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Paul Vyšný. The Runciman Mission to Czechoslovakia, 1938: Prelude to Munich. New York: Palgrave. 2003. Pp. x, 376. $82.00. ISBN 0- 333-73136-0. 保罗vš纽约。1938年,朗西曼代表团前往捷克斯洛伐克:《慕尼黑》的序曲。纽约:帕尔格雷夫出版社,2003。第十页,376页。82.00美元。Isbn 0- 333-73136-0。
Pub Date : 2005-01-01 DOI: 10.2307/4054646
M. Cornwall
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引用次数: 0
Jharna Gourlay. Florence Nightingale and the Health of the Raj . Burlington, Vt.: Ashgate. 2003. Pp. xii, 305. $99.95. ISBN 0-7546-3364-0. Jharna古尔。弗洛伦斯·南丁格尔与英国的健康。佛蒙特州伯灵顿:阿什盖特,2003。第十二页,305页。99.95美元。ISBN 0-7546-3364-0。
Pub Date : 2005-01-01 DOI: 10.2307/4054660
D. Arnold
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引用次数: 0
Laura E. Nym Mayhall. The Militant Suffrage Movement: Citizenship and Resistance in Britain, 1860–1930. New York: Oxford University Press. Pp. xiii, 218. $45.00. ISBN 0-19-515993-4. 劳拉·E·奈姆·梅霍尔。军事选举权运动:英国的公民身份和抵抗,1860–1930。纽约:牛津大学出版社。第xiii页,218$45.00亿英镑0-19-515993-4。
Pub Date : 2005-01-01 DOI: 10.2307/4054644
K. McCrone
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引用次数: 0
Gwen Seabourne. Royal Regulation of Loans and Sales in Medieval England: “Monkish Superstition and Civil Tyranny .” Rochester, N. Y.: Boydell Press. 2003. Pp. xi, 216. $99.00. ISBN 1-84383-022-1. 格温·西伯恩。中世纪英格兰的皇家贷款和销售条例:“僧侣迷信与民间暴政”,纽约罗切斯特:博伊德尔出版社。2003.xi页,216$99.00。ISBN 1-84383-022-1。
Pub Date : 2005-01-01 DOI: 10.2307/4054593
M. Hettinger
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引用次数: 0
Duncan Andrew Campbell. English Public Opinion and the American Civil War . (Royal Historical Society Studies in History New Series Volume: 33.) Rochester, N.Y.: Boydell Press, for the Royal Historical Society. 2003. Pp. vii, 266. $70.00. ISBN 0-86193-263-3. 邓肯·安德鲁·坎贝尔。英国舆论与美国内战。(英国皇家历史学会历史研究新丛书第33卷)罗彻斯特,纽约:博伊德尔出版社,皇家历史学会,2003。第七页,266页。70.00美元。ISBN 0-86193-263-3。
Pub Date : 2005-01-01 DOI: 10.2307/4054633
Hugh F. Dubrulle
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引用次数: 1
M. F. Snape. The Church of England in Industrialising Society: The Lancashire Parish of Whalley in the Eighteenth Century . (Studies in Modern British Religious History, Volume: 9.) Rochester, N. Y.: Boydell Press. 2003. Pp. xi, 228. $85.00. ISBN 1-83483-014-0. M.F.Snape。工业化社会中的英国教会:18世纪的兰开夏郡惠利教区。(《英国现代宗教史研究》,第9卷。)纽约罗切斯特:博伊德尔出版社。2003年,第xi页,第228页$85.00亿英镑1-83483-014-0。
Pub Date : 2005-01-01 DOI: 10.2307/4054634
W. Gibson
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引用次数: 0
Philip Gillett. The British Working Class in Postwar Film. Manchester: Manchester University Press; dist. by Palgrave, New York. 2003. Pp. ix, 230. $29.95. ISBN 0-7190-6258-6. 菲利普·吉列。战后电影中的英国工人阶级。曼彻斯特:曼彻斯特大学出版社;纽约,帕尔格雷夫。2003年,第ix页,第230页$29.95亿英镑0-7190-6258-6。
Pub Date : 2005-01-01 DOI: 10.2307/4054652
John Fawell
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引用次数: 0
Richard Roberts' Vision and the Founding of the Fellowship of Reconciliation 理查德·罗伯茨的愿景与和解联谊会的成立
Pub Date : 2005-01-01 DOI: 10.2307/4054584
Bert den Boggende
“Pacifism + non-resistance are by-products of some central things to which we have to testify.” Richard Roberts Although Rev. Richard Roberts was the chairman of the founding conference of the Fellowship of Reconciliation (FOR) at Cambridge in 1914, its first general secretary, and the key figure in its early ideology, he has largely been ignored in the secondary literature. Admittedly, Vera Brittain, in The Rebel Passion , sketched an appreciative vignette, but Jill Wallis, in her more recent FOR study Valiant for Peace , mentions him only six times without discussing his ideas. Even Roberts' daughter Gwen's biography, Grace Unfailing , fails to analyze the basis of his contribution. Yet, seven decades after attending the founding FOR conference, its only survivor, Horace Alexander, wrote that, while he could not recall the details, Richard Roberts had impressed him most, for he “got right into [him], and helped [him] find