Keeping Faith with Literature

Reading Contagion: The Hazards of Reading in the Age of Print

<i>Cultural Capital</i>: Reflections from a Latin Americanist

Cunning Distortions: Folk Christianity and Witchcraft Allegations in Early Mormon History

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<i>Andrew Hadfield</i> The Oxford Handbook of English Prose, 1500–1640<i>The Oxford Handbook of English Prose, 1500–1640</i>. Edited by Andrew Hadfield. Oxford: Oxford University Press, 2013. Pp. viii+744.

Author's Introduction The articles in this cluster deal with aspects of an enormously rich and complex historical problem: the role of print and other media in political communication in Britain, from the Tudor period through the nineteenth century. They might be employed together in a course covering this large subject; but equally they lend themselves to separate use in other kinds of courses, dealing with problems ranging from conventional political history to the role of literacy in early modern society, the nature of early modern public culture or the rise of more open and ‘democratic’ forms of politics. Rather than trying to tailor this guide to a single course design I have tried to suggest a range of possibilities. The full cluster is made up of the following articles: 1. Mark Knights , ‘History and Literature in the Age of Defoe and Swift’, History Compass , 3/1 (2005), DOI: 10.1111/j.1478-0542.2005.00131.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bsl131 . 2. Joad Raymond , ‘Seventeenth‐Century Print Culture’, History Compass , 2/1 (2004), DOI: 10.1111/j.1478-0542.2005.00131.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bsl123 . 3. Mark Hampton , ‘Newspapers in Victorian Britain’, History Compass , 2/1 (2004), DOI: 10.1111/j.1478-0542.2004.00101.x . URL http://www.blackwellcompass.com/subject/history/article_view?article_id=hico_articles_bsl101 . 4. Jason Peacey , ‘Print and Public Politics in Seventeenth‐Century England’, History Compass , 5/1 (2007), 85–111, DOI: 10.1111/j.1478-0542.2006.00369.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bpl369 . 5. Alastair Bellany , ‘Railing Rhymes Revisited: Libels, Scandals, and Early Stuart Politics’, History Compass , 5/4 (2007), DOI: 10.1111/j.1478-0542.2007.00439.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bpl439 . 6. Brian Cowan , ‘Publicity and Privacy in the History of the British Coffeehouse’, History Compass , 5/4 (2007), DOI: 10.1111/j.1478-0542.2007.00440.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bpl440 . 7. Andrew Walkling , ‘Politics and Theatrical Culture in Restoration England’, History Compass , DOI: 10.1111/j.1478-0542.2007.00453.x . URL http://www.blackwell‐compass.com/subject/history/article_view?article_id=hico_articles_bpl453 . 8. Joseph Black , ‘The Marprelate Tracts (1588–89) and the Public Sphere’, History Compass , (forthcoming). Author Recommends The relevant secondary literature is enormous but the following are suggested as surveys or preliminary guides to particular topics. 1. Jurgen Habermas , The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society , trans. Lawrence Burger with the assistance of Frederick Lawrence (Cambridge, MA: MIT Press, 1989). A translation of Habermas's deeply controversial but highly influential theoretical study, first published in German in 1965. An extensive literature exists debating Habermas's theories and their usefulness to historical investigations. 2. Alastair Bellany , The Politics of Court Scandal in Early Modern England: News, Culture and the Overbury Affair, 1603–1660 (Cambridge: Cambridge University Press, 2002). A study of how the involvement of high‐ranking courtiers in a murder became the subject of a famous scandal, through the ways in which it was reported and discussed in print and especially manuscript sources. 3. Brian Cowan , The Social Life of Coffee: The Emergence of the British Coffeehouse (New Haven, CT: Yale University Press, 2005). A wide ranging survey of the development of coffeehouses and their role as centres of social interaction and political discussion. 4. Adam Fox , Oral and Literate Culture in England, 1500–1700 (Oxford: Clarendon Press, 2000). A ma

Fetishizing the Foot: Mobility and Meaning in Indian Ocean Sandals

Print Technology in Scotland and America, 1740–1800The Camera and the Press: American Visual and Print Culture in the Age of the Daguerreotype

Joseph Smith Jr. found himself in court many times throughout his life. Historians argue that his problematic relationship with the law began in 1826 when he faced disorderly person charges in Bainbridge, New York. According to the pretrial sources, some of Josiah Stowell's family members charged that Joseph Smith claimed to have supernatural powers: Horace Stowell and Arad Stowell claimed that he used seer stones to see lost, stolen, and hidden things and to seek treasure.1 An additional disorderly person hearing followed in 1829 in Lyons, New York. In 1830, a disorderly person charge brought Joseph Smith back to court in Bainbridge, New York. In the same year, a final disorderly person charge took him to court in Colesville, New York.2 Since these events, there has been a vigorous discussion over whether Smith's implication in these practices should disqualify his prophetic claims. This framing of the charges has sometimes overshadowed the legal debates.3Previous attempts to understand these legal events have assumed that these cases were built upon early examples of anti-fraud legislation.4 The basis of this interpretation is the use of the word "pretended" and allegations of "juggling," or sleight-of-hand, which appear in both New York's 1813 disorderly person statute and the accounts of Joseph Smith's court proceedings. However, reading these cases in terms of fraud may result from a cultural misunderstanding between modern researchers and their nineteenth-century subjects. For instance, Dan Vogel noted that Justice Neeley, who oversaw the 1826 case, was interested in allegedly pretended powers not economic deception.5This article proposes that Joseph Smith's early trials were about "pretended witchcraft and magic"6 and the related thoughtcrime of "pretended religion," categories of crime generated during the Enlightenment to categorize unorthodox religious traditions as witchcraft while negating their claims to miraculous or supernatural powers. Smith's defense that he really was a seer was irrelevant because the legal system categorized the spiritual practice of treasure seeking as pretended witchcraft and magic.To understand Joseph Smith's interactions with New York's 1813 disorderly person statute, historians must evaluate the historical and cultural trends associated with the legislative precedent that contributed to the 1813 statute. This comparative method has been a standard in witchcraft studies for decades.7 Throughout the analysis of these laws and charges, I use evidence from Joseph Smith's life outside the courtroom to demonstrate that fear of witchcraft motivated these charges while expressions of that fear were suppressed in the later narratives of these legal persecutions. Evidence outside the courtroom demonstrates that the conspiracies and persecutions endured by Joseph Smith were echoes of the witchcraft belief exemplified more than a