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Books on the topic 'Sphère royale'

Author: Grafiati

Published: 7 July 2024

Last updated: 31 July 2025

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1

Private Associations and the Public Sphere (Symposium) (2010 Royal Danish Academy of Sciences and Letters). Private associations and the public sphere: Proceedings of a symposium held at the Royal Danish Academy of Sciences and Letters, 9-11 September 2010. Det Kongelige Danske Videnskabernes Selskab, 2015.

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2

Kaiser, Thomas E. The Public Sphere. Edited by William Doyle. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199291205.013.0024.

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According to Habermas, there were two incarnations of the “public,” or as the English translation renders it “public sphere,” under the Ancien Régime. The first arose during the sixteenth and seventeenth centuries, when the royal state gradually absorbed powers and rights previously exercised by semi-public corporations, localities, and individuals. This institutional reshuffling, in Habermas's view, entailed a fresh division between the “public” and “private” realms. “Public,” according to Habermas, came to mean state-related and denoted the sphere occupied by a “bureaucratic apparatus with r

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3

Veverková, Kamila, and Angelo Shaun Franklin. Four Articles of Prague within the Public Sphere of Hussite Bohemia. Lexington Books, 2021. https://doi.org/10.5040/9781978732735.

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The Hussites’ contribution to the transformation of the Czech state and its influence upon constitutional development were substantial. Various Hussite factions united over a program known as the Four Articles of Prague. InThe Four Articles of Prague within the Public Sphere of Hussite Bohemia, Kamila Veverková situates the Four Articles—presented here in a new translation by Angelo Franklin—in their political and economic context, emphasizing the societal reforms stimulated by the Hussite theological program. The Hussites demanded free proclamation of God's word, advocated public punishment o

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4

Stephanov, Darin. Ruler Visibility and Popular Belonging in the Ottoman Empire, 1808-1908. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474441414.001.0001.

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‘What do we really speak of when we speak of the modern ethno-national mindset and where shall we search for its roots?’ This is the central question of a book arguing that the periodic ceremonial intrusion into the everyday lives of people across the Ottoman Empire, which the annual royal birthday and accession-day celebrations constituted, had multiple, far-reaching, and largely unexplored consequences. On the one hand, it brought ordinary subjects into symbolic contact with the monarch and forged lasting vertical ties of loyalty to him, irrespective of language, location, creed or class. On

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5

Winkler, Emily A. The Challenge to Providence. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198812388.003.0005.

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John and Gaimar’s histories eschew explanation by Providence to focus more on short-term and earthly causes for events. For them, an English king has more causal responsibility than in their sources, but the sphere of his influence is less than it is for William and Henry. John and Gaimar tend to evaluate kings more based on their intentions and efforts than on the outcomes they achieve or on the scale of their successes. John’s history is a Latin monastic chronicle; Gaimar’s a poem in the vernacular, Anglo-Norman French: but the key similarities between John and Gaimar’s works show that the n

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6

Tarulevicz, Nicole. Jam Tarts, Spotted Dicks, and Curry. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038099.003.0006.

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This chapter discusses how Singaporean and Malayan cookbooks produced from 1880 to 2008 were intended to inculcate a racial and social hierarchy. A 1960s cookbook based on the Malayan school curriculum, for example, states that the text is intended to “foster and develop those natural attributes of good craftsmanship and artistry posed by all Malayans.” In the cooking of jam tarts, boiled potatoes, royal icing, coddled eggs, and scones, it seems that Malayan artistry had a clearly British framing. Through educational materials, the colonial authorities, followed by the Singaporean government,

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7

Bose, Mandakranta. Śrī/Lakṣmī. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198767022.003.0005.

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Goddess Lakṣmī, also called Śrī in early texts, is a goddess not only worshiped by Hindus as the source of wealth, domestic stability, and Viṣṇu’s beloved consort, but also venerated as an exemplar of virtuous womanhood, especially within the domestic sphere. Known in the earliest Hindu sacred texts as a provider deity and upholder of royal authority, Śrī/Lakṣmī is understood in Hindu theology as a manifestation of the primordial energy called śakti and thus a form of Devī, the Great Goddess. Her public worship rites are performed in autumn, most colorfully at Dīpāvalī (Diwali) or the festival

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8

Goodman, Nan. Evidentiary Cosmopolitanism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190642822.003.0005.

