Freemasonry began with stonemasons in the Middle Ages experiencing the decline of cathedral building. Some guilds invited honorary memberships to boost their numbers. These usually highly educated new members practiced symbolic or "speculative Freemasonry." The new Masonic lodges and learned societies offered their growing numbers of Protestant, Catholic and Jewish members an understanding of deism, Newtonian science and representative government, and of literature and the fine arts. This work describes how Masons on both sides of the Atlantic were mostly either enlighteners, political reformers or moderate revolutionaries. They offered minimal support to radical revolutionary ideas and leaders.

This volume is the twelfth to date in a series of works in French or English presenting the epochs and movements of a Comparative History of Literatures in European Languages (Histoire Comparée des Littératures de Langues Européennes). The original intention of the editors was to publish a four-volume history of European literature from 1760-1820, and the first of these volumes, Des Lumières au Romantisme. Genres en Vers, appeared as long ago as 1982. The volumes Genres en Prose and Théâtre are still awaited. In their absence the present volume, Epoche im _berblick, attempts a more comprehensive and rigorous treatment of the period and its historiographical problems than was initially planned, providing the reader with an overview of sixty eventful years of European literary history — years in which German Classicism coincided with the birth, initially in Germany and England, of Romanticism. And at the centre of this turbulent period of European intellectual and literary history stands the French Revolution.

This “stupendous ethnography of female Freemasonry in Italy” reveals the fascinating paradox of elitism and exclusion experienced by “female brothers” (Michael Herzfeld, author of Evicted from Eternity). From its cryptic images on the dollar bill to Dan Brown’s The Lost Symbol, the Freemasons have long been one of the most romanticized secret societies in the world. But a simple fact escapes most depictions of this elite brotherhood: there are also female members. In this groundbreaking ethnography, Lilith Mahmud takes readers inside Masonic lodges of contemporary Italy, where she observes the ritualistic and fraternal bonds forged among Freemason women. Offering a tantalizing look behind lodge doors, The Brotherhood of Freemason Sisters unveils a complex culture of discretion in which Freemasons reveal some truths and hide others. Female initiates—one of Freemasonry’s best-kept secrets—are often upper class and highly educated, yet avowedly antifeminist. Their self-cultivation through the Masonic path is an effort to embrace the deeply gendered ideals of fraternity. In this lively investigation, Mahmud unravels the contradictions at the heart of Freemasonry: an organization responsible for many of the egalitarian concepts of the Enlightenment and yet one that has always been, and in Italy still remains, extremely exclusive. The result is not only a thrilling look at a surprisingly influential world, but a reevaluation of the modern values we now take for granted

Historians of the European Jewish experience have long marginalized the intellectual achievement of Jews in England, where it was assumed no seminal figures contributed to the development of modern Jewish thought. In this first comprehensive account of the emergence of Anglo-Jewish thought in the eighteenth and nineteenth centuries, David Ruderman impels a reconsideration of the formative beginnings of modern European Jewish culture. He uncovers a vibrant Jewish intellectual life in England during the Enlightenment era by examining a small but fascinating group of hitherto neglected Jewish thinkers in the process of transforming their traditional Hebraic culture into a modern English one. This lively portrait of English Jews reformulating their tradition in light of Enlightenment categories illuminates an overlooked corner in the history of Jewish culture in England and Jewish thought during the Enlightenment. Ruderman overturns the conventional view that the origins of modern Jewish consciousness are located exclusively within the German-Jewish experience, particularly Moses Mendelssohn's circle. Independent of the better-known German experience, the encounter between Jewish and English thought was incubated amid the unprecedented freedom enjoyed by Jews in England. This resulted in a less inhibited defense of Jews and Judaism. In addition to the original and prolific thinkers David Levi and Abraham Tang, Ruderman introduces Abraham and Joshua Van Oven, Mordechai Shnaber Levison, Samuel Falk, Isaac Delgado, Solomon Bennett, Hyman Hurwitz, Emanuel Mendes da Costa, Ralph Shomberg, and others. Of obvious appeal and import to students of Jewish and English history, this study depicts the challenge of defining a religious identity in the modern age.

This is the first investigation of the history of Russian Freemasonry, based on the premise that the facts of the Russian Enlightenment preclude application of the interpretative framework commonly used for the history of western thought. Coverage includes the development of early Russian masonry, the formation of the Novikov circle in Moscow, the ‘programme’ of Rosicrucianism and its Russian variant and, finally, the clash between the Rosicrucians and the State.

This Companion provides an accessible and up-to-date introduction to the musical work and cultural world of Joseph Haydn. Readers will gain an understanding of the changing social, cultural, and political spheres in which Haydn studied, worked, and nurtured his creative talent. Distinguished contributors provide chapters on Haydn and his contemporaries, his working environments in Eisenstadt and Eszterháza, and humor and exoticism in Haydn's oeuvre. Chapters on the reception of his music explore keyboard performance practices, Haydn's posthumous reputation, sound recordings and images of his symphonies. The book also surveys the major genres in which Haydn wrote, including symphonies, string quartets, keyboard sonatas and trios, sacred music, miscellaneous vocal genres, and operas composed for Eszterháza and London.

Arguing against the widely held belief that technology and religion are at war with each other, David F. Noble's groundbreaking book reveals the religious roots and spirit of Western technology. It links the technological enthusiasms of the present day with the ancient and enduring Christian expectation of recovering humankind's lost divinity. Covering a period of a thousand years, Noble traces the evolution of the Western idea of technological development from the ninth century, when the useful arts became connected to the concept of redemption, up to the twentieth, when humans began to exercise God-like knowledge and powers. Noble describes how technological advance accelerated at the very point when it was invested with spiritual significance. By examining the imaginings of monks, explorers, magi, scientists, Freemasons, and engineers, this historical account brings to light an other-worldly inspiration behind the apparently worldly endeavors by which we habitually define Western civilization. Thus we see that Isaac Newton devoted his lifetime to the interpretation of prophecy. Joseph Priestley was the discoverer of oxygen and a founder of Unitarianism. Freemasons were early advocates of industrialization and the fathers of the engineering profession. Wernher von Braun saw spaceflight as a millenarian new beginning for humankind. The narrative moves into our own time through the technological enterprises of the last half of the twentieth century: nuclear weapons, manned space exploration, Artificial Intelligence, and genetic engineering. Here the book suggests that the convergence of technology and religion has outlived its usefulness, that though it once contributed to human well-being, it has now become a threat to our survival. Viewed at the dawn of the new millennium, the technological means upon which we have come to rely for the preservation and enlargement of our lives betray an increasing impatience with life and a disdainful disregard for mortal needs. David F. Noble thus contends that we must collectively strive to disabuse ourselves of the inherited religion of technology and begin rigorously to re-examine our enchantment with unregulated technological advance.