Does the conception of worship – in expressing, as it does, a direct relationship with God – prevent an understanding of love for God as mediated by love for humans? Taking the latter to be an existential model of one’s relationship with God, in this chapter I answer in the negative to the above question by demonstrating the role that worship plays in such a model. To do so, I turn to Kierkegaard’s image of “resting transparently” in God. For Kierkegaard, this image represents what he perceives as the highest possible state of the believer’s relationship with God; a state that is achieved, according to Kierkegaard, when one becomes the self – the individual – that God intends one to be. And how does one become this self? By loving properly the neighbour (that is, another individual). The suggestion I develop in this chapter is that it is the worshipping of God – that is, by being in a state of respect and attendance to God’s will – that directs one in loving properly the neighbour. Hence, it is worship of God that paves the way to fully loving the neighbour and thus to fully loving God.

The chapter explores the concept of the individual as a democratic citizen who voluntarily exercises rights and authority, and can both legitimize and delegitimize the government. It suggests that Western secular cosmological dualism, which separates the world from man, has led to the development of the modern individual, capable of introspection, autonomy, and agency. This dualism creates a divide between the physical human body and the autonomous human mind and spirit. It has facilitated the simultaneous growth of natural sciences and humanities. The chapter examines how this secular imaginary, based on the separation of Nature and man since the seventeenth and eighteenth centuries, is reflected in the philosophical discourses of influential thinkers like Hobbes, Descartes, Locke, Rousseau, Hume, and Kant. They explored the potential of this separation to evolve human agency in politics and to derive universal rights from Nature to safeguard individual freedom in society and politics. This dual cosmology also led to the development of social sciences and varying views on voluntarism and natural determinism, as seen in Freud’s psychoanalytic theory. Finally, it shows how Nature has become a cultural resource through art.

This chapter explores the critiques of modern liberal democracy presented by Carl Schmitt and Michel Foucault. Both thinkers challenge the foundational premises of liberal democracy, questioning the role of the individual citizen as a political agent. Foucault, through his concept of power, challenged the view of the modern individual as a free political agent. For Schmitt, the rivalry between friend and foe is so deep that it politicizes all other areas. In his view, antagonism between communities is the driving force of political life. The analysis extends to Bruno Latour, who challenges the dualistic cosmology inherent in modern democracy. Latour proposes a secular monistic cosmology, blurring distinctions between Nature/Culture, individuals and objects. He criticizes the reliance on external facts and on the separation between subject and object. Latour proposes the mother tongue as a basis for commonsense, but unlike the perception of liberal democracy, it does not rely on a scientific epistemology of cause and effect or objectivity. The chapter contends that the decay of democratic practices and the widening gap between democratic ideals and realities may necessitate novel imaginaries.

The causes of ill health and death are changing and, as we live longer, new health-preventable problems emerge, bringing new challenges. Improving health (physical, mental or both) and promoting general well-being remain major priorities.

Just as important, the difference in health status between rich and poor continues to grow. At a global level, the picture is even more complex. Although there is some evidence that life expectancy is beginning to plateau in developed countries such as the UK, the biggest potential to improve health still lies in addressing inequality between or within countries.

Therefore, this chapter:

• summarizes the models of health improvement that are prevalent today;

• introduces a combined conceptual model to describe the factors affecting health in modern times; and

• presents some case studies of interventions designed to improve health which offer important insight and learning.

The relational health perspective offers a different lens through which to view how our health is shaped and what the most productive avenues are for achieving long-term positive health outcomes. This book draws on empirical research into how social relationships affect health outcomes, with a focus on three specific health problems –obesity, opioid use disorder, and depression in older adults – and incorporates examples of the untapped potential of community resources, social networks, and varied partnerships.

Our food systems have performed well in the past, but they are failing us in the face of climate change and other challenges. There is a broad consensus that transformation of food systems is required to make them sustainable and equitable for all. Transformation occurs via agents of change: individual behaviour, policies and institutions, research and innovation, and partnerships and alliances. Outcome-oriented agricultural research for development can help bring about directed transformation that maximises benefits and minimises trade-offs.

The purpose of this chapter is to offer a sketch of the relation between rhetoric and dialectic as Cicero sees it, and to identify a problem internal to his account. Cicero argues at length in the Tusculan Disputations in favor of the idea that the good and wise person does not experience any form of emotional disturbance. That being so, how can one who signs up to the idea that emotional disturbance is ideally to be eliminated then in good conscience recommend a practice – namely, rhetoric – one of whose principal objectives is to arouse the emotions? There looks to be a clash here between the objective of the philosopher and that of the orator. I explore Cicero’s resources for tackling this tension, and suggest how his conception of the relation between rhetoric and dialectic may thereby illuminate some distinctive aspects of his philosophical approach.

This chapter argues that natural law duties and corresponding human rights require attention to moral and metaphysical frameworks, and education into moral traditions sustaining those frameworks. If such traditions are eclipsed, or lost for a time, there will be deformations in our understanding and language concerning the relationship between the self and the moral universe around us; and, thus, to our understanding and application of human rights. In particular, the chapter examines the shift in language from ‘virtue’ to ‘values’ and ‘person’ to ‘individual’. It explores how the abstracted concepts of ‘values’ and ‘individual’ create confusions in the application of human rights. Instead, it is argued that the moral language supporting human rights application should be sustained within a metaphysical tradition. And, for such traditions to thrive, they require subsidiarity for what Habermas calls ‘life-worlds’ – the many and varied voluntary associations that make up human life in community. Without commitment to subsidiarity, the pursuit of mere techné will undercut the moral sources embedded within those life-worlds, which nourish understanding of and respect for human rights.

