This volume brings to completion the four-volume A History of the University of Cambridge, and is a vital contribution to the history not only of one major university, but of the academic societies of early modern Europe in general. Its main author, Victor Morgan, has made a special study of the relations between Cambridge and its wider world: the court and church hierarchy which sought to control it in the aftermath of the Reformation; the 'country', that is the provincial gentry; and the wider academic world. Morgan also finds the seeds of contemporary problems of university governance in the struggles which led to and followed the new Elizabethan Statutes of 1570. Christopher Brooke, General Editor and part-author, has contributed chapters on architectural history and among other themes a study of the intellectual giants of the late seventeenth and early eighteenth centuries.

This is the first of a four volume History of the University of Cambridge, under the General Editorship of Professor C.N.L. Brooke, and the first volume on the medieval University as a whole to be published in over a century. It provides a synthesis of the intellectual, social, political, and religious life of the early University, and gives serious attention to the development of classroom studies and how they changed with the coming of the Renaissance and the Reformation. Following the first stirrings of the University in the early thirteenth century, the evolution of the University is traced from the original Corporation of Masters and Scholars through the early development of the colleges. The second half of the book focuses on the century from the 1440s to the 1540s, which saw the flowering of the University under Tudor patronage. In the decades preceding the Reformation many colleges were founded, the teaching structures reorganized, and the curriculum made more humanistic. The place of Cambridge at the forefront of northern European universities was eventually assured when Henry VIII founded Trinity College in 1546, in the face of changes and difficulties experienced during the course of the Reformation.

Samuel M. Kaldas' study explores the development and influence of the early modern philosophers known as the Cambridge Platonists.

Masculinity is an expanding area of gender history. Man's Estate is the first book to focus on a particular social group, the English landed gentry, and to cover a time span of several hundred years. The authors move beyond the study of printed conduct literature, which dominated earlier accounts, by examining the values expressed in family correspondence in order to get closer to social practices. Letters between parents, children, siblings, and other relatives reveal the ways in which masculine norms were produced through everyday interactions and judgements, and help to reconstruct the subjective experiences of elite masculinity in this period. Man's Estate concentrates on four important periods in the life-course for the reproduction of these masculine values: schooling, university, foreign travel, and marriage and family life. These illustrate that there is only limited evidence of sharp-edged differences in values between generations in these families, and that these changes appear not to correspond to the deep 'hegemonic shifts' so often emphasized in existing accounts. French and Rothery suggest that the fundamental distributions of power and authority within Gentry families remained fairly constant. Conventional ideas of male honour, virtue, reputation, and autonomy were remarkably tenacious, and the continued stress on family heritage, dynastic traditions, and the future security of the family patrimony acted as a brake on changes in the training of young English gentlemen. The research is based on over 4,000 letters drawn from 19 landed families across England between c. 1680 and c. 1900, and is the result of a three-year research project funded by the Arts and Humanities Research Council.

Islam's relationship to liberal-democratic politics has emerged as one of the most pressing and contentious issues in international affairs. In Islam, Secularism, and Liberal Democracy, Nader Hashemi challenges the widely held belief among social scientists that religious politics and liberal-democratic development are structurally incompatible. This book argues for a rethinking of democratic theory so that it incorporates the variable of religion in the development of liberal democracy. In the process, it proves that an indigenous theory of Muslim secularism is not only possible, but is a necessary requirement for the advancement of liberal democracy in Muslim societies.

The first comprehensive history of libels in Elizabethan England, this interdisciplinary study traces the crime across law, literature, and culture, focusing especially on the theater. Ranging from Shakespeare to provincial pageantry, it provides a fresh account of early modern drama and the viral media ecosystem springing up around it.

