The Angelic Brethren and Everyday Sacredness: A Protestant Theologian's Journey from Berlin to Leiden in 1717*

In the summer of 1717, a private teacher named Jacob Michelmann travelled from Berlin to Leiden to meet the head of a Protestant community known as the Angelic Brethren. During a pivotal time in European religious and intellectual history, Johann Wilhelm Überfeld sought to inculcate in his followers, including Michelmann, a powerful sense of everyday sacredness. Überfeld criticised what he perceived as the markedness of religious speech and acts compared to unmarked everyday activities. Implicitly, this state of affairs rendered the bulk of daily life profane, that is, largely detached and irrelevant to religious life and spiritual progress. For Überfeld and his followers, however, the divine spirit could communicate even through seemingly mundane trivialities, if believers had eyes to see and ears to hear. Accordingly, they paid great attention to household chores and domestic spaces. During his journey, Michelmann successfully acquired this mindset. Yet several years later he started neglecting the lessons of his journey, which caused conflict with Überfeld. Based on the visitor's own travelogue and a wealth of other sources, this article describes Michelmann's journey from its inception to its aftermath while probing Überfeld's notion of everyday sacredness.     

Continuity and discontinuity in the historical development of modern psychopharmacology

In the middle of the twentieth century psychiatry underwent a transition that is often referred to as the "psychopharmacology revolution." Implicit in the term revolution is the idea that a paradigm shift occurred. Specifically, it has been argued that psychiatry abandoned the psychoanalytic paradigm in favor of a qualitatively distinct conceptual system based on brain chemistry. The validity of this view requires that psychoanalysis had the status of a paradigm. This paper presents evidence that psychoanalysis did not constitute a paradigm and that the advent of psychopharmacology was not, technically, a scientific revolution. Instead, the rise of modern psychopharmacology was the culmination of a linear growth of biological knowledge that began to develop in the nineteenth century.     

Power and the Spirit of Clustering

This paper utilizes the Scotch Whisky industry to identify an issue which is absent from the current literature on sector specific clusters namely the concept of power. It is argued that in order to understand the nature of power relationships within a cluster it is necessary to adopt a radical Coasian framework. The paper utilizes a typical Structure-conduct-performance approach to analyse the Scotch Whisky industry and to highlight the problems that power relationships pose within a typical cluster. It is imperative that policy-makers are aware of the power relationships which exist in clusters if clustering strategies are to deliver the perceived potential.     

Explanatory structures

Muratori has often been portrayed as a moral philosopher who represented the traditional neo-Aristotelian mainstream of Italian intellectual life in the early part of the eighteenth century. His loyalty to Christianity as a basis from which societies ought to be reformed has determined his reputation as a ‘pre-enlightened’ thinker. Yet, it is argued here that not only was Muratori very much in touch with the state of the art of early eighteenth-century moral philosophy, but also that he was really a historian with political interests who came to develop a renewed Christian moral philosophy as a tool to respond to the political challenges of the time. Fallen man's preference for self-preservation to natural freedom prepared him for engaging in increasingly sociable contexts that required further self-disciplining and moral improvement. Thus, man cultivated his fallen condition into prudence and ultimately developed a capacity both for charity and for functioning in modern commercial societies.     

Late Mesolithic burials at Casa Corona (Villena,Spain): direct radiocarbon and palaeodietary evidence of the last forager populations in Eastern Iberia

Current knowledge about the Mesolithic–Neolithic transition in the Central and Western Mediterranean European regions is deeply limited by the paucity of Late Mesolithic human osteological data and the presence of chronological gaps covering several centuries between the last foragers and the first archaeological evidence of farming peoples. In this work, we present new data to fill these gaps. We provide direct AMS radiocarbon dating and carbon (δ¹³C) and nitrogen (δ¹⁵N) stable isotope analysis were carried out on bone collagen samples of two single burials from the recently discovered open-air Late Mesolithic site of Casa Corona (Villena, Spain). The results shed new light on the chronology and subsistence patterns of the last Mesolithic communities in the Central Mediterranean region of the Iberian Peninsula. Radiocarbon results date the human remains and funerary activity of the site to 6059–5849 cal BC, statistically different from other Late Mesolithic sites and the earliest Neolithic contexts, and bridging the 500 yrs chronological gap of the Mesolithic–Neolithic transition from the area. Isotopic evidence shows that diet was based on terrestrial resources despite the proximity to the site of lagoon and marine ecosystems. This and previous isotope studies from the region suggest a lower reliance upon marine resources than for Atlantic and Cantabrian sites, although intra-regional patterns of neighbouring Mesolithic populations exhibit both fully terrestrial diets and diets with significant amounts of aquatic resources in them. We hypothesize that in the Central Mediterranean region of Spain the Late Mesolithic dietary adaptations imposed structural limits on demographic growth of the last foragers and favoured rapid assimilation by the earliest Neolithic populations.