In this final chapter, I explore how the experience of democratic conflict might be conceptualized by religious traditions in theologically and ethically meaningful ways. I return to the Augustinian tradition and its understanding of love as a resource for thematizing agonism theologically. First, I consider the role of love in Augustine’s moral psychology and political theory, showing how pluralist politics can be understood as a practice of discovering and pursuing “common objects of love” amidst difference. Next, I analyze the notion of political friendship in Augustine and Aristotle in order to show how social relations around these common objects of love might incorporate forms of conflict, disagreement, and parrhesia that are ordered to tending these common goods. I conclude by looking at two figures who extend Augustine’s political theology of love in distinctly liberative directions under the notion of enemy-love. Gustavo Gutiérrez and Martin Luther King, Jr., I argue, develop accounts of the imperative to love the enemy in ways that encompass forms of confrontation, opposition, and conflict in seeking to convert enemies to friends.

Although a product of his time – the literary traditions of Pope, Addison, and Swift; the Toryism and churchmanship of the eighteenth century – Samuel Johnson also transcended it through his own gifts and forceful character. After a difficult early life, marked by melancholy, a troubled relationship with his family, and an early departure from Oxford University, Johnson began to find his way in the 1730s. He married Elizabeth Porter, moved to London, and began to make his mark through work at the Gentleman’s Magazine and works such as the Life of Savage. He achieved renown as an essayist and fame as the compiler of the Dictionary but also suffered from bereavement and continuing financial insecurity. After the award of a government pension in 1762, Johnson’s works have a more relaxed style, and his final major work, the Lives of the Poets, helped to establish this era as the Age of Johnson.

Chapter 3 focuses on the kinds of domestic duties expected of women in gentle, noble, and royal establishments and thus offers an understanding of everyday life in a late medieval elite household. The range of activities required of highborn household servants was broad, encompassing both public and private obligations. They saw to their queens’ or noblewomen’s personal needs in terms of apparel, entertainment, and piety. They traveled when duties demanded it and assisted their queens and ladies with medical care. To perform these tasks, they were entrusted with significant household resources and also, sometimes, care and custody of royal and noble children. Over years of service, through daily serving the needs of their employers, some serving women and their mistresses developed affectionate relationships as they shared literary tastes and devotional practices. Their employment provided opportunities for elite female servants to live a sumptuous lifestyle surrounded by luxury and entertainments, and also to network with other courtiers. I argue that investigating the domestic duties and daily lives of these often-overlooked women completes our understanding of courts and great households by showing the importance of female employment in the Middle Ages.

While the Mansfeld Regiment traveled through southern Germany in August 1625, flag-bearer Hieronymus Sebastian Schutze accidentally shot and killed his friend Hans Heinrich Tauerling during a drinking bout. Two days later, one of the regiment’s cavalry companies started a fire in the small town of Remmingen near Ulm. Thick descriptions of these events reveal daily life in the Mansfeld Regiment, as well as attitudes toward masculinity, murder, guilt, drunkenness, and violent death.

This chapter examines every muster roll from the Thirty Years War in the Saxon State Archives in Dresden to determine the demographics of the entire Saxon army during the entire war. In contrast to enduring stereotypes of early seventeenth-century soldiers as rootless social outcasts, these soldiers were recruited and often served near their homes. Both infantry and cavalry were far more urban than the average central European population. Soldiers called themselves righteous guys and lived within a dense thicket of social networks that included friendship, similar religion, and place of origin.

This chapter explores the different types of illicit and informal economy in the two migrant communities and examines why and how Sanhe gods get involved in the gray economy. It also discusses state intervention in the communities through surveillance, raids, and compaigns as well as through gentrification projects. It ends with a discussion on Sanhe gods’ friendships in the community.

This chapter explores the idea of gendered social performance through the texts of Plutarch and Sima Qian. Chandra Giroux investigates two categories of social performance in particular: friendship and authority, and death and grief. Both categories are approached from the perspective of each author’s own social performance in these scenarios as well as how they represent the social performance of women in them. Through an investigation of Plutarch’s and Sima Qian’s self-representations of their own social performances, she argues that both authors attempt to establish themselves as exemplary figures, ones that focus on the idea of the maintenance of harmony. In this way, Plutarch’s and Sima Qian’s actions are meant as a mirror for their readers’ own lives. In comparison, the chapter analyzes the examples of Timokleia and Timoxena in Plutarch’s corpus, as well as that of Nie Ying in Sima Qian’s work, to explore the authors’ notions of the ideal female reaction to friendship and authority, as well as that of death and grief. In this analysis, Giroux finds that both authors’ representations of women are based in the gender expectations of their respective societies. It is thus the differences between their cultures’ approaches to gender relations that dictate how Plutarch and Sima Qian understood the ideal female reaction to death, grief, friendship, and authority.

Follows the further decline of American trade in the Mediterranean and the physical decline and death of the three consuls, all of whom become somewhat disillusioned with the United States and the State Department while unsuccessfully trying to insure that their families can continue to prosper in the Mediterranean.

Take a broad look at American family and friendhip ntworks, examining marriage, child-rearing, and other family and personal relations among the consuls and members of the American community in the Mediterranean.

Chapter 2 focuses on Ioannes Tzetzes’ letters and his Chiliades to explore the role that animals could play in the construction of the scholar’s gender. It begins with a discussion of Tzetzes’ preference for mules and the role they played in networks of patronage. It continues to show how Tzetzes challenged hegemonic masculinity by expressing solidarity with animals: not only did he not hunt or kill them, but he also often refused to eat them. In his collection of ancient stories, Tzetzes described animals as capable of friendship, affection, loyalty and grief, and praised their understanding of the world as in some ways superior to that of humans. In his letters, he used his affective connections with animals to justify his open expression of emotions and did not hesitate to grieve for humans, animals and plants. Tzetzes’ writings, through their blurring of human/non-human boundaries, invite us to think differently about animals, past and present, spurring us to develop greater empathy with our natural environment.

This chapter turns to anxieties about the motivations of crusaders, focusing on the romance of Guy of Warwick. In fourteenth-century Europe, an ideology of “chivalric crusading” that sought to harmoniously combine courtly love, worldly self-advancement, and service to God gained wide popularity, disseminated by works such as Guillaume de Machaut’s La Prise d’Alixandre and the Livre des fais of Marshal Boucicaut. But this ideology was not without its critics: writers including John Gower, Philippe de Mézières, and Henry of Grosmont seized upon the notion of crusading as love-service to articulate complex critiques of the worldly ambitions of crusaders. Guy of Warwick intervenes in this debate by exploring the practical and experiential implications of fighting for worldly love and pious motives.