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Frontmatter --Contents --Acknowledgments --Abbreviations --Introduction --1. Latitudinarian Social Theory and the New Philosophy --2. The Church and the Revolution of 1688-1689 --3. The Millennium --4. The Church, Newton, and the Founding of the Boyle Lectureship --5. The Boyle Lectures and the Social Meaning of Newtonianism --6. The Opposition: Freethinkers --7. The Opposition: Enthusiasts --Conclusion --Appendix --Bibliographical Note --Index

Cover -- The First Knowledge Economy -- Title page -- Copyright page -- Contents -- Figures -- Maps -- Acknowledgements -- Introduction Knowledge and industrial development: the stakes -- Stories told by economic historians -- Culture and education in the new economic history -- Development studies and thinking outside the box of traditional economic history -- Steam engines -- Who were the innovators? -- Case studies -- A comparative approach -- Contemporaries knew a thing or two -- How not to use the cultural argument -- There is no single sufficient cause -- 1 A portrait of early industrial lives The Watts and Boultons, science and entrepreneurship -- Middling men and politics -- Business partners in science and engineering -- Britain and France: the comparative dimension -- Inheritable knowledge and skills -- Lurking radicalism -- Striving, virtue, and the Protestant entrepreneurial life -- The secular and enlightened -- 2 The knowledge economy and coal How technological change happened -- Economic determinism -- Wages in Northumberland, 1730s and 1750s -- Winning the coal -- Safety lamps -- 3 Technical knowledge and making cotton king -- The making of two Manchester cotton barons -- Manchester -- The Unitarian ethos -- The Mechanics' Institute -- 4 Textiles in Leeds Mechanical science on the factory floor -- The Marshalls -- Newtonian bobbins and teeth -- The technical vocabulary of early industrialists -- The Gotts -- The prestige that came with knowledge -- The conundrum of British education -- 5 The puzzle of French retardation I Reform and its antecedents -- Ancien régime background -- Revolutionary zeal in science -- French education in science after 1789 -- 6 The puzzle of French retardation II Restoration and reaction -- Science in the industrial heartland: the Department of the North -- Paris and elsewhere.

Myths persist and abound about the freemasons, but what are their origins? Margaret C. Jacob throws back the veil from a secret society that turns out not to have been very secret at all, revealing the truth about an organization that fascinated the eighteenth-century public in much the same way it fascinates us today

The Marxists had it right all along, they just got tripped up by their materialism. Early modern capitalism opened vast new worlds, particularly in the arts and sciences, only the traffic went both ways. Creative agents invented new markets and pushed commerce in directions that favored enterprises immensely cosmopolitan and innovative, often solely for the sake of beauty and display. Commerce offered a context but the nobility, and not an imagined bourgeoisie, had the edge when it came to exploiting the market for objets. Paintings could be traded for property, land, and houses. Princes could sponsor natural philosophers, and the fluidity in values meant that good investors, like good practitioners of the arts and sciences, took an interest in all aspects of learning. The interrelatedness of the representational arts and natural philosophy stands as one of the central themes in this tightly integrated collection of essays. We now have a vast historiography telling us that we should no longer teach early modern science without reference to the art of the time, and vice-versa. The point is beautifully illustrated by an exhibition recently held at the J. Paul Getty Museum in Los Angeles (spring 2002) on the art of Pieter Saenredam. Working in Utrecht in the 1630s, he used geometry to regularize and make precise the angles and corners found in the exquisite paintings he made of the city's churches. He knew as much about geometry as he did about chiaroscuro. At precisely the same moment, an hour or two away by barge, Descartes in Leiden put the final touches on his Discourse on Method (1637). In effect he explained to the world why precision and clarity of thought made possible the kind of beauty that Saenredam's paintings would come to embody.

Der Beitrag bezieht sich auf das 14000 Seiten umfassende spirituelle Tagebuch des Tuchhändlers Joseph Ryder aus Leeds (1695-1768). Ryders Leben kann als Fallstudie zu den drei Schlüsselmerkmalen des asketischen Protestantismus dienen - Emsigkeit im Beruf, Nutzung der eigenen Zeit und materielle Enthaltsamkeit. Hier wird Webers "Ethik des Erwerbs von mehr und mehr Geld" exemplarisch sichtbar. Ryders Tagebuch zeigt jedoch auch, dass Webers These leicht modifiziert werden muss. Dies betrifft zum einen die herausgehobene Bedeutung der Prädestinationslehre, zum anderen die spirituellen Fallstricke, mit denen sich Ryder bei seinem Versuch konfrontiert sieht, Streben nach Wohlstand und Gottgefälligkeit miteinander zu vereinbaren. Ryder verkörpert idealtypisch die positiven wie die negativen Aspekte der Weberschen These - das Streben nach weltlichem Erfolg, der Erfolg im Jenseits versprach, und die Sorge, dass zuviel Erfolg im Diesseits das Scheitern im Jenseits bedeuten könnte. Mehr als alles andere war es ein herausragendes Merkmal seines geistigen Lebens, das Ryders Verhalten beeinflusste - die Achtsamkeit. (ICE)