseph Horowitz writes: “That so many fine minds could have cheapened freedom by over-praising it, turning it into a reductionist propaganda mantra, is one measure of the intellectual cost of the Cold War.” He shows how the efforts of the CIA-funded Congress for Cultural Freedom were distorted by an anti-totalitarian “psychology of exile” traceable to its secretary general, the displaced Russian aristocrat/composer Nicolas Nabokov, and to Nabokov’s hero Igor Stravinsky.

In counterpoint, Horowitz investigates personal, social, and political factors that actually shape the creative act. He here focuses on Stravinsky, who in Los Angeles experienced a “freedom not to matter,” and Dmitri Shostakovich, who was both victim and beneficiary of Soviet cultural policies. He also takes a fresh look at cultural exchange and explores paradoxical similarities and differences framing the popularization of classical music in the Soviet Union and the United States. In closing, he assesses the Kennedy administration’s arts advocacy initiatives and their pertinence to today’s fraught American national identity.

Challenging long-entrenched myths, The Propaganda of Freedom newly explores the tangled relationship between the ideology of freedom and ideals of cultural achievement.

This book is about some of the largest events of the twentieth century, about international war, economic collapse, new science and technologies, and about the transformation of an old mill town region into a modern American metropolis. But it sees those sweeping changes through the eyes of fourteen particular Bostonians, in an ambitious attempt to understand the disorienting experiences of recent history. These lives span the years from 1850 to 1980, a time when Boston, like all American cities, was being rebuilt according to the continually changing specifications of science, engineering, mass wealth, and big corporations.

From Boston Brahmins to self-made millionaires, Sam Warner, Jr., brings us into the diverse worlds of Robert Grant, judge and popular novelist; Mary Antin, mystic and advocate for immigrants; Fred Allen, radio comedian; Charles A. Stone and Edwin S. Webster, electrical engineers; Laura Elizabeth Richards, reformist clubwoman; Emily Greene Balch, economist and winner of the Nobel Peace Prize; William Madison Wood, textile magnate; Fred Erwin Beal, socialist labor organizer; Louise Andrews Kent, suburban housewife and writer; Vannevar Bush, science administrator; Laurence K. Marshall, electronics entrepreneur; James Bryant Conant, university president and educational reformer; and Rachel Carson, renowned science writer.

These varied lives have been deftly brought together to illuminate the many contradictory qualifies of today’s metropolitan life: ambitions for education and pervasive social neglect; conspicuous luxuries and endemic poverty; elaborate science and a poisoned environment; far-reaching cooperative networks of strangers and narrow, segregated neighborhoods; the multiplication of women’s roles and the entrapment of women in the home.

Individual experience—how one person lived as a child in a family and in a particular place, how people did their work—can bring renewed insight to the conflicts of modern life. This engrossing story speaks from an urge to recapture history through human lives and to examine its meaning as authentic experience. As Alfred Kazin expresses it, we are a nation of men and women who have endeavored to escape traditions, and therefore self-discovery is our preoccupation and delight.

From the Taiping Rebellion in the mid-nineteenth century to the Chinese Communist movement in the twentieth, no province in China gave rise to as many reformers, military officers, and revolutionaries as did Hunan. Stephen Platt offers the first comprehensive study of why Hunan wielded such disproportionate influence.

Covering a span of eight decades, this book portrays three generations of Hunanese scholar-activists who held their provincial loyalties above their allegiances to a questionable Chinese empire. The renaissance of Hunan centered around the revival of Wang Fuzhi, a local hermit scholar from the seventeenth century whose iconoclastic writings were deemed a remarkable match for "Western" ideas of progress, humanism, and nationalism. Advocates of reform and revolution thus framed their projects as the continuance of a local tradition--the natural destiny of the Hunanese people--creating a tradition of reform and nationalism that culminated in the 1920s with a Hunanese independence movement led by the young Mao Zedong.

By putting provincial Hunan at the center of this narrative, Platt uncovers an unexpected and surprising story of modern China that sheds light on the current resurgence of regionalism in the country.

Struminski's study concentrates on text-critical, biographical, and linguistic aspects of the Speech in order to demonstrate that the original (no longer extant) was in Ukrainian and that it was an actual speech delivered at the Warsaw Diet, not a parody of such a speech as has been assumed. The author has discovered hitherto unknown copies of the text and archival materials concerning the historical Meleško. With the use of this data Struminski was able to build a stemma for the interrelationship of the extant copies and to reconstruct the archetype of the text.

