J.H. Elliott, one of the most distinguished and versatile historians working today, offers us history on a grand scale, contrasting the worlds built by Britain and by Spain on the ruins of the civilizations they encountered and destroyed in North and South America.Elliott identifies and explains both the similarities and differences in the two empires’ processes of colonization, the character of their colonial societies, their distinctive styles of imperial government, and the independence movements mounted against them. Based on wide reading in the history of the two great Atlantic civilizations, the book sets the Spanish and British colonial empires in the context of their own times and offers us insights into aspects of this dual history that still influence the Americas.

    This deeper content - the metahistorical element - indicates what an appropriate historical explanation might be.In pursuing his thesis, White provides a book that will be of interest to philosophers as well as historians. He explicates the styles of such historians as Michelet, Ranke, Tocueville, and Borchardt and of such philosophers of history as Hegel, Marx, Nietzsche, and Croce.

    Jones and Fogelin weave key passages from classic philosophy works into their comments and criticisms, giving A HISTORY OF WESTERN PHILOSOPHY the combined advantages of a source book and textbook. The text concentrates on major figures in each historical period, combining exposition with direct quotations from the philosophers themselves. The text places philosophers in appropriate cultural context and shows how their theories reflect the concerns of their times.

    At the dawn of the 21st millennium the world is still experiencing these anxieties, as seen by the onslaught of fantasies of renewal, doomsday predictions, and New Age prophecies.This fascinating book explores the millenarianism that flourished in western Europe between the eleventh and sixteenth centuries. Covering the full range of revolutionary and anarchic sects and movements in medieval Europe, Cohn demonstrates how prophecies of a final struggle between the hosts of Christ and Antichrist melded with the rootless poor's desire to improve their own material conditions, resulting in a flourishing of millenarian fantasies. The only overall study of medieval millenarian movements, The Pursuit of the Millennium offers an excellent interpretation of how, again and again, in situations of anxiety and unrest, traditional beliefs come to serve as vehicles for social aspirations and animosities.

    In short, philology was the queen of the human sciences. How did it become little more than an archaic word?In Philology, the first history of Western humanistic learning as a connected whole ever published in English, James Turner tells the fascinating, forgotten story of how the study of languages and texts led to the modern humanities and the modern university. The humanities today face a crisis of relevance, if not of meaning and purpose. Understanding their common origins--and what they still share--has never been more urgent.

    In addition to its importance to the history of ideas, this 1795 essay remains relevant to our own time.Beginning with a political analysis of contemporary society — in particular, the French Revolution and its failure to implement universal freedom — Schiller observes that people cannot transcend their circumstances without education. He conceives of art as the vehicle of education, one that can liberate individuals from the constraints and excesses of either pure nature or pure mind. Through aesthetic experience, he asserts, people can reconcile the inner antagonism between sense and intellect, nature and reason.Schiller’s proposal of art as fundamental to the development of society and the individual is an enduringly influential concept, and this volume offers his philosophy’s clearest, most vital expression.

    In this brilliant new interpretation Steve Pincus refutes this traditional view.By expanding the interpretive lens to include a broader geographical and chronological frame, Pincus demonstrates that England’s revolution was a European event, that it took place over a number of years, not months, and that it had repercussions in India, North America, the West Indies, and throughout continental Europe. His rich historical narrative, based on masses of new archival research, traces the transformation of English foreign policy, religious culture, and political economy that, he argues, was the intended consequence of the revolutionaries of 1688–1689.James II developed a modernization program that emphasized centralized control, repression of dissidents, and territorial empire. The revolutionaries, by contrast, took advantage of the new economic possibilities to create a bureaucratic but participatory state. The postrevolutionary English state emphasized its ideological break with the past and envisioned itself as continuing to evolve. All of this, argues Pincus, makes the Glorious Revolution—not the French Revolution—the first truly modern revolution. This wide-ranging book reenvisions the nature of the Glorious Revolution and of revolutions in general, the causes and consequences of commercialization, the nature of liberalism, and ultimately the origins and contours of modernity itself.

    It has been inspired by the scientific ferment that swept through Britain at the end of the 18th century, and which Holmes now radically redefines as 'the revolution of Romantic Science'.

    In this sequence of reflective and critical studies, Samuel Moyn engages with some of the leading interpreters of human rights, thinkers who have been creating a field from scratch without due reflection on the local and temporal contexts of the stories they are telling. Having staked out his owns claims about the postwar origins of human rights discourse in his acclaimed Last Utopia, Moyn, in this volume, takes issue with rival conceptions—including, especially, those that underlie justifications of humanitarian intervention

    In this classic work, Herbert Marcuse takes as his starting point Freud's statement that civilization is based on the permanent subjugation of the human instincts, his reconstruction of the prehistory of mankind - to an interpretation of the basic trends of western civilization, stressing the philosophical and sociological implications.

