Chapter 2 examines Kant’s distinction between free and adherent beauty and its implications for artistic beauty. This distinction is controversial because adherent beauty, which presupposes a concept of what the object ought to be, seems at odds with Kant’s demand that judgments of taste be concept-free. These tensions, heightened by his remarks on fine art and genius, have led some to doubt whether artistic beauty qualifies as beauty. The chapter reviews major interpretations – Crawford’s abstraction account, the incorporation view, and the conjunctive view. While Crawford seeks purity through abstraction, the other views show how judgments of perfection can inform aesthetic appreciation without reducing it to rule-governed evaluation. These approaches, rather than rivals, are complementary and reveal the flexibility of Kant’s framework. The chapter concludes that treating artistic beauty as a form of adherent beauty allows for informed, though impure, judgments of taste. These judgments allow descriptive and contextual considerations to guide critical evaluation while preserving Kant’s core commitments.

Inclusion is a term used frequently, but what does it really mean? Inclusion in its simplest term is ‘the action or state of including or of being included within a group or structure’ (Oxford Dictionary). This is a fundamental right of all people, but unfortunately when diversity exists, this is not a right afforded to everyone. The Oxford Dictionary has an alternate definition which elaborates on this initial one. Inclusion is also defined as ‘the practice or policy or providing equal access to opportunities and resources for people who might otherwise be excluded or marginalized, such as those who have physical or intellectual disabilities and members of other minority groups’. As recognised in this definition, inclusion is about opportunities for all, including those with disability, developmental delay, neurodivergence, mental health difficulties, cultural diversity, variations in socio-economic status, LGBTQIA+ people, gender diversity, people experiencing trauma, unique family structures, and Aboriginal and Torres Strait Islanders, just to name a few! While there are differences in what every individual needs to be included, the principles of inclusion and the foundation of everyone having the same rights, should not change.

This chapter concludes the book, which examines why Islamist civil wars are especially resistant to resolution and explores pathways toward their end. It draws out conclusions based on the quantitative analyses as well as the case studies of Afghanistan, Mauritania, Mali, and Syria, showing how conflicts framed in Islamist terms can become strategically embedded within transnational networks, increasing uncertainty about actors’ strength and resolve, thereby adding to their intractability. Importantly, Islamist civil wars are not inherently unresolvable; rather, their persistence stems from external entanglements. Insulating conflicts is key to their resolution. Endings of Islamist conflicts may come with setbacks for women’s rights and minority protections, underscoring the need for third parties to mitigate this. The chapter discusses how our book bridges the conflict resolution literature and strategic studies, emphasizing the role of transnational dynamics over ideology alone. It concludes with policy implications: prioritize localization and discourage external entanglement to create openings for conflict resolution in Islamist civil wars.

This chapter examines the “natural” features of a growing economic system, deriving from its inherent dynamics. It highlights the emergence of “natural” rates of profit as a central characteristic of industrial economies and develops a labour theory of these rates, linking them to the fundamental functions of the price system.

The chapter explores the macroeconomic nature of the real wage rate and provides a historical perspective on the determination of relative prices and physical quantities in a dynamic context. It delves into the asymmetric relationship between total profits and wages, considering the roles of new investments and total consumption in shaping economic growth. Finally, the discussion revisits Adam Smith’s distinction between “labour embodied” and “labour commanded,” framing a compact definition of the natural rates of profit as a cornerstone of the pure labour theory of value.

This chapter illustrates and interprets the transformation of Segesta. More than any other Indigenous settlement in Sicily, this site was rapidly transformed in the span of about a century from a small community into a true polis, equal to its colonial Greek counterparts. The focus is on two of the three sacred areas of Segesta dating to Archaic and Classical periods, namely the sanctuary extra moenia of Contrada Mango and the sacred area of the North Acropolis, where a dialectic between Indigenous traditions and colonial innovation played out.

Archaeological evidence offers an insight into the relationships between the Indigenous settlements and Greek colonies of central and western Sicily, in particular Himera, Selinunte and Agrigento. Three main phases are outlined from the second half of the seventh to the first half of the sixth century BCE; from the second half of the sixth into the first decades of the fifth century BCE; and from the second quarter to the end of the fifth century BCE. These mark a gradual path of acceptance by and assimilation with the Greek colonial world, which includes moments of economic and cultural development as well as phases of profound crisis.

This book has considered what role moral considerations should play within markets. But that leaves to one side the question of whether morality prescribes what sorts of things should be on the market in the first place. In this final chapter we consider recent philosophical debates about what kinds of goods should and should not be available on the market as commodities. If there are to be limits, what principles might govern the determination of those limits? We argue that none of the available arguments establish a strict boundary between the commodifiable and the non-commodifiable. Instead, we suggest that the most important considerations concern the risk of harm both to individuals and to social values.

Chapter 2: Notes from Underground. Excavations in the Athenian Agora have revealed the most important site in the classical world for evidence from more than twenty metalworking establishments. All the bronze statues that Pausanias noted after his visit to Athens are gone, but some of the clay molds that were broken up and discarded in casting pits can be identified: a sixth-century-BC kouros, and a standing male wearing Classical drapery, the casting dated by fourth-century-BC pottery buried in the same fill. Processes and materials remained the same over the centuries. To corroborate the evidence from foundries, and to search for clues to wax, the lost ingredient in the lost-wax process, we examine not only the molds but also fragmentary bronze body parts. To judge from lead curse tablets recording adverse reactions to a few Athenian bronze-workers, there was rivalry between workshops. Finally, we investigate a Roman statue recovered in modern times from a riverbed in Syria.

Consumed by thoughts of a blue flower, Heinrich leaves his cold homeland and travels south until he meets Mathilde, who opens his eyes to the world’s mysteries. Then a tragic event reveals the secret power of poetry …

Heinrich von Ofterdingen, left unfinished at the time of the author’s death, is a masterpiece of philosophical fiction and a classic of German literature. This highly detailed and original interpretation is the most comprehensive and systematic study of the novel ever written. Developing fresh insights into the philosophical ideas of the novel while also attending to its symbolic, literary, and creative qualities, Owen Ware explores how Novalis probes the core problem of modern life – fragmentation, and our sense of alienation from the world. Ultimately, he shows us, this novel is a timeless expression of the Romantics’ idea that only the imagination, guided by love, can bring us back to our spiritual home.