century earlier in Salem, Massachusetts.The New York disorderly persons statue belongs to a specific legislative history aimed at magic and witchcraft. Legislation aimed at policing treasure seeking, the use of seer stones, and finding lost and stolen items through a gift from God or other supernatural means was meant to curb the influence of "the cunning-folk."8 Cunning-folk were folk-Christian healers whom religious authorities conflated with "diabolical witches" in early modern Europe, an imaginary category of people who were alleged to renounce their baptism and swear loyalty to the devil and his war on Christendom.9 Folk-Christian beliefs covered a range of magical practices. The King Henry Witchcraft Act of 1542 marked the earliest Anglophone legislation aimed at curbing treasure seeking. Queen Elizabeth's Witchcraft Act of 1563 repealed and replaced King Henry's Act and was subsequently superseded by the King James Witchcraft Act of 1604.10 All three intended to control the diabolical witch, but their language reveals their intent to penalize the cunning-folks' spiritual practices. This was also true of other acts passed throughout the British Isles.11 In 1692, the Massachusetts colony passed a witchcraft act based on the King James Act of 1604, explicitly targeted cunning-folk practices, including treasure seeking.12 This was the cornerstone upon which all Anglophone witchcraft legislation was founded, including the pretended witchcraft legislation of the eighteenth, nineteenth, and twentieth centuries.The cultural conversation around demonology informed this legislation's development. Early modern demonologies began in a Roman Catholic environment obsessed with controlling heresy.13 These works fused ideas from the Bible, Patristic writings of the early church, the Lives of Saints, Greco-Roman literature, and classical poetry to construct a historical foundation of the "witch" stereotype. This stereotype combined with diabolized depictions of popular fairy belief, folk-Christianity deemed superstitious by religious authorities, heresy, and popular concerns about maleficium. Continental believers' demonologies targeted the folk-Christian observances of the cunning-folk as examples of superstition and a living tradition of witchcraft.14 This tool could be abused against a wide variety of people regardless of the content of their beliefs and practices. For example, demonologist Nicholas Rémy claimed that a woman whose practices were completely orthodox could still be guilty of witchcraft, that witches were guilty of imitating Elijah and Elisha, and that witches were guilty of using religion to mask their alleged diabolism.15 Thus folk-Christian practices were easily distorted into diabolical witchcraft by religious and legal authorities.English demonologies appeared in the decades after the English Reformation when religious leaders led "a Henrician assault on popular religion."16 Fear of cunning-folk carried over to North America, where Cotton Mather attributed the rise of witchcraft in New England to the arrival of Quakers, cunning-folk, and Native American shamans.17 When Richard Boulton wrote one of the last significant believers' demonologies in England, paraphrasing Exodus 22:18, he asserted, "wise Women are not fit to live," without elaboration.18 He fully expected his eighteenth-century audience to understand that the cunning-folk were the witches targeted in English demonology and anti-witchcraft law. At the beginning of the Second Great Awakening, Ezra Stiles would preach a sermon conflating cunning-folk activities and Native American spiritual practices with witchcraft. He did so to "lay this whole Iniquity open, that all the remains of it might be rooted out."19 Concerns over the diabolical witch and the cunning-folk would continue in the Anglophone world into the nineteenth and twentieth centuries.20Belief in the "diabolical witch" was the orthodox position between the fifteenth and seventeenth centuries, but there were also detractors. The Dutch physician Johann Weyer argued that the devil took advantage of imbalances in the humor of black bile to produce a mental illness (melancholy). He argued that the devil did so to generate illusions that deceived people into believing that witches were real and that magic was efficacious.21 Weyer still targeted cunning-folk practices and conflated them with necromancy, but he denied their efficacy. English skeptic Reginald Scott argued that the sorcerers of the Bible, the religious authorities of the pagan world, Catholic priests, and cunning-folk—whom he called "cozening witches"—all utilized sleight of hand and deception, not actual demonic powers, to lead people into idolatry or to deceive them.22 These skeptical demonologists described the beliefs and practices of pagan religions, Catholicism, Christian enthusiasts, and the cunning-folk as false prophecy, legerdemain, juggling, and pretended powers. They remained a vocal but marginalized position within demonology throughout the sixteenth and seventeenth centuries.By the eighteenth century, skeptical demonology replaced believing demonology as the dominant view, and unorthodox spiritual practices came to be defined as pretended by those in power. In the Anglophone world, this included the practices of cunning-folk, gypsies, Catholics, and Indigenous peoples. However, it also included the beliefs and practices of charismatic Christians pejoratively labeled "enthusiasts." For example, Reverend Francis Hutchinson cited the beliefs and practices of radical Protestants known as the French Prophets as pretended. In his book on this religious minority, he consistently defined charismatic Christian claims to spiritual power as enthusiasm, pretended, legerdemain, and juggling.23 The King George Witchcraft Act of 1735 ended diabolical witchcraft as a legal category in England and Scotland and made "pretended" the legal standard in Enlightenment England.24The King George Witchcraft Act of 1735 developed within a broader legal environment that had produced similar statutes throughout Europe.25 The first of these was the French Edict of 1692, which reclassified witchcraft into crimes like poisoning, sacrilege, and pretended powers. Notably, a similar law produced in the same environment defined Protestantism as a pretended religion and penalized Protestant leaders for advocating pretended religion.26 In colonial America, the state used anti-vagrancy legislation to control religious deviants like Jesuits, Quakers, and Enthusiasts by labeling them vagabonds and disorderly persons, then penalizing them for breaking vagrancy law.27Skeptical witchcraft legislation continued to be developed in the American colonies and then the United States into the nineteenth century.28 When New York drafted the 1813 disorderly person statute, it continued this trend by utilizing the language of early European witchcraft legislation. The relevant portion of the law addresses vagrancy and defines a disorderly person as "all jugglers [those who cheat or deceive by sleight of hand or tricks of extraordinary dexterity], and . . . all persons pretending to have skill in physiognomy, palmistry, or like crafty science, or pretending to tell fortunes, or to discover where lost goods may be found."29 This statute had much in common with