John M. Headley – författare

This study examines a significant development within late medieval and early modern European government, set in the context of the tense relations between the young Emperor Charles V and his ageing chancellor Mercurino de Gattrina. It focuses upon an important transformation in the administrative reorganisation of European monarchies: the shift in the political centre of gravity from the medieval institution of the chancellery as the secretariat for all government business and authentication to a small group of secretaries, the minister of a later age, acting directly in collaboration with the prince. In the collision between the traditional judicial and administrative pre-eminence of the late medieval chancellor and the new secretaries as expediters of the Renaissance prince's will. Charles gave his support to the latter, thus associating himself with the previous work of Ferdinand the Catholic. Against the background of this struggle with the state secretaries the imperial chancellery is analysing in its relations to the individual chancelleries of Charles V's disparate lands.

The Europeanization of the World puts forward a defense of Western civilization and the unique gifts it has bequeathed to the world-in particular, human rights and constitutional democracy-at a time when many around the globe equate the West with hubris and thinly veiled imperialism. John Headley argues that the Renaissance and the Reformation provided the effective currents for the development of two distinctive political ideas. The first is the idea of a common humanity, derived from antiquity, developed through natural law, and worked out in the new emerging global context to provide the basis for today's concept of universal human rights. The second is the idea of political dissent, first posited in the course of the Protestant Reformation and later maturing in the politics of the British monarchy. Headley traces the development and implications of this first idea from antiquity to the present. He examines the English revolution of 1688 and party government in Britain and America into the early nineteenth century. And he challenges the now--common stance in historical studies of moral posturing against the West.Headley contends that these unique ideas are Western civilization's most precious export, however presently distorted. Certainly European culture has its dark side--Auschwitz is but one example. Yet as Headley shows, no other civilization in history has bequeathed so sustained a tradition of universalizing aspirations as the West. The Europeanization of the World makes an argument that is controversial but long overdue. Written by one of our preeminent scholars of the Renaissance and Reformation, this elegantly reasoned book is certain to spark a much-needed reappraisal of the Western tradition.

The Europeanization of the World puts forward a defense of Western civilization and the unique gifts it has bequeathed to the world-in particular, human rights and constitutional democracy-at a time when many around the globe equate the West with hubris and thinly veiled imperialism. John Headley argues that the Renaissance and the Reformation provided the effective currents for the development of two distinctive political ideas. The first is the idea of a common humanity, derived from antiquity, developed through natural law, and worked out in the new emerging global context to provide the basis for today's concept of universal human rights. The second is the idea of political dissent, first posited in the course of the Protestant Reformation and later maturing in the politics of the British monarchy. Headley traces the development and implications of this first idea from antiquity to the present. He examines the English revolution of 1688 and party government in Britain and America into the early nineteenth century. And he challenges the now--common stance in historical studies of moral posturing against the West.Headley contends that these unique ideas are Western civilization's most precious export, however presently distorted. Certainly European culture has its dark side--Auschwitz is but one example. Yet as Headley shows, no other civilization in history has bequeathed so sustained a tradition of universalizing aspirations as the West. The Europeanization of the World makes an argument that is controversial but long overdue. Written by one of our preeminent scholars of the Renaissance and Reformation, this elegantly reasoned book is certain to spark a much-needed reappraisal of the Western tradition.

