Books: 'Paulof bay'

1

Cabanes, Robert. São Paulo: La ville d'en bas. Paris: Harmattan, 2009.

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Ponto Chic: Um bar na história de São Paulo. São Paulo, SP: Editora SENAC São Paulo, 2011.

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3

Beirão, Nirlando. Original: Histórias de um bar comum. São Paulo, SP, Brasil: DBA, 2007.

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4

Bar Bodega: Um crime de imprensa. São Paulo, SP: Editora Globo, 2007.

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5

Luz, Moacyr. Pirajá: Uma esquina carioca. São Paulo, SP, Brasil: DBA, 2010.

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6

Cather, Willa. Paul's case and other stories. New York: Dover Publications, 1996.

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7

Detmer, David. Sartre explained: From bad faith to authenticity. Chicago, Ill: Open Court, 2008.

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8

Fischer, Doris. Die St. Paulinuskirche in Trier: Studien zu Architektur, Bau- und Planungsgeschichte. Worms: Wernersche Verlagsgesellschaft, 1994.

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9

Centro de Estudos das Relacoes Mae-Bebe-Familia (São Paulo, Brazil), ed. Looking and listening: Work from the São Paulo Mother-Baby Relationship Study Centre with a supervision seminar by Esther Bick. London: Published for the Harris Meltzer Trust by Karnac, 2012.

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10

Lúcia, Imperatriz-Fonseca Vera, Saraiva Antonio Mauro, and De Jong David 1950-, eds. Bees as pollinators in Brazil: Assessing the status and suggesting best practices : proceedings of the Workshop on São Paulo Declaration on Pollinators plus 5 Forum, held in São Paulo, Brazil, 27th-31st October 2003. Ribeirão Preto: Holos Editora, 2006.

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11

Workshop, on São Paulo Declaration on Pollinators plus 5. Forum (2003 São Paulo Brazil). Bees as pollinators in Brazil: Assessing the status and suggesting best practices : proceedings of the Workshop on São Paulo Declaration on Pollinators plus 5 Forum, held in São Paulo, Brazil, 27th-31st October 2003. Ribeirão Preto: Holos Editora, 2006.

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12

Brandão, Ignácio de Loyola. AASP 70 anos: Gerações a serviço da advocacia. São Paulo, SP, Brasil: DBA, 2013.

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13

Maria Izilda Santos de Matos. Trama e poder: A trajetória e polêmica em torno das indústrias de sacaria para o café, São Paulo 1888-1934. 2nd ed. Rio de Janeiro: Sette Letras, 1996.

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14

813?-903, Moses bar Kēphā, ed. Mose bar Kepha und seine Paulinenauslegung: Nebst Edition und Übersetzung des Kommentars zum Römerbrief. Wiesbaden: Harrassowitz, 1994.

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15

Haché, Odette. Registre des actes de naissances et de baptêmes, paroisse Saint-Paul, Bas-Caraquet, N.B.: 1921-1984. Caraquet, N.B: O.O. Haché, 1991.

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16

Bau der Gemeinde: Das paulinische Wortfeld = oikodomē/(ep)oikodomein. Würzburg: Echter Verlag, 1986.

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17

Clark, Mary Higgins, and Thomas Larry Adcock. The International Association of Crime Writers presents Bad behavior. San Diego: Harcourt Brace, 1995.

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18

Oikos und Oikonomia: Antike Konzepte der Haushaltsführung und der Bau der Gemeinde bei Paulus. Marburg: Elwert, 2006.

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19

Arbex, Sergei Cobra. Cartilha de prerrogativas: Comissão de Direitos e Prerrogativas. 2nd ed. São Paulo: OAB SP, 2009.

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20

Odessa: Poems. Minneapolis: Milkweed Editions, 2012.

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21

Robert, Cabanes, and Georges Isabel, eds. São Paulo: La ville d'en bas. Paris: Harmattan, 2009.

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22

São Paulo: La ville d'en bas. Paris: Harmattan, 2009.

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23

Fernando Eduardo, Serec, and Neto Antonio Marzagão Barbuto. 14 São Paulo. Oxford University Press, 2014. http://dx.doi.org/10.1093/law/9780199655717.003.0015.

