New Books in Early Modern History

Where can the the boundaries of science, philosophy, and religion be drawn? Questioning the nature of the universe is an excellent place to rethink how these categories have been deployed across time. Mary-Jane Rubenstein, professor Religious Studies at Wesleyan University, offers a genealogy of multiple-world cosmologies that demonstrates these terms pliability and the debated relationship between 'Science' and 'Religion.' In Worlds Without End: The Many Lives of the Multiverse (Columbia University Press, 2014), Rubenstein wonders why there is a proliferation of multiverse theoretical cosmologies by contemporary scientists. While the cosmos are generally considered to be singular and finite many well-respected physicists explain the universe's complexities as evidence of a multiverse. These explanations argue that our world is just one of the infinite number of universes existing simultaneously.Worlds Without End shows that multiple-world cosmologies have had currency among many thinkers for over 2500 years. What draws philosophers, religious practitioners, and scientists together on these questions is there appeal to metaphysical postulates, which serve as pseudo-theologies for the contemporary age. In our conversation we discuss the Greek philosophical tradition of Plato, Aristotle, the Atomists, and the Stoics, medieval Christian interpreters such as Thomas Aquinas, Nicolas of Cusa, Giordano Bruno, the Telescopic discoveries of Galileo, Rene Descartes, Isaac Newton, Immanuel Kant, the Big Bang debate, cosmic shredding, the fine-tuning problem, dark energy, Inflationary Cosmology, String Theory, Quantum Mechanics, and Intelligent Design. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Slavery was pervasive in the Ancient World: you can find it in Mesopotamia, Egypt, Greece, and Rome. In Late Antiquity , however, slavery went into decline. It survived and even flourished in the Byzantine Empire and Muslim lands, yet it all but disappeared in Medieval Western and Central Europe.Then, rather suddenly, slavery reappeared in the West, or rather in Western empires. By the early sixteenth century, Portuguese traders had laid the foundations of the trans-Atlantic slave trade. They bought or captured slaves in West Africa and then transported and sold those slaves to plantation owners in European-controlled regions in the New World (especially Brazil, the Caribbean Basin, and Mexico).How, one might well ask, did the trans-Atlantic slave trade emerge so quickly, seemingly from nothing? In his fascinating book The Rise of the Trans-Atlantic Slave Trade in Western Africa, 1300-1589 (Cambridge University Press, 2011), historian Toby Green addresses this question. His answer is subtle and multi-faceted, but it might be boiled down to this: the Portuguese traders didn’t build the slave trade, they joined it, expanded it and, ultimately, transformed it. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

Craig Martin‘s new book carefully traces religious arguments for and against Aristotelianism from the eleventh through the eighteenth centuries. Based on a close reading of a staggering array of primary sources, Subverting Aristotle: Religion, History, and Philosophy in Early Modern Science (Johns Hopkins University Press, 2014) in turn subverts several assumptions about the connection between Aristotelian thought and the emergence of the new sciences in early modernity. The book argues that we ought to understand the seventeenth century decline of Aristotle and Aristotelians as an authority in natural philosophy in its relation to the contemporaneous religious readings of Aristotelian texts. In a series of chapters that each look carefully at a particular temporal and philosophical context of debate over the readings of Aristotle, Averroes, and their interlocutors by various religious communities, Martin’s book offers a compelling and deeply textured account of arguments over the piety, language, translation, and other aspects of the Aristotelian corpus. This is a book that beautifully shows the interrelationships of the histories of science and religion, while taking readings on a journey through the philosophical corpora of some of the most foundational thinkers on the nature of the cosmos and the soul; through transformations in the craft of historical analysis; and through an important period when translation (and debates about it) helped shape the intellectual histories of the medieval and early modern worlds. It is a fascinating book, and an especially important study for anyone interested in the history of early modern science and/or the relationships between the early histories of science and religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