the anti-vagrancy and pretended witchcraft legislation of the Anglophone world of the eighteenth, nineteenth, and twentieth centuries, a product of a larger legal environment that employed the King George Witchcraft Act of 1735 as a model.30 This model preemptively defined religious and spiritual unorthodoxy as pretended witchcraft, magic, or religion. By categorizing people's beliefs and practices as pretended this legislation allowed the state to discriminate against unorthodox spiritual traditions by deliberately conflating them with criminal deception.Legislation based on skeptical demonology continued in nineteenth-century England with the 1824 Act for the Punishment of Idle and Disorderly Persons, and Rogues and Vagabonds, in that Part of Great Britain called England.31 This act criminalized "every person pretending or professing to tell fortunes, or using any subtle Craft, Means, or Device, by Palmistry or otherwise, to deceive and impose."32 According to Owen Davies, the clause was "widely used in prosecuting rural cunning-folk."33 Throughout the British Empire and its former colonies, the government used anti-vagrancy legislation and skeptical witchcraft legislation to categorize people's genuine beliefs and religious practices as "pretended" as late as the twentieth and twenty-first centuries.34Besides Joseph Smith, only one other well-known example of disorderly person prosecution for treasure seeking in early America employs the word "pretended" to describe alleged supernatural gifts—the disorderly person charges against Dr. Luman Walters.35 Walters's case is only known due to newspaper articles discussing a documented case in New Hampshire.36 Because the notes from Luman Walters's trial are not available, it is impossible to explore how the court used "pretended" in disorderly person trials in the nineteenth century. But through Walters's alleged conviction in New York we can see how this legislation was used to penalize Walters for cunning-folk practices.37 Later allegations that Walters was a necromancer reveal the underlying religious bias which conflated cunning-folk with witches.38Although it is tempting to read "pretended" as fraud, there is reason to be cautious. According to Lynne Hume, in Anglophone witchcraft legislation "'pretends to exercise' means something else. The presumption is that people are not able to do these things and therefore whoever says they can is acting in a fraudulent manner."39 In previous generations, legal authorities and religious authorities superseded the cunning-folks' beliefs and practices by presuming that the cunning-folk were diabolical witches. After the Enlightenment, the same psychological process allowed Anglophone legal authorities to recategorize genuine belief and practices as pretended witchcraft. In both cases the legal system deliberately conflated unorthodox spiritual traditions with another crime to enable the policing of unorthodox spirituality. This tells us more about the beliefs of those in power than it does about the traditions these legal categories were designed to punish.Despite legal skepticism, belief in diabolical witchcraft continued into Joseph Smith's lifetime and beyond.40 The nineteenth-century repeal of Ireland's 1586 witchcraft statute inspired the publication of the anonymous pamphlet Antipas, which conflated Catholicism and Dissenters with witchcraft and urged Parliament to restrict both groups' religious activities. The pamphlet would have had a broad audience. As Andrew Sneddon has explained, "for the vast majority of those placed lower down the social ladder, especially those living in small, close-knit rural areas, the existence of the malefic witch continued to be regarded as a threat to their property and persons in the eighteenth and nineteenth centuries. The same holds true for North America."41The diabolical witch doctrine still had its believers in Joseph Smith's early nineteenth-century environment, although the law no longer recognized diabolical witchcraft as a reality. Smith's critic Alexander Campbell argued for a synthesized demonology that allowed for pretended necromancy and diabolical necromancy to coexist as two different kinds of witchcraft.42 Campbell's use of necromancy charges in witchcraft allegations was a standard pattern within the Second Great Awakening.43 Likewise, treasure seeking became a primary target of witchcraft fear and belief during this period.44 People who feared cunning-folk, alleged false-prophets, Catholics, Atheists, non-white spiritual practices, and religious movements like the Quakers, the Shakers, and the Wilkensonians saw the practices they feared most as both pretended and diabolical, often describing these groups as practicing necromancy.45 In the early nineteenth-century environment of legal skepticism and the common suppressed belief that diabolical witches existed, one would expect to find the categories of pretended witchcraft and diabolical witchcraft used to label Joseph Smith's folk-Christian practices of treasure seeking in 1826 as well as charismatic expressions of Christian belief in 1830.When Joseph Smith, a young treasure seeker, had his first visionary experience, local religious leaders reacted negatively in ways that Smith family members considered surprising.46 At the age of fourteen, an unnamed assailant fired a bullet at Joseph Smith as he returned home.47 In 1823, Joseph Smith experienced an envisioned visitation of an angel, who declared that Smith would be a prophet and uncover a buried scripture. Within a year of this experience, rumors began to circulate that someone had disinterred and dissected his older brother Alvin's body.48 Dan Vogel and Michael Quinn believe that these were allegations of utilizing part of Alvin's body to acquire the golden plates. These rumors portrayed the act of acquiring the golden plates as a form of necromancy.49 These allegations may have been an initial, failed, attempt to charge Joseph Smith with a crime. As William Morain points out, "violating a grave" was "a felony offense for which, in 1824, he could have been incarcerated in the New York state prison for five years."50 A year later, in 1825, Josiah Stowell heard about Joseph Smith's gift for using his seer stone, perhaps tied to rumors of Joseph's 1823 vision of an angel who led him to the gold plates. Josiah Stowell requested that Joseph reside at his home as a farmworker who would aid Stowell in his treasure seeking. Joseph's parents agreed, perhaps to remove him from a dangerous environment. However, trouble followed Joseph Smith Jr. to Bainbridge, New York. In 1826, Stowell's nephew took Joseph Smith to court as a disorderly person.51Allegations of witchcraft continued after the trials as well, with some ascribed to Joseph's life in the 1820s. In 1834, testimonies ascribed to Smith's neighbors appeared in the anti-Mormon book Mormonism Unvailed.52 The affidavits in this book describe Smith's activities through the paradigms of pretended and diabolical witchcraft. In one of these affidavits, discussing a period between the 1826 and 1830 hearings, Sophia Lewis, who also served as Emma Smith's midwife, reported that Joseph and Emma's child died horribly deformed at birth. Her affidavit is notable because the diabolical witch's doctrine and folklore viewed