Men Making Home: Masculinity and Domesticity in Eighteenth‐Century Britain

Eighteenth‐century England is, for many scholars, the time and place where modern domesticity was invented; the point at which ‘home’ became a key concept sustained by new literary imaginings and new social practices. But as gendered individuals, and certainly compared to women, men are notable for their absence in accounts of the eighteenth‐century domestic interior. In this essay, I examine the relationship between constructs of masculinity and meanings of home. During the eighteenth century, ‘home’ came to mean more than one's dwelling; it became a multi‐faceted state of being, encompassing the emotional, physical, moral and spatial. Masculinity intersected with domesticity at all levels and stages in its development. The nature of men's engagements with home were understood through a model of ‘oeconomy’, which brought together the home and the world, primarily through men's activities. Indeed, this essay proposes that attention to how this multi‐faceted eighteenth‐century ‘home’ was made in relation to masculinity shifts our understanding of home as a private and feminine space opposed to an ‘outside’ and public world.     

Philosophers,Naturalists, and Antipodean Encounters, 1748-1803

This article addresses a complex nexus of discourse and praxis: varying Enlightenment visions of Man; emergent ideas about human differences; and encounters between European scientific voyagers and Indigenous people in New Holland (Australia) and Van Diemen's Land (Tasmania) at the start of the nineteenth century. Discursively, I trace two strands of ‘anthropological’ thinking. One, philosophical and economic, is epitomized in French and Scottish stadial theory. The other is naturalist and culminated in Buffon's natural history of man. Both were appropriated from the late eighteenth century by a nascent science of race. With respect to praxis, I chart the reciprocal impact of metropolitan theory, antipodean experience and local agency by selective comparison of materials produced by the voyages of Matthew Flinders and Nicolas Baudin in Australian waters in 1801–1803.     

Society as a Code: Bentham and the Fabric of Order

The essay argues that Jeremy Bentham played a major role in the transitional process between the eighteenth and the nineteenth centuries leading to the ‘discovery' or ‘invention of society' as an order, i.e., as an autonomous object of knowledge. By comparing Bentham's discourse with those developed by select protagonists of that transition, particularly Ferguson, Sieyès, and Mirabeau, it is shown how society emerges as the logical and historical space of a set of relationships that affects both the rationalisation and the practice of government. In contrast with Michel Foucault's interpretation of Bentham's role in the genealogy of neoliberalism, recently developed by Pierre Dardot and Christian Laval, this paper suggests that ‘the new governmental reason’ rose from within the discourse of law. Consequently, the problem of ‘constitution’ was not left behind by the epistemological change of the eighteenth century, as they argue. Rather, the scientific and political understanding of society as a code became the base for an innovative conception of both law and politics.     

Arthur Schopenhauer: Manuscript remains,volume IV; The manuscript books of 1830–1852 and the last manuscripts

This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ‘philosophical anthropology’, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and Karl Löwith in the early twentieth century. The main issues here are: man's status as part of nature or as ‘radically divorced’ from nature; the possibility of objective knowledge of man versus the epistemological status of human ‘meaning’; the view of knowledge as abstraction versus ‘concrete’ or ‘lived’ experience. Within these parameters the article contrasts Taylor's emphasis on ‘engaged’ agency, embedded in discourses, bodies and predispositions, with Blumenberg's sense of our ‘indirect’ relation to reality: ‘delayed, selective, and above all “metaphorical”’. It concludes that each position may be traced back to a key strand in philosophical anthropology: the one emphasising man's unique freedom, the other that sees man's grasp of reality as uniquely interwoven with a background of meanings.     

The Body Embarrassed? Rethinking the Leaky Male Body in Eighteenth‐Century England and France

According to early modern European medical theory, men could menstruate vicariously through various bodily orifices. Although some medical men thought that the flow was pathological, others believed it brought significant health benefits. However, as the ability to control one's body and mind became central to eighteenth‐century definitions of manhood, leaky male bodies became increasingly problematic. The understanding of male bodily flows was complicated by age and class. As such, it is important to examine ‘male menstruation’ within the broader context of masculinity and other flows. Looking at medical literature alongside experiences of sufferers, this article considers the extent to which male bleeding (particularly haemorrhoids) was considered desirable in the eighteenth century. A comparison of England and France also reveals regional differences, with male menstruation being seen more positively in France than in England.     

The Enlightenment and the church in the work of Franco Venturi: the fertile legacy of a civil religion

The first part of this essay examines the reasons why the relationship between Enlightenment and religion was central to Franco Venturi's studies on the eighteenth century. In part this came from his own strong secular convictions and from the tradition of secular utopian thought in which Venturi came to intellectual maturity in Turin in the first half of the century, but whose origins lay in the eighteenth century. The essay then explores how these interests guided Venturi's choice to themes and topics, and how his understanding of the relationship changed in the course of his life and writings. The second part of the essay considers Venturi's legacy specifically in relation to this central theme, and discusses the works of subsequent scholars (including the author) whose work has most directly taken up and developed Venturi's own concern to explore the origins of different forms of secular religion in the age of the Enlightenment.     