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This chapter evaluates the merits of Sao Paulo as a venue for international arbitration proceedings. It discusses the history and development of arbitration in Brazil; the processes and rules involved as well as the role of courts in the conduct of arbitration proceedings; and rules for arbitral awards. IT concludes that Sao Paulo's status as Brazil's leading center for business and financial transactions makes it the perfect breeding ground for arbitration. From the creation of the first arbitration center in 1979, to the consolidation of an ‘arbitration culture’ by the relentless work of the local arbitration community, Sao Paulo remains Brazil's preferred venue for arbitral proceedings. The decisions by the local courts represent the most compelling evidence that Sao Paulo is comparable to other major international arbitration venues.

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24

1958-, Parani José Rubens, and Cortopassi-Laurino Marilda 1949-, eds. Flores e abelhas em São Paulo. São Paulo, SP, Brasil: Edusp, 1993.

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25

Patterson, Stephen J. There Is No Jew or Greek. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190865825.003.0005.

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This chapter reveals the central importance of Jewish–Greek relations to the Apostle Paul. Building on the theory that Paul’s doctrine of justification by faith was not an answer to the universal problem of human sin, but an answer to how Gentiles could be included in the new Christ communities without following the Jewish Law (the “New Paul”), this chapter explores the history of interethnic violence that plagued Jews and Greeks in Paul’s day, especially in the cities of the Roman East, where Paul was active. Paul saw in the Jesus movement a way to bridge the divide between Jews and Greeks when others in the movement generally did not. Later, Paul’s words and ideas would be repurposed as the foundation for Gentile Christian anti-Judaism. Paul’s dictum “no longer Jew or Greek” became simply “no longer Jew.”

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26

Donato, Gerson. Pompa e circunstância. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-5861-084-7.

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The following work tries to disclose the obscure happening of 1926 in the city of São Paulo. Obscure because it vanished from the annals of History, but very argued by São Paulo’s newspapers and magazines of the period. There would be two presentations in Teatro Municipal which ended up, because of the success with the public, having two more performances with popular prices. The theatrical show had the purpose of raising funds to build a women’s school, from the Liga das Senhoras Católicas. To write the text the poet and writer Paulo Setúbal was invited, he never published this work and it is not even mentioned in his previous works published for decades by a São Paulo’s publisher. The cast consisted of amateur “actors”, members of São Paulo’s elite, carrying traditional family’s names from the city and some new ones, who had migrants’ surnames. The play is about a party that happens in Paço de São Cristóvão, where the guests talk to the birthday “girl”, the empress, and altogether remember the facts that led them to independence, while waiting for D. Pedro I’s arrival. What is intended from this praise? Glorify the empress? Glorify D. Pedro I’s role? And therefore, glorify the Empire? What was this republican elite intending?

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27

Cássio, Schubsky, and Slemian Andréa, eds. Advocacia: A trajetória da Associação dos Advogados de São Paulo. São Paulo: AASP, Associação dos Advogados de São Paulo, 2006.

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28

Cardoso, Leonardo. Sound-Politics in São Paulo. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190660093.001.0001.

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This book is an ethnographic study of controversial sounds and noise control debates in Latin America’s most populous city. It discusses the politics of collective living by following several threads linking sound-making practices to governance issues. Rather than discussing sound within a self-enclosed “cultural” field, I examine it as a point of entry for analyzing the state. At the same time, rather than portraying the state as a self-enclosed “apparatus” with seemingly inexhaustible homogeneous power, I describe it as a collection of unstable (and often contradictory) sectors, personnel, strategies, discourses, documents, and agencies. My goal is to approach sound as an analytical category that allows us to access citizenship issues. As I show, environmental noise in São Paulo has been entangled in a wide range of debates, including public health, religious intolerance, crime control, urban planning, cultural rights, and economic growth. The book’s guiding question can be summarized as follows: how do sounds enter and leave the sphere of state control? I answer this question by examining a multifaceted process I define as “sound-politics.” The term refers to sounds as objects that are susceptible to state intervention through specific regulatory, disciplinary, and punishment mechanisms. Both “sound” and “politics” in “sound-politics” are nouns, with the hyphen serving as a bridge that expresses the instability that each concept inserts into the other.