deformed births and stillbirth as evidence of witchcraft.53 Shortly after Alvin's death, Emma Smith returned to her parents' Methodist church in Harmony. When Joseph Smith attempted to attend, it sparked a controversy that included church members' allegations of necromancy and other witchcraft practices. In the 1879 remembrances of these events, Emma's relatives made it clear that those involved in this controversy believed Joseph Smith "was a conjurer" and "a sorcerer," clarifying that these were forms of "witchcraft."54 This same Methodist congregation later threatened violence against Joseph Smith, which forced him to move to the home of Peter Whitmer Sr. in Fayette, New York.55Beginning in 1830, Joseph Smith's restorationism utilized the example of the Christian curses used by Old Testament Prophets, as well as Jesus and the Apostles in the New Testament. Joseph instructed his missionaries and followers to employ ritualized dusting of feet and clothing as a testament against those who persecuted them and rejected their message. This practice continued into the 1890s and would have provided ample material for those who believed that Joseph Smith and his followers were witches.56 Allegations of witchcraft continued in February 1831 with Alexander Campbell's publication of "Delusions," an anti-Mormon article in his periodical the Millennial Harbinger.57 In this article, Campbell uses familiar skeptical tropes and employs demonology to compare Joseph Smith and Mormonism with false prophecy, enthusiasm, and witchcraft. He directly compared Joseph Smith to Simon Magus and Elymas, the sorcerers of the Bible.58 Campbell leaves no room for equivocation: "I have never felt myself so fully authorized to address mortal man in the style in which Paul addressed Elymas the sorcerer as I feel towards this Atheist Smith."59 During the same year, mobs pursued Joseph Smith's followers as they left New York for Ohio.60 In 1832, Campbell's was as a In anti-witchcraft violence can be in the that Joseph Smith and in this Joseph Smith that these which he as a to their As a of a by Smith may have of Joseph Smith to Simon they Joseph Smith, the attempted to his to therefore or Joseph the it . . . us his They attempted to a of into his Joseph claimed that the not to but they would . . . All were and one man on and body with his like a Smith had to the from his to more The easily use of has In the nineteenth century, the was believed to be a means of a witch's powers and was a common of anti-witchcraft of witchcraft belief continued later into Joseph Smith's life. In 1834, the would the affidavits in his Mormonism This like a of skeptical and believers' describing Smith's alleged folk-Christian activities through the pretended and diabolical witchcraft As late as Smith of Campbell's continued witchcraft The year, Joseph Smith's last treasure ended with a that his to the more and of this For there are more than one for in this This treasure took in Salem, that the that had followed Smith to this in could be through a of early American witchcraft belief and In Smith's Joseph of to He claimed that Smith, the of had two who of when they the of the false and to their and are that they were not left to the power of the devil and Smith, to their with a crime so would appear that many of Smith's him of witchcraft and magic throughout his early life and to the by and there are three of in witchcraft The first and most of court and of The is These that the these often the beliefs and of the historians of witchcraft these by controlling for allegations of into these accounts by their The category are In Joseph Smith's 1826, and 1830 disorderly person only the court into the category of do not have the trial notes or sources, only of the used to the 1826 pretrial are known as the and the The only in articles to the pretrial The first of these articles appeared in with in and The is by William as a of his alleged as at the 1826 was in for the 1830 there are accounts by Joseph Smith, his and other a in witchcraft An additional related to the 1830 disorderly person cases is a ascribed to Justice of the George who oversaw the disorderly person of As with all sources, these accounts should be read events they describe may not took in They may also or of these As in all accounts of witch we must for the of in of Joseph Smith's alleged accounts of the 1826 disorderly person pretrial evidence that they into the larger pattern of In the there is evidence about Joseph his and his folk-Christian The Joseph Smith as a a for cunning-folk who compared to Old Testament The addresses the cunning-folk practice of utilizing seer also that these were Stowell and as believed As an the claims that Josiah Stowell's and two . . . or to of Joseph Smith's of his seer stones folk-Christian practices. claims that after a vision of a stone, Joseph Smith to find his seer stone, and the significant about how he the after he found This is when one the writings of a modern Dutch In his book on his folk-Christian practices, provided a for the of miraculous stones to God and for upon the This a larger pattern of Joseph Smith his other seer stones, as by This may be a of Joseph his first seer The also the powers within a folk-Christian that when Joseph had the stone, one of the of an an earlier of Joseph Smith's alleged as a seer as an According to this Joseph Smith Sr. his alleged gift and many of his finding hidden and stolen and that he that both he and his were that this power that God had so him should be used only in of or its in and with a he his to his was to this power. He that the of would some the of the and enable him to see testimonies of Smith's powers were a in the The was Josiah who the testimonies of Joseph Sr. and Joseph examples of the Joseph Smith's Stowell many other not to that Smith the he and many to his The then that Justice Stowell's belief in Joseph Smith's alleged as a treasure I believe says I believe it is not a of I it to be claims Joseph Smith his treasure that the treasure not be by by after with and they to the by These are a of the folk-Christian utilized by treasure of which Joseph Smith Sr. is believed to have According to both the and these were to a placed on the treasure by the person who buried When their attempts to acquire the treasure the at the folk-Christian for the treasure a against the devil over the of seeking from some five feet in had been without a of war against this of was and they that the of or of some mental was the of their between folk-Christian and for Joseph Smith's and depictions of these practices as When demonologists argue against of cunning-folk beliefs and practices, they described the common that practices were by the Christian would then attempt to by that folk-Christian practices were forms of false an with the For those who believed demonologists than evidence of folk-Christian was evidence of the is on this of the 1826 it Joseph Smith's seer use and treasure seeking, it does not a of power he ascribed these to that would us to compare his alleged practices to the In of these it Joseph Smith's and activities

Racism and Modernity: Festschrift for Wulf D. Hundt

<i>The Ballad and Its Pasts: Literary Histories and the Play of Memory</i>. David Atkinson. Rochester, NY: D. S. Brewer, 2018. Pp. xvi+226.

