New Books In European Studies

Robert Mitchell‘s new book is wonderfully situated across several intersections: of history and literature, of the Romantic and contemporary worlds, of Keats’ urn and a laboratory cylinder full of dry ice. In Experimental Life: Vitalism in Romantic Science and Literature (Johns Hopkins University Press, 2013), Mitchell argues that we are in the midst of a vitalist turn in the humanities, social sciences, and natural sciences, and that this is only the latest in a series of eras of what he calls “experimental vitalism.” Experimental Life is largely devoted to exploring the first of those eras by tracing an experimental vitalism through a wide range of Romantic textual worlds from the late eighteenth and early nineteenth centuries. After a wonderful discussion of the meanings of the “experimental” in the arts and sciences, Mitchell’s book proceeds to look at a series of cases through which we can understand how Romantic thinkers sought out the points of perplexity in vi

It’s hard to overestimate the role of Raphael Lemkin in calling the world’s attention to the crime of genocide.  But for decades his name languished, as scholars and the broader public devoted their time and attention to other people and other things. In the past few years, this has changed. We now have a greater understanding of Lemkin’s role in pushing the UN to write and pass the Convention on the Prevention and Punishment of Genocide.  Moreover, researchers have a newfound appreciation for the depth and insights of his research.  Genocide scholars talk about their field experiencing a ‘return to Lemkin.’ It seems an appropriate time, then to reexamine Lemkin’s ideas and career.  We’ll do so in a special two-part series of interviews with scholars who have edited and published Lemkin’s writings.  Later this month, I’ll post an interview with Donna Lee Frieze, who has meticulously edited Lemkin’s unpublished autobiography, Totally Unofficial. First

In Empire and Underworld: Captivity in French Guiana (Harvard University Press, 2012), historian Miranda Spieler tells of the transformation of a slave plantation colony into a destination for metropolitan convicts in the eight decades following the French Revolution. Unlike the better-known case of British Australia, French Guiana failed to turn from penal colony to economically viable territory and today remains a sparsely populated overseas department of France. The cover photograph of a forested riverbank shrouded in mist evokes the continual disappearance of  human settlement in Guiana. Spieler approaches this erasure not as a failure of French colonial policy, but rather as an expression and product of its design. Her book is a marvelous legal history that shows how the laws of empire shaped a colonial topography, relocated its inhabitants and played a decisive part in their ongoing destruction. In understanding laws and penal colonies as sites of experimentation, where new methods of subjugation and ne

Believe it or not, the origins of this podcast and the entire New Books Network can be traced to a conversation I had in a cafein Ann Arbor, Michigan (Sweetwaters in Kerrytown, as it happens) in 2004. I was sitting there minding my own business when I overheard Ed Vielmetti and Lou Rosenfeldtalking about something called “del.icio.us” [sic]. It sounded interesting, so I asked them–complete strangers though they were–about it. They kindly brought me up to speed on something else called “Web 2.0.” Then I begin thinking… Turns out a lot thinking is done in cafes, as Leona Rittner, W. Scott Haine, and Jeffrey H. Jacksonpoint out in their fascinating book The Thinking Space: The Cafe as a Cultural Institution in Paris, Italy and Vienna (Ashgate, 2013). At one time or another, most modern Western intellectuals found themselves in one or another cafedrinking coffee, dreaming big dreams, and often arguing with another. The caffeine helped, but the atmosphere and company helpe

The pages of Matthew C. Hunter‘s wonderful new book are full of paper fish, comets, sleepy-eyed gazes, drunk ants, and a cast full of fascinating (and sometimes hilarious) members of the experimental community of Restoration London. Wicked Intelligence: Visual Art and the Science of Experiment in Restoration London (University of Chicago Press, 2013) maps the visual traces of drawing, collecting, and building practices between 1650 and 1720 to narrate the emergence of a particular kind of intelligence that was formed by visualization techniques. Hunter’s book pays close attention to the work of Robert Hooke while situating Hooke within a community of painters, architects, writers, customs brokers, telescope makers, and other fashioners of early modern experiments of all sorts. A significant contribution to both the histories of science and of art, Wicked Intelligence pays equal attention to the flat spaces of the imaged page and the built spaces of the museum, the city, and the “laboratory o

