Winner, Association of American Publishers’ Professional and Scholarly Publishing Awards in Communication and Cultural Studies Taking English culture as its representative sample, The Secret History of Domesticity asks how the modern notion of the public-private relation emerged in the seventeenth and eighteenth centuries. Treating that relation as a crucial instance of the modern division of knowledge, Michael McKeon narrates its pre-history along with that of its essential component, domesticity. This narrative draws upon the entire spectrum of English people's experience. At the most "public" extreme are political developments like the formation of civil society over against the state, the rise of contractual thinking, and the devolution of absolutism from monarch to individual subject. The middle range of experience takes in the influence of Protestant and scientific thought, the printed publication of the private, the conceptualization of virtual publics—society, public opinion, the market—and the capitalization of production, the decline of the domestic economy, and the increase in the sexual division of labor. The most "private" pole of experience involves the privatization of marriage, the family, and the household, and the complex entanglement of femininity, interiority, subjectivity, and sexuality. McKeon accounts for how the relationship between public and private experience first became intelligible as a variable interaction of distinct modes of being—not a static dichotomy, but a tool to think with. Richly illustrated with nearly 100 images, including paintings, engravings, woodcuts, and a representative selection of architectural floor plans for domestic interiors, this volume reads graphic forms to emphasize how susceptible the public-private relation was to concrete and spatial representation. McKeon is similarly attentive to how literary forms evoked a tangible sense of public-private relations—among them figurative imagery, allegorical narration, parody, the author-character-reader dialectic, aesthetic distance, and free indirect discourse. He also finds a structural analogue for the emergence of the modern public-private relation in the conjunction of what contemporaries called the "secret history" and the domestic novel. A capacious and synthetic historical investigation, The Secret History of Domesticity exemplifies how the methods of literary interpretation and historical analysis can inform and enrich one another.

Taking English culture as its representative sample, The Secret History of Domesticity asks how the modern notion of the public-private relation emerged in the seventeenth and eighteenth centuries. Treating that relation as a crucial instance of the modern division of knowledge, Michael McKeon narrates its pre-history along with that of its essential component, domesticity. This narrative draws upon the entire spectrum of English people's experience. At the most "public" extreme are political developments like the formation of civil society over against the state, the rise of contractual thinking, and the devolution of absolutism from monarch to individual Subject. The middle range of experience takes in the influence of Protestant and scientific thought, the printed publication of the private, the conceptualization of virtual publics -- society, public opinion, the market -- and the capitalization of production, the decline of the domestic economy, and the increase in the sexual division of labor. The most "private" pole of experience involves the privatization of marriage, the family, and the household, and the complex entanglement of femininity, interiority, Subjectivity, and sexuality. McKeon accounts for how the relationship between public and private experience first became intelligible as a variable interaction of distinct modes of being -- not a static dichotomy, but a tool to think with. Richly illustrated with nearly 100 images, including paintings, engravings, woodcuts, and a representative selection of architectural floor plans for domestic interiors, this volume reads graphic forms to emphasize how susceptible the public-private relation was to concrete and spatial representation. McKeon is similarly attentive to how literary forms evoked a tangible sense of public-private relations -- among them figurative imagery, allegorical narration, parody, the author-character-reader dialectic, aesthetic distance, and free indirect discourse. He also finds a structural analogue for the emergence of the modern public-private relation in the conjunction of what contemporaries called the "secret history" and the domestic novel. A capacious and synthetic historical investigation, The Secret History of Domesticity exemplifies how the methods of literary interpretation and historical analysis can inform and enrich one another.

French Huguenots made enormous contributions to the life and culture of colonial New York during the seventeenth and eighteenth centuries. Huguenot craftsmen were the city's most successful artisans, turning out unrivaled works of furniture which were distinguished by unique designs and arcane details. More than just decorative flourishes, however, the visual language employed by Huguenot artisans reflected a distinct belief system shaped during the religious wars of sixteenth-century France. In Fortress of the Soul, historian Neil Kamil traces the Huguenots' journey to New York from the Aunis-Saintonge region of southwestern France. There, in the sixteenth century, artisans had created a subterranean culture of clandestine workshops and meeting places inspired by the teachings of Bernard Palissy, a potter, alchemist, and philosopher who rejected the communal, militaristic ideology of the Huguenot majority which was centered in the walled city of La Rochelle. Palissy and his followers instead embraced a more fluid, portable, and discrete religious identity that encouraged members to practice their beliefs in secret while living safely—even prospering—as artisans in hostile communities. And when these artisans first fled France for England and Holland, then left Europe for America, they carried with them both their skills and their doctrine of artisanal security. Drawing on significant archival research and fresh interpretations of Huguenot material culture, Kamil offers an exhaustive and sophisticated study of the complex worldview of the Huguenot community. From the function of sacred violence and alchemy in the visual language of Huguenot artisans, to the impact among Protestants everywhere of the destruction of La Rochelle in 1628, to the ways in which New York's Huguenots interacted with each other and with other communities of religious dissenters and refugees, Fortress of the Soul brilliantly places American colonial history and material life firmly within the larger context of the early modern Atlantic world.

