Paul Slack assesses its causes, which have often been disputed and are now being illuminated by microbiologists and archaeologists, and he looks at possible reasons for its periodic disappearance from whole continents. He shows what plague meant for those who suffered from it, and how governments began to fight against it and in doing so invented modern notions of public health. His focus throughout the book is on how people coped with death and disease in epidemic crises.

    Using hundreds of first-hand accounts and sources, Smith bring us from the Neolithic age to the present, peppering her engaging prose with enlightening and often surprising details.Subconscious cleanliness has been with us since the first cell ejected a foreign invader. Even at the earliest stages of human development, our bodies produced pleasure-giving chemical opiates when things smelled or felt clean, inducing us to do things like bathing and removing dirty clothes. The need to be clean led directly to socialization, as we turned to our fellows for help with those hard to reach spots. In Eurasia during the Bronze Age, an emerging hierarchy of wealthy elites turned their love of grooming into an explosion of the cosmetic and luxury goods industry, greatly effecting the culture and economy of a vast area and leading to advances in chemistry and medicine. The history that follows, from Greece and Rome, where citizens focused much of their leisure time on perfecting, bathing, or just writing about the model athletic body, through Europe in the middle ages and the following centuries, is full of intriguing customs, convoluted treatises, and many reversals. Baths were good for you, baths were bad for you, baths were good again--but only if they were quite cold. Even the enlightened medical knowledge of modern times could not stop an onslaught of health remedies, treatments, spas, and New Age nature cures that were to follow. While today we are immeasurably closer--perhaps too close--to knowing just what "clean" means to our bodies, we are still just as far as we ever were on agreeing what it means to our souls. This engrossing and highly original work will introduce you to the customs and ideas of a myriad of cultures from centuries of human history. Not only will you gain a new perspective on the wonderful diversity of the world, but you'll never look at your toothbrush the same way again.

    It provides a penetrating, lucid, and comprehensive introduction to Marx as theorist of the socialist revolution, illuminating his personality and ideas, and concentrating on those which have historically formed the central core of Marxism as a theory and practice. Berlin goes on to present an account of Marx's life as one of the most influential and incendiary social philosophers of the twentieth century and depicts the social and political atmosphere in which Marx wrote. This edition includes a new introduction by Alan Ryan which traces the place of Berlin's Marx from its pre-World War II publication to the present, and elucidates why Berlin's portrait, in the midst of voluminous writings about Marx, remains the classic account of the personal and political side of this monumental figure.

    Mocked and scorned by his contemporaries, Lay was unflinching in his opposition to slavery, often performing colorful guerrilla theater to shame slave masters, insisting that human bondage violated the fundamental principles of Christianity. He drew on his ideals to create a revolutionary way of life, one that embodied the proclamation "no justice, no peace."Lay was born in 1682 in Essex, England. His philosophies, employments, and places of residence--spanning England, Barbados, Philadelphia, and the open seas--were markedly diverse over the course of his life. He worked as a shepherd, glove maker, sailor, and bookseller. His worldview was an astonishing combination of Quakerism, vegetarianism, animal rights, opposition to the death penalty, and abolitionism.While in Abington, Philadelphia, Lay lived in a cave-like dwelling surrounded by a library of two hundred books, and it was in this unconventional abode where he penned a fiery and controversial book against bondage, which Benjamin Franklin published in 1738. Always in motion and ever confrontational, Lay maintained throughout his life a steadfast opposition to slavery and a fierce determination to make his fellow Quakers denounce it, which they finally began to do toward the end of his life.With passion and historical rigor, Rediker situates Lay as a man who fervently embodied the ideals of democracy and equality as he practiced a unique concoction of radicalism nearly three hundred years ago. Rediker resurrects this forceful and prescient visionary, who speaks to us across the ages and whose innovative approach to activism is a gift, transforming how we consider the past and how we might imagine the future.

    While fueling extraordinary advances in all fields of human endeavor, this vision perpetuated a hidden yet persistent agenda: the delusion that human nature and society could be fitted into precise and manageable rational categories. Stephen Toulmin confronts that agenda—its illusions and its consequences for our present and future world."By showing how different the last three centuries would have been if Montaigne, rather than Descartes, had been taken as a starting point, Toulmin helps destroy the illusion that the Cartesian quest for certainty is intrinsic to the nature of science or philosophy."—Richard M. Rorty, University of Virginia"[Toulmin] has now tackled perhaps his most ambitious theme of all. . . . His aim is nothing less than to lay before us an account of both the origins and the prospects of our distinctively modern world. By charting the evolution of modernity, he hopes to show us what intellectual posture we ought to adopt as we confront the coming millennium."—Quentin Skinner, New York Review of Books

