300 years after it was first published, Daniel Defoe’s Robinson Crusoe remains hugely influential and hotly debated. Since its initial release in 1719, discussions have surrounded the novel’s depiction of individual solitude and work, colonial and racial relations, and mankind’s relationship with the rest of the animal world.To this day, Crusoe’s depiction of self-reliance and “rugged individualism” is often idealized in economics textbooks, mainstream politics, and popular culture. But many have also criticized this approach, most notably Karl Marx, who was one of the first in decrying the efforts of classical economists to extract the “rational actor” and “marginalist calculator” from the island castaway without reference to social history.Alongside a precis with surprising revelations for those not familiar with the detail of the story, and a rich biographical sketch of its creator, Crusoe and His Consequences draws on a range of writers, including Adam Smith, Jean-Jacques Rousseau, Jacques Derrida and Jurgen Habermas, to bring the debates surrounding Defoe’s first novel vividly to life.No-one writing today in English on Latin America can match Dunkerley’s mix of deep conviction, keen eye for human and humanizing detail, and analytical rigor and exuberant wit.John Henry Coatsworth, provost, Columbia University James Dunkerley OBE is Professor of Politics at Queen Mary, University of London, and former Director of the Institute for the Study of the Americas at the University of London. He has written extensively on history and politics in the Americas. Previous titles include The Long War: Dictatorship and Revolution in El Salvador, Power in the Isthmus, and Americana: The Americas in the World, Around 1850. It’s just possible that you have already read the full, unabridged text of Daniel Defoe’s The Life and Strange Surprising Adventures of Robinson Crusoe, published on 25 April 1719. You might, however, be awaiting an experience like that of the great historian Christopher Hill:Those who, like myself, first encountered Robinson Crusoe in an abridged edition are surprised when they read the original. It seems a very long time before we get to the point. An account of the hero’s early life occupies the first 50 or so pages, one-seventh of Part I, before he is shipwrecked on his island. The original, moreover, looks much more like a protestant homily or moral fable-a ‘parable’ as the Preface to Part II describes it-than the abridgements which made it such a popular children’s story.Yet, if “. . . almost everybody who picks up Robinson Crusoe can outline some of its episodes before he starts reading”, that applies only to what Hill calls Part I. It is very unlikely indeed that you have read Part II, The Farther Adventures of Robinson Crusoe, published on 20 August 1719; and, unless you are a dedicated Defoe scholar or greatly attracted to the intellectual history the paranormal, it is ardently to be hoped that you have not sought literary reward in Part III, Serious Reflections during the Life and Surprising Adventures of Robinson Crusoe: with his Vision of the Angelick World, published on 6 August 1720. This last volume was something of a post hoc facto explication of Crusoe’s-never Defoe’s-composition of the previous volumes. Even more rambling than them, and with absolutely minimal pretence at providing adventure-added, it soon disappeared into an afterlife of consolidated editions. Part II was also less popular than its predecessor but throughout much of the eighteenth century continued to be bound together with it.Part I, of course, is wholly different, even if it was not until the 1750s that it was once again being published on its own. Four official editions were issuedat the price of five shillings, equivalent to two days pay of a skilled urban workerin the weeks of mid-1719 up to the appearance of Part II, by which time Crusoe/Defoe was already fulminating against the energetic competition of pirate versions. The narrativethe term novel was rarely used by Defoe and was not common before the mid-nineteenth centurywas serialised over seventy-eight instalments in theOriginal London Post, orHeathcots Intelligencebetween October 1719 and March 1720.Such early success barely slowed down, either at home or abroad. By 1900 there were at least two hundred English editions, filling sixteen columns of the catalogue of the British Museum. Translations began within weeks, with fourteen into French between 1720 and 1729, nine into German between 1720 and 1783, five into Dutch and five into Italian up to 1791. Perhaps unsurprisingly, the rugged individualism that will be discussed shortly, attracted Benjamin Franklin, who was in London in the 1720s and who lauded the book in hisAutobiography, forming part of a distinct republican enthusiasm that yielded over a hundred editions between 1774 and 1830. Thereafter only the most zealous bibliophile can keep up with translations, and, with versions in Maltese, Coptic, and Estonian as well as Welsh, Hebrew, and Maori, the best approach might be to seek out which language groups still lack their own version ofCrusoe. It is, though, worth noting that before 1836 there was no translation in Spain, where the Inquisitionnot overlooked in the original was at work well into the nineteenth century.