Reviewed by: Psyche and Ethos: Moral Life after Psychology by Amanda Anderson Jane F. Thrailkill (bio) Psyche and Ethos: Moral Life after Psychology, by Amanda Anderson; pp. 114. Oxford and New York: Oxford University Press, 2018, £26.49, $35.95. Though literary scholars may think we have left psychoanalysis behind, our current critical practices are powered by assumptions and concepts that derive from a therapeutic worldview that moots questions related to value, virtue, and morality. This “displacement from the moral to the therapeutic” (Anderson 93) within the humanities reflects an attempt to sidestep normative claims yet hamstrings our ability “to make the case for [the humanities’] significance to meeting the grand challenges” of today’s society (103). So argues Amanda Anderson in her provocative recent book Psyche and Ethos: Moral Life after Psychology, which ranges widely among critical theories and engages with exemplary works of literature to examine the “contemporary situation of our discipline and its reading protocols” (18). Adapted from a series of lectures delivered at Oxford University in 2015, this slim book surveys the “therapeutic dimension” of not just symptomatic modes of reading but also newer methods that include cognitive literary studies and affect theory (93); surface, distance, and reparative reading; and “‘the eudaimonic turn’” that includes for Anderson critics such as Rita Felski, Jane Bennett, and Heather Love (91). Anderson discerns in these diverse critical approaches a shared reticence about “moral experience” (9). Wary of normativity, conventionality, and smuggled-in ideology, contemporary scholars in the humanities by Anderson’s account have skirted the topic of morality in favor of critique, politics, aesthetics, affect, and a host of other “intellectual formations” (24). Despite the titular term ethos, Anderson’s argument is not especially concerned with the ethical turn in literary studies from the late 1990s with its emphasis on precarity, the subaltern, regimes of power, and the thinning of human agency. Rather, her subject is morality, and she is unabashed in her advocacy of it as a hermeneutic lens and a critical practice. Anderson affirms a strong account of human agency and perspicacity, which as a Victorianist scholar she does not hesitate to call character. Character provides the ground for reason-based judgments, meaningful commitments, and values-inspired actions that Anderson believes “empirically driven psychological literature” vitiates in a variety of ways (20). Though Freudian psychology makes a brief appearance in the introductory chapters, Anderson primarily treats cognitive science as distilled in the work of Daniel Kahneman. An economist by training, Kahneman in Thinking, Fast and Slow (2011) teamed with cognitive psychologist Amos Tversky to explain how human beings are equipped to make both quick appraisals and slower, deliberative decisions, the latter frequently merely giving post hoc justifications for the former. Anderson has a more favorable account of slow thinking. Both surprise and rumination, for Anderson, contribute to the meaningfulness of shared human existence, and she wishes to affirm the widened vision that attends unfolding collective practices of discernment and discussion. [End Page 119] In the two middle chapters of four, she treats William Shakespeare’s The Winter’s Tale (1611), George Eliot’s Middlemarch (1871–72), and Henry James’s The Beast in the Jungle (1903), though her concern is primarily with canonical critical accounts of these works by Stanley Cavell, Fredric Jameson, and Leo Bersani. These critics exemplify the disdain for “the bluntness of morality” (47). In contrast, through her brief readings, Anderson seeks to portray the “existential density” and “moral force” of the works, especially in their evocation of human experience unfolding in time (48). With respect to James’s story, Anderson emphasizes protagonist John Marcher’s persistent rumination about what fate awaits him, all the while missing “in her specificity” his loving companion May Bartram, who patiently accompanies him on his narcissistic quest to discover his fate (52). In a slightly awkward mistake, given the value placed on careful attention to particulars, Anderson misspells May’s last name throughout, and at one point refers to the two characters as “May and Bertram” (47). This peccadillo suggests that Anderson is less concerned to produce a nuanced reading of the story than to counter more swaggering, theoretical readings of The Beast in the Jungle that display...

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book reviews477 century Ireland.We are fortunate in having Patrick Fagan's edition. His footnotes provide valuable biographical information on the correspondents as well as cross references to related documents in the collection. Moreover, he includes a very comprehensive index at the end ofVolume II. Thomas F. Moriarty Elms College Chicopee, Massachusetts The Diocese of Killaloe. Volume I: In the Eighteenth Century; Volume II: 1800-1850; Volume III: 1850-1904. By Ignatius Murphy. (Dublin: Four Courts Press. 1991, 1992, 1995.Pp. 373,488, 527.) These three volumes by Ignatius Murphy on the history ofthe Diocese ofKiIlaloe in the eighteenth and nineteenth centuries are not only a very significant contribution to knowledge, but they will long remain a rich resource for all who will venture to research and write about the modern Irish Church. The Diocese of Killaloe (pronounced likeWaterloo) extends in a broad band across the middle ofIreland from the Atlantic coast eastwards to include virtually all of County Clare, the northern third ofTipperary, and a large part of King's County. In the eighteenth century, Killaloe was one of the twenty-six dioceses that constituted the Irish Church, and while it was one ofthe largest in terms ofarea and population, it was among the poorest in regard to wealth and resources. The diocese was mainly rural, containing a considerable amount of mountain and bog and only a half-dozen towns of any importance, ff Killaloe was representative of anything, therefore, in the Irish Church in the eighteenth century, it was its poverty.This continued to be the case for the greater part of the nineteenth century, and especially in the western reaches of the dioceses.These three volumes , then, are a true witness not only to the courage but to the endurance of the Catholics of Killaloe between 1700 and 1900. The recent and untimely death of the author of these volumes at the age of fifty-five in 1993 was both a sad and a serious loss for Irish historical scholarship .When Monsignor Murphy initially conceived his history of the Diocese of Killaloe, he structured it in terms of two volumes—one on the eighteenth century and the other on the nineteenth century, and he published his first volume in late 1991.The enormous amount of material available for the volume on the nineteenth century, however, had resulted in a manuscript of twenty-five chapters , compared to the ten that had comprised his very substantial first volume. Monsignor Murphy then decided to divide his manuscript into two volumes, breaking his narrative at 1850, and in late 1992 he published his second volume , 1800-1850, which consisted of the first eleven of these twenty-five chapters . By that time, however, he had learned that he was seriously ill, and set to work to prepare his third volume, 1850-1904, for publication. He proposed to revise the remaining fourteen chapters, and then write a concluding chapter 478book reviews that would serve to sum the significance ofhis work on the nineteenth century. He was only able, unfortunately, to revise the first two chapters before his death, and never wrote the concluding chapter.The diocesan publication committee , which had been formed to see the third volume through the press, wisely decided, in consultation with Monsignor Murphy before his death, to publish the fourteen chapters as they then stood, and the third volume was finally published in 1995. The first of these volumes, on the eighteenth century, is undoubtedly Monsignor Murphy's masterpiece. It is in terms ofits conceptual framework and the great learning that informs it, a model of what an artful and thoughtful historical presentation ought to be. After a graceful prologue, which sets the scene, Monsignor Murphy opens his eighteenth century in 1697 with the passing of the first ofthe penal laws affecting the Church in the banishing of all those secular clergy, bishops, deans, and vicars general, exercising ecclesiastical jurisdiction in Ireland and all the regular clergy without exception, and closes it in 1815 with the end of the Napoleonic wars. During that extended eighteenth century,the Irish Church, and its microcosm in the Diocese ofKillaloe, emerged from the darkness of a severe persecution into the light of a...