    It yields an extraordinary account of the rise and fall of Purgatory as both a belief and a lucrative institution--as well as a capacious new reading of the power of Hamlet.In the mid-sixteenth century, English authorities abruptly changed the relationship between the living and dead. Declaring that Purgatory was a false poem, they abolished the institutions and banned the practices that Christians relied on to ease the passage to Heaven for themselves and their dead loved ones. Greenblatt explores the fantastic adventure narratives, ghost stories, pilgrimages, and imagery by which a belief in a grisly prison house of souls had been shaped and reinforced in the Middle Ages. He probes the psychological benefits as well as the high costs of this belief and of its demolition.With the doctrine of Purgatory and the elaborate practices that grew up around it, the church had provided a powerful method of negotiating with the dead. The Protestant attack on Purgatory destroyed this method for most people in England, but it did not eradicate the longings and fears that Catholic doctrine had for centuries focused and exploited. In his strikingly original interpretation, Greenblatt argues that the human desires to commune with, assist, and be rid of the dead were transformed by Shakespeare--consummate conjurer that he was--into the substance of several of his plays, above all the weirdly powerful Hamlet. Thus, the space of Purgatory became the stage haunted by literature's most famous ghost.This book constitutes an extraordinary feat that could have been accomplished by only Stephen Greenblatt. It is at once a deeply satisfying reading of medieval religion, an innovative interpretation of the apparitions that trouble Shakespeare's tragic heroes, and an exploration of how a culture can be inhabited by its own spectral leftovers.

    a personal confession of its creator and a kind of involuntary and unperceived memoir.". Stewart affirms this maxim in his colorful reinterpretation of the lives and works of 17th-century philosophers Spinoza and Leibniz. In November 1676, the foppish courtier Leibniz, "the ultimate insider... an orthodox Lutheran from conservative Germany," journeyed to The Hague to visit the self-sufficient, freethinking Spinoza, "a double exile... an apostate Jew from licentious Holland." A prodigious polymath, Leibniz understood Spinoza's insight that "science was in the process of rendering the God of revelation obsolete; that it had already undermined the special place of the human individual in nature." Spinoza embraced this new world. Seeing the orthodox God as a "prop for theocratic tyranny," he articulated the basic theory for the modern secular state. Leibniz, on the other hand, spent the rest of his life championing God and theocracy like a defense lawyer defending a client he knows is guilty. He elaborated a metaphysics that was, at bottom, a reaction to Spinoza and collapses into Spinozism, as Stewart deftly shows. For Stewart, Leibniz's reaction to Spinoza and modernity set the tone for "the dominant form of modern philosophy"—a category that includes Kant, Hegel, Bergson, Heidegger and "the whole 'postmodern' project of deconstructing the phallogocentric tradition of western thought." Readers of philosophy may find much to disagree with in these arguments, but Stewart's wit and profluent prose make this book a fascinating read.

    Most Americans, though, get their ideas about the war--why it was fought, what was won, what was lost--not from books but from movies, television, and other popular media. In an engaging and accessible survey, Gary W. Gallagher guides readers through the stories told in recent film and art, showing how these stories have both reflected and influenced the political, social, and racial currents of their times.

    In Becoming Evil, social psychologist James Waller uncovers the internal and external factors that can lead ordinary people to commit extraordinary acts of evil. Waller debunks the common explanations for genocide- group think, psychopathology, unique cultures- and offers a more sophisticated and comprehensive psychological view of how anyone can potentially participate in heinous crimes against humanity. He outlines the evolutionary forces that shape human nature, the individual dispositions that are more likely to engage in acts of evil, and the context of cruelty in which these extraordinary acts can emerge. Illustrative eyewitness accounts are presented at the end of each chapter. An important new look at how evil develops, Becoming Evil will help us understand such tragedies as the Holocaust and recent terrorist events. Waller argues that by becoming more aware of the things that lead to extraordinary evil, we will be less likely to be surprised by it and less likely to be unwitting accomplices through our passivity.

    Bell suggests that the answer is yes."Everyone interested in anorexia nervosa . . . should skim this book or study it. It will make you realize how dependent upon culture the definition of disease is. I will never look at an anorexic patient in the same way again."—Howard Spiro, M.D., Gastroenterology"[This] book is a first-class social history and is well-documented both in its historical and scientific portions."—Vern L. Bullough, American Historical Review"A significant contribution to revisionist history, which re-examines events in light of feminist thought. . . . Bell is particularly skillful in describing behavior within its time and culture, which would be bizarre by today's norms, without reducing it to the pathological."—Mary Lassance Parthun, Toronto Globe and Mail"Bell is both enlightened and convincing. His book is impressively researched, easy to read, and utterly fascinating."—Sheila MacLeod, New Statesman

