Although the Encyclop die is one of the landmarks of eighteenth-century thought and one of the most famous encyclopedias of all time, most of its collaborators are scarcely known. This is unfair and misleading: the editors, Diderot and d'Alembert, were able directors and prolific contributors, but they needed the help of many others to complete such an ambitious and trying enterprise. This biological dictionary also seeks to deepen our knowledge of the Encyclopedists. Scholars frequently generalise about the contributors' social background, politics, religious beliefs, and other matters without being able to speak knowledgeably about many more than a dozen Encyclopedists. But, as we shall see, the Encyclopedists do not lend themselves to stereotypes. They were not a sect of like-minded thinkers, even though contemporaries and later historians believed otherwise. Some of them met at such salons as the baron d'Holbach's and madame d'Epinay's or at such learned societies as the Paris Acad mie royale des sciences or the Acad mie fran aise; but others did not know each other, and they certainly did not try to co-ordinate policies. Even if they had, they would have failed. These biographical profiles indicate that the Encyclopedists were not united by a common social background, occupation, or ideology. Dissimilarities among the Encyclopedists are not surprising considering how they came to write for the enterprise. At the start, the publishers and their first editor, Jean-Paul de Gua de Malves, recruited people to help them revise and translate Ephraim Chambers' Cyclopaedia. After Diderot and d'Alembert had assumed the editorship, the work took on a polemical purpose - to reform the Old Regime. But it also remained a general encyclopedia requiring contributors with a knowledge of such non-controversial subjects as the harp, wood engraving, or bridge building. Also, on controversial subjects, the editors accepted contributions that differed from their own opinions. Scholars pursuing research in prosopography, social history, and many facets of the eighteenth century will find something of value in profiles of so many men of letters, clergymen, artisans, physicians, and scientists.

This collective biography examines the similarities and differences among the 140 collaborators identified as having written articles for the seventeen folio volumes of text. It discusses the following topics: the family background, formal education, and occupational choice of the encyclopedists; how and where they were recruited for the Encyclop die and their compensation; their contributions to the work and wheter they were censored or persecuted or both because of them; their political and religious ideas; their productivity in old age; and, for those who lived past 1789, how they reacted to the French Revolution and the reign of Napoleon. In this book Frank A. kafker challenges a stereotype that has grown up about the Encyclopedits. Many scholars continue a tradition of writing about them as if they were united in a campaign to destroy the Old Regime. But they were, moreover, a varied collection of men of letters, physicians, scientists, craftsmen, scholars, and others, each frequently supporting his own point of view with little central direction. The Encyclop die became not a party statement but rather a great compendium of knowledge, a mixture of ideas - some progressive and some conservative - filled with contradictions and innovations.

One of the key themes of the Enlightenment was the search for universal laws and truths that would help illuminate the workings of the universe. It is in such attitudes that we trace the origins of modern science and medicine. However, not all eighteenth century scientists and physicians believed that such universal laws could be found, particularly in relation to the differences between living and inanimate matter. From the 1740s physicians working in the University of Medicine of Montpellier began to contest Descartes's dualist concept of the body-machine that was being championed by leading Parisian medical 'mechanists'. In place of the body-machine perspective that sought laws universally valid for all phenomena, the vitalists postulated a distinction being living and other matter, offering a holistic understanding of the physical-moral relation in place of mind-body dualism. Their medicine was not based on mathematics and the unity of the sciences, but on observation of the individual patient and the harmonious activities of the 'body-economy'. Vitalists believed that Illness was a result of disharmony in this 'body-economy' which could only be remedied on an individual level depending on the patient's own 'natural' limitations. The limitations were established by a myriad of factors such as sex, class, age, temperament, region, and race, which negated the use of a single universal treatment for a particular ailment. Ultimately Montpelier medicine was eclipsed by that of Paris, a development linked to the dynamics of the Enlightenment as a movement bent on cultural centralisation, acquiring a reputation as a kind of anti-science of the exotic and the mad. Given the long-standing Paris-centrism of French cultural history, Montpellier vitalism has never been accorded the attention it deserves by historians. This study repairs that neglect.

Literature and Encyclopedism in Enlightenment Britain tells the story of long-term aspirations to comprehend, record, and disseminate complete knowledge of the world. It draws on a wide range of literary and non-literary works from the early modern era and British Enlightenment.