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The late seventeenth century, known for its contributions to the scientific method, also saw shifts in the understanding of legal evidence, the most prominent of which charted a course away from faith-based claims about knowledge to claims based on eyewitness testimony. Less well-known was a shift in legal evidence from the local to the global or from circumscribed to cosmopolitan witnessing. When John Locke argued that knowledge was the result of human interactions with the external world, the category of what counted as knowledge became geopolitically extensive, opening itself up to “facts,”

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9

Cronin, Nessa. Maude Delap’s Domestic Science. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198795155.003.0009.

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This chapter explores the gendered practice and cultures of fieldwork through a critical examination of the life and work of the Irish Victorian natural scientist, Maude Delap (1866–1953). Drawing on previously unpublished primary sources such as field notebooks and other archival material from Delap’s scientific laboratory, the chapter offers a critical evaluation of the different registers of Delap’s ‘spaces’ in the study of natural history. In particular, it examines the interplay and crossover between private and public, between ‘inner’ spaces and the official spaces of the ‘built’ environ

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10

Leuchter, Mark. The Levite Scribes, Part 1. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190665098.003.0007.

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Deuteronomy reflects the attempt of northern Levites living in Judah to stabilize Israelite society in the face of accumulated social disruptions and growing tensions between the rural and royal spheres. In Deuteronomy’s vision, Israel is “made” through its fidelity to Moses’ teachings as preserved in text and entrusted to the people—but mediated through the Levites well beyond the esoteric depths of a temple. Flipping the common ancient Near Eastern script that saw such texts as the province of elite and exclusive priesthoods, Deuteronomy makes the textualized voice of YHWH accessible through

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11

van Lint, Theo Maarten. From Reciting to Writing and Interpretation: Tendencies, Themes, and Demarcations of Armenian Historical Writing. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199236428.003.0010.

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This chapter details how Armenian historiography was closely tied to the spread and defense of Christianity in Armenia, which had been declared the state religion by King Trdat at around 314. Because Armenia had been within the Iranian cultural and religious orbit from Achaemenid times onwards, the emergence of a Western orientation promoted by the Armenian Church meant a categorical change in outlook, which would dominate its historiography. Often contested between powerful eastern and western neighbours, various royal dynasties reigned over Armenia, the last one — the Arsacid — being of Part

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12

Campbell, Peter R. Absolute Monarchy. Edited by William Doyle. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199291205.013.0002.

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This article argues that in spite of absolute monarchy's success in seemingly rising above society it developed claims and practices that ran counter to long-term representative tendencies contained within its own structures. It was never able to suppress these, nor did it intend to, because they remained enshrined in corporate society itself, on which it was based. Although the corporate society of the old regime was very hierarchical, its elites retained a large measure of autonomy in their own spheres. This sense of independence and the continued vitality of privilege provided fertile groun

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13

Abbott, Edwin Abbott. Flatland (Royal Collector's Edition) (Case Laminate Hardcover with Jacket). AD Classic, 2021.

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14

Fiore, Alessio. The Seigneurial Transformation. Translated by Sergio Knipe. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198825746.001.0001.

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The aim of this book is to discuss the transformation of the fabric of power in the kingdom of Italy in the period between the late eleventh century and the early twelfth century. The study analyses the major socio-political change of this period, the crisis of royal and public structures and the development of seigneurial powers, using as a standpoint the structures of power over men and land, and the discourses about the exercise of local power. The analysis is conducted over a broad geographical space (central and northern Italy), focusing on a few decades around year 1100, showing a sharp

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15

Halperin, Ehud. The Many Faces of a Himalayan Goddess. Edited by Robert Yelle. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190913588.001.0001.

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Haḍimbā is a major village goddess in the Kullu Valley of the West Indian Himalayan state of Himachal Pradesh, a mountainous, rural area known as the Land of Gods. This book is an ethnographic study of Haḍimbā and her dynamic, mutually formative relationship with her community of followers. It explores the part played by the goddess in her devotees’ lives, particularly in their encounters with players, powers, and ideas both local and external, such as invading royal forces, colonial forms of knowledge, and, more recently, modernity, capitalism, tourism, and ecological change. Haḍimbā is revea

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