    The explanation for this is quite simple: the elite perceived majority power as tantamount to a dictatorship of the proletariat.In ancient Greece there can be traced not only the rudiments of modern democratic society but the entire Western tradition of anti-democratic thought. In Democracy, Paul Cartledge provides a detailed history of this ancient political system. In addition, by drawing out the salient differences between ancient and modern forms of democracy he enables a richer understanding of both.Cartledge contends that there is no one "ancient Greek democracy" as pure and simple as is often believed. Democracy surveys the emergence and development of Greek politics, the invention of political theory, and-intimately connected to the latter- the birth of democracy, first at Athens in c. 500 BCE and then at its greatest flourishing in the Greek world 150 years later. Cartledge then traces the decline of genuinely democratic Greek institutions at the hands of the Macedonians and-subsequently and decisively-the Romans. Throughout, he sheds light on the variety of democratic practices in the classical world as well as on their similarities to and dissimilarities from modern democratic forms, from the American and French revolutions to contemporary political thought. Authoritative and accessible, Cartledge's book will be regarded as the best account of ancient democracy and its long afterlife for many years to come.

    The Nazis hated Sigmund Freud with a particular vehemence: they detested his "soul-destroying glorification of the instinctual life." Here Mark Edmundson traces Hitler and Freud's oddly converging lives, then zeroes in on Freud's last two years, during which, with the help of Marie Bonaparte, he was at last rescued from Vienna and brought safely to London. There he was honored as he never had been during his long, controversial life. At the same time he endured the last of more than thirty operations for cancer of the jaw. Confronting certain death, Freud, in typical fashion, did not let fame make him complacent, but instead wrote his most provocative book, Moses and Monotheism, in which he questioned the legacy of the greatest Jewish leader. Focusing on Freud's last two years, Edmundson is able to probe Freud's ideas about death, and also about the human proclivity to embrace fascism in politics and fundamentalism in religion. Edmundson suggests new and important ways to view Freud's legacy, at a time when these forces are once again shaping world events.

    Indeed, Marxist regimes have failed miserably, and with them, it seems, all reason to take the writings of Karl Marx seriously. Jonathan Wolff argues that if we detach Marx the critic of current society from Marx the prophet of some never-to-be-realized worker's paradise, he remains the most impressive critic we have of liberal, capitalist, bourgeois society. The author shows how Marx's main ideas still shed light onwider concerns about culture and society and he guides the reader through Marx's notoriously difficult writings. Wolff also argues that the value of a great thinker does not depend on his or her views being true, but on other features such as originality, insight, and systematic vision. From thisperspective, Marx still richly deserves to be read. Why Read Marx Today? reinstates Marx as an important critic of current society, and not just a figure of historical interest.

    His youngest brother, Will, was the founder of the Battle Creek Toasted Corn Flake Company, which revolutionized the mass production of food and what we eat for breakfast.In The Kelloggs, Howard Markel tells the sweeping saga of these two extraordinary men, whose lifelong competition and enmity toward one another changed America's notion of health and wellness from the mid-nineteenth to the mid-twentieth centuries, and who helped change the course of American medicine, nutrition, wellness, and diet.The Kelloggs were of Puritan stock, a family that came to the shores of New England in the mid-seventeenth century, that became one of the biggest in the county, and then renounced it all for the religious calling of Ellen Harmon White, a self-proclaimed prophetess, and James White, whose new Seventh-day Adventist theology was based on Christian principles and sound body, mind, and hygiene rules--Ellen called it "health reform."The Whites groomed the young John Kellogg for a central role in the Seventh-day Adventist Church and sent him to America's finest Medical College. Kellogg's main medical focus--and America's number one malady: indigestion (Walt Whitman described it as "the great American evil").Markel gives us the life and times of the Kellogg brothers of Battle Creek: Dr. John Harvey Kellogg and his world-famous Battle Creek Sanitarium medical center, spa, and grand hotel attracted thousands actively pursuing health and well-being. Among the guests: Mary Todd Lincoln, Amelia Earhart, Booker T. Washington, Johnny Weissmuller, Dale Carnegie, Sojourner Truth, Henry Ford, John D. Rockefeller, Jr., and George Bernard Shaw. And the presidents he advised: Taft, Harding, Hoover, and Roosevelt, with first lady Eleanor. The brothers Kellogg experimented on malt, wheat, and corn meal, and, tinkering with special ovens and toasting devices, came up with a ready-to-eat, easily digested cereal they called Corn Flakes.As Markel chronicles the Kelloggs' fascinating, Magnificent Ambersons-like ascent into the pantheon of American industrialists, we see the cast changes in American social mores that took shape in diet, health, medicine, philanthropy, and food manufacturing during seven decades--changing the lives of millions and helping to shape our industrial age.

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