The work of modernist poet and visual artist David Jones provides a retrospective vantage of the central claims of Liturgy, Ritual, and Secularization in Nineteenth-Century British Literature. Jones saw the nineteenth century as a moment of breakage with the past. This rupture, according to Jones, threatens the work of the artist by depleting the sacramental meaning of reality – that is, the ability of concrete things to signify unseen spiritual depths. In both a dramatic biographical encounter with the Mass during his time on the front lines of World War I and in his subsequent art and poetry, Jones turns to liturgical forms to confront the breakage that began in the nineteenth century. Viewed from Jones’s perspective, the Romantic and Victorian interest in liturgy takes on new significance for the overarching genealogy of modernity and secularization. These liturgical fascinations intervene in – and resist – the long story of modernity’s separation of the material and spiritual, the natural and supernatural.

To say that God is the supreme good – literally, the summit of good -- means more than that He is good. It even means more than that He is the best good. The claim is that He is good in a better way than all other goods. He is the uncreated Good from which all finite possibilities of good flow downward. His goodness and theirs cannot even be measured on the same scale. He is the Uncreated Source of all that is. He is the Original, of which created goods are but copies. Could even that be true?

Distance is a central concern for global historians. It is a physical and external condition of social life that global processes bridge. Exchanges, encounters and conflicts between strangers are common themes of global historians. Distance is also a cultural and conceptual condition, one that defines relations between strangers far – and near. Mobility and the advent of new modes of transportation and communications had ambiguous effects of closing the gap between strangers while heightening social distances, the need to explain them and policies to redress them.

We provide the template and approach we adapted together and used at interview. We provide model scripts that shows you how to use this approach.

Looks at James Simpson’s early career. Discusses the situation of Gibraltar and Tangier, the importance of Simpson’s diplomatic network and how it became Americanized over time as a result of the extensive diplomacy needed in the region.

Micrographs, like the little (pun intended) cousin of photographs, are considered by some as an objective portrayal of nature. Why, they are photographs of the microscopic world invisible to the naked human eye. As such, what you see is what you get, and what you get is nature unveiled.

Particularly because the microscopic world is invisible to us in everyday life, we find it even more urgent to behold that world. We assume that if and when we see, we will automatically understand. If and when we observe microorganisms in their smallest components, we will be able to “get” them and conquer them.

Even though the theme of return migration is specific to Ezra–Nehemiah, the concept of social displacement appears throughout the Old Testament from the banishment from Eden, through ancestral journeys and multiple exiles from Samaria and Judah. Thus, the multivalent theology of Ezra–Nehemiah engenders a broader dialogue with the rest of the Old Testament.

We survey the theory of treeable countable Borel equivalence relations.

This chapter takes German history all the way up to the early years of the twenty-first century. It tells the tale of the all-German youth revolt of 1968 and of the later students’ revolt in Frankfurt am Main. Moving on to the fall of the Berlin Wall and the reunification of Germany, it then concentrates on the issue of remembering the National Socialist past and commemorating the Holocaust in the new Germany, beginning with the Historians’ Debate in the 1980s and ending with the later, more public and more political controversies, till the scandal around the festive speech by Martin Walser in the Paulskirche and the various responses to it. Most important among these was surely that of Ignaz Bubis, and this man’s biography, a rather tragic tale again, is concisely told in this chapter. Finally, a discussion of the controversies around the Berlin Memorial to the Murdered European Jews closes the chapter – and the book, bringing the story all the way to the new millennium.

India’s language policy choices soon after independence established a complex and multifaceted language regime that is often deemed a success for an immensely diverse postcolonial state. It is argued that its choices were informed by a demotic tradition that emerged in various regions of the subcontinent in the precolonial period and that was reconfigured under colonialism. First, what is called “demotic regionalism” is traced back to vernacularization in precolonial India, when local languages began being used in regional political-sociocultural realms in lieu of Sanskrit. Regional variations in whether vernacularization was state driven or demos driven often reflected the strength of the demotic norm in constituting demotic regionalism, informing language regimes that were fluid, multilingual, and increasingly inclusive. The chapter then discusses how colonialism reconfigured the demotic regionalism tradition, muting the demotic norm and replacing it with ethnicity, creating a colonial language regime that was still multilingual but rigid and hierarchical, and that compromised diversity. It then details India’s postindependence language regime, demonstrating how demotic regionalism informed specific policy choices while being mediated by colonial legacies and imperatives of the modern state. The final section shows how this language regime has remained multilingual and hierarchical, albeit by way of democratic politics rather than colonial fiat.