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This is an extremely ambitious, thought-provoking, challenging and inspiring book.
Some monographs feel as if they have slotted themselves – like a puzzle-piece – snugly into the picture presented by our extant historiography. And just like single parts of a complex jig-saw, these works often add brilliantly to the overall image.
In this history of representations and knowledge formation Sanjay Subrahmanyam turns a historian’s gaze to the problems both implicitly and explicitly embedded in all histories of the early modern and modern world: why did Europeans represent and construct India and by extension, the non-European world in the ways that they did? Why and how did these constructs evolve?
Into the relatively small pond of English-language work on the early modern Polish-Lithuanian Commonwealth, the Finnish historian Miia Ijäs has launched a monograph, based on her doctoral dissertation, which will be received with interest.
I imagine that in recent years John Witte, the series editor of the Cambridge Studies in Law and Christianity, frequently crossed paths with the author of the monograph under review here. Both of them work as faculty at Emory University in Atlanta and are senior members of Emory’s Center for the Study of Law and Religion, with Witte serving as its current director.
Carlos Eire’s Reformations aims to provide a readership of ‘beginners and nonspecialists’ (p. xii) with an introduction to European history between 1450 and 1650. Eire narrows down this immense task by concentrating his narrative on the history of religion.
As suggested by its subtitle, Nicole Reinhardt's fine new book undertakes a double mission. On the one hand, this is a study of a specific practice and the men who participated in it.
Complementing the growing academic interest in pre-modern diplomatic ceremonial, Jan Hennings’ Russia and Courtly Europe explores the relationship between Russia and Europe beyond the traditional portrayal of political incompatibility and clash of cultures from the Peace of Westphalia (1648) until the end of Peter I’s reign in 1725.
A. C. Grayling's latest book claims that the modern mind emerged from a series of events which took place, and ideas which materialised, in the 17th century. The Age of Genius argues that the forces of democracy, secularism, enlightenment and science triumphed at this time over divine-right monarchy, religious faith, ignorance and tradition.