Previous article FreeNotes on ContributorsPDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinked InRedditEmailQR Code SectionsMoreJon Agar is Professor of Science and Technology Studies at University College, London. He is the author of Science in the Twentieth Century and Beyond (Polity/John Wiley, 2012) and The Government Machine (MIT Press, 2003).Jennifer Karns Alexander is a historian of technology in the Department of Mechanical Engineering and the Program in History of Science, Technology, and Medicine at the University of Minnesota. She is the author of The Mantra of Efficiency (Johns Hopkins, 2008), winner of the Society for the History of Technology's Edelstein Prize.Rachel A. Ankeny is a professor in the School of History and Politics at the University of Adelaide. She holds a master's in bioethics and a Ph.D. in history and philosophy of science; she specializes in history and philosophy of contemporary biology, particularly genetics, and worked in genetic counseling clinics in the 1980s.Theodore Arabatzis is Professor of History and Philosophy of Science at the University of Athens. He is the author of Representing Electrons: A Biographical Approach to Theoretical Entities (University of Chicago Press, 2006), coeditor of Kuhn's “The Structure of Scientific Revolutions” Revisited (Routledge, 2012), and coeditor of the journal Metascience.Massimiliano Badino is Marie Curie Research Fellow at the Universitat Autònoma de Barcelona and MIT. He has worked on the history and philosophy of modern physics, particularly on Planck's theory of black-body radiation and on Boltzmann's statistical mechanics. His current research project deals with the evolution of the concepts of order and chaos in mathematical physics from the three-body problem to the ergodic theorem.Charlotte Bigg is a historian of science at the CNRS/Centre Alexandre Koyré, Paris. She has coedited (with Jochen Hennig) Atombilder: Ikonografie des Atoms in Wissenschaft und Öffentlichkeit des 20. Jahrhunderts (Wallstein, 2009) and (with David Aubin and Otto Sibum) The Heavens on Earth: Observatories and Astronomy in Nineteenth-Century Science and Culture (Duke, 2010).Christian Bracco is an associate professor at the University of Nice Sophia Antipolis and a member of the team for history of astronomy at the Syrte Laboratory at the Paris Observatory. He specializes in the history of physics of the late nineteenth and early twentieth centuries and also contributes to pedagogical publications that address historical problematics.Massimo Bucciantini teaches history of science at the University of Siena. His publications include Galileo e Keplero (Einaudi, 2003; trans., Les Belles Lettres, 2008), Esperimento Auschwitz / Auschwitz Experiment (Primo Levi Lecture) (Einaudi, 2011), and Il telescopio di Galileo: Una storia europea (with M. Camerota and F. Giudice) (Einaudi, 2012; trans., Harvard University Press, 2015).Adelene Buckland is Lecturer in Nineteenth-Century Literature at King's College, London. She is the author of Novel Science: Fiction and the Invention of Nineteenth-Century Geology (Chicago, 2013) and coeditor, with Beth Palmer, of A Return to the Common Reader: Print Culture and the Novel, 1850–1900 (Ashgate, 2011).Conor Burns teaches history of science and technology courses at Ryerson University in Toronto. His current research examines American field sciences in the period 1780–1850, with a particular focus on archaeology and geology.Christián C. Carman is a professor and researcher at the Universidad Nacional de Quilmes, Argentina, and a research member of the National Research Council of Argentina (CONICET). He works on topics related to philosophy of science as well as the history of ancient astronomy.Imogen Clarke is an independent scholar. She is interested in early twentieth-century physics and culture, science publishing, and the ether.Harold J. (Hal) Cook is the John F. Nickoll Professor of History at Brown University. He works mainly on early modern science and medicine and has published award-winning books, most recently Matters of Exchange: Commerce, Medicine, and Science in the Dutch Golden Age (Yale University Press, 2007).Ruth Schwartz Cowan is Janice and Julian Bers Professor Emerita of History and Sociology of Science at the University of Pennsylvania. Her most recent book is Heredity and Hope: The Case for Genetic Screening (Harvard, 2008). She is working on the sesquicentennial history of the National Academy of Sciences/National Research Council.Brendan Dooley is Professor of Renaissance Studies at University College, Cork. He has previously taught history of knowledge and history of science at Harvard, Notre Dame, and Jacobs University in Bremen. His current publications include Brill's Companion to Renaissance Astrology (2014), Renaissance Now! (Peter Lang, 2014), and A Mattress Maker's Daughter: The Renaissance Romance of Don Giovanni de' Medici and Livia Vernazza (Harvard, 2014).Sven Dupré is Professor of History of Knowledge at the Freie Universität Berlin and Research Group Director at the Max Planck Institute for the History of Science. He is the editor of Laboratories of Art: Alchemy and Art Technology from Antiquity to the Eighteenth Century (Springer, 2014).Richard England is Dean of the Sandra and Jack Pine Honors College and Professor of Philosophy at Eastern Illinois University. He is the coeditor (with Jude Nixon) of Victorian Science, Religion, and Natural Theology (2011) and one of three editors preparing an edition of the papers of the Metaphysical Society (1869–1880).James Evans is Director of the Program in Science, Technology, and Society at the University of Puget Sound. His research interests include the history of physics from the eighteenth century to the recent past, as well as ancient astronomy.Paul Lawrence Farber is an Oregon State University Distinguished Professor Emeritus. He has written primarily on the history of natural history and is now working on the tangled questions on race mixing in the first half of the twentieth century. His most recent book is Mixing Races: From Scientific Racism to Modern Evolutionary Ideas (Johns Hopkins, 2011).Amy E. Foster is an associate professor of history at the University of Central Florida, where she teaches the history of science, technology, and medicine. Her research includes the history of women and technology, particularly women in the U.S. space program.Craig Fraser is Chair of the International Commission for the History of Mathematics and Director of the Institute for the History and Philosophy of Science and Technology at the University of Toronto. His primary field of interest is the history of analysis and mathematical mechanics.Jean-François Gauvin is the Director of Administration for the Collection of Historical Scientific Instruments at Harvard University. Since 2000 he has cowritten and coedited two prize-winning volumes as well as several articles and book reviews dealing with science museums, instruments, and instrument making. He teaches one course per semester at Harvard on the material culture of science.Alexa Geisthövel is a research associate at the Institute for the History of Medicine and Ethics in Medicine, Charité Universitätsmedizin, Berlin. Her work is part of the ERC-funded research project “Ways of Writing: How Physicians Know, 1550–1950.”Francesco Gerali is a postdoctoral researcher at the National Autonomous University of Mexico. A native Italian who works on the history of the early oil industry, he moved to Mexico in 2011 to study the development of Mexican oil between 1860 and 1920.Yves Gingras ([email protected]) is Professor in the Department of History and Canada Research Chair in History and Sociology of Science at the Université du Québec à Montréal. He was