This chapter describes in detail Neurath’s adventurous escape from The Hague with other refugees on a small boat that was intercepted by a British warship. He and his partner Marie Reidemeister were then interned as enemy aliens on the Isle of Man, due to the encroaching threat of German invasion. The internment camps were a microcosm of Central European culture, and Neurath participated in the ‘popular university’ organized by internees of his camp. The correspondence between Neurath and Reidemeister (in separate camps) reveals their optimistic determination to continue working together, as well as Neurath’s predisposal to British culture. The Society for the Protection of Science and Learning campaigned for their release but, despite intervention from Albert Einstein, their case was not simple.

Banks play a vital role in economic development by providing credit to businesses and private households. Their lending and investment activities on the asset side are financed by debt or equity capital. Proportionally to the total assets, equity capital has experienced a major change since the nineteenth century. By 1850, for example, the balance sheets of banks in the United States consisted of about 40% equity capital. The figure dropped to 7% in 2000. The decrease of equity capital in proportion to the total assets is a remarkable change in how banks have funded their activities since the emergence of modern banking in the nineteenth century. However, a certain level of capital is essential for individual banks and the whole financial system. It serves as an absorber of losses and can affect a bank’s default probability. Moreover, a sufficient amount of capital induces trust for creditors. Consequently, adequate capital is – among other factors – important for financial market stability.

This chapter engages the earliest Christian references to marriage ceremony across a variety of early texts, including late antique homilies, hagiography, and letter correspondence, as well as theological discussions that ensued among early Christian authors about the proper forms of marriage and the church’s role within wedding ceremony. In addition to Greek authors, this chapter also examines early Latin and Syriac writings on the topic of marriage.

History rests upon testimonies, just as Islamic Law does. Ibn Khaldûn disagrees. For him, history is an intellectual and universal science, like logic. Reason is entitled to dismiss the testimonies.

In light of recent scholarship, the Mughal age appears as a new and strikingly modern era of the prolix self. First, there is Babur's memoir, the Baburnama, penned in the early sixteenth century, which is recognized as an exceptional text in the Islamic and Indic worlds. This first-person narrative conveys a sense of individuality through emotional intensity, interiority, and acute observations of people and places around him. The memoir is characterized by both sincere self-disclosure and artful self-representation. Other men and women among Babur's descendants followed suit. Yet others began to compose first-person memoirs and travelogues in the seventeenth and eighteenth centuries.

In contrast, the practice of individuality described here extends beyond self-centered narrativization within texts. In fact, leaving legacies complicates each of the three characteristics typically associated with fashioning selfhood and individuality: textuality, narrativization, and self-centeredness. First, this practice spills out of texts and into epigraphy and architecture. Even in book manuscripts, it is often worked out on their margins and flyleaves. Together, this demands that the materiality of artifacts be taken seriously. It also requires close attention to the way these artifacts speak to and with each other in representing an individual across time and space. Second, legacies do not narrativize the self as autobiography, nor do they necessarily disclose interiority. Instead, they put forward a picture of an ethical self. Lastly, legacies deflect self-centeredness, choosing instead to be in service of others. The self appears on the margins of such works, obliquely, diffidently, but knowingly calling attention to itself without direct self-aggrandizement.

The legacy under review in this chapter is an epigraphical intervention by a Mughal noble upon a royal monument commissioned by the Mughal Emperor Babur (d. 1530). Locally known as the Chihilzina (Forty Steps), the monument is an arched grotto carved into the side of a mountain near Kandahar. Its inscriptional programs announce the direct involvement of four named individuals. Aside from Babur, this includes his second and third sons, Mirza Kamran (d. 1557) and Mirza Askari (d. 1558), who ruled Kandahar intermittently between 1530 and 1545. It also includes Mir Muhammad Masum (1528–1606), a Mughal noble from Sindh active in the late sixteenth century, who served Babur's grandson, Emperor Akbar.

Neurath’s interest in international languages led to him developing an alternative to verbal language, the pictorial technique of Isotype. This chapter documents significant wartime projects using this method, including animated sections for documentary films and charts for publications produced by pioneering ‘book packager’ Adprint. The Isotype Institute contributed to the book on Lancelot Hogben’s own invented language Interglossa. Neurath also explored the establishment of a research centre for visual education in consultation with Hogben, Julian Huxley, and US ambassador J. G. Winant. His last book project titled ‘Visual Education’ was written for Karl Mannheim’s ‘International Library of Sociology and Social Reconstruction’, although it remained unpublished until long after his death. It was a wide-ranging reflection on the acquisition of knowledge and its social determinacy.

This chapter sets the stage for the volume, describing an approach to Otto Neurath’s last years that weaves together biographical, historical, and philosophical strands. Neurath can also be examined from the angle of ‘exile studies’, enthusiastically adapting to British life and making contributions to philosophy, economics, and visual education that were ahead of his time. The themes of planning and education are introduced as narrative hooks to understand Neurath’s late work.

This Introduction lays the foundation for the book by showcasing the interdisciplinary methods and parameters employed in this study of the marriage process from late antiquity through medieval Byzantium.

The last major chapter of the book reflects on the question of ‘happiness’ as discussed by Popper, Hayek, and Neurath, but also presents a case study of how Neurath not only theorized on such matters but also sought to make a practical difference by collaboration in planning projects. He became a consultant for the redevelopment of Bilston, a small town blighted by the legacy of the Industrial Revolution. In discussion with town councillors and architects, he steered plans by taking into account the needs of residents, seeking to represent those whose voice was generally not heard. This finally led to Neurath being interviewed in the mainstream media, marking acceptance and respect for Neurath in British culture. He did not want to use his broad learning to set himself apart as an intellectual but instead to articulate the needs of ordinary people.