Hebrew encyclopedias have an intriguing history. The genre, which began as modest initiatives to disseminate general knowledge and strengthen literacy among Russian Jews, quickly became the most popular in modern Hebrew literature, with tens of thousands of subscribers to publications such as Encyclopaedia Hebraica and Encyclopaedia Biblica. The makers of these vast bodies of knowledge hoped to demonstrate Hebrew’s mimetic power and the vitality of newly created Jewish research institutions. They also hoped that the encyclopedias would be an essential tool in shaping and reshaping Zionist national culture and nurturing an ideal national persona. Thus, the printed pages of the encyclopedias give us unique access to what Zionists were saying about themselves, how they perceived their neighbors, and what they were hoping for the future, thereby going beyond the official Zionists documents, newspaper articles, and the writings of intellectuals that have been used extensively by historians to narrate national consciousness. By bringing to the fore these unique texts, The Book of the People presents common perceptions of memory and collective identity that often do not fit with the narratives offered by historians of Zionism. In doing so, the book also exposes ethical codes that regulated the production of Zionist knowledge and endowed the encyclopedias with a rare status as a bona fide source for truths by people from diverse political and social backgrounds.

This is a comprehensive study of the varying conceptions of the human subject in the Western intellectual tradition. Although informed by an anthropological perspective, the author draws on material from all the major intellectual disciplines that have contributed to this tradition and offers biographical and theoretical vignettes of all the major Western scholars. By scrutinizing the classical texts of the Western tradition, he succeeds in delineating the differing conceptions of the human individual which emerge from these writings, and gives a guide to the most important ideas in Western cultural traditions.

How do we create a universe of truthful and verifiable information, available to everyone? In The New Enlightenment and the Fight to Free Knowledge, MIT Open Learning’s Peter B. Kaufman describes the powerful forces that have purposely crippled our efforts to share knowledge widely and freely. Popes and their inquisitors, emperors and their hangmen, commissars and their secret police—throughout history, all have sought to stanch the free flow of information. Kaufman writes of times when the Bible could not be translated—you’d be burned for trying; when dictionaries and encyclopedias were forbidden; when literature and science and history books were trashed and pulped—sometimes along with their authors; and when efforts to develop public television and radio networks were quashed by private industry. In the 21st century, the enemies of free thought have taken on new and different guises—giant corporate behemoths, sprawling national security agencies, gutted regulatory commissions. Bereft of any real moral compass or sense of social responsibility, their work to surveil and control us are no less nefarious than their 16th- and 18th- and 20th- century predecessors. They are all part of what Kaufman calls the Monsterverse. The New Enlightenment and the Fight to Free Knowledge maps out the opportunities to mobilize for the fight ahead of us. With the Internet and other means of media production and distribution—video especially—at hand, knowledge institutions like universities, libraries, museums, and archives have a special responsibility now to counter misinformation, disinformation, and fake news—and especially efforts to control the free flow of information. A film and video producer and former book publisher, Kaufman begins to draft a new social contract for our networked video age. He draws his inspiration from those who fought tooth and nail against earlier incarnations of the Monsterverse—including William Tyndale in the 16th century; Denis Diderot in the 18th; untold numbers of Soviet and Central and East European dissidents in the 20th—many of whom paid the ultimate price. Their successors? Advocates of free knowledge like Aaron Swartz, of free software like Richard Stallman, of an enlightened public television and radio network like James Killian, of a freer Internet like Tim Berners-Lee, of fuller rights and freedoms like Edward Snowden. All have been striving to secure for us a better world, marked by the right balance between state, society, and private gain. The concluding section of the book, its largest piece, builds on their work, drawing up a progressive agenda for how today’s free thinkers can band together now to fight and win. With everything shut and everyone going online, The New Enlightenment and the Fight to Free Knowledge is a rousing call to action that expands the definition of what it means to be a citizen in the 21st century.

"In Voltaire in Exile, Ian Davidson has re-created this period in the life of one of the giant figures of the Enlightenment. By painstakingly translating the rich correspondence between Voltaire and his family, members of the Court at Versailles, and the French intellectual elite, Davidson allows us to discover Voltaire the artist, the campaigner, the aesthete, the lover, the humorist. The result is a portrait of this funny, iconoclastic, complex, and ferociously intelligent individual - the man Diderot described as "the unique man of the century.""--Jacket.

The 2,569 engraved plates of the Encyclopedie are as central to its meaning as the articles or cross-references themselves. Plates change the discourse of "encyclopedisme" through a novel collaborative effort of written texts and pictures. With vignettes of Paris as their backdrop, they endorse an aesthetic of urban merveilleux. Ultimately they rewrite the encyclopedia genre. The Encyclopedie is far more than a traditional "illustrated" reference work; it is a modern pictorial encyclopedia. Its visionary or "blueprint" qualities are unique and were conceived by Diderot, the chief sponsor and architect of the plates. This work is richly illustrated with reproductions of the original plates. An exhaustive bibliography adds to the functional nature of this study. "Un petit livre tres excitant." --Dix-huitieme Siecle. "...this study is a fruitful examination of the Encyclopedie as an indisputable coherent fusion of the textual and the pictorial. It points the way to further investigation of what still remains a largely unexplored labyrinth of Enlightenment ideologies, values and concerns." --British Journal of Eighteenth-Century Studies.