British Romanticism’s engagement with Islam was shaped by an age of conflict, tumult, and intellectual ferment. Following the French Revolution, British Romantic writers gained knowledge of Islam through processes of cultural osmosis. Despite the growing presence of Muslims visiting and even living in Britain, Islam remained the stereotypical “Other.” At the same time, as republican and irreligious, the broader milieu in which these Romantic writers operated manifested its radicalism in the form of the distribution and dissemination of subversive manuscripts, with Islam providing an effective vehicle. While they often subscribed to notions about Britain’s intellectual and moral superiority vis-à-vis the Muslim world, these writers deployed Islam to reinforce a wider cause, in some cases arguing for a radical revision of contemporary orthodoxies, even when a positive depiction risked social approbation and possible punishment in a Britain where prejudice against Islam endured.

This essay explores the established Churches in Britain during the Romantic period, with a focus on England and Scotland. It considers the impact of the churchmanship that was evolving during this period, reveals tensions between the Church and nonconformists, provides examples of everyday belief and practice, and seeks to show why it was believed that a close alliance between Church and state remained necessary.

This chapter explores the relationship between religion and “the novel” by focusing on a cross-section of religious questions having to do with belonging (domestic, national, global) and identity. It begins with a consideration the Evangelical Hannah More’s Coelebs in Search of a Wife (1809), moves to a cluster of novels that contemplated domestic religious differences in the form of Catholics and Jews, and concludes with a shift outside the geographical boundaries of the United Kingdom and Ireland to examine early novelistic responses to overseas missionary movements, which raised challenging questions about empire, race, and religious community.

The International Bank for Reconstruction and Development (“IBRD” or “World Bank”) was established by the United Nations Monetary and Financial Conference held at Bretton Woods in 1944.1 It was tasked with facilitating the investment of capital in economies destroyed or disrupted by World War II and channeling capital to countries in need of reconstruction and development.

The British Romantic period is often characterized as a time of declining interest in religion but religious life permeates the literature through influences from many different religious groups. This essay traces the history of recent scholarship, particularly the waning of the secularization thesis and rise of more than two decades of active study of British Romanticism and religion.

Romanticism and Protestant Dissent are deeply intertwined; this essay reflects on the long history of their cross-connections. In recent decades there has been an upsurge of interest in the inspirational power of Dissenting allegiances to Romantic-era writers, and the rich literary culture of specific religious groups. Individual writers nurtured and encouraged by Dissent are being restored to prominence, and we are beginning to recover the importance of nonconformist discourse in shaping the literature and culture of the long eighteenth-century – such as the influence of Methodist life-writing and different forms of devotional practice. The essay outlines the diversity of nonconformist practice in the period, and argues for the diffuse and far-reaching impact of Protestant Dissent, through the familial and friendship circles of nonconformity, its educational institutions and publishing networks, and its influence on social and political debate. More broadly, it seeks to trace Dissenting affiliations and inspirations in the work of Romantic-era writers, exploring the case study of Anna Letitia Barbauld in detail.

The issue of applicable law is something that all investment tribunals must inevitably address. Yet it is one of the most misunderstood and misaddressed (or ignored) topics in the field. The basics of applicable law are relatively straightforward – the law applicable to the dispute is that which arbitrators use to come to a decision about whether or not there has been a breach of that law. Thus, whether they are adjudicating a contractual or treaty-based dispute, investment arbitrators must first identify the law applicable to the dispute and then use it to assess the liability of the defending party or parties. These statements are deceptively simple, since the selection of applicable law, its application, and its intersection with other laws, whether international or domestic, continue to be contentious and difficult questions.

Judaism in Britain during the Romantic era shaped tradition to suit the requirements of modernity and the challenges of “Englishing” an ancient religion. Jewish novelists, poets, and theologians promoted emancipation and mutual understanding with a Christian-majority society. David Levi, Hyman Hurwitz, and Grace Aguilar made especially important contributions.

It is a truth universally acknowledged – or at least it should be1 – that the importance of arbitration between States extends beyond the subject matter of the arbitrations themselves and has wider implications for the peace of the world. The idea that wars can be avoided if States have access to peaceful means of settling the disputes which might lead to war has played an important part in international relations for at least 150 years. Yet it is an idea which has waxed and waned in popularity. Its apogee was in the last decades of the nineteenth century and the first years of the twentieth. At that time there were many – by no means all of them international lawyers – who saw international arbitration as one of the principal instruments for preserving the peace.2 That idealism waned after the World War I.

As international arbitration has become increasingly popular over the years as a mechanism for resolving substantial cross-border disputes, stakeholders in the process – parties, counsel, and arbitrators themselves – have devoted significant and increasing attention to how principles of professional ethics should apply in the context of these proceedings.