It is most unusual for a historian to go into print in the introduction to their latest book and to wonder aloud whether it should ever have seen the light of day. Joanne Ferraro has a point. This study of early modern Italy enters territory in which any historian would wish to tread carefully.
The later 16th century in Italy was a period of 'mental stagnation' wrote G. R. Elton.(1) This highly questionable statement apparently set in motion the entire research project from which the present group of essays emerged (p. 76, n. 64); they contest its validity.
In 1994 I published a now widely cited and highly regarded volume entitled Immigration, Ethnicity and Racism in Britain, 1815–1914 (1), which, at the time, faced critical comment.
What is a ‘Companion’ for?
Professor Sir John Elliott is surely the most distinguished Anglophone historian of early modern Spain and its empire; and his mastery of that topic has enabled him to make an equally distinguished contribution to our understanding of Europe as a whole between the 15th and 18th centuries.
In spite of the time period implied in her subtitle, Ann Thomson’s book covers debates about the materiality of the soul from 1650 to the early 19th century. She deals with a vast range of thinkers – primarily in England and France, but also in the Netherlands.
Jonathan Spangler’s study of the Lorraine dynasty in France (and occasionally outside the kingdom) is an ambitious undertaking.
Over the past 15 years Joseph Bergin has produced two monographs on French bishops which are notable for their ambitious scopes and for their contributions to our understanding of the French Church in the 17th century.(1) His new work Church, Society and Religious Change in France, 1580–1730 is an even more monumental study that only a scholar with his past ac
The growth of academic interest in the ‘Iberian Atlantic World’ during the last decade has also witnessed the expansion of scholarship on the presence of, and role played in it by, Judeoconversos (or ‘New Christians’): the descendants of Jews who were converted (often by force) to Christianity in the 14th and 15th centuries.
This is the book about German Orientalism I felt I could not and did not want to write, and I am very grateful to Ian Almond for having produced it.