Large calderas are the most dangerous volcanoes on the Earth. They are produced by collapse during explosive super-eruptions, which themselves are capable of triggering global catastrophes comparable to giant meteorite impacts. The mechanisms for unrest and eruptions at calderas are, to a large extent, unknown and, as demonstrated by volcanological research in the last few decades, they may be very different from those characterizing more commonly studied stratovolcanoes. The presence of large aquifer systems in these areas, with large magma chambers underneath, put them among the ‘hottest’ areas in the world, which means there is not only risk, but also ideal conditions for converting the exceptional underground heat into clean energy. Campi Flegrei caldera (Italy) represents an ideal natural laboratory to fully understand the mechanisms of caldera dynamics and to develop techniques for eruption forecast and effective risk mitigation. Drilling deep in this area could give precise insight into the processes of eruptions and unrest at this and other similar areas in the world. Furthermore, studying the aquifer systems over the whole depth and exploring higher depths where supercritical fluids are likely to be found, can give a strong impetus to the exploitation of geothermal energy, which is probably now the only clean source – certainly in Italy, but possibly also in the world – able to effectively replace fossil fuels for electricity generation.

The European Commission has invested much symbolic capital in sport's potential contribution to European identity, recently stating ‘that sport has a role in forging identity and bringing people together’. Yet such claims must be strongly qualified. Whilst sport is conspicuously present in Europe as an everyday activity, it is elusively variegated in its social and cultural forms and impacts, and historically informed scholarship points to a more sophisticated approach to the understanding of the subject. At the same time, national histories – conceived largely within national frameworks – hold sway in the field of sports history. There is little truly comparative work and this lack allows the European Commission to put out its statements unchallenged. This article proposes a number of ways in which European sports history might be conceived comparatively. It outlines four different models of European sport (British, German, Soviet, Scandinavian), whilst highlighting the problems inherent in such modelling; argues for greater historical depth (e.g. the importance of Italy in the early modern period); warns against the dangers of presentism (e.g. highlighting the proximity of dance and gymnastics in earlier periods); challenges the hegemony of British sport; and champions the cause of a serious consideration of Eastern Europe.

This paper discusses the explanations for the causes and features of earthquakes in the works of philosopher and scientist Avicenna (980–1037) and in the theologian Fakhr al-Dīn al-Rāzī (1149–1209), who was deeply familiar with the work of Avicenna and who criticized him sharply on many occasions. The aim of this paper is to check the well-known hypothesis according to which Muslim theologians sometimes set out doctrines that were much more innovative from a scientific point of view than those of philosophers, strictly linked to Aristotle. This paper thus contributes to the history of Graeco-Arabic translations and the history of science. Avicenna's and Fakhr al-Dīn al-Rāzī's doctrines are compared with Aristotle and the Arabic tradition of the Meteorologica.

This article argues that the question of national perspectives is a fundamental problem in the writing of European sports history. It does so by demonstrating that France has an equal pedigree, in terms of diffusion and exceptionalism, as Britain, and pleads for a less skewed approach to the history of the subject in general. The article shows, first, that France contributed significantly to the internationalization of sport in the nineteenth and early twentieth centuries, with French networks facilitating the spread of sports across the globe. It considers the impact of French universalism on the institutional structures of world sport and assesses the importance of sport to governmental diplomacy. Second, it proposes that France occupies a special place in the history of European sport, halfway between that of the British on the one hand and other continental sporting cultures on the other. It discusses the role of central and regional administrations in the creation of a sports space that is distinctly marked by a lack of football hegemony. French sport, the article concludes, is characterized by a peculiar mix of anglomanie, invented traditions, internationalism, state interventionism and eclecticism.

The literature about global democracy deals with two different types of democratization: Type 1 is about spreading democracy across sovereign states as the basis for good governance. It focuses on the quality of the state/society-nexus: the balance between coercion, reward and identity. Type 2 is about democratizing world politics as such. In its most concrete expressions it focuses on the relationship between international society (a community of states) and world society (a community of people). The contemporary structure of multilevel governance provides the rationale behind this: national democracies are ineffective in controlling essential centres of power. This implies a need to scale up democracy to global proportions. However, in Type 1 considerations the term democracy often is an empty shell. This blinds observers for checks and balances and types of pluralism in non-democratic states. It also blinds them for misuse of democratic claims in democratic states. Aspiring global democracy in terms of Type 2 ignores that the presence of a central authority is a precondition inherent to the concept of democracy. Democratic theory cannot escape and is consequently caught up in its preconditions of a people (demos) and a government (cratos).

The central contribution of the discipline of International Relations to the debate on globalization is its engagement with the process of global governance. This article seeks to map the substance of this engagement through a systematic comparison of three main theoretical approaches to global governance: James Rosenau’s account of the sui generis and complex nature of global governance, Political Realism’s reductive reading of global governance as fragile international cooperation, and the so-called English School’s ‘middle-way’ analysis of global governance as (a historically evolved form of) ordered international interaction.

Transarea studies focus upon spaces as created by the movements that criss-cross them. From this point of view, from its very beginnings, literature is closely interrelated with a vectorial (and much less with a purely spatial) conception of history – and with urbanity, which plays a decisive role in Gilgamesh's travels through a (narrative) cosmos centered upon the city of Uruk. This article explores the city as a transareal space of movement in three examples of literature, with no fixed abode, around the turn of the millennium, i.e. Assia Djebar's Les Nuits de Strasbourg, Emine Sevgi Oezdamar's Istanbul-Berlin Trilogy, and Cécile Wajsbrot's L’île aux musées. These three writers project, in a very specific way, cities in motion as anagrammatic and fractal structures.

