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Edinburgh, the principal centre of the Scottish Enlightenment (though flanked by Glasgow and Aberdeen), saw an extraordinary concentration of creative intellectuals who met to debate the principles of society, history, economics, and philosophy. They included David Hume, who made epoch-making contributions to all these subjects, and Adam Smith, who after giving up his chair at Glasgow lived nearby at Kirkcaldy writing The Wealth of Nations. Buchan not only recreates the intellectual atmosphere but shows how the failure of the 1745 Rebellion prompted Scotland to become a rapidly modernizing society.

For centuries German historians underplayed the Enlightenment, treating it as an unwelcome foreign import. Writing with the zeal almost of a missionary, Reed shows that Germany participated fully in the Enlightenment, and that the great luminaries of the German classical age, Goethe and Schiller, continued its endeavours in individual and sometimes idiosyncratic ways. He also offers a unique introduction to the philosophy of Kant, showing how it developed in the specific milieu of Prussia under the Enlightened despot Frederick the Great, and drawing attention also to his pioneering work as a theoretical scientist: Kant was the first person to suggest that the nebulae visible beyond the Milky Way might be separate galaxies.

O’Brien looks at the place of women in the British Enlightenment in two ways. Historians, especially in Scotland, offered progressive narratives of the history of civilization, in which women had the task of softening the manners of history’s male protagonists. Women writers, on the other hand, could not be reduced to such a subordinate role, but were independent-minded and often radical. We have all heard of the feminist Mary Wollstonecraft, but she had many predecessors, notably the politically radical historian Catharine Macaulay, whose voices are presented here.

This is an original view of the Enlightenment by one of the most exciting of its current historians. The Enlightenment urged people to think for themselves; intellectual authority resided ultimately within the individual. It valued the emotions as highly as reason; emotions included what philosophers called ‘the passions’, not just sympathy with others, but individual desires and appetites. The Enlightenment was also a period of increasing material prosperity, in which some thinkers still praised the virtue of frugality, while others pointed out that luxury and self-indulgence were necessary to drive the modern economy. These arguments, displayed here with energy and clarity, are with us still.

I think understanding the intellectual background to a historical period is always important, and I was introduced to the Scottish Enlightenment at West Virginia Wesleyan College through this book. I have since had the pleasure to meet and work with Alexander Broadie while at Glasgow, and he is a kind, generous, and supportive scholar.

The Scottish Enlightenment covers the significant breakthroughs in the thought of the movement, and the contributions of the characters behind it such as David Hume and Adam Smith. The importance of studying history, morality in civil society, religion, and art. The Enlightenment laid the groundwork for our modern society, so how could anyone not study it?

Phillipson’s book is, for us, the best intellectual biography about Smith.

It provides a balanced overall account of Smith’s economics and wider thought and traces their origins and evolution back to the places where Smith lived. It is a very fine read indeed. Quite possibly it is the most insightful book yet on Smith’s life and work.

It is a must-read for Smith scholars. It is also an important corrigendum to the many accounts that describe Smith as an absent-minded professor, somewhat detached from the world. Phillipson argues convincingly that Smith, while he may have had Asperger’s, was a man of the world, a very competent administrator in academic and other matters, and a much sought-after policy advisor at the highest level.

I’ll go ahead and admit that taking issue with David Johnson is one of my favorite pastimes. However, his work is the only work focused on eighteenth-century Scottish music, and as such is a major contribution. Johnson gives a very readable, very enjoyable (one needn’t know music…) overview of what was then known (1972) about Scottish musical culture. Arts and Enlightenment went hand in hand in Scotland, so read Broadie for the ideas and then Johnson for what these same philosophers were doing for entertainment.

The British edition of this provocative book has the modest title The Scottish Enlightenment with the subheading The Scots’ Invention of the Modern World. I have the original in-your-face American edition though, which rejoices in a title that no Scot would have the brass neck to come up with: How the Scots Invented the Modern World with the subheading The True Story of How Western Europe’s Poorest Nation Created Our World & Everything in It. It was given to me by a Philipino-Californian surfing lawyer, Jesse Quinsaat, who studied with me at Edinburgh University in the early 1970s and continues his interest in Scottish culture when surf’s not up or the cases are not too demanding! He had bought the book in San Diego, loved it, and passed it on to me during a visit to Edinburgh.

Published in 1779, this book shows far more about Enlightenment Edinburgh than it does Edinburgh history, and should be read for that reason. Full of myth, legend, bloody Scottish history, and contemporary events, it is written with the perspective of the historical enquiry of the Enlightenment as described by Broadie. Plus, it’s just fun to see how historic people saw and expressed themselves.

The Enlightenment is often associated with intellectual changes. But the book sheds a new light on this “Age of Reason” by showing how emotions and feelings played a crucial role in this intellectually and sensorially dynamic period. Purnell tells this change by providing many interesting, and funny, episodes. My favorite, among others, is the seventeenth-century vogue for perfumes made of the excretions of the civet cat or the musk deer, and it was only in the mid-eighteenth century that floral scents became popular. This shift had to do with people’s ideas about health, cleanliness, and naturalness that changed over time. You will learn how and why people in the eighteenth and nineteenth centuries thought about the senses, how they experience their sensory world, and how our sensory experience came about over the course of a few hundred years.