a sure foundation for life.” Alexander's comment points in the direction Martin Ceadel began to develop when he defined pacifism as a faith. But Ceadel restricted that faith to its relation to war, a restriction that was inappropriate for the early FOR. Pacifism, its leading members posited, should pervade all of life, private as well as public. Their conception of the new organization sounded like a worldview, a framework through which they viewed the world. Nevertheless, although pacifism should influence all of life, it was, as Roberts suggested, a by-product rather than the central element. Hence, rather than explicating his understanding of pacifism, at the founding conference Roberts focused on Christ's atonement as the ground of all ethics and as supplying the regulative principle of the Christian's reconciling ministry in the world. From this perspective he drew the conclusion that reconciliation implied a wide range of social activities for which the energies of youth, being used in warfare, should be mobilized in something akin to a Franciscan tertiary order. It was this call for social regeneration combined with evangelism that impressed Alexander. Only in passing Roberts declared the “simple,” pre-1914 pacifism bankrupt, while expecting that reconciliation in all spheres of life would undercut the commonly held view that war was “a hateful affair yet a noble enterprise of Christian chivalry.” This notion of reconciliation, with all that it entailed, became central. Even before the FOR had a conscription committee it had established committees for its rehabilitation of young offenders commune, for education, and for social service. The limited secondary literature has generally ignored these committees and failed to analyze the notion of reconciliation, focusing instead on the by-product and on conscientious objectors. Methodologically, Ceadel defined the FOR as quietist, and compared to the No-Conscription Fellowship (NCF) that would be quite accurate. Indeed, for while the FOR encouraged its members to be politica
“和平主义+不抵抗是我们必须证明的一些核心问题的副产品。”虽然理查德·罗伯茨牧师是1914年剑桥和解协会(FOR)成立会议的主席,该协会的第一任秘书长,以及该协会早期意识形态的关键人物,但他在二手文献中基本上被忽视了。诚然,薇拉·布里顿在《叛逆的激情》一书中描绘了一个赞赏的小插曲,但吉尔·沃利斯在她最近的研究《勇敢地追求和平》中,只提到了他六次,没有讨论他的想法。就连罗伯茨的女儿格温(Gwen)的传记《格蕾丝·Unfailing》(Grace Unfailing)也没有分析他的贡献的基础。然而,在参加成立FOR会议70年后,会议唯一的幸存者贺拉斯·亚历山大写道,虽然他记不起细节,但理查德·罗伯茨给他留下了最深的印象,因为他“直接进入[他],并帮助[他]找到了一个可靠的生活基础。”亚历山大的评论指向了马丁·齐德尔将和平主义定义为一种信仰时开始发展的方向。但是,Ceadel将这种信仰限制在与战争的关系上,这种限制对于早期的for是不合适的。其主要成员认为,和平主义应该渗透到生活的方方面面,无论是私人生活还是公共生活。他们对新组织的构想听起来像是一种世界观,一种他们观察世界的框架。然而,尽管和平主义应该影响生活的方方面面,但正如罗伯茨所说,它只是一种副产品,而非核心因素。因此,在创立大会上,罗伯茨没有解释他对和平主义的理解,而是把重点放在基督的赎罪作为所有伦理的基础上,并为基督徒在世界上的和解工作提供了规范原则。从这个角度出发,他得出结论,和解意味着广泛的社会活动,年轻人的精力,用于战争,应该动员类似于方济各会的三级秩序。正是这种对社会复兴的呼吁与福音主义的结合给亚历山大留下了深刻的印象。罗伯茨只是顺便宣布,1914年以前“简单的”和平主义已经破产,同时期望生活各个领域的和解将削弱人们普遍持有的观点,即战争是“一件可恨的事情,但却是基督教骑士精神的崇高事业”。这个和解的概念,以及它所包含的一切,成为了核心。甚至在部队成立征兵委员会之前,它就已经成立了少年犯改造委员会、教育委员会和社会服务委员会。有限的二手文献通常忽略了这些委员会,未能分析和解的概念,而是关注副产品和出于良心拒服兵役者。在方法上,Ceadel将FOR定义为安静主义者,并将其与无征兵奖学金(NCF)进行比较,这将非常准确。事实上,虽然for鼓励其成员参与政治——它有一个政治小组委员会——但它避免成为一个政治压力小组,因为它认为NCF的策略与和解不相容。虽然它的方法论是安静主义的,但它的意识形态是激进的,旨在改造社会。为了理解这种很大程度上受罗伯茨影响的和解思想,有必要仔细研究罗伯茨的世界观。
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引用次数: 4
Doreen Rosman. The Evolution of the English Churches 1500–2000 . New York: Cambridge University Press. 2003. Pp. xiv, 399. $75.00. ISBN 0-521-64205-1. 朵琳Rosman。1500-2000年英国教会的演变。纽约:剑桥大学出版社,2003。第14页,399。75.00美元。ISBN 0-521-64205-1。
Pub Date : 2005-01-01 DOI: 10.2307/4054609
M. Rutz
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引用次数: 0
Roger B. Manning. Swordsmen: The Martial Ethos in the Three Kingdoms. New York: Oxford University Press. 2003. Pp. xv, 272. $72.00. ISBN 0-19-926121-0. 罗杰·b·曼宁。侠客:三国的武风。纽约:牛津大学出版社,2003。第15页,272页。72.00美元。ISBN 0-19-926121-0。
Pub Date : 2005-01-01 DOI: 10.2307/4054605
Barbara Donagan
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引用次数: 0
期刊
Albion
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