NOT QUITE AN UROBOROS: THEORY,POWER, AND POPULAR CULTURE IN EARLY MODERN JAPAN

Katsuya Hirano's The Politics of Dialogic Imagination: Power and Popular Culture in Early Modern Japan offers an Althusser‐inflected analysis of the relationship between power structures and the economy of cultural production, with a focus on late eighteenth‐ and nineteenth‐century Edo. Hirano spells out his cultural assumptions, and then examines the cultures of parody, comic realism, the grotesque, and the changing relationship between the Meiji state and the body. This theoretical tour de force, however, raises many questions regarding its assumptions about the structure of the early modern Japanese polity, elided evidence, and interpretation. As such, it will stimulate ongoing discussion regarding the place of theory, and in particular of neo‐Marxism, in contemporary historiography.     

Tropes of fear and the crisis of the west: Trumpism as a discourse of post-territorial coloniality*

We examine ‘Trumpism’ as a contemporary form of colonial domination, showing how this discourse represents both a crisis of coloniality and a stimulus for a movement of ‘decoloniality’. A critical discourse analysis is applied to seven speeches delivered by Donald Trump between his announcement of his presidential candidacy in June 2015 and his inauguration in January 2017. In assessing Trump's arguments, we focus mainly on those concerning national security, illegal immigration, and the threats posed by various foreign countries. Although these arguments sit within a long colonial tradition, they also indicate a crisis of modernity, as witnessed in the growing challenges to colonial masculinity, nationalism, and rationality. We conclude that Trumpism articulates a reaction to these challenges, and that Trump's rise to power is a symptom of the crisis of post-territorial coloniality in contemporary global society.     

Analisi della fede e critica della ragione nella filosofia di Pierre Bayle

This article re-examines the political thought of the neglected Fabian essayist and radical journalist William Clarke. Historians have differed over the relative importance of socialism and liberalism in Clarke's political thought. The argument is made here that the key to Clarke's thought lies in his moralised conception of democracy, rooted in his monist ontology. The further deepening of democracy was threatened for Clarke by developments in monopolistic capitalism and the related emergence of a new imperialism. Clarke's understanding of democracy, rather than more overtly economic considerations, lies at the heart of his political religion, and links his views on domestic and foreign affairs. As befits a philosophical monist, his political thought reveals the limitations of established dichotomies for grasping the character of progressivism in late nineteenth and early twentieth century Britain.     

Women,Bodily Transformation and Rebirth in the Pure Land in the Writings of Chinese Buddhists in the Eighteenth Century

This article discusses the multiple expressions of women's agency through the case study of Tao Shan (1756–1780), a Chinese Buddhist laywoman in the eighteenth century. By focusing on the poems of Tao Shan and her life and afterlife accounts composed by Peng Shaosheng (1740–1796), a Buddhist layman and Tao Shan's religious mentor, this study aims to reveal how Tao Shan diverged from Peng Shaosheng with respect to androcentric discourses in Buddhism and approaches to promoting Pure Land belief and practice. This article argues that Tao Shan's agency was constituted and demonstrated not through confrontational challenges to the patriarchal structure, but through dismissing and benignly ignoring the Buddhist and Confucian concepts that degraded women in order to embrace and uphold the concepts that justify gender equality.     

Masculinity, ‘race’, and family in the colonies: protecting Aborigines in the early nineteenth century

Much of British imperial society in the early nineteenth century was characterised by a reformulated sensibility of manliness and family. Integral to this sensibility was the notion of men's responsibility for dependants. However, the story of Charles Wightman Sievwright, appointed as Assistant Protector of Aborigines in colonial New South Wales, serves to demonstrate that a man's duty of care for very different, racialised kinds of dependants could be emphasised in conflicting ways by British settlers on the one side and by humanitarians on the other, under conditions of colonial expansion. Sievwright's story also encourages more explicit attention to both the tensions and the mutual intrusions between men's public and private roles within colonial society. Sievwright's own efforts as an active, humanitarian man in the political life of the New South Wales frontier were scandalously undermined by his failure to perform the role expected of him in his domestic, familial relations.     

“A Man of Fashion Never Has Recourse to Proverbs”: Lord Chesterfield's Tilting at Proverbial Windmills

Many scholars have claimed that proverbs largely dropped from polite speech during the eighteenth century in England. Often quoted in this context is Lord Chesterfield's advice to his son that proverbs are merely the "rhetoric of the vulgar man" and "a man of fashion never has recourse to proverbs and vulgar aphorisms." This article challenges the former assumption and shows that Chesterfield himself regularly used proverbs in his letters, and used them to great effect.     