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29

New Selected Poems Of Tom Paulin. Faber & Faber, 2014.

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30

Paulin, Tom. New Selected Poems of Tom Paulin. Faber & Faber, Limited, 2018.

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31

Jennings, Ted. Paul the Apostle. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0007.

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By far the majority of Agamben’s books (about 23) make reference to Paul’s letters, often at key points in discussions of concepts that he finds important for his own work as a thinker of the political. This reliance upon Paul in the context of political philosophy goes back to Spinoza (and we should recall that Agamben has held the Baruch Spinoza chair at the European Graduate School). In his Theological-Political Treatise of 1670 Spinoza identified Paul as the most philosophical of the biblical writers and made use of Paul’s thought to advance a view of the constitution of a liberal or secular republic. Agamben also makes significant use of Paul, but this time as the major thinker of a messianic politics, a thinking with which Agamben identifies his own work. While in his reading of Paul Agamben occasionally refers to modern theologians such as Barth and Moltmann, as well as modern biblical scholars, the most important intellectual context within which he reads Paul is provided, on the one hand, by Carl Schmitt with his reflections on political theology and, on the other, by Walter Benjamin, especially the latter’s theses ‘On the Concept of History’.

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32

Newman, Judith H. The Eucharistic Body of Paul and the Ritualization of 2 Corinthians. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190212216.003.0004.

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Chapter 3 considers the figure of Paul and the community in Corinth to argue that three practices in 2 Corinthians result in communal formation of the ecclesia and establish Paul as the authoritative apostolic author. The first is the collection for the saints in Jerusalem which reframes the Greco-Roman practice of euergatism. A second practice is the initial blessing of God which reconstrues the deep Judean memory of exile and restoration. Paul’s body can thus be understood as a “eucharistic body” in two senses. The community gives thanks as a corporate body to God as a result of the benefaction, and Paul’s body is the mediating instrument by which this thanksgiving is rendered. A third practice is the performance of the letter itself: subsequent readings by mediators both shape the community to which it is communicated and construct Paul as an author and revelatory authority because he is an exemplary sufferer like Christ.

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33

Schellenberg, Ryan S. Abject Joy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190065515.001.0001.

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No extant text gives so vivid a glimpse into the experience of an ancient prisoner as Paul’s letter to the Philippians. As a letter from prison, however, it is not what one would expect. For although it is true that Paul, like some other ancient prisoners, speaks in Philippians of his yearning for death, what he expresses most conspicuously is contentment and even joy. Setting aside pious banalities that contrast true joy with happiness, and leaving behind too heroic depictions that take their cue from Acts, Abject Joy offers a reading of Paul’s letter as both a means and an artifact of his provisional attempt to make do. By outlining the uses of punitive custody in the administration of Rome’s eastern provinces and describing prison’s complex place in the social and moral imagination of the Roman world, this book provides a richly drawn account of Paul’s non-elite social context, where bodies and their affects were shaped by acute contingency and habitual susceptibility to violent subjugation. Informed by recent work in the history of emotions, and with comparison to modern prison writing and ethnography provoking new questions and insights, Abject Joy describes Paul’s letter as an affective technology, wielded at once on Paul himself and on his addressees, that works to strengthen his grasp on the very joy he names.

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34

Sartre Explained: From Bad Faith to Authenticity (Ideas Explained). Open Court, 2008.

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35

Newfoundland, Geological Survey of, ed. Survey across country by way of the Bay D'Est River, Noel Paul's and the Exploits: Report of progress for the year 1888. St. John's, Nfld: Robinson, 1997.

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36

Ball, Molly C. Navigating Life and Work in Old Republic São Paulo. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401667.001.0001.

