Chapter 7 examines Goethe’s unconventional attitudes to religion and religious authority, and their influence on his creative work. It emphasises that, despite his opposition to institutionalised Christianity, Goethe remained interested in Christian beliefs and convinced of the value of scriptural reading. The chapter details his engagement with Spinozist Pantheism (the view of God as embodied in the world), with Judaism and the Hebrew Bible, and with Islam. It argues that we should see in Goethe’s approach not the rejection of religious narratives, but their reframing and rewriting.

This chapter adopts an extended SFL perspective on pedagogic discourse, in dialogue with Bernstein’s work on regulative and instructional discourse and Maton’s work on autonomy codes. The model proposed establishes a framework for analysing shifts to and from disciplinary knowledge and values as curriculum genres unfold. Examples are taken from secondary school classroom discourse, a history lesson on castles in particular. Resources for scaffolding these shifts are reviewed, including internal connexion, semiotic entities, text reference, periodicity, linguistic services, and ‘internal’ attitude. The model is intended as a practical framework for designing and monitoring the role of disciplinary and extra-disciplinary knowledge and values in pedagogic discourse and as a theoretical framework for interpreting the accommodation of unity and difference in coherent text.

On a well-known epitaph from first-century CE Rome, one man commemorates another as his “fellow freedman and, at the same time, dearest companion” (conlibertus idem consors carissimus) (CIL 6, 22355a). The phrase reveals that the men are connected in two ways: by their involuntary legal subjection to the same patron and by their mutual camaraderie. It is the relationship between these two ties, expressed by the Latin idem, that I investigate in this chapter. Over 100 epitaphs employ a form of idem to communicate two distinct but simultaneous bonds, the majority of which were formed through the processes of enslavement and liberation. Employing this corpus of inscriptions, I explore the entanglement of interpersonal ties experienced by freed persons in Roman households. I show that the word libertus/a (freed person), which we often read as a marker of status, is employed on these epitaphs as a relational term, interchangeable and sometimes overlapping with interpersonal ties generated by very different social and legal phenomena, including affection, birth, marriage, and testation.

In book 3 of De beneficiis, Seneca the Younger notes the common use of a law punishing ingratitude in rhetorical training and debates the merits of introducing a comparable law into Roman civil law. Ultimately, he dismisses the need for such a law outside of the school setting (Ben. 3.6–17.3). Scholars have been quick to point out that Seneca is not exactly correct: legal cases were brought for certain instances of ingratitude. I would like to consider one such instance, the fate of the liberti legally rendered ingrati. The penalties for ingratitude varied as the forms of ingratitude did, but I will focus on the extreme penalty of re-enslavement. This chapter takes as its premise the debate in Tacitus’ Annales (13.26–27) on allowing re-enslavement to become a standard penalty for a freed person’s ingratitude. The re-enslavement supporters fail to win over Nero, but the emperor allows that individual cases for re-enslavement could be heard. I will argue that this lack of statutory regulation for this penalty paradoxically reveals the precarity of the freed person, their citizenship, and their freedom. This precarity is emphasized using the language of social relations rather than the law to describe the situation of the freed person and their former owner. This chapter will contribute to the study of the nature of Roman freedom by considering the following questions: did freed persons share in the same liberty as freeborn citizens? And if that liberty is different, to what extent can a freed person be integrated into the “free” population?

This chapter outlines the current research on the stress response and how chronic stress can lead to the dysfunction of neuroendocrine and immune responses and ultimately contribute to the development of psychiatric disorders. The chapter aims to provide an understanding of the pathways involved in the stress response, in particular the HPA axis and the role of cortisol, exploring the role of HPA hyperactivity as a contributor to major depressive disorder. The chapter reviews the impact of the stress response in bipolar and post-traumatic stress disorder, concluding with a summary of our current understanding of the interplay of mood disorders with early life stress.

Coordinated campaigns of falsehoods are poisoning public discourse.1 Amidst a torrent of social-media conspiracy theories and lies – on topics as central to the nation’s wellbeing as elections and public health – scholars and jurists are turning their attention to the causes of this disinformation crisis and the potential solutions to it.

Mood disorders are associated with dysfunction in a broad range of neurocognitive domains and processes. Deficits have been reported to occur in symptomatic states (depression, [hypo]mania) as well as in remission, negatively impacting psychological well-being and impairing social and occupational functioning. Multiple studies have investigated the potential of pharmacological and nonpharmacological (psychological, behavioural and neurostimulatory) interventions for the amelioration or prevention of neurocognitive impairments. In this chapter, we present an overview of these approaches. We focus particularly on their underlying mechanisms of action and discuss the relative advantages of each approach.

Paul Dukas believed that the strongest influence that Debussy came under was that of writers, not composers. Writers were also prominent in his friendship circles, and this chapter outlines the importance of these circles to Debussy’s musical development. So many French composers have been influenced by artists of all types at least as much as by their musical peers, and Debussy was no exception to this. Perhaps surprisingly for someone so personally reserved, his face-to-face encounters with writers were at least as important to him as the time he spent reading their books. But as a collaborator, he was far better at discussing projects than actually completing them: Debussy’s list of projected theatrical works is considerably longer than his list of achievements in this sphere. His personal connections with writers started with the odd coincidence that Debussy’s first piano teacher was Paul Verlaine’s mother-in-law, Antoinette Mauté de Fleurville; her daughter, Mathilde, and the poet lived under her roof when the nine-year-old Debussy studied with her.

This chapter – offered by the co-editors – situates the need for “Supporting College Students of Immigrant Origin: New Insights from Research, Policy, and Practice” in both historical and contemporary social, political, and cultural contexts. It also offers a blueprint for how a range of higher education stakeholders can engage with the volume and its individual chapters, which are organized into four distinct parts that chronologically trace students of immigrant origin’s journeys as they relate to higher education.

Chapter 1 is a discussion of the scope of the concept of sustainable development. It examines the multiple dimensions of the concept and how these different angles to this concept have contributed to both its advance and decline in the law. This conceptual challenge accounted for the concept’s poor meaning and considerably poor performance. This chapter also provides insights into theoretical and methodological considerations underpinning this book, including the choice of Africa as the pivot of analysis and Third World Approaches to International Law as a scholarly approach.

This chapter provides an overview of the innovative protesting techniques of the Kazakh Spring and the Oyan, Qazaqstan movement. The interplay between the repressive law-enforcement agencies and the creative protesting techniques and narratives protestors had to find is at the heart of this chapter. I argue that the evolution of the protestors’ movements led to slow but consistent adaptation on the part of the police and secret police, and all those involved in the physical and emotional harassment of the protestors. Through interviews, I focus on how the body of the protestor and the public square become the two prime spaces for aggressive coercion and resistance. This pushes protestors to stage bodiless performances with anonymous posters and anonymous online activism, on the one hand. And on the other hand, it pushes law-enforcement officers to find aggravated techniques of torture. They came up with the kettling strategy, whereby protestors are trapped for hours in the heat or severe cold without access to basic amenities, water, food, or shelter. Other techniques of torture included kidnapping, intimidation, and even sexual violence.

Chapter 20 reflects on Goethe’s unique way of thinking and his persistent challenges to orthodoxy. It builds on Goethe’s own assertion that he was ‘not naturally equipped to do philosophy in its proper sense’, and argues that his thought engages the figurative power of ‘improper’ (that is, poetic) language to do philosophical work. The chapter notes his criticism of the modes of, among others, Kant and Hegel, and highlights places in Goethe’s oeuvre, including in his literary works, where we can see new and unconventional pathways for thought being built.