President of the Canadian Science and Technology Historical Association (CSTHA) from 1988 to 1993 and Editor of Scientia Canadensis from 1995 to 2000. His most recent books are Sociologie des sciences (Presses Universitaires de France, 2012) and Les derives de l'évaluation de la recherché: Du bon usage de la bibliométrie (Raisons d'Agir, 2013). He is also the editor of Controverses: Accords et désaccords en sciences humaines et sociales (CNRS Éditions, 2014).Leila Gómez is Associate Professor of Latin American and Comparative Literatures at the University of Colorado, Boulder. She specializes in travel writing in Latin America; her publications include La piedra del escándalo: Darwin en Argentina (Buenos Aires, 2008), Iluminados y tránsfugas: Relatos de viajeros y ficciones nacionales en Argentina, Paraguay y Perú (Madrid, 2009), and Darwinism in Argentina: Major Texts (Lewisburg, 2011).Christopher D. Green is Professor of Psychology at York University, with cross-appointments to Science and Technology Studies and to Philosophy. His research is focused on turn-of-the-twentieth-century American psychology and on the use of digital methods in the history of science more broadly.Crystal Hall is Visiting Assistant Professor of Digital Humanities at Bowdoin College, where she is building a digital project on Galileo's personal library. She is the author of Galileo's Reading (Cambridge, 2013) and several articles on Galileo and literary studies in journals including Renaissance Quarterly and Quaderni d'Italianistica.Christopher Hamlin is Professor in the Department of History and the graduate program in History and Philosophy of Science at the University of Notre Dame and Honorary Professor in the Department of Public Health and Policy at the London School of Hygiene and Tropical Medicine. His interests include natural theology, the history of public health, and the history of expertise. His most recent book is More Than Hot: A Short History of Fever (Johns Hopkins University Press, 2014).John Henry recently retired from the University of Edinburgh, where he had been Professor of the History of Science and Director of the Science Studies Unit. He has published widely in the history of science, including an introductory textbook, A Short History of Scientific Thought (Palgrave Macmillan, 2012).Jonathan B. Imber is Jean Glasscock Professor of Sociology at Wellesley College. He has been Editor-in-Chief of Society since 1998. He is the author of Trusting Doctors: The Decline of Moral Authority in American Medicine (Princeton University Press, 2008).Catherine Jackson is an assistant professor in the Department of the History of Science at the University of Wisconsin–Madison. She has published on Liebig, Hofmann, and nineteenth-century chemical laboratories and is the coeditor, with Hasok Chang, of An Element of Controversy: The Life of Chlorine in Science, Medicine, Technology, and War (2007).Danielle Jacquart is a professor at the École Pratique des Hautes Études (Paris), where she holds the chair for “History of Sciences in the Middle Ages.” She is the author of numerous publications on medieval medicine. Among the most recent are “Anatomy, Physiology, and Medical Theory,” in The Cambridge History of Science, Volume 2: Medieval Science (2013); and Recherches médiévales sur la nature humaine: Essais sur la réflexion médicale (SISMEL, 2014).Frank A. J. L. James is Professor of History of Science at the Royal Institution and at University College, London. He recently completed the six-volume edition of the Correspondence of Michael Faraday and is now working on a study of Humphry Davy's practical work.Mark Jenner is Reader in Early Modern History and Director of the Centre for Renaissance and Early Modern Studies at the University of York. His publications include Londinopolis (Manchester, 2000) and Medicine and the Market in England and Its Colonies, c. 1450–c. 1850 (Palgrave, 2007). He completing a book on ideas of cleanliness and dirt in early modern England.Masanori Kaji is Associate Professor of the History of Science at the Tokyo Institute of Technology. His research interests include history of chemistry in Russia and in Japan and environmental history. He is the author of Mendeleev's Discovery of the Periodic Law of Chemical Elements (1997).Vera Keller is an assistant professor at the Robert D. Clark Honors College of the University of Oregon. She is the author of over a dozen articles. Her first book, Knowledge and the Public Interest, 1575–1725 (Cambridge University Press, forthcoming), explores the role of interest theory in the reshaping of research in early modern Europe.Sally Gregory Kohlstedt is a professor in the Program in History of Science, Technology, and Medicine at the University of Minnesota. Her recent book, Hands-On Nature Study (2011), won the Margaret Rossiter Prize. She will spend her sabbatical year, 2014–2015, doing research on museum history at various sites, including the Smithsonian Institution and the Max Planck Institute for the History of Science.Brandon Konoval is on the faculty at the University of British Columbia, where he is cross-appointed in the Arts One Program and the School of Music. He has written most recently on Nietzsche and the Scopes trial for Perspectives on Science (2014) and on the relationship between Nietzsche and Foucault for Nietzsche-Studien (2013).Stefan Krebs, a postdoctoral researcher in the Department of Technology and Society Studies at Maastricht University, is the author of Technikwissenschaft als soziale Praxis (Franz Steiner Verlag, 2008) and, with Karin Bijsterveld, Eefje Cleophas, and Gijs Mom, of Sound and Safe: A History of Listening Behind the Wheel (Oxford University Press, 2014).Kenton Kroker has published on the history of sleep research, experimental psychology, and clinical immunology. His current research project, Epidemic Futures, is a historical reconstruction of the encephalitis lethargica pandemics of the early twentieth century. He is an associate professor in the Department of Science and Technology Studies at York University in Toronto.Deepak Kumar teaches history of science and education at Jawaharlal Nehru University in New Delhi. During the last four decades he has researched and published a great deal on the history of science, technology, and medicine in the context of British India. He is also known for his book Science and the Raj (Oxford, 2nd ed., 2006).Thomas C. Lassman is curator of the post–World War II rocket and missile collection at the National Air and Space Museum, Smithsonian Institution. His research interests focus on the history of U.S. industrial and military research and development and the history of weapon systems acquisition in the Department of Defense.Christoph Lehner works on history and philosophy of modern physics, especially quantum mechanics and quantum field theory. He is a research scholar at the Max Planck Institute for the History of Science in Berlin and the coordinator of the project “History and Foundations of Quantum Physics.”David Leith is an Advanced Research Fellow in the Department of Classics and Ancient History at the University of Exeter. His main research interests lie in Greco-Roman medicine, in particular its relations to ancient philosophy.Thomas Lessl is Professor of Communication Studies at the University of Georgia. He is the author of Rhetorical Darwinism: Evolution, Religion, and the Scientific Identity (Baylor University Press, 2012).Mark Madison is Adjunct Professor at Shepherd University and the Chief Historian for the U.S. Fish and Wildlife Service at the National Conservation Training Center Museum/Archives.Anna Maerker is Senior Lecturer in History of Medicine at King's College, London. She works on the relationship between