'Barbarism and Religion' - Edward Gibbon's own phrase - is the title of an acclaimed sequence of works by John Pocock designed to situate Gibbon, and his Decline and Fall of the Roman Empire, in a series of contexts in the history of eighteenth-century Europe. This is a major intervention from one of the world's leading historians of ideas, challenging the notion of any one 'Enlightenment' and positing instead a plurality of enlightenments, of which the English was one. In this first volume, The Enlightenments of Edward Gibbon, John Pocock follows Gibbon through his youthful exile in Switzerland and his criticisms of the Encyclopédie, and traces the growth of his historical interests down to the conception of the Decline and Fall itself.

Annotation. In this first volume, The Enlightenments of Edward Gibbon, John Pocock follows Gibbon through his youthful exile in Switzerland and his criticisms of the Encyclopédie and traces the growth of his historical interests down to the conception of the Decline and Fall itself.

This fourth volume in John Pocock's great sequence on Barbarism and Religion focuses on the idea of barbarism. Barbarism was central to the history of western historiography, to the history of the enlightenment, and to Edward Gibbon himself. As a concept it was deeply problematic to enlightened historians seeking to understand their own civil societies in the light of exposure to newly-discovered civilizations hitherto beyond the reach of history. The troubled relationship between philosophy and history is addressed directly in this fourth volume.

This sixth and final volume in John Pocock's acclaimed sequence of works on Barbarism and Religion examines Volumes II and III of Edward Gibbon's Decline and Fall of the Roman Empire, carrying Gibbon's narrative to the end of empire in the west. It makes two general assertions: first, that this is in reality a mosaic of narratives, written on diverse premises and never fully synthesized with one another; and second, that these chapters assert a progress of both barbarism and religion from east to west, leaving much history behind as they do so. The magnitude of Barbarism and Religion is already apparent. Barbarism: Triumph in the West represents the culmination of a remarkable attempt to discover and present what Gibbon was saying, what he meant by it, and why he said it in the ways that he did, as well as an unparalleled contribution to the historiography of Enlightened Europe.

Sixth and final volume in an acclaimed series situating Edward Gibbon in a series of contexts in eighteenth-century European history

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Eighteenth-century Spain drew on the Enlightenment to reconfigure its role in the European balance of power. As its force and its weight declined, Spanish thinkers discouraged war and zealotry and pursued peace and cooperation to reconfigure the international Spanish Empire.

Gibbon offers an explanation for why the Roman Empire fell, a task made difficult by a lack of comprehensive written sources, though he was not the only historian to tackle the subject. Most of his ideas are directly taken from what few relevant records were available: those of the Roman moralists of the 4th and 5th centuries.

We have long been taught that the Enlightenment was an attempt to free the world from the clutches of Christian civilization and make it safe for philosophy. The lesson has been well learned. In today's culture wars, both liberals and their conservative enemies, inside and outside the academy, rest their claims about the present on the notion that the Enlightenment was a secularist movement of philosophically driven emancipation. Historians have had doubts about the accuracy of this portrait for some time, but they have never managed to furnish a viable alternative to it-for themselves, for scholars interested in matters of church and state, or for the public at large. In this book, William J. Bulman and Robert G. Ingram bring together recent scholarship from distinguished experts in history, theology, and literature to make clear that God not only survived the Enlightenment but thrived within it as well. The Enlightenment was not a radical break from the past in which Europeans jettisoned their intellectual and institutional inheritance. It was, to be sure, a moment of great change, but one in which the characteristic convictions and traditions of the Renaissance and Reformation were perpetuated to the point of transformation, in the wake of the Wars of Religion and during the early phases of globalization. The Enlightenment's primary imperatives were not freedom and irreligion but peace and prosperity. As a result, Enlightenment could be Christian, communitarian, or authoritarian as easily as it could be atheistic, individualistic, or libertarian. Honing in on the intellectual crisis of the late seventeenth and early eighteenth centuries while moving from Spinoza to Kant and from India to Peru, God in the Enlightenment takes a prism to the age of lights.

Explores what happened once the monarchy had been swept away after the civil war and puritans found themselves in power. Examines campaigns to regulate sexual behaviour, reform language, and suppress Christmas traditions, disorderly sports, and popular music. Shows how reformers, despite meeting defiance and evasion, could have a major impact.