Contemporary nudge theory points out that people make good choices over issues where they have had past experience of similar circumstances, where there is reliable, substantial, and relevant information about the situation, and where they will get prompt feedback about the effect of their decision. Yet none of these conditions apply to the most vital choice of action facing early modern Protestants: how can they be saved? In George Herbert and the Business of Practical Piety, Ceri Sullivan uses nudge theory to show how practical divinity disregards the doleful conclusions of predestination--that salvation cannot be earned--to supply readers with suggestions on how to prepare to act, regardless of their final destiny. Such texts create cognitive niches to support cheerful, godly thought and action, in a way which is far from being despairing or compulsive. Their nudges were repeatedly put into practice by Herbert's friends, the Ferrars, who tried to form an ideal religious community at Little Gidding. These prescriptions and examples illustrate how George Herbert's The Temple (1633) is a compendium of the techniques of choice architecture. Herbert's poems are full of the humour emerging from a life of faith which is willing to guard high ideals by low cunning, stooping to use the least little things to change a self. George Herbert and the Business of Practical Piety initially calls on theories of the extended mind to ask what sort of minor physical and social structures scaffold decisions, then examines a selection of nudges used by Herbert: contracts with the self, building a mind, cleaning a heart, conversing with God, making to-do lists, and working on working well.

An essential history of the modern research university When universities began in the Middle Ages, Pope Gregory IX described them as "wisdom's special workshop." He could not have foreseen how far these institutions would travel and develop. Tracing the eight-hundred-year evolution of the elite research university from its roots in medieval Europe to its remarkable incarnation today, Wisdom's Workshop places this durable institution in sweeping historical perspective. In particular, James Axtell focuses on the ways that the best American universities took on Continental influences, developing into the finest expressions of the modern university and enviable models for kindred institutions worldwide. Despite hand-wringing reports to the contrary, the venerable university continues to renew itself, becoming ever more indispensable to society in the United States and beyond. Born in Europe, the university did not mature in America until the late nineteenth century. Once its heirs proliferated from coast to coast, their national role expanded greatly during World War II and the Cold War. Axtell links the legacies of European universities and Tudor-Stuart Oxbridge to nine colonial and hundreds of pre–Civil War colleges, and delves into how U.S. universities were shaped by Americans who studied in German universities and adapted their discoveries to domestic conditions and goals. The graduate school, the PhD, and the research imperative became and remain the hallmarks of the American university system and higher education institutions around the globe. A rich exploration of the historical lineage of today's research universities, Wisdom's Workshop explains the reasons for their ascendancy in America and their continued international preeminence.

In one of the most expansive treatments of spiritual warfare, Puritan John Arrowsmith paints Christianity as the battle between the seed of the woman and the serpent. Beginning with Genesis 3:15, Arrowsmith explores themes of military duty, battle against the evil one, and the Christian’s victory and triumph in the Scriptures and classical writings. Arrowsmith’s work stands out among writings on spiritual warfare for its depth of research, its insistence that our warfare is chiefly theological, and its attempt to blend polemical and pastoral theology. He regarded his written efforts as “emissaries of evangelical piety, guardians and avengers of orthodoxy, interpreters of some of God’s oracles, and protective deities in many difficulties.” Carefully translated by David C. Noe with an extensive introduction by Chad B. Van Dixhoorn, this edition of Plans for Holy War presents modern readers with an exceptional and unique guide to spiritual warfare.

Greece and Asia Minor proved an irresistible lure to English visitors in the seventeenth century. These lands were criss-crossed by adventurers, merchants, diplomats and men of the cloth. In particular, John Covel (1638-1722) - chaplain to the Levant Company in the 1670s, later Master of Christ's College, Cambridge - was representative of a thoroughly eccentric band of Englishmen who saw Greece and the Ottoman world through the lens of classical history. Using a variety of sources, including Covel's largely unpublished diaries, Lucy Pollard shows that these curious travellers imported, alongside their copies of Pausanias and Strabo, a package of assumptions about the societies they discovered. Disparaging contemporary Greeks as unworthy successors to their classical ancestors allowed Englishmen to view themselves as the true inheritors of classical culture, even as - when opportunity arose - they removed antiquities from the sites they described. At the same time, they often admired the Turks, about whom they had fewer preconceptions. This is a major contribution to reception and post-Restoration ideas about antiquity.