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Second edition. A comprehensive survey of historical literature produced in Italy during the Renaissance; a major contribution which discusses hundreds of authors who wrote in Latin or Italian in all parts of Italy during the fifteenth and sixteenth centuries. 

John Milton's Commonplace Book is the only known political notebook of a radical polemicist writing during the English civil war, and the most extensive manuscript record of reading we have from any major English poet from this period. In this rethinking of a surprisingly neglected body of evidence, Thomas Fulton explores Milton's reading practices and the ways he used this reading in his writing. Fulton's close study of the Commonplace Book suggests that this reading record is far from the haphazard collection of notes that it first appears but is instead a program of research which had its own ideology that responded to the reading habits and practices of Milton's contemporaries. Created mostly in the late 1630s and during the overthrow of the Stuart government in the 1640s, Milton's reading notes yield a number of surprises, the most fundamental being a highly structured commitment to political history. Fulton explores the relationship between the manuscript author and his polemical persona, placing the Commonplace Book, the manuscript "Digression" to the History of Britain, and some wartime poems in revealing contrast to the printed political texts of this period.

History of Old Age is the first major study of the ways in which old age has been perceived in western culture throughout history. Georges Minois paints a vast fresco, starting with the first old man to relate his own story—an Egyptian scribe some 4500 years ago—and ending with the deaths of Elizabeth I and Henry IV in the sixteenth century. Tracing the changing conceptions of the nature, value, and burden of the old, Minois argues that western history during this period is marked by great fluctuation in the social and political role of the aged.

Minois shows how, in ancient Greece, the cult of youth and beauty on the one hand, and the reverence for the figure of the Homeric sage, on the other, created an ambivalent attitude toward the aged. This ambiguity appears again in the contrast between the active role that older citizens played in Roman politics and their depiction in satirical literature of the period. Christian literature in the Middle Ages also played a large part in defining society's perception of the old, both in the image of the revered holy sage and in the total condemnation of the aged sinner.

Drawing on literary texts throughout, Minois considers the interrelation of literary, religious, medical, and political factors in determining the social fate of the elderly and their relationship to society. This book will be of great interest to social and cultural historians, as well as to general readers interested in the subject of the aged in society today.

By closely examining the sources, movements, and persons of the Renaissance and the Reformation, Voegelin reveals the roots of today's political ideologies in this fourth volume of his History of Political Ideas. This insightful study lays the groundwork for Voegelin's critique of the modern period and is essential to an understanding of his later analysis.

Voegelin identifies not one but two distinct beginnings of the movement toward modern political consciousness: the Renaissance and the Reformation. Historically, however, the powerful effects of the second have overshadowed the first. In this book, Voegelin carefully examines both periods and their presence in modern thought.

The Renaissance, represented by the works of Niccolò Machiavelli, Desiderius Erasmus, and Thomas More, is characterized by a struggle for balance. Machiavelli and Erasmus both looked to a virtuous prince to achieve order, one calling for brute force and the other for Christian spirituality to reach their goal. Also a participant in the first beginning of modernity, More was a complex thinker identified as a saint both of the church and of the communist movement. The issues he explored in Utopia, as Voegelin demonstrates, indirectly gave rise to concepts that have profoundly affected Western history: colonization, imperialism, national socialism, and communism.

Exploring the transition from the Renaissance to the Reformation is a brilliant chapter, "The People of God," which examines the sectarian movement. These pages contain the rich historical background that led to Voegelin's later conclusions about Gnosticism and its modern influences.

Voegelin offers a controversial view of the Reformation as well as the political and religious situation directly preceding it. Yet he sheds light on the strengths and inadequacies of its key figures, Martin Luther and John Calvin. The driving force behind the Reformation stemmed solely from the powerful personality of Luther. What began as an abstract, purely technical discussion developed into a full-blown revolt. Later in the period, Calvin confronted the problems left behind by Luther and endeavored to create his own universal church to supplant the Catholic Church. His theory of a new elite would have a distinct impact on history.

By examining the political ideas that first emerged during the Renaissance and Reformation, this fascinating volume provides a foundation for understanding the events of centuries to follow.

A path-breaking work at last available in paper, History, Medicine, and the Traditions of Renaissance Learning is Nancy G. Siraisi’s examination of the intersections of medically trained authors and history from 1450 to 1650. Rather than studying medicine and history as separate traditions, Siraisi calls attention to their mutual interaction in the rapidly changing world of Renaissance erudition. With remarkably detailed scholarship, Siraisi investigates doctors’ efforts to explore the legacies handed down to them from ancient medical and anatomical writings.

How to Do It shows us sixteenth-century Italy from an entirely new perspective: through manuals which were staples in the households of middlebrow Italians merely trying to lead better lives. Addressing challenges such as how to conceive a boy, the manuals offered suggestions such as tying a tourniquet around your husband's left testicle. Or should you want to goad female desires, throw 90 grubs in a liter of olive oil, let steep in the sun for a week and apply liberally on the male anatomy. Bell's journey through booklets long dismissed by scholars as being of little literary value gives us a refreshing and surprisingly fun social history.

"Lively and curious reading, particularly in its cascade of anecdote, offered in a breezy, cozy, journalistic style." —Lauro Martines, Times Literary Supplement

"[Bell's] fascinating book is a window on a lost world far nearer to our own than we might imagine. . . . How pleasant to read his delightful, informative and often hilarious book." —Kate Saunders, The Independent

"An extraordinary work which blends the learned with the frankly bizarre." —The Economist

"Professor Bell has a sly sense of humor and an enviably strong stomach. . . . He wants to know how people actually behaved, not how the Church or philosophers or earnest humanists thought they should behave. I loved this book." —Christopher Stace, Daily Telegraph

This important contribution to the study of English Renaissance culture redefines the humanist movement, employs humanist rhetoric in new ways, and argues that English fiction in the sixteenth century should be seen as a major genre with its own strategies for the imaginative artist. Arthur F. Kinney argues that the main purpose of Renaissance humanism was the cultivation and perfection of the individual and society by the use of rhetoric—by persuasion. Humanist poetics, then, is the poetics of rhetoric: the attempt to fashion the self or the reader by a fiction that employs rhetoric's means.

By tracing classical resources and the intertextuality of major English works from More's Utopia to Lodge's Rosalynde and Nashe's Unfortunate Traveller, Kinney not only locates basic Elizabethan habits of mind but also shows where the roots of the English novel may ultimately lie.

Though modern readers no longer believe in the four humors of Galenic naturalism—blood, choler, melancholy, and phlegm—early modern thought found in these bodily fluids key to explaining human emotions and behavior. In Humoring the Body, Gail Kern Paster proposes a new way to read the emotions of the early modern stage so that contemporary readers may recover some of the historical particularity in early modern expressions of emotional self-experience.

Using notions drawn from humoral medical theory to untangle passages from important moral treatises, medical texts, natural histories, and major plays of Shakespeare and his contemporaries, Paster identifies a historical phenomenology in the language of affect by reconciling the significance of the four humors as the language of embodied emotion. She urges modern readers to resist the influence of post-Cartesian abstraction and the disembodiment of human psychology lest they miss the body-mind connection that still existed for Shakespeare and his contemporaries and constrained them to think differently about how their emotions were embodied in a premodern world.