    But its roots are not there. They are in Athens and Jerusalem. European culture takes its bearing from references that are not in Europe: Europe is eccentric.What makes the West unique? What is the driving force behind its culture? Remi Brague takes up these questions in Eccentric Culture. This is not another dictionary of European culture, nor a measure of the contributions of a particular individual, religion, or national tradition. The author's interest is especially, with regard to the transmission of that culture, to articulate the dynamic tension that has propelled Europe and more generally the West toward civilization. It is this mainspring of European culture, this founding principle, that Brague calls "Roman".Yet the author's intent is not to write a history of Europe, and less yet to defend the historical reality of the Roman Empire. Brague rather isolates and generalizes one aspect of that history or, one might say, cultural myth, of ancient Rome. The Roman attitude senses its own incompleteness and recognizes the call to borrow from what went before it.Historically, it has led the West to borrow from the great traditions of Jerusalem and Athens: primarily the Jewish and Christian tradition, on the one hand, and the classical Greek tradition on the other. Nowhere does the author find this Roman character so strongly present as in the Christian and particularly Catholic attitude toward the incarnation.At once an appreciation of the richness and diversity of the sources and their fruit, Eccentric Culture points as well to the fragility of their nourishing principle. As such, Brague finds in it notonly a means of understanding the past, but of projecting a future in (re)proposing to the West, and to Europe in particular, a model relationship of what is proper to it.An international bestseller (translated from the original French edition of Europe, La Voie Romaine), this work has been or is presently being translated into thirteen languages.

    Out of this upheaval came the Western idea of integrated legal systems consciously developed over generations and centuries.Harold J. Berman describes the main features of these systems of law, including the canon law of the church, the royal law of the major kingdoms, the urban law of the newly emerging cities, feudal law, manorial law, and mercantile law. In the coexistence and competition of these systems he finds an important source of the Western belief in the supremacy of law.Written simply and dramatically, carrying a wealth of detail for the scholar but also a fascinating story for the layman, the book grapples with wideranging questions of our heritage and our future. One of its main themes is the interaction between the Western belief in legal evolution and the periodic outbreak of apocalyptic revolutionary upheavals.Berman challenges conventional nationalist approaches to legal history, which have neglected the common foundations of all Western legal systems. He also questions conventional social theory, which has paid insufficient attention to the origin of modem Western legal systems and has therefore misjudged the nature of the crisis of the legal tradition in the twentieth century.

    By thirty-three, she had overthrown her husband in a bloodless coup and established herself as Empress of the multinational Russian Empire, the largest territorial political unit in modern history. Portrayed both as a political genius who restored to Russia the glory it had known in the days of Peter the Great and as a despotic foreign adventuress who usurped the Russian throne, murdered her rivals, and tyrannized her subjects, she was, by all accounts, an extraordinary woman. Catherine the Great, the first popular biography of the empress based on contemporary scholarship, provides a vivid portrait of Catherine as a mother, a lover, and, above all, an extremely savvy ruler. Concentrating on her long reign (1762-96), John Alexander examines all aspects of Catherine's life and career: the brilliant political strategies by which she won the acceptance of a nationalistic elite; her expansive foreign policy; the domestic reforms with which she revamped the Russian military, political structure, and economy; and, of course, her infamous love life. Beginning with an account of the dramatic palace revolt by which Catherine unseated her husband and a background chapter describing the circumstances of her early childhood and marriage, Alexander then proceeds chronologically through the thirty-four years of her reign. Presenting Catherine in more human terms than previous biographers have, Alexander includes numerous quotations from her reminiscences and notes. We learn, for instance, not only the names and number of her lovers, but her understanding of what many considered a shocking licentiousness. The trouble is, she wrote, that my heart would not willingly remain one hour without love. The result of twenty years' research by one of America's leading narrative historians of modern Russia, this truly impressive work offers a much-needed, balanced reappraisal of one of history's most scandal-ridden figures.

    "Classic" and "famous," The Anatomy of Revolution examines the patterns and processes that all revolutions share. "Such is [Professor Brinton's] wit and historical knowledge that what might have become a syllogistic hash in lesser hands turns out to be a keen and perceptive exposition and , like a well-conducted seminar, sets the mind of the reader racing off on its owns." --The New Yorker

    One of the great unexplained wonders of human history is that written philosophy flowered entirely separately in China, India and Ancient Greece at more or less the same time. These early philosophies have had a profound impact on the development of distinctive cultures in different parts of the world. What we call 'philosophy' in the West is not even half the story. Julian Baggini sets out to expand our horizons in How the World Thinks, exploring the philosophies of Japan, India, China and the Muslim world, as well as the lesser-known oral traditions of Africa and Australia's first peoples. Interviewing thinkers from around the globe, Baggini asks questions such as: why is the West is more individualistic than the East? What makes secularism a less powerful force in the Islamic world than in Europe? And how has China resisted pressures for greater political freedom? Offering deep insights into how different regions operate, and paying as much attention to commonalities as to differences, Baggini shows that by gaining greater knowledge of how others think we take the first step to a greater understanding of ourselves.