This paper considers the reception and growth of sport in Spain in the late nineteenth and early twentieth centuries, a period during which the new activity developed from a novelty into part of the national culture. I focus on who exactly gravitated to sport and why, to explain this growth and ground that explanation in the larger national and regional history. Several factors and early groups spurred Spanish interest in sport including the movement to ‘regenerate’ the country around the turn of the century, the support from the medical community, and organizations such as the Institución Libre de Enseñanza and the Federación Gimnástica Española. Sport was also attractive to the emerging urban, Spanish middle classes who embraced it as a form of conspicuous consumption and for whom sport served a similar social purpose as art in cities such as Barcelona. In the 1910s and 1920s, the masses also became receptive to sport and football in particular for various reasons. In particular, clubs created local identities that drew in members and allowed teams to serve as community leaders, like Athletic de Bilbao and F.C. Barcelona do today.

This article surveys the Catholic Church's exploitation of sport in Liberal (1861–1922), Fascist (1922–1943), and post-war Italy. It examines how and why the Church overcame its initial reticence to embrace sport and turn it into a fundamental pillar of an alternative culture that challenged the monopoly of national sporting federations. Following the rise of Fascism, sport became one of the principal means by which the Church resisted a complete takeover by the regime. Analysis of the devout Catholic cyclist Gino Bartali reveals how the Church maintained its identity and tradition of sporting independence despite the inevitable suppression of Catholic sporting organisations. Culminating in an examination of the ‘immortalisation’ of Bartali after his win in the 1948 Tour De France – a victory popularly credited with saving Italy from civil war – the article illuminates the processes by which sport became a central feature of Catholicism in national life. It highlights the Church's contribution to the development of Italian sport, assesses the wider impact of sport's role in forming alternative cultures, and argues that sport perfectly positioned the Church to respond to the demands of Reconstruction Italy and provided opportunities to secure a post-war Christian Democratic society.

In what follows I am interested in how two German authors deal with ‘community melancholia’: Else Lasker-Schüler (1869–1945), a German-Jewish poet and performer, and Emine Sevgi Özdamar (1946–), a Turkish-German author and actress who belongs to the so-called ‘new German literature’ or migrants’ literature. Although both authors belong to different periods in German history, from the point of view of national identity, striking similarities exist in the historical intellectual discourse that surrounds German-Jewish literature during the first decades of the 20th century on the one hand and contemporary migrants’ literature on the other. I will focus on the function of theatricality in the work of both authors as a literary device that replies to or complies with the imperative of being part of a clearly defined culture or nation.

After the collapse of communism, the Central and Eastern European countries decided to implement a market economy embedded in a democratic order. A constituent element of the transition was a fully-fledged integration with the global economy. One of the consequences of this integration is that the countries are now severely hit by the financial crisis. Until recently, however, it all looked flourishing and economic growth figures indicated a steady catch up with average welfare levels in the European Union (EU). On the website of the European Bank for Reconstruction and Development an essay competition was launched for those who were born in 1989. In an introductory statement, a Russian joke is quoted: ‘Everything the Communists told us about communism was a complete and utter lie. Unfortunately, everything the Communists told us about capitalism turned out to be true’.1 This article addresses the impact of the financial crisis in Central and Eastern Europe and in essence starts from this quote. It seeks to explain the extent to which the financial crisis in the Central and Eastern Europe question reveals the downside of a capitalist system embedded in a global economic order.

This essay explores how the global financial crisis of 2008–2009 has affected the stability of what Stephen Gill has termed the ‘new constitutionalism of disciplinary neo-liberalism’,1 more precisely, in the realm of international tax policy. Rather than providing an in-depth and complete empirical study of the matter, this essay will highlight certain interesting developments and touch upon a series of possibly relevant questions that could form the basis for a future research agenda. In the first section, we will examine the remarkable strength and resilience of the new constitutionalism as the institutional component of neo-liberal hegemony. Then we will proceed to an exploration of the impact of the crisis on this hegemony, also paying attention to deepening geopolitical multipolarity as an additional variable. The final, more empirical section will investigate the case of international taxation in this context, and demonstrate that new constitutionalism remains a crucial supporting pillar of neo-liberal globalisation.

The title of Allen Guttmann's landmark study of sports history, From Ritual to Record, captures the way cinematic treatments of the Olympic Games, Europe's most resonant sporting invention, developed in the early twentieth century. Projected film and the modern Olympic Games began in the same year, 1896, and the way the two phenomena have grown together demonstrates a progression from formality and ritual to an ever-increasing emphasis on individual, nation and achievement. This transition from ritual to record is demonstrated by two Olympic films from the European Games of Paris 1924 and Amsterdam 1928, Les Jeux Olympiques Paris 1924 and De Olympische Spelen. These cinematic records are not only documentary records of the events they portray, but are an important reminder that modern sports are witnessed by most not as stadium spectators but as viewers – in the case of the 1924 and 1928 films, as members of a cinema audience. The film record is essential to our understanding of the popularisation of modern sports, while through their contrary impulses to document and to idealise (particularly through the use of slow-motion photography), the two films demonstrate what is meaningful about Olympic sport.