"The story Modern tells ranges from eighteenth-century brain anatomies to the MRI; from the spread of phrenological cabinets and mental pieties in the nineteenth century to the discovery of the motor cortex and the emergence of the brain wave as a measurable manifestation of cognition; from cybernetic research into neural networks and artificial intelligence to the founding of brain-centric religious organizations such as Scientology; from the deployments of cognitive paradigms in electric shock treatment to the work of Barbara Brown, a neurofeedback pioneer who promoted the practice of controlling one's own brainwaves in the 1970s. What Modern reveals via this grand tour is that our ostensibly secular turn to the brain is bound up at every turn with the 'religion' it discounts, ignores, or actively dismisses. Nowhere are science and religion closer than when they try to exclude each other, at their own peril"--

He provides an updated bibliographical note.

Feminist literary critics have long recognized that the novel's marriage plot can shape the lives of women readers; however, they have largely traced the effects of this influence through a monolithic understanding of marriage. New World Courtships is the first scholarly study to recover a geographically diverse array of eighteenth- and nineteenth-century novels that actively compare marriage practices from the Atlantic world. These texts trouble Enlightenment claims that companionate marriage leads to women's progress by comparing alternative systems for arranging marriage and sexual relations in the Americas. Attending to representations of marital diversity in early transatlantic novels disrupts nation-based accounts of the rise of the novel and its relation to "the" marriage plot. It also illuminates how and why cultural differences in marriage mattered in the Atlantic world - and shows how these differences might help us to reimagine marital diversity today. This book will appeal to scholars of literature, women's studies, and early American history.

Over the past 200 years, a health reform movement has emerged about every 80 years. These clean living cycles surged with, or were tangential to, a religious awakening. Simultaneously with these awakenings, out groups such as immigrants and/or youth were seen to exhibit behaviors that undermined society. Middle class fear of these dangerous classes and a desire to eliminate disease, crime, and other perceived health or social problems led to crusades in each of the three reform eras against alcohol, tobacco, drugs, certain foods, and sexual behaviors. A backlash began to emerge from some segments of the population against reform efforts. After the dissipation of the activism phase, laws made during the reform era often became ignored or repealed. With a few exceptions, during the 30 to 40 year ebb of the cycle, the memory of the movement disappeared from public awareness. The desire for improved health and social conditions also led to campaigns in favor of exercise, semi-vegetarian diets, women's rights, chastity, and eugenics. Engs describes the interweaving of temperance, women's rights, or religion with most health issues. Factions of established faiths emerged to fight perceived immorality, while alternative religions formed and adopted health reform as dogma. In the reform phase of each cycle, a new infectious disease threatened the population. Some alternative medical practices became popular that later were incorporated into orthodox medicine and public health. Ironically, over each succeeding movement, reformers became more likely to represent grass roots beliefs, or even to be state or federal officials, rather than independent activists.