Mediterranean Enlightenment

The Mediterranean port of Livorno was home to one of the most prominent and privileged Jewish enclaves of early modern Europe. Focusing on Livornese Jewry, this book offers an alternative perspective on Jewish acculturation during the eighteenth century, and reassesses common assumptions about the interactions of Jews with outside culture and the impact of state reforms on the corporate Jewish community. Working from a vast array of previously untapped archival and literary sources, Francesca Bregoli combines cultural analysis with a study of institutional developments to investigate Jewish responses to Enlightenment thought and politics, as well as non-Jewish perceptions of Jews, through an exploration of Jewish-Christian cultural exchange, sites of sociability, and reformist policies. Mediterranean Enlightenment shows that Livornese Jewish scholars engaged with Enlightenment ideals and aspired to contribute to society at large without weakening the boundaries of traditional Jewish life. By arguing that the privileged status of Livorno Jewry had conservative rather than liberalizing effects, it also challenges the notion that economic utility facilitates Jewish integration, nuancing received wisdom about processes of emancipation in Europe.

The Mediterranean was one of Napoleon's greatest spheres of influence. With territory in Spain, Italy and, of course, France, Napoleon's regime dominated the Great Sea for much of the early nineteenth century. The 'Napoleonic Mediterranean' was composed of almost the entirety of the western, European lands bordering its northern shores, however tenuously many of those shores were held. The disastrous attempt to conquer Egypt in 1798-99, and the rapid loss of Malta to the British, sealed its eastward and southern limits. None of Napoleon's Mediterranean possessions were easily held; they were volatile societies which showed determined resistance to the new state forged by the French Revolution. In this book, acclaimed historian and biographer of Napoleon, Michael Broers looks at the similarities and differences between Napoleon's Mediterranean imperial possessions. He considers the process of political, military and legal administration as well as the challenges faced by Napoleon's Prefects in overcoming hostility in the local population. With chapters covering a range of imperial territories, this book is a unique and valuable addition to the historical literature on Napoleonic Europe and the process and practice of imperialism.

This book investigates how ideas of and discourses about Europe have been affected by images of the Mediterranean Sea and its many worlds from the nineteenth century onwards. Surprisingly, modern scholars have often neglected such an influence and, in fact, in most histories of the idea of Europe the Mediterranean is conspicuously absent. This might partly be explained by the fact that historians have often identified Europe with modernity (and the Atlantic world) and, therefore, in opposition to the classical world (centred around the Mediterranean). This book will challenge such views, showing that a plethora of thinkers, from the early nineteenth century to the present, have refused to relegate the Mediterranean to the past. Importance is given to the idea of a distinct ‘meridian thought’, a notion first set forth by Albert Camus and now reworked by French and Italian thinkers. As most chapters argue, this might represent an important tool for rethinking the Mediterranean and, in turn, it might help us challenge received notions about European identity and rethink Europe as the locus of ‘modernity’. Mediterranean Europe(s): Rethinking Europe from its Southern Shores will appeal to researchers and students alike interested in European studies and Mediterranean history.

The Enlightenment that Failed explores the growing rift between those Enlightenment trends and initiatives that appealed exclusively to elites and those aspiring to enlighten all of society by raising mankind's awareness, freedoms, and educational level generally. Jonathan I. Israel explains why the democratic and radical secularizing tendency of the Western Enlightenment, after gaining some notable successes during the revolutionary era (1775-1820) in numerous countries, especially in Europe, North America, and Spanish America, ultimately failed. He argues that a populist, Robespierriste tendency, sharply at odds with democratic values and freedom of expression, gained an ideological advantage in France, and that the negative reaction this generally provoked caused a more general anti-Enlightenment reaction, a surging anti-intellectualism combined with forms of religious revival that largely undermined the longings of the deprived, underprivileged, and disadvantaged, and ended by helping, albeit often unwittingly, conservative anti-Enlightenment ideologies to dominate the scene. The Enlightenment that Failed relates both the American and the French revolutions to the Enlightenment in a markedly different fashion from how this is usually done, showing how both great revolutions were fundamentally split between bitterly opposed and utterly incompatible ideological tendencies. Radical Enlightenment, which had been an effective ideological challenge to the prevailing monarchical-aristocratic status quo, was weakened, then almost entirely derailed and displaced from the Western consciousness, in the 1830s and 1840s by the rise of Marxism and other forms of socialism.

What does an understanding of Jewish history contribute to the study of the Mediterranean, and what can Mediterranean studies contribute to our knowledge of Jewish history? Jews and the Mediterranean considers the historical potency and uniqueness of what happens when Sephardi, Mizrahi, and Ashkenazi Jews meet in the Mediterranean region. By focusing on the specificity of the Jewish experience, the essays gathered in this volume emphasize human agency and culture over the length of Mediterranean history. This collection draws attention to what made Jewish people distinctive and warns against facile notions of Mediterranean connectivity, diversity, fluidity, and hybridity, presenting a new assessment of the Jewish experience in the Mediterranean.

"Whoever needs an act of faith to elucidate an event that can be explained by reason is a fool, and unworthy of reasonable thought." This line, spoken by the notorious 18th-century libertine Giacomo Casanova, illustrates a deeply entrenched perception of religion, as prevalent today as it was hundreds of years ago. It is the sentiment behind the narrative that Catholic beliefs were incompatible with the Enlightenment ideals. Catholics, many claim, are superstitious and traditional, opposed to democracy and gender equality, and hostile to science. It may come as a surprise, then, to learn that Casanova himself was a Catholic. In The Catholic Enlightenment, Ulrich L. Lehner points to such figures as representatives of a long-overlooked thread of a reform-minded Catholicism, which engaged Enlightenment ideals with as much fervor and intellectual gravity as anyone. Their story opens new pathways for understanding how faith and modernity can interact in our own time. Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda. In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again. Ulrich L. Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading.

Jacqueline Kahanoff: A Levantine Woman is the first intellectual biography of this remarkable Egyptian-Jewish intellectual, whose work has secured her place in literary pantheon as a herald of Levantine, Mediterranean, and transnational culture. Growing up Jewish in cosmopolitan Egypt in the 1920s and 1930s, Jacqueline Kahanoff experienced a bustling Middle East enriched by diverse languages, religions, and peoples who nonetheless were deeply connected to each other through history, business, daily practices, and shared landscape. At the age of twenty-four, Kahanoff immigrated to the United States. Her stories, essays, and short autobiographical novel attest to her penchant to cross boundaries, generations, social classes, sexes, and Western and Eastern constructs. After immigrating to Israel in the early 1950s, she critically addressed the country's "provinciality" and "ethnic nationalism" as seen through her conception of a transnational Levantine culture. Through many writings, Kahanoff set forth her distinctive vision of Israel as a Mediterranean country with a broad, multicultural Levantine identity. Drawing on an extensive array of sources, ranging from interviews with Jacqueline Kahanoff's acquaintances and contemporaries to unpublished writings, David Ohana explores her fascinating life and intellectual journey from Cairo to Tel Aviv. The encompassing vision of a Levantine Israel made Kahanoff the initiator of a different cultural possibility, more extensive than that offered in her time, and also, perhaps, than is offered today.