Tommaso Campanella (1568-1639) is one of the most fascinating, if hitherto inaccessible, intellectuals of the Italian Renaissance. His work ranges across many of the intellectual, ecclesiastical, and political concerns of that tumultuous era. John Headley uses Campanella's life and works to open a window into this complex period. He not only explicates the frequently contradictory texts of a prolific author but also situates Campanella's writings amidst the larger currents of European thought.For all its obscurely magical and astrolgocial intricacies, Campanella's entire intellectual endeavor expresses an effort to impose a distinctive order and direction upon the major issues and forces of the age different from that which was shortly to prevail with the new Galilean science and the Leviathan state. In the process of identifying and engaging these issues and imparting in some instances something of his own, he managed to mobilize and deploy many of the salient principles of late medieval and Renaissance culture, often cast in a curiously modern hue and aligned with the new forces of the age. Indeed, modern and antique, new and old juxtapose violently in the person of this reformer who combines an encyclopedic comprehensiveness of intellect with an appalling intensity of will. He is a man who strove to destabilize the regnant forces of what he identified as tyranny, sophistry, and hypocrisy and to shake the world into a new order. In this book, Headley invites readers to look anew at this mercurial figure and at the turbulent times in which he lived.John M. Headley is Professor of History at the University of North Carolina at Chapel Hill. He has authored studies of Luther, Thomas More, the Emperor Charles V, and San Carlo Borromeo.Originally published in 1997.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Tommaso Campanella (1568-1639) is one of the most fascinating, if hitherto inaccessible, intellectuals of the Italian Renaissance. His work ranges across many of the intellectual, ecclesiastical, and political concerns of that tumultuous era. John Headley uses Campanella's life and works to open a window into this complex period. He not only explicates the frequently contradictory texts of a prolific author but also situates Campanella's writings amidst the larger currents of European thought.For all its obscurely magical and astrolgocial intricacies, Campanella's entire intellectual endeavor expresses an effort to impose a distinctive order and direction upon the major issues and forces of the age different from that which was shortly to prevail with the new Galilean science and the Leviathan state. In the process of identifying and engaging these issues and imparting in some instances something of his own, he managed to mobilize and deploy many of the salient principles of late medieval and Renaissance culture, often cast in a curiously modern hue and aligned with the new forces of the age. Indeed, modern and antique, new and old juxtapose violently in the person of this reformer who combines an encyclopedic comprehensiveness of intellect with an appalling intensity of will. He is a man who strove to destabilize the regnant forces of what he identified as tyranny, sophistry, and hypocrisy and to shake the world into a new order. In this book, Headley invites readers to look anew at this mercurial figure and at the turbulent times in which he lived.John M. Headley is Professor of History at the University of North Carolina at Chapel Hill. He has authored studies of Luther, Thomas More, the Emperor Charles V, and San Carlo Borromeo.Originally published in 1997.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Confessionalization in Europe, 1555-1700 brings together a closely-focused set of essays by leading scholars from the USA, UK, and Europe, in memory of Bodo Nischan. They address what historians of the Early Modern period have recently come to define as the pre-eminent issue in the history of the Reformation, as they turn their emphases from the earlier part of the 16th century to the relatively neglected latter half of the century. By the time of his death Bodo Nischan had distinguished himself as a significant contributor to this central problem of confessionalization. The concept involves the practice of 'confession building' which in relation to that of 'social disciplining', promoted interrelated processes contributing decisively to the formation of confessional churches, greater social cohesion, and the emergence of the Early Modern absolute state. Many religious practices, earlier considered as adiaphora (indifferent matters), now became treated as marks of demarcation between the emerging Protestant confessional churches and at the same time politicized as the early modern state sought to impose greater social control. Through the analysis of such liturgical, ritual, and ceremonial practices Nischan helped show the way towards a better understanding of the Reformation's engagement with the people. These are the themes treated in this volume.

This volume is the third of a series of works sponsored by the Duke-University of North Carolina Southeastern Institute of Medieval and Renaissance Studies. It presents the public lectures delivered by Senior Fellows at the third session of the Institute held in Chapel Hill during the summer of 1967.A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.

The horrors of the past century have done little to advance appreciation for the virtues of Western civilization. Criticism of the West has mounted and the West itself has lost sight of its uniqueness. Westerners tend to endow other societies with liberal philosophy and practices. While politically profitable, this fails to educate these societies about their own civilizations'' contributions to the idea of a common humanity, human rights, and the legitimacy of dissent and diversity. John M. Headley argues for the West''s uniqueness and universality, while critiquing multiculturalism''s failure to recognize these special characteristics. He looks to civilization rather than to the nation-state as the source of the West''s achievements, arguing that its uniqueness was evident from its beginnings. Headley also seeks to advance the ever-contentious discussion about secularization. He sees secularization as a neutralizing force regarding the religions of other civilizations, allowing them to accept Western influence, which thus becomes universal. To understand secularization and how it operates from a naturalistic perspective, one must see civilization itself as a defining element in world affairs.