expertise and material culture in medicine and science and is the author of Model Experts: Wax Anatomies and Enlightenment in Florence and Vienna, 1775–1815 (2013).Jaume Navarro is Ikerbasque Research Professor at the University of the Basque Country. He is the author, among other works, of A History of the Electron: J. J. and G. P. Thomson (Cambridge, 2012) and coeditor of Research and Pedagogy: A History of Quantum Physics through Its Textbooks (Berlin, 2013).Vivian Nutton is Emeritus Professor of the History of Medicine at University College, London, and a Fellow of the British Academy. His recent publications include a revision of his Ancient Medicine (2013), the first English translation and commentary on Galen's Avoiding Distress (2013), and the historical introduction to the 2013 Karger translation of Vesalius's The Fabric of the Human Body.Mary Jo Nye is Professor of History Emerita at Oregon State University in Corvallis. Her most recent book is Michael Polanyi and His Generation: Origins of the Social Construction of Science (University of Chicago Press, 2011). Her current research focuses on patterns of collaboration in twentieth-century chemical sciences.Giuliano Pancaldi is Professor of the History of Science at the University of Bologna. He is the author of Darwin in Italy (Indiana, 1991) and Volta (Princeton, 2003). He is now working on a study of the connections between the life sciences and the demographic transition circa 1900.Leigh Penman is a postdoctoral fellow at the Centre for the History of European Discourses at the University of Queensland. He is the author of Unanticipated Millenniums: Chiliastic Thought in Post-Reformation Lutheranism (Springer, forthcoming) and numerous articles in the areas of early modern religious and intellectual history.Michael Pettit is Associate Professor of Psychology and Science and Technology Studies at York University. His first book is The Science of Deception: Psychology and Commerce in America (University of Chicago Press, 2013). He studies the history of psychology's research methods and ethics, the relationship between scientists and subject populations, the interface between psychology and public policy, and the circulation of psychology in the public sphere.Patricia Princehouse is a member of the Department of History and Director of the Program in Evolutionary Biology, Institute for the Science of Origins, Case Western Reserve University.Monica Saavedra is a research fellow at the Centre for Global Health Histories, University of York. She has worked in the fields of medical anthropology and the history of medicine and has published about vaccination and malaria in former Portuguese India and Portugal.C. F. Salazar, previously the Editor-in-Chief of Brill's New Pauly, is a research associate at both the University of Newcastle upon Tyne and the Humboldt-Universität zu Berlin, working on translations of works by Galen and Aetius of Amida, respectively.George Saliba is Professor of Arabic and Islamic Science at Columbia University and studies the development of scientific ideas from late antiquity to early modern times. His most recent book is Islamic Science and the Making of the European Renaissance (MIT Press, 2007; paperback, 2011).Darya Serykh is a Ph.D. student in Social and Political Thought at York University. Her current research focuses on the production of queer discourses in the United States and the Soviet Union during the Cold War.Megan K. Sethi is an adjunct professor at Southern New Hampshire University. Her work examines the educational activities of scientists who promoted nuclear arms control during the early Cold War era. She participated in the Wilson Center's SHAFR Summer Institute on the International History of Nuclear Weapons in 2013.Michael H. Shank is Professor of the History of Science at the University of Wisconsin–Madison. He is the coeditor, with David Lindberg, of the Cambridge History of Science, Volume 2: Medieval Science (2013).Elise Juzda Smith has written on the history of craniology, anthropometry, and scientific racism in the nineteenth and twentieth centuries. She is currently a Teaching and Research Fellow in the History of Medicine at the University of Oxford.Richard Staley lectures in the Department of History and Philosophy of Science at the University of Cambridge. He is the author of Einstein's Generation and the Relativity Revolution (Chicago, 2008), and his current research explores physics and anthropology.Heiko Stoff is Guest Professor for the History of Science and Technology at the Technical University of Braunschweig. He has published on the history of rejuvenation (Ewige Jugend: Konzepte der Verjüngung vom späten 19. Jahrhundert bis ins Dritte Reich [Böhlau, 2004]) and the history of biologically active substances (Wirkstoffe: Eine Wissenschaftsgeschichte der Hormone, Vitamine und Enzyme, 1920–1970 [Stuttgart, 2012]). He is the editor, with Alexander von Schwerin and Bettina Wahrig, of Biologics: A History of Agents Made from Living Organisms in the Twentieth Century (Pickering & Chatto, 2013).Liba Taub is Director and Curator of the Whipple Museum of the History of Science and Professor of History and Philosophy of Science at the University of Cambridge. Her publications include Aetna and the Moon: Explaining Nature in Ancient Greece and Rome, Ancient Meteorology, and Ptolemy's Universe: The Natural Philosophical and Ethical Foundations of Ptolemy's Astronomy.Jetze Touber is a postdoctoral researcher at Utrecht University. His Ph.D. dissertation, on the cult of the saints and law, medicine, and in Rome, has recently been published by His research interests include in the Dutch and and in the of is Associate Professor of History and Sociology of Science at the University of and the author of The Science and Technology is Emeritus Professor of History at the University of New and the author of in The of American and the of the and Conservation in America (University of Chicago is Research Group at the Max Planck Institute for the History of Science in Berlin. His research focuses on the history of ancient and early modern mechanics and on the between practical and knowledge in the history of a historian of ancient and medieval Islamic and is coordinator of at University and of the Canadian Society for History and Philosophy of He is author of The Mathematics of the Heavens and the Earth: The Early History of (Princeton, 2009) and The Art of (Princeton, is Senior Lecturer in the History of Science in the Department of History at University. His research focuses on the early modern between and He has published on the history of and astronomy and is now preparing work on early modern and on the of A. is an assistant professor of history at University and teaches in the industrial archaeology graduate program His work is between early modern and and the history of nineteenth-century American military technology and the that J. is an assistant professor of history at The University of the and the author of The as Scientific and in the Early Enlightenment (Chicago, An early who specializes in the history of science, she has published widely on and and education in the first half of the eighteenth century. She is working on a project about the history of the in early modern is Assistant Professor of History of Art at State University. He is a in medieval and the history of His first book, de and the Medieval in from the Institute in is Research Fellow in the Department of History and Philosophy of Science, University of and Research Associate at King's College, Cambridge. Her current research project focuses on the of culture, medicine, and the role of in science, Previous article by Volume of the History of Science Society on by The History of Science articles