5. CONTROVERSIAL CHRONOLOGIES: THE TEMPORAL DEMARCATION OF HISTORIC EVENTS

In everyday language and in historiography, influential events are commonly described as “historic” but are rarely defined from a theoretical standpoint. Discussing temporal demarcations of events by scholars—in particular William H. Sewell Jr.'s foundational study of the Storming of the Bastille—this article considers the contemporary urge to define the event's temporal boundaries to better evaluate the alleged importance of certain events in history. Rather than perpetuating the constructivist idea that any event possesses a fundamentally interpretable character, it crafts a theoretical definition of the historic event that distinguishes between its flexible fringes and its rather stable core. Fixing an event as an anchor point on the timeline of history is thus presented as a process that provokes political, social, and—last but not least—financial controversies. As this article shows with examples from the history of revolutions reaching from the late eighteenth century to the early twenty‐first century, such epoch‐making events are essentially shaped by their flexible beginning and ending points. Although the cores of these events remain strikingly stable, their temporal fringes become objects of highly controversial discussions.     

A Vision of an Anglican Imperialism: The Annual Sermons of the Society for the Propagation of the Gospel in Foreign Parts 1701–1714

This article examines the first two decades of the oldest continuing Anglican missionary society, the Society for the Propagation of the Gospel in Foreign Parts, founded in 1710. It argues that, contrary to the prevailing historiography of the British missionary movement, this early eighteenth‐century society was genuinely evangelistic and marks the real beginning of that movement. The society also marks the beginning of a formal, institutional engagement by the Church of England with the British Empire. In the Society's annual anniversary sermons, and influenced by the reports sent by its ordained missionaries in North America, the Church of England's metropolitan leadership in England constructed an Anglican discourse of empire. In this discourse the Church of England began to fashion the identities of colonial populations of Indigenous peoples, white colonists, and Black slaves through a theological Enlightenment understanding.     

Atlantic networks,antagonisms and the formation of subaltern political identities

This paper engages with historians Peter Linebaugh and Marcus Rediker's account of the connections and circulations which they argue constituted a multi-ethnic Atlantic working class in the seventeenth and eighteenth centuries (Linebaugh and Rediker , ). Their stories of the mobile, networked insurgencies that traversed the early modern Atlantic challenge accounts of the geographies of resistance and labour which treat ethnicities as given and sealed, view subaltern movements as trapped in place and privilege the boundaries between spatial scales. This paper sketches some preliminary aspects of an agenda for thinking spatially the political identities constituted through Atlantic resistances. The paper foregrounds the multiple antagonisms constituted through Atlantic subaltern resistances to explore three aspects of the formation of subaltern political identities in the early-modern Atlantic. Firstly, how the spatial relations of Atlantic networks were brought into contestation through subaltern struggles. Secondly, the plural and mobile character of antagonisms between and within subaltern groups. Finally, the paper explores how subaltern agency and identities were formed in relation to the materialities of Atlantic networks. These arguments are developed through discussion of subaltern resistances in and between Ireland, Newfoundland, the West Coast of Africa, the Virgin Isles and London in the eighteenth century.     

Ecumenist and Controversialist: The Dual Legacy of Nikolaus Ludwig von Zinzendorf

Nikolaus Ludwig von Zinzendorf (1700–1760) is often remembered for his ecumenical theology. Yet his relationships with other Christians of his time were marked by conflict, and every significant ecumenical connection he made was eventually broken off. This article outlines Zinzendorf's interactions with other Christians in the two centres of Moravianism where his leadership was strongest, Germany and England, and analyses the consistent disintegration of those relations. It concedes that these conflicts were fuelled in part by suspicion of Zinzendorf's radical ideals, fear of his movement's independence, the ecclesial politics of his time, the public's appetite for gossip about the Moravians, and the faults of his conversation partners — all causes that are often invoked to explain eighteenth‐century antipathy toward Zinzendorf. The far more consistent and compelling factor in these conflicts, however, was Zinzendorf's temperament, which included both a noble sense of being above reproach and a distinct irritability. This article argues that Zinzendorf's contentious personality was the decisive impediment to the realisation of his ecumenical goals. It also suggests that his tendency to be a controversialist helps make sense of the contradiction between his ecumenical theology and the failure of his ecumenical program under his leadership.     

Kypros,Tourkia kai ellinismos

Gianrinaldo Carli was a central figure in the origin of the Milanese Enlightenment of the late eighteenth century. Carli's political career as well as his works connected him both to the mid-century reforms by Pompeo Neri and to the times of Beccaria and the Verri brothers—the heyday of Lombard intellectual life in Europe. Not originally from Lombardy, but from the Venetian periphery, Carli became an erudite scholar of witchcraft and magic and an influential functionary of the Habsburg administration in Milan. He remains most famous for his works on money and his contributions to the journal Il Caffè. Most of his later political writings, which were widely circulated in Italy following the American Revolution, originated in debates with Pietro Verri over the nature of Natural Law, of the Social Contract, and the relationship between patriotism and cosmopolitanism. They illustrate key aspects of Lombard political culture of the 1780s: a culture that was critical of Rousseau, trustful of the reformist experience and supportive of Enlightened Absolutism. Within this context, Carli's works have traditionally been difficult to place.