Professor Lloyd explores cultural diversity in terms of communication and not mentality.

This book challenges the common assumption that the predominant focus of the history of science should be the achievements of Western scientists since the so-called Scientific Revolution. The conceptual frameworks within which the members of earlier societies and of modern indigenous groups worked admittedly pose severe problems for our understanding. But rather than dismiss them on the grounds that they are incommensurable with our own and to that extent unintelligible, we should see them as offering opportunities for us to revise many of our own preconceptions. We should accept that the realities to be accounted for are multi-dimensional and that all such accounts are to some extent value-laden. In the process insights from current anthropology and the study of ancient Greece and China especially are brought to bear to suggest how the remit of the history of science can be expanded to achieve a cross-cultural perspective on the problems.

Innovative history of the popular magical imagination and ordinary people's experience of urbanization in nineteenth-century England.

Why do major historical events such as the Holocaust occupy the forefront of the collective consciousness, while profound moments such as the Armenian genocide, the McCarthy era, and France's role in North Africa stand distantly behind? Is it possible that history "overly remembers" some events at the expense of others? A landmark work in philosophy, Paul Ricoeur's Memory, History, Forgetting examines this reciprocal relationship between remembering and forgetting, showing how it affects both the perception of historical experience and the production of historical narrative. Memory, History, Forgetting, like its title, is divided into three major sections. Ricoeur first takes a phenomenological approach to memory and mnemonical devices. The underlying question here is how a memory of present can be of something absent, the past. The second section addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Ricoeur explores whether historians, who can write a history of memory, can truly break with all dependence on memory, including memories that resist representation. The third and final section is a profound meditation on the necessity of forgetting as a condition for the possibility of remembering, and whether there can be something like happy forgetting in parallel to happy memory. Throughout the book there are careful and close readings of the texts of Aristotle and Plato, of Descartes and Kant, and of Halbwachs and Pierre Nora. A momentous achievement in the career of one of the most significant philosophers of our age, Memory, History, Forgetting provides the crucial link between Ricoeur's Time and Narrative and Oneself as Another and his recent reflections on ethics and the problems of responsibility and representation. “His success in revealing the internal relations between recalling and forgetting, and how this dynamic becomes problematic in light of events once present but now past, will inspire academic dialogue and response but also holds great appeal to educated general readers in search of both method for and insight from considering the ethical ramifications of modern events. . . . It is indeed a master work, not only in Ricoeur’s own vita but also in contemporary European philosophy.”—Library Journal “Ricoeur writes the best kind of philosophy—critical, economical, and clear.”— New York Times Book Review

A pionering inquiry on the role, perception and representation of emotional sphere in traditional Chinese culture provides a fascinating contribution on a key anthropological problem, in order to understand not only pre-modern private history, but also contemporary Chinese society. The importance of this work goes beyond Chinese studies.

An authoritative guide to the Ancient Middle East as seen through the lens of cuneiform writing, the writing system of ancient Mesopotamia. Written by a team of international scholars, with chapter bibliographies and numerous illustrations, the Handbook is a state-of-the-art guide to the discipline as well as offering pathways for future research.

Over the past 30 years, cultural history has moved from the periphery to the centre of historical studies, profoundly influencing the way we look at and analyze all aspects of the past. In this volume, a distinguished group of international historians has come together to consider the rise of cultural history in general, and to highlight the particular role played in this rise by Peter Burke, the first professor of Cultural History at the University of Cambridge and one of the most prolific and influential authors in the field. Reflecting the many and varied interests of Peter Burke, the essays in this volume cover a broad range of topics, geographies and chronologies. Grouped into four sections, 'Historical Anthropology', 'Politics and Communication', 'Images' and 'Cultural Encounters', the collection explores the boundaries and possibilities of cultural history; each essay presenting an opportunity to engage with the wider issues of the methods and problems of cultural history, and with Peter Burke's contributions to each chosen theme. Taken as a whole the collection shows how cultural history has enriched the ways in which we understand the traditional fields of political, economic, literary and military history, and permeates much of what we now understand as social history. It also demonstrates how cultural history is now at the heart of the coming together of traditional disciplines, providing a meeting ground for a variety of interests and methodologies. Offering a wide international perspective, this volume complements another Ashgate publication, Popular Culture in Early Modern England, which focuses on Peter Burke's influence on the study of popular culture in English history.

The "Businessmen's Revival" was a religious revival that unfolded in the wake of the 1857 market crash among white, middle-class Protestants. Delving into the religious history of Boston in the 1850s, John Corrigan gives an imaginative and wide-ranging interpretive study of the revival's significance. He uses it as a focal point for addressing a spectacular range of phenomena in American culture: the ecclesiastical and business history of Boston; gender roles and family life; the history of the theater and public spectacle; education; boyculture; and, especially, ideas about emotion during this period. This vividly written narrative recovers the emotional experiences of individuals from a wide array of little-used sources including diaries, correspondence, public records, and other materials. From these sources, Corrigan discovers that for these Protestants, the expression of emotion was a matter of transactions. They saw emotion as a commodity, and conceptualized relations between people, and between individuals and God, as transactions of emotion governed by contract. Religion became a business relation with God, with prayer as its legal tender. Entering this relationship, they were conducting the "business of the heart." This innovative study shows that the revival--with its commodification of emotional experience--became an occasion for white Protestants to underscore differences between themselves and others. The display of emotion was a primary indicator of membership in the Protestant majority, as much as language, skin color, or dress style. As Corrigan unravels the significance of these culturally constructed standards for emotional life, his book makes an important contribution to recent efforts to explore the links between religion and emotion, and is an important new chapter in the history of religion.

A detailed study of the encounter between Europeans and non-Europeans during the early modern period, first published in 2000.

An exploration of the cultural contexts of law-breaking and criminal prosecution in England, 1550-1750.