One important aspect of the legal effects of CIL within the EU legal order concerns the questions of whether CIL can be relied upon in EU law-related administrative or judicial proceedings and, correspondingly, whether administrative and judicial authorities are obliged to apply CIL in such proceedings in order to decide the case at hand. This is the problem of the ‘invocability’, ‘enforceability’ or the ‘direct effect’ of EU law. As there has so far only been marginal treatment of the direct effect of CIL (as opposed to that of international agreements), the chapter aims at clarifying whether and to what extent the solutions devised for the direct effect of international agreements can be transferred to CIL, that is, whether the ‘treaty analogy’ holds. In this regard, the chapter pleads not only for a uniform direct effect test for international agreements and CIL norms, but for a uniform direct effect analysis for all provisions of EU law, internal and external alike. The chapter further argues that the existing differences among the various types of EU law norms as well as the specificities of each individual provision can be adequately dealt with by applying a context-sensitive analysis of the respective provision of EU law.

In one of the splendid essays brought together in his Personality in Politics, published just after World War II, British politician and civil servant Sir Arthur Salter speculates about why the USA failed to ratify the League of Nations Covenant, the brainchild of US President Woodrow Wilson. First, Sir Arthur suggests, Senator Henry Cabot Lodge, a one-time supporter of the idea behind the League, was embroiled in “bitter personal enmity” with Wilson, for reasons that have long remained unclear. Sir Arthur suggests that Lodge’s support could have made a decisive difference: it would most likely have resulted in further support by seven more senators, which would have been enough to secure the required two-thirds majority in the US Senate. But the personal relationship between Lodge and Wilson was such that this never happened.

The Conclusion reexamines Thomas Robert Malthus’s Essay on the Principle of Population from the perspective of the transformative mode of demographic governance explored throughout the earlier chapters, as well as in terms of the eighteenth-century debates about the limits and locus of demographic agency examined in Chapter 4. Rather than seeing Malthus’s Essay as marking a definitive break with earlier demographic thinking, it argues for strong continuities, particularly concerning the importance of situation, the providential nature of demographic processes and the real effects of intervention in demographic governance. Instead, it identifies Malthus’s key departure as an emphasis on the propertied and rational individual as the legitimate locus of demographic agency under God. The conclusion ends by considering some of the implications of the history of early modern demographic governance for reinterpreting – and broadening – the history of modern demographic thought.

A discussion of the role of character in Plato, initially focused on Thrasymachus in the Republic, and on arguing that his person is less important to Plato than his view of politics as domination of the weak by the strong. The Socrates of that and other dialogues is certainly one of the most vividly characterised figures in world literature. Nonetheless, when this unique individual speaks of philosophy and the philosopher, he directs our attention away from individuals towards a realm of abstract generalities. Once the magnetism of Socrates has established the legitimacy of philosophy (under that name), Plato has reason to make philosophy independent of his idiosyncratic central figure. Accordingly, in some later writings he relegates Socrates to the margins, and brings on stage a nameless, generic philosopher – a visitor from Elea – to discuss the paradoxes of not-being in the Sophist and political expertise in the Statesman.

Plato’s treatment of justice in the individual in Book IV of the Republic has been heavily criticised. His radical proposal that it consists in an ordering of elements of the soul, parallel to justice in the city conceived as a social order maintained by specialisation of roles assigned to the three classes he specifies, is often seen as too remote from what anybody would recognise as ‘justice’. The criticism rests on two principal misconceptions: of the connection Plato is positing between psychic harmony and just behaviour, and of what he takes psychic harmony to consist in. First, he assumes law-abiding citizens behaving with what he like anybody else would count as justice. What harmony of the soul provides is the best explanation of their inner motivation for so behaving. Second, harmony is conceived as achieved when each element in the soul is focused as it should and will be, following good upbringing and education such as is described for the Guards in Books II and III.

This chapter will first discuss the main subjects of international law and explain their principal features. Second, this chapter will zoom in on states, the traditional and principal actors in the international legal system. It will discuss the criteria for statehood under international law, the role that recognition plays in this respect, and explain how new states emerge. Finally, this chapter will turn to an analysis of the right to self-determination, a notion that plays an important role in the creation of states and is considered to be the most prominent right of one of the subjects of international law: peoples.

This chapter will first discuss the main subjects of international law and explain their principal features. Second, this chapter will zoom in on states, the traditional and principal actors in the international legal system. It will discuss the criteria for statehood under international law, the role that recognition plays in this respect, and explain how new states emerge. Finally, this chapter will turn to an analysis of the right to self-determination, a notion that plays an important role in the creation of states and is considered to be the most prominent right of one of the subjects of international law: peoples.

This chapter focuses on individual-level aspects of inclusion in entrepreneurial ecosystems, using examples from gender-focused ecosystems research in Boston, Massachusetts, as part of broader research carried out by the authors between 2014 and 2017. Using data from fieldwork carried out in Boston, we outline how individual-level gender biases operate in entrepreneurial ecosystems and how they impact women entrepreneurs differently than male entrepreneurs. Our focus is explicitly on the gendering of social capital and trust within entrepreneurial ecosystems, as we highlight their gendered dimensions which lead to exclusion for women, even if ‘unintentionally’.