We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure coreplatform@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
In this innovative analytical account of the place of emotion and embodiment in nineteenth-century British surgery, Michael Brown examines the changing emotional dynamics of surgical culture for both surgeons and patients from the pre-anaesthetic era through the introduction of anaesthesia and antisepsis techniques. Drawing on diverse archival and published sources, Brown explores how an emotional regime of Romantic sensibility, in which emotions played a central role in the practice and experience of surgery, was superseded by one of scientific modernity, in which the emotions of both patient and practitioner were increasingly marginalised. Demonstrating that the cultures of contemporary surgery and the emotional identities of its practitioners have their origins in the cultural and conceptual upheavals of the later nineteenth century, this book challenges us to question our perception of the pre-anaesthetic period as an era of bloody brutality and casual cruelty. This title is also available as open access.
Written in celebration of Miles Reid's 70th birthday, this illuminating volume contains 11 papers by leading mathematicians in and around algebraic geometry, broadly related to the themes and interests of Reid's varied career. Just as in Reid's own scientific output, some of the papers give comprehensive accounts of the state of the art of foundational matters, while others give expositions of subject areas or techniques in concrete terms. Reid has been one of the major expositors of algebraic geometry and a great influence on many in this field – this book hopes to inspire a new generation of graduate students and researchers in his tradition.
Remotely sensed land surface temperature (LST) data, such as the Moderate Resolution Imaging Spectroradiometer (MODIS) LST thermal infrared products, are useful for monitoring surface processes on the Greenland Ice Sheet in remote areas but must be validated to ensure accuracy. Using data from the Programme for Monitoring the Greenland Ice Sheet (PROMICE), we conducted a MODIS LST validation (MOD/MYD11 C6 swath level product) using radiometric in-situ skin temperature records from 2014 to 2017 over 17 PROMICE sites mostly in the ice sheet's ablation zone. There is a significant cold bias in MODIS LST when compared to PROMICE skin temperature, particularly when PROMICE records temperatures below 0°C (mean bias: 2.4 ± 0.01°C mean ± standard error, RMSE = 3.2°C). Multiple linear regression analysis reveals the difference between MODIS LST and PROMICE skin temperature is larger at lower temperatures, lower latent heat fluxes and higher specific humidity. Our results confirm the presence of a progressive cold bias in the MODIS LST that should be considered in use of this product, and we identify and corroborate areas for ongoing algorithm development.
Chapter 5 looks at the social dynamics of inter-confessional relations after 1689. Taking up the recent work of historians of sociability, it questions whether the emphasis on neighbourliness common to many studies of inter-confessional relations is the most productive approach. Instead, it examines the different ways in which Dissenters described their 'neighbours', 'friends', and 'company' in relation to one another, using this as a means to understand the extent to which all types of Protestant Dissenters excluded themselves from society. It demonstrates that looking at other ways of describing sociability in addition to the language of neighbourliness provides a much broader view of the different levels and boundaries of inter-confessional social interaction. In particular, it emphasises that the way contemporaries mentally framed different types of social relationship may have helped them to navigate contradictory impulses to foster both group identity and integration with others after 1689.
As the century progressed, there was an increasing emphasis on more moderate forms of discourse and behaviour that rejected the divisive social and religious attitudes of the previous century. Supporters of the primacy of the Established Church now needed other weapons, beyond legal recourse and vituperative argument, to challenge the position of Dissent. As all parties tried to work out their shifting roles in the wake of legislative change, religious prejudice began to find its expression in new forms. Chapter 3 argues that politeness, in particular, became a mode of behaviour through which tacit religious exclusion could be reframed in new, more socially acceptable, ways. Focusing particularly on how the idea of politeness interacted with the accusation of Dissenting hypocrisy, it highlights how this discourse did not wholeheartedly reject the religious divisions of the previous century, but rather re-configured them for a new era of supposed moderation.
Religious differences also shaped the voluntary social interactions that formed the basis of the burgeoning culture of eighteenth-century England. Chapter 4 looks at some of these practices – drinking, dancing, and coffeehouse culture – through the lens of Dissenting engagement with them in a context of continuing religious stereotyping. Although Dissenters were not excluded from the social practices of the eighteenth century, religious affiliation was an important determinant of how contemporaries interpreted their own, and others’, social interactions. Looking at Dissenters’ differing engagements with contemporary culture, and how others reacted to them, helps us to recognise the diverse ways in which contemporaries could make meaning from the common cultural modes and spaces of eighteenth-century England. This approach not only encourages a more expansive understanding of the varieties of cultural interaction in eighteenth-century England, but also highlights some of the crucial ways in which awareness of religious differences shaped social and cultural behaviour.
The Conclusion begins by exploring the impact that social and cultural responses to the problem of religious difference had by the middle of the century. Drawing on examples of anti-Methodism, and incidences of inter-confessional violence in the second half of the eighteenth century, it emphasises that while religious pluralism had become an irrevocable fact of society, religious difference continued to shape contemporary social and economic interactions. There was greater capacity for mutual tolerance between different denominations by the end of the century, but contemporary examples of deep intolerance show that the ease with which prejudice could prevail should not be underestimated. Summarising the significance of religious difference in shaping both everyday interactions and the nature of some of the key cultural modes of the century, the conclusion further prompts social historians to consider religious difference as a key explanatory factor in other areas of eighteenth-century social life.
Chapter 1 explores the process of adjusting to England's new and uncertain religious settlement, and the broader impact that this process had on the way that religious differences were discussed. It does so by seeking answers to two questions. First, why was the legislation of 1689 an inadequate framework for managing religious difference? Secondly, how did contemporaries seek to overcome these perceived inadequacies? Through exploring these questions, it becomes apparent that adaptation to toleration involved the development of rhetorical strategies – particularly in contemporary print – that set up oppositions between Church and Dissent not just in political or religious terms, but also in terms of social status and behaviour. As the process of coming to terms with toleration unfolded, therefore, religious difference came to shape the developing social and cultural norms of the period.
The Introduction sets out the rationale for a study of the social and cultural impact of religious difference after the Toleration Act, and emphasises the wide-ranging social impact of religious difference in this period. By outlining the potentially far-reaching influence of this difference across English society, the introduction suggests that while the legal, political, and institutional implications of the Toleration Act have long been a subject of historical interest, this legislation also had social and cultural ramifications that demand sustained attention. Engaging with social, cultural, and religious histories of the eighteenth century, the introduction further points to the argument at the heart of the book: that looking at the social consequences of religious difference in this period changes our understanding of the cultural tenor of English society.