Utopia is a work of fiction and socio-political satire by Thomas More published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.

The calculated use of media by those in power is a phenomenon dating back at least to the seventeenth century, as Harold Weber demonstrates in this illuminating study of the relation of print culture to kingship under England's Charles II. Seventeenth-century London witnessed an enormous expansion of the print trade, and with this expansion came a revolutionary change in the relation between political authority—especially the monarchy—and the printed word. Weber argues that Charles' reign was characterized by a particularly fluid relationship between print and power. The press helped bring about both the deconsecration of divine monarchy and the formation of a new public sphere, but these processes did not result in the progressive decay of royal authority. Charles fashioned his own semiotics of power out of the political transformations that had turned his world upside down. By linking diverse and unusual topics—the escape of Charles from Worcester, the royal ability to heal scrofula, the sexual escapades of the "merry monarch," and the trial and execution of Stephen College—Weber reveals the means by which Charles took advantage of a print industry instrumental to the creation of a new dispensation of power, one in which the state dominates the individual through the supplementary relationship between signs and violence. Weber's study brings into sharp relief the conflicts involving public authority and printed discourse, social hierarchy and print culture, and authorial identity and responsibility—conflicts that helped shape the modern state.

Micrographic reproduction of the 13 volume Oxford English dictionary published in 1933.

`My object is to have you fit to live; which, if you are not, I do not desire that you should live at all.' So wrote Lord Chesterfield in one of the most celebrated and controversial correspondences between a father and son. Chesterfield wrote almost daily to his natural son, Philip, from 1737 onwards, providing him with instruction in etiquette and the worldly arts. Praised in their day as a complete manual of education, and despised by Samuel Johnson for teaching `the morals of a whore and the manners of a dancing-master', these letters reflect the political craft of a leading statesman and the urbane wit of a man who associated with Pope, Addison, and Swift. The letters reveal Chesterfield's political cynicism and his belief that his country had `always been goverened by the only two or three people, out of two or three millions, totally incapable of governing', as well as his views on good breeding. Not originally intended for publication, this entertaining correspondence illuminates fascinating aspects of eighteenth-century life and manners. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

What induced the British to adopt foreign coffee-drinking customs in the seventeenth century? Why did an entirely new social institution, the coffeehouse, emerge as the primary place for consumption of this new drink? In this lively book, Brian Cowan locates the answers to these questions in the particularly British combination of curiosity, commerce, and civil society. Cowan provides the definitive account of the origins of coffee drinking and coffeehouse society, and in so doing he reshapes our understanding of the commercial and consumer revolutions in Britain during the long Stuart century. Britain’s virtuosi, gentlemanly patrons of the arts and sciences, were profoundly interested in things strange and exotic. Cowan explores how such virtuosi spurred initial consumer interest in coffee and invented the social template for the first coffeehouses. As the coffeehouse evolved, rising to take a central role in British commercial and civil society, the virtuosi were also transformed by their own invention.