Secret history, with its claim to expose secrets of state and the sexual intrigues of monarchs and ministers, alarmed and thrilled readers across Europe and America from the mid-seventeenth to the mid-nineteenth century. Scholars have recognised for some time the important position that the genre occupies within the literary and political culture of the Enlightenment. Of interest to students of British, French and American literature, as well as political and intellectual history, this new volume of essays demonstrates for the first time the extent of secret history's interaction with different literary traditions, including epic poetry, Restoration drama, periodicals, and slave narratives. It reveals secret history's impact on authors, readers, and the book trade in England, France, and America throughout the long eighteenth century. In doing so, it offers a case study for approaching questions of genre at moments when political and cultural shifts put strain on traditional generic categories.

This study aims to counter right-wing discourses of belonging. It discusses key theoretical concepts for the study of home, focusing in particular on Marxist, feminist, postcolonial, and psychoanalytic contributions. The book also maintains that postmodern celebrations of nomadism and exile tend to be incapable of providing an alternative to conservative, xenophobic appropriations of home. In detailed readings of one film and six novels, a view is developed according to which home, as a spatio-temporal imaginary, is rooted in our species being, and as such constitutes the inevitable starting point for any progressive politics.

The novel emerged, McKeon contends, as a cultural instrument designed to engage the epistemological and social crises of the age.

Reconstructs the distinctive relationship between the house and masculinity in the eighteenth century; adds a missing piece to the history of the home, uncovering the hopes and fears men had for their homes and families. Reveals how the public identity of men has always depended, to a considerable extent, upon the roles they performed within doors.

Shortlist--Oscar Kenshur Book Prize From Jonathan Swift to Washington Irving, those looking to propose and justify exceptions to social and political norms turned to Cervantes’s notoriously mad comic hero as a model. A World of Disorderly Notions examines the literary and political effects of Don Quixote, arguing that what makes this iconic character so influential across oceans and cultures is not his madness but his logic. Aaron Hanlon contends that the logic of quixotism is in fact exceptionalism—the strategy of rendering oneself an exception to everyone else’s rules. As British and American societies of the Enlightenment developed the need to question the acceptance of various forms of imperialism and social contract theory—and to explain both the virtues and limitations of revolutions past and ongoing—it was Quixote’s exceptionalism, not his madness, that captured the imaginations of so many writers and statesmen. As a consequence, the eighteenth century witnessed an explosion of imitations of Quixote in fiction and polemical writing, by writers such as Jonathan Swift, Charlotte Lennox, Henry Fielding, and Washington Irving, among others. Combining literary history and political theory, Hanlon clarifies an ongoing and immediately relevant history of exceptionalism, of how states from Golden Age Spain to imperial Britain to the formative United States rendered themselves exceptions so they could act with impunity. In so doing, he tells the story of how Quixote became exceptional.

The Age of Silver considers how commerce fueled the emergence of the novel around the globe, examining the evolution of epochal works of national literature from Don Quixote in 1605 to Robinson Crusoe in 1719.

In Great Britain during the Romantic period, governmental and social structures were becoming more secular as religion was privatized and depoliticized. If the discretionary nature of religious practice permitted spiritual freedom and social differentiation, however, secular arrangements produced new anxieties. Unquiet Things investigates the social and political disorders that arise within modern secular cultures and their expression in works by Jane Austen, Horace Walpole, Samuel Taylor Coleridge, Lord Byron, and Percy Shelley among others. Emphasizing secularism rather than religion as its primary analytic category, Unquiet Things demonstrates that literary writing possesses a distinctive ability to register the discontent that characterizes the mood of secular modernity. Colin Jager places Romantic-era writers within the context of a longer series of transformations begun in the Reformation, and identifies three ways in which romanticism and secularism interact: the melancholic mood brought on by movements of reform, the minoritizing capacity of literature to measure the disturbances produced by new arrangements of state power, and a prospective romantic thinking Jager calls "after the secular." The poems, novels, and letters of the romantic period reveal uneasy traces of the spiritual past, haunted by elements that trouble secular politics; at the same time, they imagine new and more equitable possibilities for the future. In the twenty-first century, Jager contends, we are still living within the terms of the romantic response to secularism, when literature and philosophy first took account of the consequences of modernity.