Chapter 2 traces the emergence of humane literary genealogies and animal-centred literary criticism. These new kinds of writing reveal the movement’s creative efforts to simultaneously draw from and re-imagine the canon in order the present a longstanding accord between literature and animal protectionism. The chapter then argues that reformers such as Frances Power Cobbe, Henry Salt, and Stephen Coleridge tried to establish a connection between aesthetic experience, ethical awareness, and political action; by carefully choreographing the appearance of stories, poems, and literary-criticism, association periodicals played a vital role in managing textual encounters and responses. However, expressions of excessive sentiment often endangered the efficacy, public image, and political legitimacy of the cause. The movement’s efforts to promote literary writing and antivivisectionism as natural bedfellows raised problems as well as opportunities: ‘Dipping’ into literary works and traditions was rarely carefree.

This chapter presents the limit-colimit coincidence in categories enriched either in complete partial orders or in complete metric spaces. This chapter thus works in settings where one has a theory of approximations of objects, either as joins of $\omega$-chains or as limits of Cauchy sequences, and with endofunctors preserving this structure. There are some additional requirements, and we discuss examples. In the settings which do satisfy those requirements, the initial algebra and the terminal coalgebras exist and their structures are inverses, giving what is known as a canonical fixed point (a limit-colimit coincidence). We recover some known results on this topic due to Smyth and Plotkin in the ordered setting and to America and Rutten in the metric setting. We also discuss applications to solving domain equations.

This chapter presents an overview of some of the central concepts of constructional syntax. Focusing on key insights from Berkeley Construction Grammar and Cognitive Construction Grammar, it discusses how construction entries of different types from the inventory of constructions interact with each other to license constructs. This chapter also outlines a novel methodology for discovering constructions in a corpus that allows for a systematic way of compiling construction entries that are relevant for research in Construction Grammar and constructicography.

Any detailed discussion of alliteration and assonance in Greek must take account of certain general considerations. The most general, I suppose, is the question – if it is worth calling a question – whether alliteration, in particular, existed as a significant possibility in Greek poetry at all. As is well known, alliteration was not formally recognised by the ancient Greek stylisticians, although they did, of course, recognise under various names several of the forms of sound-patterning and sound-repetition of which alliteration is a particular type. Most modern Hellenists have shown the good judgement that they have shown elsewhere – in regard to the ancients’ inattention to epic formulaism, for instance – in declining to interpret such a silence as the voice of authority, and have sensibly allowed their aesthetic faculties rather than dogmatic preconceptions to pronounce on the question of significant existence, although there have been complete sceptics. A few types of marked exploitation of alliteration in Greek will be noted, and this evidence can serve as adequate for an answer, if evidence is still thought necessary.

Bakker’s chapter discusses the syntactic development in twin grammars. Twins and other young children are sometimes reported to create their own languages, sometimes called autonomous languages. The grammars of these languages are quite rudimentary, and the lexicon is derived from the language(s) spoken around them. Bickerton claimed that Creoles share structural properties because the languages have been created by children. Bakker looks at the structures of documented autonomous languages and compares them with Creole languages. It appears that the autonomous languages have more in common with pidgins than with Creole languages, structurally, even though they are created by children, like Creole languages. The twin situation influences the rudimentary properties of the autonomous languages.

Fifteen years ago in All Politics is Global, I developed a typological theory of global economic governance, arguing that globalization had not transformed international relations but merely expanded the arenas of contestation to include policy arenas that had previously been the exclusive province of domestic politics. In my model, what truly mattered to global governance was the distribution of preferences among the great powers. When great power coordination was achieved, then effective governance would be the outcome. When great power coordination was not, then global governance would exist in name only. Demands for greater content moderation across platforms have increased as the modern economy has become increasingly data-driven. Can any standards be negotiated at the global level? The likeliest result will be a hypocritical system of “sham governance.” Under this system, a few token agreements might be negotiated at the global level. Even these arrangements, however, will lack enforcement mechanisms and likely be honored only in the breach. The regulatory center of gravity will remain at the national level. Changes at the societal and global levels over the past fifteen years only reinforce the dynamics that lead to such an outcome.

This chapter consists of an extended discussion of shamanism and related ontological concepts among the Makushi. It opens with a narrative of the author’s experiences with a Makushi shaman named Mogo since 2012 and this shaman’s later death. The chapter discusses shamanic training and practices (including charms, spells, and tobacco use), as well as how shamans form relationships with spirits. It describes methods through which Makushi shamans obtain things and abilities from spirit allies. It examines notions of ‘mastery’ and ‘ownership’ and how these relations are grounded within the local landscape. However, unlike other recent ethnographic accounts from elsewhere in Amazonia, this chapter emphasises dimensions of reciprocity in Makushi shamanic relations with non-human beings. The chapter conceptualises Makushi shamanism through the combined theoretical lenses of historical ecology and Amerindian perspectivism. The shamanic relational mode described in this chapter provides a basis for examining relations with human outsiders in subsequent chapters.

Such was the aesthetic appeal of a Roman ruin that English grand tourists began to decorate their parkland back home, now landscaped in a sort of ‘faux-naturalism’, with sham ruins. The eighteenth-century fashion for the English garden swept over continental Europe, and many gardens, surprisingly even in Rome itself, have sham Roman ruins after the English fashion. The fashion for sham ‘Roman’ ruins continued into the twentieth century and was extended to the United States and Japan.