Oxford University Press's
Academic Insights for the Thinking World
Professor Sidney Mintz passed away on 26 December 2015, at the age of 93. “Sid” as he was affectionately called by his acquaintances, taught for two decades at Yale University and went on to found the Anthropology Department at Johns Hopkins. His best-known work, Sweetness and Power: The Place of Sugar in Modern History, was published in 1985.
There are times when it feels like Anthony Trollope’s Irish novels might just as well have fallen overboard on the journey across the Irish Sea. Their disappearance would, for the better part of a century, have largely gone unnoticed and unlamented by readers and critics alike. Although interest has grown in recent times, the reality is that his Irish novels have never achieved more than qualified success, and occupy only a marginal place in his overall oeuvre.
Walking the music parenting tightrope isn’t easy for music moms and dads. Figuring out how to be helpful without turning into an overbearing nag can be tricky, especially during a youngster’s early adolescent years. Those often-turbulent years can upend many aspects of a child’s life, including music.
Many people assume that repentance is and always has been a substantial part of the Bible, but that was not always the case. In the following interview between Luke Drake, a Ph.D. candidate at the University of North Carolina at Chapel Hill, and David Lambert, an assistant professor of Religious Studies at the University of North Carolina at Chapel Hill and author of How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture, the two discuss how repentance came to be seen as a part of the Bible and the early history of repentance as a concept.
George Bernard Shaw considered himself a socialist, but was apt to make surprising remarks about the poor. “Hamlet’s experiences simply could not have happened to a plumber,” he wrote in the preface to his play The Dark Lady of the Sonnets in 1910, and “A poor man is useful on the stage only as a blind man is: to excite sympathy.”
Kantian ethical anarchism is ethical anti-statism. It says that there is no adequate rational justification for political authority, the state, or any other state-like institution, and that we should reject and exit the state and other state-like institutions, in order to create and belong to a real-world, worldwide ethical community, aka humanity, in a world without any states or state-like institutions.
What would it be like to live in Elizabethan England? One might be lucky enough to dress in embroidered clothing and commission portraits, or one might be forced to beg for alms or peddle trinkets in order to survive.
Why make New Year’s Resolutions you don’t want to keep? This year the Very Short Introductions team have decided to fill the gaps in their knowledge by picking a VSI to read in 2016. Which VSIs will you be reading in 2016? Let us know in the comment section below or via the Very Short Introductions Facebook page.
Terrorism in the early modern world was rather different from terrorism today. In the first place, there wasn’t any dynamite or automatic weaponry. It was harder to kill. In the second place, the idea of killing people indiscriminately, without regard to their identity, didn’t seem to occur to anyone yet. But still, there was lots of violence using terrorist tactics.
Why is the head of a drum usually shaped like a circle? How would it sound if it were shaped like a square instead? Or a triangle? If you closed your eyes and listened, could you tell the difference? The mathematics used to prove that “one can hear the corners of a drum” are founded on the study of two everyday phenomena: vibrations and heat conduction.
The privileged poets of the Great War are those who fought in it—Rosenberg, Owen, Sassoon. This is natural and human, but it is not fair. Kipling is one of the finest poets of the War, but he writes as a parent, a civilian, a survivor—all three of them compromised positions.
It’s hard to believe, but another busy year at Oxford University Press has gone by. Join our music team as we take a look back at the year that was 2015, from new scholarship to new faces, with a combination of computers, cake, and chicken.
The horrific attacks in Paris and San Bernardino have captured headlines and triggered responses from journalists, politicians, and religious leaders. Some Western heads of government have once again threatened a global war against terrorism, while some political commentators have even invoked World War III.
The screen is so unremarkable in its ubiquity that it might seem to take going out to the very limits to make us aware of the extent to which image projection has become our very condition. Take the migration of the phrase “screen time” from its place in film analysis as the descriptor for the edited duration of an action on screen.
The nineteenth and early twentieth centuries are a key period in the history of modern scholarship on ancient Greek religion. It was in nineteenth-century Germany that the foundations for the modern academic study of Greek religion were laid and the theories formulated by German scholars as well as by their British colleagues in the late nineteenth and early twentieth century exercised a profound influence on the field which would resonate until much later times.
Without Islam there would be no Shakespeare. This may seem surprising or even controversial to those who imagine a “national bard” insulated from the wider world. Such an approach is typified in the words of the celebrated historian A.L. Rowse, who wrote that when it came to creatively connecting with that world, Shakespeare, the “quiet countryman,” was “the least engaged writer there ever was.”