This year marks the 225th anniversary of the outbreak of the French Revolution. You don’t have to be a historian to know and appreciate how significant that revolution is to our understanding of French society and culture since the eighteenth century. Noah Shusterman‘s new book, The French Revolution: Faith, Desire, and Politics (Routledge, 2013) is an accessible book that provides readers with an overview of the major events and historical actors who shaped the Revolution from the storming of the Bastille on July 14th, 1789 to the rise of Napoleon Bonaparte in 1799. It is a book that offers a compelling narrative and draws on the vast field of scholarship that has analyzed and interpreted these events for over two centuries.This new study of the French Revolution emphasizes the central roles that religion and gender played as events unfolded, from the “liberal revolution” of 1789 through the emergence of the republic, from the Terror to Napoleon’s ascent. Readers familiar with the history of the French Revolution will especially appreciate chapters that pay close attention to the 1790 Civil Constitution of the Clergy and the revolt in the Vendee, issues and events that do not often get the play they may deserve in other surveys. Those who have always wanted to learn about the Revolution will find this book a highly informative and fascinating introduction to historical events and actors that help us understand so much that followed, in France and well beyond its borders. In our interview, Noah and I talk about teaching , the plethora of historical and political interpretations of the French Revolution, and the continuing relevance of that history to a contemporary French republic still struggling with issues of faith, desire, and politics. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it. Because of Khidr’s special knowledge and status–even immortal according to some traditions–this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Anyone who’s been paying attention to the flurry around the French economist Thomas Piketty’s 2013 Capitalism in the Twenty-first Century (Le Capital au XXIe siecle) knows how a la mode the economy is at the moment. Contemporary ideas and debates about capital, debt, and austerity are only part of what makes Clare Crowston‘s Credit, Fashion, Sex: Economies of Regard in Old Regime France (Duke University Press, 2013) such an interesting read in 2014. In this detailed study of the varied economic, political, social, and cultural meanings and practices of “credit” from the seventeenth through the eighteenth century, Crowston draws our attention to mutually constitutive worlds and systems of circulation. At once a genealogy of credit; an economic, social, and cultural history of fashion; and an examination of the roles of gender and desire in Old Regime France, Credit, Fashion, Sex makes an important contribution to our understanding of the origins of the French Revolution while respecting the historical integrity of the period that came before.In addition to its conceptual and historiographical insights regarding credit and the complexities of Old Regime society, the book offers readers a fascinating and extensively-researched analysis of the everyday practices and systems of exchange that operated “behind the scenes” of more familiar stories. For example, the book illuminates the mythology and critiques surrounding Marie Antoinette, the queen who embodied like no one else the intersection between ideas about credit, fashion, and sexuality in the era before 1789. At the same time, Crowston gives us a glimpse of other figures and social actors who played vital roles in the society of the period: Rose Bertin, the queen’s dressmaker; the fashion merchants who made so much luxury and refinement possible, as well as all those wives not married to Louis XVI who traded on/in their husbands’ credit, participating in multiple economic and cultural systems of circulation and power.  Learn more about your ad choices. Visit megaphone.fm/adchoices

During the Great Fire of London in September 1666, Samuel Pepys went out to the garden and dug some holes. There he placed his documents, some wine, and “my parmezan cheese” for safekeeping as the buildings and streets of his city were licked and then consumed by flames. We know this thanks to a diary in which he recorded these burnings and burials. In his new book, Richard Yeo contextualizes the diary-keeping and document-organizing practices of men like Pepys within a rich, detailed account of notes and note-taking among early modern English virtuosi. Notebooks, English Virtuosi, and Early Modern Science (University of Chicago Press, 2014) offers a fascinating glimpse into practices of information management as they allowed English scholars to bridge text and memory, print media and manuscripts, journals and commonplace books, reading and observation, the individual and the collective. Yeo’s book explores the relationship between early modern methods of collecting and storing information and the larger project of Baconian natural history, paying special attention to the ways that Bacon and several Fellows of the Royal Society used notebooks and other note-keeping technologies. Beyond this, Notebooks, English Virtuosi, and Early Modern Science is also deeply embedded in the history of memory and its (dis)contents, and engages (especially in a chapter on Samuel Hartlib and his circle) the historiography of epistolary networks and early modern histories of correspondence. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices

I’ve never been in a confessional box, but I’ve seen a lot of them in films. And if the depiction of them in films is in any way a reflection of popular attitudes toward confession, then I can say with some confidence that the act has a rather poor reputation. Confessional boxes are–in my imagination, at least–dark places where dark things are admitted and, sometimes, even darker things are done. Is it a surprise that fewer and fewer Catholics confess their sins in the box?John Cornwell doesn’t think so. In this provocative book–half history and half religious commentary–The Dark Box: A Secret History of Confession (Basic Books, 2014), Cornwell traces the history of confession and the confessional box. The origins of confession–or at least its scriptural basis–can be found, of course, in the New Testament. But the sacrament’s form has changed quite a bit over the centuries. Regular, weekly confessions were a medieval innovation. The box itself was a product of the Counter-Reformation. Even more recent reforms included dropping the age of first confession to seven years, something that, according to Cornwell, put priests into rather too close contact with what were essentially impressionable children. Just as important, according to Cornwell, were things the Catholic Church didn’t do: its refusal to amend its stance on artificial birth control essentially drove even relatively devout, married Catholics out of the box. They could not, after all, promise they would do their best not to use birth control when they knew they would use it again.Cornwell makes a persuasive case that confession is good for the body, mind and soul. He calls for the Church to renew the rite, to adapt it to modern mores. Perhaps, he says, Catholics will come back to the box if it is made less dark. Learn more about your ad choices. Visit megaphone.fm/adchoices

The pages of Matthew C. Hunter‘s wonderful new book are full of paper fish, comets, sleepy-eyed gazes, drunk ants, and a cast full of fascinating (and sometimes hilarious) members of the experimental community of Restoration London. Wicked Intelligence: Visual Art and the Science of Experiment in Restoration London (University of Chicago Press, 2013) maps the visual traces of drawing, collecting, and building practices between 1650 and 1720 to narrate the emergence of a particular kind of intelligence that was formed by visualization techniques. Hunter’s book pays close attention to the work of Robert Hooke while situating Hooke within a community of painters, architects, writers, customs brokers, telescope makers, and other fashioners of early modern experiments of all sorts. A significant contribution to both the histories of science and of art, Wicked Intelligence pays equal attention to the flat spaces of the imaged page and the built spaces of the museum, the city, and the “laboratory of the mind.” It is a beautifully written book based on a gorgeously weird archive. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices