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"William Walker's original analysis of John Locke's An Essay Concerning Human Understanding offers a challenging and provocative assessment of Locke's importance as a thinker, bridging the gap between philosophical and literary-critical discussion of his work. He presents Locke as a foundational figure who defines the epistemological and ontological ground on which eighteenth-century and Romantic literature operate and eventually diverge. He is revealed as a crucial figure for emerging modernity, less the familiar empiricist innovator and more the proto-Nietzschean thinker whose text fosters hitherto unsuspected instabilities and promotes a new kind of rhetorical force to counterbalance them. Walker's reading of Locke is at once finely attentive to the text and engagingly resourceful in placing the Essay in its broadest philosophical and historical context."

"Towards the end of the nineteenth century the British empire was confronted by two great Chinese questions. The first of these questions (often known as the Far Eastern question to contemporaries) related specifically to the maintenance of British interests on the China coast and the broader implications for British foreign policy in East Asia. While safeguarding British interests in the Far East presented British policymakers with a range of significant challenges, as they wrestled with this first Chinese question, another kept knocking at the door. Since the eighteenth century, when plans for the establishment of a British colony at New South Wales had begun to materialize, Australias potential relations with China had attracted considerable interest. During the first sixty years of European settlement, China retained a prominent place in both metropolitan and colonial schemes for the development of British Australia. From the 1850s, however, when large numbers of Cantonese miners travelled to the Pacific gold rushes, these earlier visions began to appear hopelessly naive. By the late 1880s the coming of the Chinese to Australia, and the reaction to their arrival, had developed into one of the most difficult issues within British imperial affairs. This book sets out to tell that story. Reaching back to the arrival of the British in the 1780s, it explores the early history of Australian engagement with China and traces the development of colonial Australia into an important point of contact between the British and Chinese empires."

"This book takes as its subject the many hundreds of parish churches built in England in the middle ages by the gentry, the knights and esquires, the lords of country manors. It uses lordly engagement with the parish church as a way of opening up questions about gentry, piety, and sociability, focusing on the gentry as founders and builders of churches, worshippers in them, holders of church advowsons, and patrons and sponsors of parochial communities. It also looks at how the gentrys interest in the parish church sat alongside their patronage of the monks and friars, and their use of private chapels in their manor houses. The book successfully weaves together themes in social, religious, and architectural history, examining in all its variety a subject that has hitherto been considered only in journal articles. Written in an accessible style, the book makes a significant contribution not only to the history of the English gentry but also to the history of the rural parish church, an institution now in the forefront of medieval historical studies."

"The Anglo-Irish Union of 1800 which established the United Kingdom of Great Britain and Ireland made British ministers in London more directly responsible for Irish affairs than had previously been the case. The Act did not, however, provide for full integration and left in existence a separate administration in Dublin under a Viceroy and a Chief Secretary. This created tensions that were never resolved. The relationship that ensued has generally been interpreted in terms of colonialism or post-colonialism, concepts not without their problems in relation to a country so geographically close to Britain and, indeed, so closely connected constitutionally. This book seeks to examine the Union relationship from a new and different perspective. In particular it argues that Londons policies towards Ireland in the period between the Union and the Anglo-Irish Treaty of 1921 oscillated sharply between those based on a view of Ireland as so distant, different, and violent that (regardless of promises made in 1800) its goverment demanded peculiarly Hibernian policies of a coercive kind (c.1800-1830), those based on the premiss that stability was best achived by a broadly assimilationist approach, in effect attempting to make Ireland more like Britain (c.1830-1868), and finally by a return to policies of differentiation though often in less coercive ways than had been the case in the decades immediately after the Union (c.1868-1921) The outcome of this last policy of differentiation was a disposition (ultimately common to both main British political parties) to grant greater measures of devolution and ultimately of independence, a development finally rendered viable by the implementation of Irish partition in 1921-2. "

"This book centres on Roger Barlow: merchant, explorer, ally of Sebastian Cabot, supporter of Thomas Cromwells vision for Wales, proponent of expanding English trading routes, and the first Englishman to write a detailed eyewitness account of America (included in A Brief Summe of Geographie). It investigates the early lives of both men and the family-based guild networks that brought Barlow from Colchester to London, Morocco, and on to Seville where Cabot was Pilot Major. There, Barlow joined other English merchants in supporting voyages and supplying Castiles Atlantic settlements. From 1526 to 1528 Barlow joined Cabot in an exploration of the upper reaches of the Rio de la Plata river system, becoming the first Englishman to set foot in Argentina, Uruguay, Paraguay, and Brazil. When both men returned to the British Isles, Barlow around 1531 and Cabot in 1548, they had trading, navigational, and exploratory knowledge that made them truly unique. In tracing Barlow and Cabots circle from the mid-fifteenth-century Mediterranean to the burgeoning Iberian Atlantic of the sixteenth century, and then back to Reformation England and Wales and to a merchant elite just beginning to look at extending its trading reach into the Atlantic and beyond, the book constitutes a critical contribution to the emerging fields of Atlantic and global history. It examines how shared knowledge as well as the accumulation of capital in international trading networks prior to 1560 influenced emerging ideas of trade, discovery, settlement, colonization, and race in Britain."

"From Empire to Humanity: The American Revolution and the Origins of Humanitarianism tells the story of a generation of American and British activists who transformed humanitarianism as they adjusted to being foreigners in the wake of the American Revolution. In the decades before the Revolution, Americans and Britons shared an imperial approach to charitable activity. Growing up in the increasingly integrated British Atlantic world, future activists from the British Isles, North America, and the Caribbean developed expansive outlooks and connections. For budding doctors, this was especially true. American independence put an end their common imperial humanitarianism but not their transatlantic ties, their far-reaching visions, or their belief that philanthropy was a tool of statecraft and reconciliation. In the postwar years, with doctor-activists at the forefront, they collaborated in medical philanthropy, antislavery, prison reform, poor relief, educational charities, and more. The nature of their cooperation, however, had changed. No longer members of the same polity, the erstwhile compatriots adopted a universal approach to their beneficence as they reimagined bonds with people who were now legal strangers. The basis of renewed cooperation, universal benevolence could also be a source of tension. With the new wars at the end of the century, activists optimistic cosmopolitanism waned while their practices endured."