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This book examines the experiences of São Paulo’s diverse working class as they encountered rapid urbanization and industrialization brought on by the coffee boom during Brazil’s Old Republic (1891–1930). It places the rank-and-file at the center of its analysis to understand how macroeconomic trends connected to daily life and individual and family responses to labor market discrimination, inflation, and fluctuating (im)migration. The study emphasizes the family-centered nature of immigration to São Paulo in comparison to other immigrant cities like Buenos Aires and New York City. It shows how World War I exacerbated existing working-class hierarchies and cut short important standard-of-living advancements. The study demonstrates how despite its intended purpose to funnel agricultural laborers into the coffee interior, the city’s immigrant receiving station also played a decisive role in shaping the city of São Paulo, serving both as a safety net for residents and labor supplier for employers. Methodologically, this book embraces both social and economic history, deconstructing the population along racial, ethnic, national, and gender lines. Combining statistical analysis alongside close readings of immigrant letters provides a nuanced analysis of recently arrived Paulistanos from Italy, Portugal, Germany, Lebanon, and Japan and from northeastern Brazil. The research demonstrates how Portuguese, women, and Afro-Brazilians all faced significant labor market discrimination, impacting individual and family decisions about where to work and live and whether to join labor movements. The approach provides a powerful tool to address archival silences, recover embedded narratives, and understand historic underdevelopment.

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37

Norton, Maryjane Pierce, and James B. Ashbrook. Your Baby Is for Loving. Abingdon Press, 2005.

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38

Mueller, Janel. The Saints. Edited by James Simpson and Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0010.

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In his authoritative New Testament formulations, St. Paul describes the saints of Christianity as the “beloved of God and the called of Jesus Christ” for their obedience to the faith in him...” Peter Brown, in his account of the Christian communities of the post-apostolic church and later antiquity, states that “the cult of the saints” emerges from beliefs and practices that differ from Paul’s normative definitions. St. Augustine’s transhistorical composition of his two cities inCity of Godretraces Paul’s serial tracking of the saints who are the true members of Christ’s Church. This article examines the depiction of Christian saints in medieval literature in Western Europe, particularly early Christian virgins martyred by pagan oppressors. It looks at the life of John Wyclif, an Oxford scholar and cleric, and his views about the character and validity of the Church and its saints. It also analyzes Michael Walzer’sThe Revolution of the Saintsand his arguments regarding the value of the model of Puritan sainthood in present-day circumstances.

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39

Forrestal, Alison. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785767.003.0001.

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For information on the life and work of Vincent de Paul, historians still depend mainly on the standard biography produced by the Vincentian Pierre Coste, the triple volume Le Grand Saint du grand siècle, even though it is close to a century since this was published. It is now widely recognized that while the disruption of the Wars of Religion (1562–98) meant that the drive for Catholic reform began later in France than elsewhere, once it was set in motion it reached levels of intensity and creativity over the first six decades of the seventeenth century which were unmatched in any other region. The Introduction locates de Paul within the historiography of the Catholic Reformation and French religious renewal, by offering a survey of the findings of the most significant research in these areas, and identifying the questions that these evoke for the assessment of de Paul’s activities.

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40

On dissent: A sermon preached in St. Paul's Church, St. Margaret's Bay, on Sunday, March 24th, and in St. Stephen's Church, Chester, on Sunday, June 24th, 1838. 2nd ed. [Halifax, N.S.?: s.n.], 1987.

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41

Løland, Ole Jakob. Pauline Ugliness. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286553.001.0001.

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Paul has been rediscovered outside of the apostle’s traditional religious reading circles, particularly among radical leftist philosophers such as Giorgio Agamben, Alain Badiou, and Slavoj Žižek. This is the first book to historically and philosophically situate the forerunner of this recent philosophical turn to Paul, the Jewish rabbi and philosopher Jacob Taubes (1923–1987). Paul becomes an effective tool for Taubes to position himself within European philosophical debates of the twentieth century, a position he gains through Nietzsche’s polemical readings of the ancient apostle as well as through Freud’s psychoanalysis. Taubes performs a powerful deconstruction of dominant conceptions of the apostle, such as the view that Paul is the first Christian who broke definitively with Judaism and drained Christianity of its political potential. As a Jewish rabbi steeped in a philosophical tradition marked by European Christianity, Taubes is able to emphasize Paul’s Jewishness as well as the political explosiveness of the apostle’s revolutionary doctrine of the cross. For Taubes, the Pauline movement was the birth of a politics of ugliness, the invention of a revolutionary notion trenchantly critical of the “beautiful” culture of the powerful, a movement which sides definitively with the oppressed—the “crucified”—against the strong. Building on Nietzsche’s and Taubes’s insights, Løland suggests future directions that readings of Paul the apostle might lead in light of recent biblical scholarship on Paul and current discussions of the Pauline epistles within reading circles of the continental philosophers.

