This publication offers a critical survey of religious change and its causes in 18th-century Europe. Focusing on the Enlightenment in Italy, France and England, the text illustrates how the canonical view of 18th-century religious change has in reality been constructed upon scant evidence and assumption.

This book provides compelling new readings of William Blake’s poetry and art, including the first sustained account of his visionary paintings of Pitt and Nelson. It focuses on the recurrent motif of apotheosis, both as a figure of political authority to be demystified but also as an image of utopian possibility. It reevaluates Blake’s relationship to Enlightenment thought, myth, religion, and politics, from The French Revolution to Jerusalem and The Laocoön. The book combines careful attention to cultural and historical contexts with close readings of the texts and designs, providing an innovative account of Blake’s creative transformations of Enlightenment, classical, and Christian thought.

Recent scholarly and popular attempts to define the Enlightenment, account for its diversity, and evaluate its historical significance suffer from a surprising lack of consensus at a time when the social and political challenges of today cry out for a more comprehensive and serviceable understanding of its importance. This book argues that regnant notions of the Enlightenment, the Radical Enlightenment, and the multitude of regional and religious enlightenments proposed by scholars all share an entangled intellectual genealogy rooted in a broader revolutionary "culture of enlightening" that took shape over the long-arc of intellectual history from the waning of the sixteenth-century Reformations to the dawn of the Atlantic Revolutionary era. Generated in competition for a changing readership and forged in dialog and conflict, dynamic and diverse notions of what it meant to be enlightened constituted a broader culture of enlightening from which the more familiar strains of the Enlightenment emerged, often ironically and accidentally, from originally religious impulses and theological questioning. By adapting, for the first time, methodological insights from the scholarship of historical entanglement (l'histoire croisée) to the study of the Enlightenment, this book provides a new interpretation of the European republic of letters from the late 1600s through the 1700s by focusing on the lived experience of the long-neglected Catholic theologian, historian, and contributor to Diderot's Encyclopédie, Abbé Claude Yvon. The ambivalent historical memory of Yvon, as well as the eclectic and global array of his sources and endeavors, Burson argues, can serve as a gauge for evaluating historical transformations in the surprisingly diverse ways in which eighteenth-century individuals spoke about enlightening human reason, religion, and society. Ultimately, Burson provocatively claims that even the most radical fruits of the Enlightenment can be understood as the unintended offspring of a revolution in theology and the cultural history of religious experience.

The Myth of the Enlightenment is Frederick Glaysher's first collection of literary essays since The Grove of the Eumenides in 2007. Divided into three sections, these essays and reviews were all written during the 21st Century, with many of them central to his evolving intellectual and spiritual struggle to write his epic poem, The Parliament of Poets, which he completed and published in late 2012. These essays open up Glaysher's own biography and his life-long interest in the writings of Leo Tolstoy, Rabindranath Tagore, John Milton, Saul Bellow, Robert Hayden, and other poets and writers, offering a fresh, new vision of literature and culture. In terms of his engagement with the writings of such philosophers and social thinkers as Plato, Giambattista Vico, Ibn Khaldun, Julien Benda, Pitirim A. Sorokin, and Jacques Barzun, Glaysher probes into the dilemmas of the Enlightenment and modernity, as he articulates a vision for the 21st Century beyond post-modernism, favoring neither East nor West, but truly global and universal. In the second section, in a number of reviews, Glaysher explores democracy in China, the United Nations, and what literature has too often become under the cultural tyranny of the American English department. In the final section, Race in America, Glaysher engages with his experience of growing up in Metropolitan Detroit and the dynamics of black and white race relations, suggesting, for the 21st Century, a wider conception of who we Americans are. Provocative, calling to account endemic complacencies, The Myth of the Enlightenment reassesses our underlying cultural assumptions, looking forward with hope toward a deeper understanding of Democratic pluralism and universality, for our nation and the globe.

For distinguished philosopher Hans Blumenberg, lions were a life-long obsession. Lions, translated by Kári Driscoll, collects thirty-two of Blumenberg's philosophical vignettes to reveal that the figure of the lion unites two of his other great preoccupations: metaphors and anecdotes as non-philosophical forms of knowledge. Each of these short texts, sparkling with erudition and humor, is devoted to a peculiar leonine presence--or, in many cases, absence--in literature, art, philosophy, religion, and politics. From Ecclesiastes to the New Testament Apocrypha, Dürer to Henri Rousseau, Aesop and La Fontaine to Rilke and Thomas Mann, the extraordinary breadth of Blumenberg's knowledge and intellectual curiosity is on full display. Lions has much to offer readers, both those already familiar with Blumenberg's oeuvre and newcomers looking for an introduction to the thought of one of Germany's most important postwar philosophers.

A major study of modern culture, Dialectic of Enlightenment for many years led an underground existence among the homeless Left of the German Federal Republic until its definitive publication in West Germany in 1969. Originally composed by its two distinguished authors during their Californian exile in 1944, the book can stand as a monument of classic German progressive social theory in the twentieth century.>

In this book, Shaun Blanchard uses a close study of the Synod of Pistoia (1786) to argue that the roots of the Vatican II reforms must be pushed back beyond the widely acknowledged twentieth-century forerunners of the Council, beyond Newman and the Tübingen School in the nineteenth century, to the eighteenth century, in which a variety of reform movements attempted ressourcement and aggiornamento.