In Eighteenth-Century Fiction and the Law of Property, Wolfram Schmidgen draws on legal and economic writings to analyse the description of houses, landscapes, and commodities in eighteenth-century fiction. His study argues that such descriptions are important to the British imagination of community. By making visible what it means to own something, they illuminate how competing concepts of property define the boundaries of the individual, of social community, and of political systems. In this way, Schmidgen recovers description as a major feature of eighteenth-century prose, and he makes his case across a wide range of authors, including Daniel Defoe, Henry Fielding, William Blackstone, Adam Smith, and Ann Radcliffe. The book's most incisive theoretical contribution lies in its careful insistence on the unity of the human and the material: in Schmidgen's argument, persons and things are inescapably entangled. This approach produces fresh insights into the relationship between law, literature, and economics.

At thirty-five Mary Agreda began her Mystical City of God, which was the fruit of her daily meditations and rapt states of contemplation. When this work appeared it was hailed with almost unanimous applause by the bishops of Spain. The Spanish Inquisition, always rigid in its censorship, regarded it as almost, if not wholly, of divine revelation. The Sorbonne at Paris held thirty-two stances, in which five hundred and fifty doctors discussed its merits, but finally condemned it with true national hostility to Spain. At Rome it was indeed placed on the Index, but was removed shortly after by command of the pope himself, some say at the solicitation of the King of Spain. Though no formal approbation has ever been given to the work, Pope Alexander VIII. authorized its circulation, and Clement IX. forbade its being placed on the Index. Its discussion, however, has delayed the process for the canonization of its author, though no one ever doubted her sincerity, her earnest convictions, and the saintliness of her character. In it she displays a mind thoroughly imbued with the religious spirit, and, though without education, strictly speaking, shows a knowledge of Scripture, a depth of theological learning, and a correctness of scholastic terms that are truly surprising. The style is dignified, and yet easy; and some of her descriptions have a certain grandeur, as in the Passion, where Satan and his angels are represented as following Christ to Mount Calvary bound in chains, forced to become witnesses of his sufferings and death, and smitten to the ground at the moment of the Consummatum est. This is volume two out of four.

A new approach in commons theory to understand the interactions of technology, society, and nature, supported by case studies of new transnational European commons. With the advent of modernity, the sharing of resources and infrastructures rapidly expanded beyond local communities into regional, national, and even transnational space—nowhere as visibly as in Europe, with its small-scale political divisions. This volume views these shared resource spaces as the seedbeds of a new generation of technology-rich bureaucratic and transnational commons. Drawing on the theory of cosmopolitanism, which seeks to model the dynamics of an increasingly interdependent world, and on the tradition of commons scholarship inspired by the late Elinor Ostrom, the book develops a new theory of “cosmopolitan commons” that provides a framework for merging the study of technology with such issues as risk, moral order, and sustainability at levels beyond the nation-state. After laying out the theoretical framework, the book presents case studies that explore the empirical nuances: airspace as transport commons, radio broadcasting, hydropower, weather forecasting and genetic diversity as information commons, transboundary air pollution, and two “capstone” studies of interlinked, temporally layered commons: one on overlapping commons within the North Sea for freight, fishing, and fossil fuels; and one on commons for transport, salmon fishing, and clean water in the Rhine. Contributors Håkon With Andersen, Nil Disco, Paul N. Edwards, Arne Kaijser, Eda Kranakis, Kristiina Korjonen-Kuusipuro, Tiago Saraiva, Nina Wormbs

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