Further, the author has established little known facts of Meleško's life and connected them with the origin of the Speech. The study concludes with a full glossary to the text, with translation of all foreign words into English.

The work will be useful to experts and students in the field of Slavic languages and literature.

Psychic Investigators examines British anthropology’s engagement with the modern spiritualist movement during the late Victorian era. Efram Sera-Shriar argues that debates over the existence of ghosts and psychical powers were at the center of anthropological discussions on human beliefs. He focuses on the importance of establishing credible witnesses of spirit and psychic phenomena in the writings of anthropologists such as Alfred Russel Wallace, Edward Burnett Tylor, Andrew Lang, and Edward Clodd. The book draws on major themes, such as the historical relationship between science and religion, the history of scientific observation, and the emergence of the subfield of anthropology of religion in the second half of the nineteenth century. For secularists such as Tylor and Clodd, spiritualism posed a major obstacle in establishing the legitimacy of the theory of animism: a core theoretical principle of anthropology founded in the belief of “primitive cultures” that spirits animated the world, and that this belief represented the foundation of all religious paradigms. What becomes clear through this nuanced examination of Victorian anthropology is that arguments involving spirits or psychic forces usually revolved around issues of evidence, or lack of it, rather than faith or beliefs or disbeliefs.

Long ignored by historians and repudiated in their time, practitioners of private law opened the way toward Japan’s legal modernity. From the seventeenth to the turn of the twentieth century, lawyers and their predecessors changed society in ways that first samurai and then the state could not. During the Edo period (1600–1868), they worked from the shadows to bend the shogun’s law to suit the market needs of merchants and the justice concerns of peasants. Over the course of the nineteenth century, legal practitioners changed law from a tool for rule into a new epistemology and laid the foundation for parliamentary politics during the Meiji era (1868–1912).

This social and political history argues that legal modernity sprouted from indigenous roots and helped delineate a budding nation’s public and private spheres. Tracing the transition of law regimes from Edo to Meiji, Darryl E. Flaherty shows how the legal profession emerged as a force for change in modern Japan and highlights its lasting contributions in founding private universities, political parties, and a national association of lawyers that contributed to legal reform during the twentieth century.

In 1753, at the request of the London Jewish community, the Peiham administration passed an act repealing the religious test that prevented Jewish aliens from being naturalized. This act, formally known as the Jewish Naturalization Act, was of negligible practical importance, but political opponents exploited the issue for an upcoming election campaign. The "Jew Bill" became a battle cry that swept across England. The Peiham administration, sensing the political damage that could be caused by the bill, bowed to the clamor and then took the initiative in defeating its own act.

This book is the first thorough account of that notorious but little-understood episode in English history. Using a largely narrative form the author first discusses the position of the Jews in the mid-eighteenth century and explains why they sought and obtained passage of the bill. He then recounts the beginnings of opposition to it and discusses the religious, economic, political, and psychological reasons for the opposition. He describes in detail the propaganda campaign against the bill and the resultant effect on the election.

The author concludes that this was not an isolated explosion of anti-Semitism, but rather a renewal of a long-standing debate over general naturalization policy. He further concludes that Parliament was more sensitive to public opinion than is generally supposed and that the terms "Whig supremacy" or "trusteeship" are not entirely accurate.

The reader will find that this study reveals much of the English political system of that era: the style and structure of parliamentary politics and electioneering; religious attitudes and economic notions; and the methods and ethical and intellectual standards of journalism and political propaganda.

Italian preachers during the Reformation era found themselves in the trenches of a more desperate war than anything they had ever imagined. This war—the splintering of western Christendom into conflicting sects—was physically but also spiritually violent. In an era of tremendous religious convolution, fluidity, and danger, preachers of all kinds spoke from the pulpit daily, weekly, or seasonally to confront the hottest controversies of their time. Preachers also turned to the printing press in unprecedented numbers to spread their messages.

Emily Michelson challenges the stereotype that Protestants succeeded in converting Catholics through superior preaching and printing. Catholic preachers were not simply reactionary and uncreative mouthpieces of a monolithic church. Rather, they deftly and imaginatively grappled with the question of how to preserve the orthodoxy of their flock and maintain the authority of the Roman church while also confronting new, undeniable lay demands for inclusion and participation.

These sermons—almost unknown in English until now—tell a new story of the Reformation that credits preachers with keeping Italy Catholic when the region’s religious future seemed uncertain, and with fashioning the post-Reformation Catholicism that thrived into the modern era. By deploying the pulpit, pen, and printing press, preachers in Italy created a new religious culture that would survive in an unprecedented atmosphere of competition and religious choice.