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42

Forrestal, Alison. Patrons and Houses (1635–1643). Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785767.003.0008.

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As membership of the Lazarists swelled from the mid-1630s, de Paul introduced a new era for the group, characterized by major expansions in activity and infrastructure. This chapter investigates the first of two stages in provincial expansion in France, tracking de Paul’s efforts to found and fund houses for missions and retreats in the French provinces. It investigates the steps that he took to ensure the establishment of eight houses in north-eastern, eastern, and western France to mid-1643, the first located in Toul and the last in Sedan, both close to the north-eastern French border. Key to this development of the Lazarist infrastructure and activity was the acquisition of new patrons, including the Richelieu family and the French crown.

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43

O’Collins, SJ, Gerald. Four Old Testament Books as Inspired and Inspiring. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824183.003.0002.

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This chapter examines the inspired composition and inspiring impact of four Old Testament books (Genesis, Psalms, Isaiah, and Sirach). Biblical texts came from many anonymous persons (e.g. Genesis and the Psalms) and from known individuals (e.g. Sirach). In both cases, the Holy Spirit effected the formation of the final texts, and the subsequent use of such symbolic stories as that of Adam and Eve by biblical and patristic authors (e.g. Paul in Romans; Irenaeus), and in Christian art and literature (e.g. icons and Masaccio; Donne and Milton). The Psalms and Prophets fed into the preaching of Jesus and the New Testament (e.g. Paul’s letters). After the Psalms, Isaiah was the book most quoted by New Testament authors, proving a reservoir for their understanding of God. Ben Sira, author of Sirach, was aware of his authority within the wisdom-literature tradition but not of being inspired by God in writing his book.

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44

Siddhartha: Translated from the german by Hilda Rosner. With an introduction by Paulo Coelho. Penguin Books Ltd, 2008.

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45

Hentschell, Roze. St Paul's Cathedral Precinct in Early Modern Literature and Culture. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848813.001.0001.

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St Paul’s Cathedral Precinct in Early Modern Literature and Culture: Spatial Practices is a study of London’s cathedral, its immediate surroundings, and its everyday users in early modern literary and historical documents and images, with a special emphasis on the late sixteenth and early seventeenth centuries. Hentschell discusses representations of several of the seemingly discrete spaces of the precinct to reveal how these spaces overlap with and inform one another spatially. She argues that specific locations—including the Paul’s nave (also known as Paul’s Walk), Paul’s Cross pulpit, the bookshops of Paul’s Churchyard, the College of the Minor Canons, Paul’s School, the performance space for the Children of Paul’s, and the fabric of the cathedral itself—should be seen as mutually constitutive and in a dynamic, ever-evolving state. To support this argument, she attends closely to the varied uses of the precinct, including the embodied spatial practices of early modern Londoners and visitors, who moved through the precinct, paused to visit its sacred and secular spaces, and/or resided there. This includes the walkers in the nave, sermon-goers, those who shopped for books, the residents of the precinct, the choristers—who were also schoolboys and actors—and those who were devoted to church repairs and renovations. By attending to the interactions between place and people and to the multiple stories these interactions tell—Hentschell attempts to animate St Paul’s and deepen our understanding of the cathedral and precinct in the early modern period.

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46

Barclay, John M. G. The Letters of Paul and the Construction of Early Christian Networks. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804208.003.0012.

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The chapter argues that, contrary to what might be expected, in Paul’s network of early Christian communities, letters were subsidiary to non-literary, and thus non-epistolary, forms of face-to-face communication during meetings, by messengers, and through conversation and gossip. As Barclay shows in a close reading of 2 Cor 8:16–24, there was a lot going on orally before, behind, and in the wake of Paul’s letter(s) to the Corinthians. Nevertheless, Paul’s letters had a threefold managerial import: they managed perceptions as well as reputations, and they fulfilled a controlling function in that they affirmed his authority over his churches. Barclay claims that practice and physical presence were ultimately deemed superior to words and letters, and that Paul’s letters acquired the dominant role that we assign to them only in the subsequent rereading by different Christian communities.

