Grahame Clark's book examines the development of prehistoric archaeology at Cambridge and the achievements of its graduates, placing this theme against the background of the growth of archaeology as an academic discipline worldwide. Prehistory in Cambridge began to be taught formally in 1920 and emerged as a full tripos soon after the Second World War. From the outset it focused on the aims and methods of archaeological research, providing in addition for combinations of study options ranging from early prehistory to the archaeology of the major civilisations of the Old World and the protohistory of Northern Europe. The measure of its success is shown by the achievement of Cambridge graduates at home and overseas in both the study and the field. A significant outcome of their work has been the widespread recognition of archaeology as a subject of broad educational value, not merely for undergraduates, but for human beings the world over.

Centenary volume of the Torres Strait Expedition suggesting new ways of looking at its work.

"Greenfield and Robinson state in their preface that they have sought to include every book, monograph, article, note, and review published on Old English literature since the invention of printing. They have come as close to doing so as two descendants of Adam possibly can, undeterred by the trouble at Babel. (By my count, thirty different languages are represented in the bibliography, sixteen of them frequently.) Rarely has any bibliography in any other discipline equalled the thoroughness and accuracy of this one. It is a contribution for which Greenfield and Robinson will long receive from their colleagues that measure of gratitude reserved for Old English scholarship's most bounteous treasure-givers."--Carl T. Berkhout"What astonishes is how well [Greenfield and Robinson] have succeeded in what they set out to do, how uniformly excellent their volume is in all its profusion of information and detail. . . . The Bibliography will bring scholars that peculiar joy in complex intellectual work done well that only they know; it will be immensely useful, virtually indispensable--if not a vade mecum because of its size . . . then at least an enchiridion with which they will fight their battles on behalf of Beowulf and Brunanburb and the Blickling Homilies."--The Old English Newsletter"[A] volume long needed, [the Bibliography] will now become an indispensable reference work for every student of Old English literature from the beginner to the acknowledged authority."--British Book News

Sir Thomas Fairfax, not Oliver Cromwell, was creator and commander of Parliament's New Model Army from 1645 to1650. Although Fairfax emerged as England's most successful commander of the 1640s, this book challenges the orthodoxy that he was purely a military figure, showing how he was not apolitical or disinterested in politics. The book combines narrative and thematic approaches to explore the wider issues of popular allegiance, puritan religion, concepts of honour, image, reputation, memory, gender, literature, and Fairfax's relationship with Cromwell. 'Black Tom' delivers a groundbreaking examination of the transformative experience of the English revolution from the viewpoint of one of its leading, yet most neglected, participants. It is the first modern academic study of Fairfax, making it essential reading for university students as well as historians of the seventeenth century. Its accessible style will appeal to a wider audience of those interested in the civil wars and interregnum more generally.

Archaeology has been complicit in the appropriation of indigenous peoples' pasts worldwide. While tales of blatant archaeological colonialism abound from the era of empire, the process also took more subtle and insidious forms. Ian McNiven and Lynette Russell outline archaeology's "colonial culture" and how it has shaped archaeological practice over the past century. Using examples from their native Australia-- and comparative material from North America, Africa, and elsewhere-- the authors show how colonized peoples were objectified by research, had their needs subordinated to those of science, were disassociated from their accomplishments by theories of diffusion, watched their histories reshaped by western concepts of social evolution, and had their cultures appropriated toward nationalist ends. The authors conclude by offering a decolonized archaeological practice through collaborative partnership with native peoples in understanding their past.

At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student’s inborn awareness that there is nothing just, noble, or beautiful about maximizing one’s own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good.