Rules and ethics

A Progressive Education? argues that concepts of both childhood and adolescence were transformed in English and Welsh primary and secondary modern schools between 1918 and 1979, and that, by putting childhood at the centre of the history of education, we can challenge the stories we tell about how and why schooling itself changed. A ‘progressive’ or ‘child-centred’ education began to emerge theoretically in the United States and Western Europe from the late nineteenth century, claiming to rewrite curriculums to suit children and young people’s needs, wants and abilities. Existing work suggests that progressivism both rose and retreated in Britain in the 1960s and 1970s, when a right-wing backlash against permissive teaching and the deschooling movement led to the imposition of central state control over education. However, the child-centred pedagogies that became mainstream in English and Welsh schools after 1945 rested on a fundamentally different vision of childhood. Unlike utopian deschoolers, post-war child-centred educationalists assumed that the achievements of mass democracy and the welfare state must be carefully preserved. Children needed to be socialised by adult educators to ensure that they acquired the necessary physical, intellectual, social and emotional maturity to become full citizens. Teachers, far from enthusiastically advocating child-centred methods, perceived them as a profound challenge to their authority in the classroom, and implemented them partially and reluctantly. Child-centred education, in alliance with developmental psychology, thus promoted a much more restrictive and pessimistic image of childhood and youth as it came to dominate mainstream schooling after the Second World War.

This book explores how Muslims, Christians and Jews interacted in frontier zones of the early modern Mediterranean (primarily 1530–1670), and how they developed a frontier consciousness that took into account how their interlocutors thought and acted. Sources used include the gamut of genres ranging from factual to fictive, from inquisitional records and different sorts of treatises to plays, novels and (auto)biographies, in numerous languages of the Mediterranean. The Muslim-Christian divide in the Mediterranean produced an unusual kind of slavery, fostered a surge in conversion to Islam, offered an ideal setting for Catholic martyrdom in its rivalry with Protestantism, and provided a haven of sorts for Spanish Muslims (Moriscos) as well as Jews. The book argues that identities and alterities were multiple and versatile, that there was no war between Christianity and Islam during the early modern period, that ‘popular religion’ prevailed over theological principles, that women experienced slavery and religious conversion differently from men, that commerce prevailed over ideology and dogma, and that ‘positive’ human relations among people of different categories were not only possible but inevitable despite prevailing hostile conditions. In the spirit of Braudel, who asserts that ‘the Mediterranean speaks with many voices; it is a sum of individual histories’, this book endeavours to allow the people of the early modern Mediterranean to be heard more than one can find in any other study till now, and strives to cast all its major themes in a new light.

This book is the first published edition of a previously unknown manuscript treatise on the theological underpinnings of witchcraft belief in late sixteenth-century England. The treatise comprises a point-by-point response to the most famous early modern English work on witchcraft, Reginald Scot’s Discoverie of Witchcraft (1584). It was written by a personal friend of Scot’s, and internal evidence demonstrates that it offers critical feedback on a now-lost draft version of the Discoverie prior to the publication of that book, providing a rebuttal to Scot’s arguments in much greater detail than any other extant text, and showing precisely why his views were so controversial in their own time. The treatise is also a highly original and sophisticated theoretical defence of witchcraft belief in its own right, and the author’s position is based on detailed scriptural and theological arguments which are not found in any other English writings on the subject. The treatise’s arguments connect witchcraft belief to Reformed Protestant ideas about conscience, the devil, and the correct interpretation of scripture, and demonstrate the broader significance of witchcraft belief within this intellectual framework. It thereby provides evidence that the debate on witchcraft, as represented by the more dogmatic and formulaic printed works on the subject, shied away from the underlying issues which the author of the treatise (in a work never intended for publication) tackles explicitly.