Yale University Press

Jews are central to narratives of the history of modern France. One narrative thread concerns a story of civic emancipation from the time when Jews were first granted equal rights during the French Revolution until the present, when Prime Minister Gabriel Attal is not only France’s youngest postwar prime minister but also, like his predecessor Élisabeth Borne, of Jewish ancestry. The other narrative thread is of continuing anti-Semitism, most obvious in the Vichy government’s active participation in the deportation of Jews during World War II and still evident in the hundreds of anti-Semitic incidents reported in France every year. The Dreyfus Affair is pivotal to both narratives.

In the dying months of the last century, I took a crash course in Modern British Fiction. I had opted for the most contemporary course on the Oxford English MPhil that covered the most contemporary period (1880 to the present, then generally understood to have ended circa 1970). My elective choices had all been a little unpopular: rather than a term parsing Ulysses, I read all of Conrad; where the crowd chose Pound or Eliot for the poetry elective, I turned up at St John’s each week to talk about Yeats.

This fascinating and frustrating volume is really three books in one: a compilation of revelatory portraits of seven modern economic crises; a beautiful essay on language, literature, and finance; and an effort to draw lessons from the seven calamities. Of the three books, two are brilliant, one less so.

In his 1927 essay ‘On Being One’s Own Rabbit’, the British-Indian scientist and writer J.B.S. Haldane surveyed the history of an enduring but contentious approach to scientific discovery: self-experimentation. At the age of eight, Haldane tested poison gases on himself in his scientist father’s home laboratory. As an adult, among other self-experiments occasioning losses of consciousness from ‘blows on the head, from fever, anaesthetics, want of oxygen and other causes’, he once induced sufficiently high levels of oxygen saturation to suffer a violent seizure and the crushing of several vertebrae. 

Robin Prior opens this monumental military history by stating that Britain was the only power on the Allied side in both world wars to fight the regimes of Kaiser Wilhelm II’s Germany, Nazi Germany, fascist Italy, and imperialist Japan ‘from beginning to end’. Some might quibble. Was not 1937 the beginning of the war against Japan? But few could doubt that Britain’s sustained war effort in both world wars was remarkable. Even though victory often seemed uncertain and the cost in casualties, human grief, economic dislocation, and financial ruin was immense, the nation continued to exhibit ‘stern resolve’, believing that ‘conquer we must’.

A six-year-old in Canada memorises a poem written by Li Bai in the eighth century. She recites its twenty syllables perfectly in the Mandarin she studies at Saturday Chinese school, but beyond a mechanical conversion into English, makes little sense of it. Murmuring the poem’s words then holding her breath as though waiting, her mother tries to help.

For generations of English literature graduates in the Anglophone world, Terry Eagleton’s name has become synonymous with literary theory, not because he has been its leading practitioner or fiercest advocate, but because he published Literary Theory: An introduction in 1983. This widely assigned primer conceals a deep ambivalence behind its innocuous title: in his conclusion, Eagleton announces that the book has been ‘less an introduction than an obituary’, in the sense that ‘literary theory’, like literature itself, only pretends to name a bounded field of enquiry. Nonetheless, the enterprise of theory rumbled on largely untroubled for two decades (who knows how many of the undergraduates assigned the book made it to the conclusion), and so After Theory (2003) was much less demure: ‘The golden age of cultural theory is long past,’ Eagleton announces on page one. In the preface to the same work he remarks, with disarming bluntness, that theory’s contemporary orthodoxy fails to ‘address itself to questions searching enough to meet the demands of our political situation.’ 

I was sorely tempted to judge this book by its cover. The ‘Scotland’ of the title is large, bold, and confident. The subtitle ‘The Global History 1603 to the Present’ is there in diminuendo, unassuming and easy to miss. This encapsulates the volume’s central tension: how is it possible to write the global history of a single nation? How can the emphasis of the first project on boundaryless movement, circulation, and exchange be made to play nicely with the second genre’s preoccupation with distinctiveness, peculiarities, and place?

The Elizabethan Mind attempts nothing less than a comprehensive summary – within the limits of existing scholarship – of the literary, philosophical, theological, religious, scientific, political, social, emotional, and cosmic contexts for understanding the nature of the mind in the age of Elizabethan England. Insofar as is possible for a cultural history of this kind, the book succeeds. It is an impressive achievement. The prose is not only lucid, but at times positively breezy. And yet, within the confines of its particular approach, The Elizabethan Mind does not betray the complexity of its subject in achieving this lucidity.

In these relentless times, thirty years ago might be prehistory; events now appear to move so breathlessly that the ‘world-changing’ and ‘historic’ occur with terrible regularity. The flip side of this relentlessness and hyperbole is that wars, floods, financial disasters, coups, and political murders are just as quickly forgotten. As we enter a global recession brought on by the twin pincers of the Russian invasion of Ukraine and the lingering Covid-19 pandemic, it is easy to forget two other events still shaping our world: the global financial crisis of fifteen years ago, never fully overcome, and the 2001 attacks on the World Trade Center and the Pentagon.