From the end of the nineteenth century through the middle of the twentieth, Paris was a center for the publication of numerous English-language books, including many of a sexually explicit, pornographic nature. Colette Colligan‘s new book, A Publisher’s Paradise: Expatriate Literary Culture in Paris, 1890-1960 (University of Massachusetts Press, 2014) explores the rich and fascinating history of these “Paris editions” across seven decades of literary publishing in France, in English. Troubling too-simplistic notions of British prudishness versus French sexual liberalism and “high” versus “low” literatures, Colligan’s book makes a significant contribution to our understanding of Paris’s expatriate past, a past that remains part of the city’s mythology to this day. The book includes discussion of the cultural, legal, and commercial sides of this story, as well as closer textual analyses of some key examples of “degraded” and high mod

The British Marxist economist Maurice Dobb is now largely forgotten. That’s too bad for a number of reasons. He was a brilliant thinker who wrote some of the most insightful analyses of the development and workings of capitalism around. You can still read his work and profit. He was the intellectual godfather of several notable British Marxist historians of the “New Left” of the 1960s and 1970s: Rodney Hilton, Christopher Hill, E.P. Thompson, among others. And, perhaps most importantly, his life gives us a window into a forgotten time, one in which a economists took communism seriously and fellows at Cambridge could earnestly believe in a bright communist future. This, I think, is a time we must not forget. Thanks to Timothy Shenk‘s well-researched, readable biography Maurice Dobb: Political Economist (Palgrave-Macmillan, 2013), we won’t have to. Shenk tells Dobb’s tale in all its tortured complexity. A member of the establishment and an anti-establishmentarian. A dyed-in-

In her previous book, Household Gods: The British and Their Possessions (Yale University Press, 2006), Deborah Cohen took us into the homes of Britons and examined their relation to their habitat and its artifacts from 1830 onwards. In her new book, Family Secrets: Shame and Privacy in Modern Britain (Oxford...Learn more about your ad choices. Visit megaphone.fm/adchoices

Thomas Mann referred to Ludwig Klages (1872-1956) as a “criminal philosopher,” a “Pan-Germanist,” “an irrationalist,” a “Tarzan philosopher,” “a cultural pessimist… the voice of the world’s downfall.” Yet, Walter Benjamin urged his friend Gershom Scholem to read Klage’s latest book in 1930, at a time when Klages was increasingly bending his anti-Semitic philosophy of life (Lebensphilosophie) in a political direction. It was, Benjamin wrote, “without a doubt, a great philosophical work, regardless of the context in which the author may be and remain suspect.” Nitzan Lebovic, historian at Lehigh University, has set himself the task of unfolding the ways in which Klages’s philosophy became both an inspiration for Nazi cultural politics and a subterranean source in the history of critical philosophy from Benjamin to Giorgio Agamben. In this podcast, we discuss his book The Philosophy of Life and Death: Ludwig Klages an

If you have spent a bit of time in Germany or with German friends, you may have noticed the deep interest and affinity many Germans have for American Indians. What are the origins of this striking and enduring fascination? In many ways, it might be said to go back to Tacitus’ Germania – or at least, to 19th-century Germans’ readings of Germania – but it was also indelibly shaped by the writings of explorer Alexander von Humboldt and by James Fenimore Cooper’s Leatherstocking Tales, which were enormously influential in Germany and on Germans abroad. German landscape painters also created some of the most enduring and iconic images of the American West. When Germans in America fought with American Indians over land, their compatriots in Europe tended to side with the Indians. Later, over the successive ruptures of 20th century German history, Germans always found new ways of engaging with American Indians, whether through hobbyist organizations, Wild West shows, through their polit