The horrors of the past century have done little to advance appreciation for the virtues of Western civilization. Criticism of the West has mounted and the West itself has lost sight of its uniqueness. Westerners tend to endow other societies with liberal philosophy and practices. While politically profitable, this fails to educate these societies about their own civilizations'' contributions to the idea of a common humanity, human rights, and the legitimacy of dissent and diversity. John M. Headley argues for the West''s uniqueness and universality, while critiquing multiculturalism''s failure to recognize these special characteristics. He looks to civilization rather than to the nation-state as the source of the West''s achievements, arguing that its uniqueness was evident from its beginnings. Headley also seeks to advance the ever-contentious discussion about secularization. He sees secularization as a neutralizing force regarding the religions of other civilizations, allowing them to accept Western influence, which thus becomes universal. To understand secularization and how it operates from a naturalistic perspective, one must see civilization itself as a defining element in world affairs.

Confessionalization in Europe, 1555-1700 brings together a closely-focused set of essays by leading scholars from the USA, UK, and Europe, in memory of Bodo Nischan. They address what historians of the Early Modern period have recently come to define as the pre-eminent issue in the history of the Reformation, as they turn their emphases from the earlier part of the 16th century to the relatively neglected latter half of the century. By the time of his death Bodo Nischan had distinguished himself as a significant contributor to this central problem of confessionalization. The concept involves the practice of ''confession building'' which in relation to that of ''social disciplining'', promoted interrelated processes contributing decisively to the formation of confessional churches, greater social cohesion, and the emergence of the Early Modern absolute state. Many religious practices, earlier considered as adiaphora (indifferent matters), now became treated as marks of demarcation between the emerging Protestant confessional churches and at the same time politicized as the early modern state sought to impose greater social control. Through the analysis of such liturgical, ritual, and ceremonial practices Nischan helped show the way towards a better understanding of the Reformation''s engagement with the people. These are the themes treated in this volume.

Confessionalization in Europe, 1555-1700 brings together a closely-focused set of essays by leading scholars from the USA, UK, and Europe, in memory of Bodo Nischan. They address what historians of the Early Modern period have recently come to define as the pre-eminent issue in the history of the Reformation, as they turn their emphases from the earlier part of the 16th century to the relatively neglected latter half of the century. By the time of his death Bodo Nischan had distinguished himself as a significant contributor to this central problem of confessionalization. The concept involves the practice of ''confession building'' which in relation to that of ''social disciplining'', promoted interrelated processes contributing decisively to the formation of confessional churches, greater social cohesion, and the emergence of the Early Modern absolute state. Many religious practices, earlier considered as adiaphora (indifferent matters), now became treated as marks of demarcation between the emerging Protestant confessional churches and at the same time politicized as the early modern state sought to impose greater social control. Through the analysis of such liturgical, ritual, and ceremonial practices Nischan helped show the way towards a better understanding of the Reformation''s engagement with the people. These are the themes treated in this volume.

The horrors of the past century have done little to advance appreciation for the virtues of Western civilization. Criticism of the West has mounted and the West itself has lost sight of its uniqueness. Westerners tend to endow other societies with liberal philosophy and practices. While politically profitable, this fails to educate these societies about their own civilizations' contributions to the idea of a common humanity, human rights, and the legitimacy of dissent and diversity.John M. Headley argues for the West's uniqueness and universality, while critiquing multiculturalism's failure to recognize these special characteristics. He looks to civilization rather than to the nation-state as the source of the West's achievements, arguing that its uniqueness was evident from its beginnings.Headley also seeks to advance the ever-contentious discussion about secularization. He sees secularization as a neutralizing force regarding the religions of other civilizations, allowing them to accept Western influence, which thus becomes universal. To understand secularization and how it operates from a naturalistic perspective, one must see civilization itself as a defining element in world affairs.

The horrors of the past century have done little to advance appreciation for the virtues of Western civilization. Criticism of the West has mounted and the West itself has lost sight of its uniqueness. Westerners tend to endow other societies with liberal philosophy and practices. While politically profitable, this fails to educate these societies about their own civilizations' contributions to the idea of a common humanity, human rights, and the legitimacy of dissent and diversity.John M. Headley argues for the West's uniqueness and universality, while critiquing multiculturalism's failure to recognize these special characteristics. He looks to civilization rather than to the nation-state as the source of the West's achievements, arguing that its uniqueness was evident from its beginnings.Headley also seeks to advance the ever-contentious discussion about secularization. He sees secularization as a neutralizing force regarding the religions of other civilizations, allowing them to accept Western influence, which thus becomes universal. To understand secularization and how it operates from a naturalistic perspective, one must see civilization itself as a defining element in world affairs.