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47

Levin, Frank S. Creating Quantum Mechanics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808275.003.0007.

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In addition to recounting some contemporary scientific history, Chapter 6 describes the hypothesis that matter, like light, can display wavelike properties, and the creation of the various formulations of quantum mechanics. That matter could have a wavelength was proposed in 1924 by Louis de Broglie, who presented a specific formula for calculating it, one that was verified experimentally in 1927. However, de Broglie’s hypothesis was overshadowed by the creation of three versions of quantum mechanics in 1925/26. The first, denoted matrix mechanics, was proposed by Werner Heisenberg. It was quickly and successfully applied by Wolfgang Pauli to the hydrogen atom. Paul Dirac introduced the next version, which was followed by that of Erwin Schrödinger via a wave equation whose solutions, denoted wave functions, were soon interpreted byMax Born to be related to the probability that certain outcomes or events will occur: classical-physics determinism was thereby removed from quantum mechanics.

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48

Jillions, John A. Divine Guidance. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055738.001.0001.

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How are claims to God’s guidance to be understood against the background of fears, fundamentalism, and violence inspired by religious belief? But equally, how are acts of humanity, love, and sacrificial service to be understood, when they also claim to be inspired by God? How is healthy religion to be distinguished from unhealthy religion? Questions like these were the subject of lively debate in the first-century world of Corinth, where the views of Greek, Roman, Jewish, and early Christian residents mixed continually, and where Paul established one of the first Christian communities. While their differences were real, there was also common ground and a shared critique of destructive religion. This study looks at how believers and unbelievers confront questions about divine guidance, discernment, delusion, and rational thought. Part I looks at Greco-Roman views, focusing on the archeology of ancient Corinth and the writings of Homer, Virgil, Lucretius, Posidonius, Cicero, Seneca, Plutarch, and others. Part II surveys Jewish attitudes by looking at Philo and Josephus, Qumran, early rabbinic writers, and other intertestamental literature. Part III unpacks Paul’s First Letter to the Corinthians to show that issues of divine guidance and discernment are woven throughout as Paul shapes a distinctly Christian approach. Part IV brings the historical strands together and considers religious experience research to draw some conclusions about discernment and delusion today in the hope that rational and mystical need not be mutually exclusive.

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49

Meyer, Sabine N. “Westward the Jug of Empire”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039355.003.0002.

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This chapter discusses the emergence of a temperance movement in Minnesota during the period 1819–1865. It goes back to Minnesota's preterritorial beginnings where the story about “the Jug of Empire” began to unfold. It first looks at the founding of the frontier settlement that would later become St. Paul, which soon turned into a trading hub for furs and whiskey. It then considers the involvement of St. Paul's Irish Catholics in the temperance movement, and particularly in the campaign for a Maine Law, along with the German Americans' opposition to the movement in the antebellum period. It also examines women's support for the Maine Law as part of their temperance activism and concludes by arguing that the temperance movement that was inaugurated in Minnesota country was not simply an imitation and transplantation of Eastern anti-liquor activism but also a response to the rampant whiskey consumption that preceded and accompanied the process of settlement.

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50

Hentschell, Roze. The Cultural Geography of St Paul’s Precinct. Edited by Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.36.

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This chapter is a cultural study of St Paul’s Cathedral precinct in the late sixteenth and early seventeenth centuries. It discusses the physical properties of Paul’s, including the nave, Paul’s Cross pulpit, the bookshops in the churchyard, and the many and varied uses and occupations of the precinct and church, including sermons, secular business practices, and criminal activity. While recent scholarship has attended to various discreet spaces in and around the cathedral, this chapter discusses the religious and secular space and activities as mutually constitutive rather than distinct. Influenced by studies of cultural geography, the chapter investigates the role of the cathedral precinct in constructing the identity of the early modern Londoner through a discussion of the effects that geographical space has on human behaviour.

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Books on the topic 'Paulof bay'

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