A report to the General Assembly of Scottish Presbyterians of 1923 contains the following passage: “God placed the people of this world in families, and history which is the narrative of His providence tells us that when kingdoms are divided against themselves they cannot stand. Those nations homogenous in race were the most prosperous and were entrusted by the Almighty with the highest tasks.” Strange as it appears today, such a racial theology was commonplace among Christians prior to 1945. Where did the notion that races had providential roles come from? One origin was a theory that the world had been inhabited by humans before Adam. The history of this theory, which formed at the intersections of science, religion and colonial geography, is taken up in Adam’s Ancestors: Race, Religion, and the Politics of Human Origins (Johns Hopkins UP, 2011). In this interview with its author, David N. Livingstone, Professor of Geography and Intellectual History at Queen’s University Belfast, we

Queens and royal mistresses of the Renaissance were the Hollywood celebrities of their time, which explains their enduring magnetism for writers, artists, and the public. Historians and scholars, however, have long ignored them. Enlightenment philosophers used descriptions of powerful women in the French court to mock the monarchy. Nineteenth-century historians propagated myths about these historical women to discredit the monarchy and to justify the exclusion of women from the French republic. Feminist scholars have eschewed royal women as subjects because their influence stemmed from their sexual and romantic association with kings and not because of their own merit. And contemporary historiography in France has long turned away from political elites to focus on social and cultural sites of inquiry. Kathleen Wellman, in Queens and Mistresses of Renaissance France (Yale University Press, 2013, Yale), argues that women of the French court deserve our undivided attention because they greatly influenced the Fre

In his new collection of wonderfully engaging and provocative set of essays on Darwin and Darwinians, Robert J. Richards explores the history of biology and so much more. The eight essays collected in Was Hitler a Darwinian?: Disputed Questions in the History of Evolutionary Theory (University of Chicago Press, 2013), include reflections on  Darwin’s theories of natural selection and divergence, Ernst Haeckel’s life and work, the evolutionary ideas of Herbert Spencer, the linguistic theories of August Schleicher, and the historical tendency to relate Hitler’s Nazism to Darwinian evolutionary theory. Individually, the essays are models of close and careful reading of the documentary traces of the life and work of Darwin, Haeckel, and others, and include some exceptionally affecting and tragic moments. Many of them touch on evolutionary theory’s moral character, its roots in Romanticism, and its conception of mankind. In addition to offering a fascinating set of case studies in the histo

Conventional wisdom holds that the birth of the rock star came in 1956 with the ascendance of Elvis Presley. Not so, says author Michael Walker, who argues in his page-turning What You Want is in the Limo (Spiegel and Grau, 2013) that in 1973 the Elvis, Chuck Berry and Beatles styled “rock and roll stardom” of the fifties and sixties gave way to “modern rock stardom,” as embodied by the members of Led Zeppelin, the Alice Cooper Band, and the Who. This new way of living and performing came into full bloom that year as these legendary groups toured America in a manner that bore little resemblance to the everybody-jam-in-the-van cross-country rock tours of prior years. With what Walker calls “the infrastructure” of rock stardom now in place, private jets and black limousines whisked these musicians from luxury hotels to cavernous arenas where they performed in front of monstrous crowds. When it was time to wind down after the show, these stars enjoyed the benefits of a “

There is no one way to write a biography, nor should there be. It’s a statement that seems obvious enough and yet one which is still, to some degree, casually combative. For biography has long been a genre wherein story-telling is disproportionately devoted to cradle-to-grave narratives about the lives of white men. It’s also a field wherein there persists a notion that there are things one, as a biographer, is and is not at liberty to do. This is changing, yes, but slowly, so that when books come along that bring forth stories that aren’t told in the standard, stale way, they often come under critical fire. As such, Neil McKenna‘s Fanny and Stella: The Young Men Who Shocked Victorian England (Faber & Faber, 2013) stands at the frontline, a staunch example of the histories that need to be told and what biography can be. Through meticulous research and lush, incisive prose, McKenna presents a gripping and startling account of the arrest and prosecution of two Victorian drag queens.

