In Black Enlightenment Surya Parekh reimagines the Enlightenment from the position of the Black subject. Parekh examines the works of such Black writers as the free Jamaican Francis Williams (1697–1762), Afro-British thinker Ignatius Sancho (1729?–1780), and Afro-American poet Phillis Wheatley (1753?–1784), placing them alongside those of their white European contemporaries David Hume (1711-1776) and Immanuel Kant (1724-1804). By rethinking the Enlightenment and its canons, Parekh complicates common understandings of the Enlightenment wherein Black subjects could exist only in negation to white subjects. Black Enlightenment points to the anxiety of race in Hume, Kant, and others while showing the importance of Black Enlightenment thought. Parekh prompts us to consider the timeliness of reading Black Enlightenment authors who become “free” in a society hostile to that freedom.

Throughout his life, James Boswell struggled to fashion a clear account of himself, but try as he might, he could not reconcile the truths of his era with those of his religious upbringing. Boswell’s Enlightenment examines the conflicting credos of reason and faith, progress and tradition that pulled Boswell, like so many eighteenth-century Europeans, in opposing directions. In the end, the life of the man best known for writing Samuel Johnson’s biography was something of a patchwork affair. As Johnson himself understood: “That creature was its own tormentor, and I believe its name was BOSWELL.”

Few periods in Boswell’s life better crystallize this internal turmoil than 1763–1765, the years of his Grand Tour and the focus of Robert Zaretsky’s thrilling intellectual adventure. From the moment Boswell sailed for Holland from the port of Harwich, leaving behind on the beach his newly made friend Dr. Johnson, to his return to Dover from Calais a year and a half later, the young Scot was intent on not just touring historic and religious sites but also canvassing the views of the greatest thinkers of the age. In his relentless quizzing of Voltaire and Rousseau, Hume and Johnson, Paoli and Wilkes on topics concerning faith, the soul, and death, he was not merely a celebrity-seeker but—for want of a better term—a truth-seeker. Zaretsky reveals a life more complex and compelling than suggested by the label “Johnson’s biographer,” and one that 250 years later registers our own variations of mind.

A great book about an even greater book is a rare event in publishing. Robert Darnton’s history of the Encyclopédie is such an occasion. The author explores some fascinating territory in the French genre of histoire du livre, and at the same time he tracks the diffusion of Enlightenment ideas. He is concerned with the form of the thought of the great philosophes as it materialized into books and with the way books were made and distributed in the business of publishing. This is cultural history on a broad scale, a history of the process of civilization.

In tracing the publishing story of Diderot’s Encyclopédie, Darnton uses new sources—the papers of eighteenth-century publishers—that allow him to respond firmly to a set of problems long vexing historians. He shows how the material basis of literature and the technology of its production affected the substance and diffusion of ideas. He fully explores the workings of the literary market place, including the roles of publishers, book dealers, traveling salesmen, and other intermediaries in cultural communication. How publishing functioned as a business, and how it fit into the political as well as the economic systems of prerevolutionary Europe are set forth. The making of books touched on this vast range of activities because books were products of artisanal labor, objects of economic exchange, vehicles of ideas, and elements in political and religious conflict.

The ways ideas traveled in early modern Europe, the level of penetration of Enlightenment ideas in the society of the Old Regime, and the connections between the Enlightenment and the French Revolution are brilliantly treated by Darnton. In doing so he unearths a double paradox. It was the upper orders in society rather than the industrial bourgeoisie or the lower classes that first shook off archaic beliefs and took up Enlightenment ideas. And the state, which initially had suppressed those ideas, ultimately came to favor them. Yet at this high point in the diffusion and legitimation of the Enlightenment, the French Revolution erupted, destroying the social and political order in which the Enlightenment had flourished.

Never again will the contours of the Enlightenment be drawn without reference to this work. Darnton has written an indispensable book for historians of modern Europe.