In the years before the Civil War, many Americans saw the sea as a world apart, an often violent and insular culture governed by its own definitions of honor and ruled by its own authorities. The truth, however, is that legal cases that originated at sea had a tendency to come ashore and force the national government to address questions about personal honor, dignity, the rights of labor, and the meaning and privileges of citizenship, often for the first time. By examining how and why merchant seamen and their officers came into contact with the law, Matthew Taylor Raffety exposes the complex relationship between brutal crimes committed at sea and the development of a legal consciousness within both the judiciary and among seafarers in this period. The Republic Afloat tracks how seamen conceived of themselves as individuals and how they defined their place within the United States. Of interest to historians of labor, law, maritime culture, and national identity in the early republic, Raffety’s work reveals much about the ways that merchant seamen sought to articulate the ideals of freedom and citizenship before the courts of the land—and how they helped to shape the laws of the young republic.

During his tenure as the Regius Professor of Medicine at Oxford from 1905-1919, Sir William Osler amassed a considerable library on the history of medicine and science. A Canadian native, Osler had studied at McGill University and decided to leave his collection of 7,600 items to its Faculty of Medicine. A catalogue, the Bibliotheca Osleriana, was compiled - a labour of love that took ten years to complete and involved W.W. Francis, R.H. Hill, and Archibald Malloch. Osler himself laid down the broad outlines of the catalogue and wrote many of the annotations.

"The story Modern tells ranges from eighteenth-century brain anatomies to the MRI; from the spread of phrenological cabinets and mental pieties in the nineteenth century to the discovery of the motor cortex and the emergence of the brain wave as a measurable manifestation of cognition; from cybernetic research into neural networks and artificial intelligence to the founding of brain-centric religious organizations such as Scientology; from the deployments of cognitive paradigms in electric shock treatment to the work of Barbara Brown, a neurofeedback pioneer who promoted the practice of controlling one's own brainwaves in the 1970s. What Modern reveals via this grand tour is that our ostensibly secular turn to the brain is bound up at every turn with the 'religion' it discounts, ignores, or actively dismisses. Nowhere are science and religion closer than when they try to exclude each other, at their own peril"--