David M Robinson

'I like not the man who is thinking how to be good,' Ralph Waldo Emerson wrote, 'but the man thinking how to accomplish his work'. The ethical emphasis on work and activity signals the shift in his thinking that is the subject of Emerson and the Conduct of Life. In this book, David M. Robinson describes Emerson's evolution from mystic to pragmatist and shows the importance of Emerson's undervalued later writing. Emerson's reputation has rested on the addresses and essays of the 1830s and 1840s, in which he propounded a version of transcendental idealism and memorably portrayed moments of mystical insight. But Emerson's later thinking suggests an increasing concern over the elusiveness of mysticism and an increasing emphasis on ethical choice and practical power. Robinson discusses each of Emerson's major later works noting their increasing orientation to a philosophy of the 'conduct of life'. These books represent Emerson's attempt to forge a philosophy based on the centrality of

"Covering the first two centuries of the Ming dynasty, this study explores how martial spectacles were represented in poetry, prose, and portraiture, revealing they were highly charged sites of contes

"An essential step in Thoreau's recovery of a 'natural life' is to reawaken and expand his awareness of the present moment, not only in the sense of knowing more of the world around him, but of enteri

'I like not the man who is thinking how to be good,' Ralph Waldo Emerson wrote, 'but the man thinking how to accomplish his work'. The ethical emphasis on work and activity signals the shift in his thinking that is the subject of Emerson and the Conduct of Life. In this book, David M. Robinson describes Emerson's evolution from mystic to pragmatist and shows the importance of Emerson's undervalued later writing. Emerson's reputation has rested on the addresses and essays of the 1830s and 1840s, in which he propounded a version of transcendental idealism and memorably portrayed moments of mystical insight. But Emerson's later thinking suggests an increasing concern over the elusiveness of mysticism and an increasing emphasis on ethical choice and practical power. Robinson discusses each of Emerson's major later works noting their increasing orientation to a philosophy of the 'conduct of life'. These books represent Emerson's attempt to forge a philosophy based on the centrality of

The rise of the Mongol empire transformed world history. Its collapse in the mid-fourteenth century had equally profound consequences. Four themes dominate this study of the late Mongol empire in Nort

The white monks in Wales not only tapped into the strong popular eremetical and heroic element in the traditions of north and west Wales, but were also cultured men who often traveled abroad, to the a

Robinson (English literature and lesbian and gay studies, U. of Arizona) examines the representation of female and male homosexuality in late sixteenth through mid-eighteenth century British and Frenc

During the thirteenth century, the Mongols created the greatest empire in human history. Genghis Khan and his successors brought death and destruction to Eurasia. They obliterated infrastructure, devastated cities, and exterminated peoples. They also created courts in China, Persia, and southern Russia, famed throughout the world as centers of wealth, learning, power, religion, and lavish spectacle. The great Mongol houses established standards by which future rulers in Eurasia would measure themselves for centuries. In this ambitious study, David M. Robinson traces how in the late fourteenth century the newly established Ming dynasty (1368–1644) in China crafted a narrative of the fallen Mongol empire. To shape the perceptions and actions of audiences at home and abroad, the Ming court tailored its narrative of the Mongols to prove that it was the rightful successor to the Mongol empire. This is a story of how politicians exploit historical memory for their own gain.

During the thirteenth century, the Mongols created the greatest empire in human history. Genghis Khan and his successors brought death and destruction to Eurasia. They obliterated infrastructure, devastated cities, and exterminated peoples. They also created courts in China, Persia, and southern Russia, famed throughout the world as centers of wealth, learning, power, religion, and lavish spectacle. The great Mongol houses established standards by which future rulers in Eurasia would measure themselves for centuries. In this ambitious study, David M. Robinson traces how in the late fourteenth century the newly established Ming dynasty (1368–1644) in China crafted a narrative of the fallen Mongol empire. To shape the perceptions and actions of audiences at home and abroad, the Ming court tailored its narrative of the Mongols to prove that it was the rightful successor to the Mongol empire. This is a story of how politicians exploit historical memory for their own gain.

On the eve of the early modern age, Ming emperors ruled around one-quarter of the globe's population, the majority of the world's largest urban centers, the biggest standing army on the planet, and the day's most affluent economy. Far from being isolated, the Ming court was the greatest center of political patronage in East Eurasia, likely the world. Although the Ming throne might trumpet its superiority, it understood its need for allegiance from ruling elites in neighbouring regions. In this major new study, David M. Robinson explores Ming emperors' relations with the single most important category of Eurasian nobles: descendants of Ghengis Khan and their Mongol supporters. Exploring the international dimensions of Chinese rule, this revisionist but accessible account shows that even rulers such as the Ming emperor needed allies and were willing to pay for them.