Sandrine Sanos‘s new book, The Aesthetics of Hate: Far-Right Intellectuals, Antisemitism and Gender in 1930s France (Stanford University Press, 2013), examines the central roles that gender, sexuality, and race played in the far-right ideologies of the 1930s. Re-reading the work and ideas of a group of male intellectuals known as the Jeune Droite or “Young New Right,” Sanos argues that aesthetics and politics were deeply intertwined in these authors’ representations of a crisis of French civilization and in the antisemitic, racist, and misogynist responses they articulated. Figures like Maurice Blanchot and Louis-Ferdinand Celine were some of the most famous members of an intellectual movement that elaborated an “aesthetics of hate” in which Jews, women, and homosexuals figured as emblems of decadence and decline. The book also traces in fascinating ways some of the crucial links between French anti-Semitism and imperialism, examining connections between metropolitan and co

If you went to college in the United States and took a Western Civ class, you’ve probably read at least a bit of Edmund Burke’s Reflections on the Revolution in France (1790) and Thomas Paine’s Rights of Man (1791). The two are so often paired in history and political science classes that they are sometimes published together. No wonder, really, because Paine’s Rights of Man was written in response to Burke’s Reflections. It’s easy to understand why these two book are standard fare in college: arguably, Burke’s and Paine’s books are the intellectual well-springs of what we call the republican (with a small “r”) “Right” and the “Left.” Much of what American Republicans think can be traced to Burke; much of what American Democrats think can be traced to Paine. For this reason, Burke and Paine are–with the possible exception of J.S. Mill–the most important political thinkers in the modern Western republican tradition.

Jeffrey Church is the author of Infinite Autonomy: The Divided Individual in the Political Thought of G.W.F. Hegel and Friedrich Nietzsche (Penn State Press 2012). The book won the Best First Book Award from the Political Theory Section of the American Political Science Association in 2013. Church is associate professor of political science at the University of Houston. Church re-examines Hegel and Nietzsche in order to reconcile their conceptions of the individual. He links the two as “evil twins” rather than enemies in their shared efforts to reconstruct the individual with the communal. In building this argument, Church find that the two reach very different conclusions about what humans can do to realize their individuality, with Hegel seeking out public life and Nietzsche culture.Learn more about your ad choices. Visit megaphone.fm/adchoices

Early modern European imperialism is really pretty easy to understand. Spain, Portugal, England, France, Russia and the rest were ruled by people whose business was war. They were conquerors, and conquering was what they did. So, when they attacked and subdued vast stretches of the world, they did so without regret or second-thought. All that changed after French Revolution. France was not, ostensibly at least, ruled by people whose business was war. Yet, even for the French republicans, imperialism remained attractive. And so the question was put: how does a republican state “do” imperialism? In her excellent book By Sword and Plow: France and the Conquest of Algeria (Cornell University Press, 2011), Jennifer Sessions tells us how with reference to the French conquest and colonization of Algeria. The answer the French gave was strikingly simple: you make you imperial subjects into citizens and your imperial territories part of the mother country. That was the theory, at least. Sessions shows us h

“Christianity and socialism go together like fire and water,” remarked August Bebel, Germany’s leading socialist, in 1874. The anticlerical violence of revolutions in Mexico, Russia, and Spain in the early twentieth century appears to confirm his verdict. Yet, not everyone in interwar Europe accepted the incompatibility of religion and socialism, as we learn in this interview with political theorist and Professor at Queen’s University Belfast Vincent Geoghegan. The dynamism of Stalinist Russia in the early 1930s sent shockwaves through Depression-era Britain, leading a group of intellectuals to rethink their Christianity. In his new book Socialism and Religion: Roads to Common Wealth (Routledge, 2011) Geoghegan explores the efforts of four intellectuals to fuse the two in theory and in the form of a short-lived political party called Common Wealth. Our conversation begins with the pivotal theorist in Common Wealth, the Scottish philosopher John Macmurray. Macmurray saw in communism a c