This chapter argues that Darwin’s philosophical theory of emotion has been forgotten due to paradigm shifts in biology, psychology, and philosophy. These shifts have caused researchers to neglect associationist theories of emotions, including Darwin’s contributions to this school of thought. Having explained why Darwin’s philosophy was forgotten, I conclude by explaining why it should be remembered, given its relevance for contemporary emotions research.

This chapter analyzes how social policy in China has contributed to the well-being of the middle class and their trust of the government. The author argues that if we examine not just China’s earlier reform period (1978–2003) and the fast-growing era (2003–2012), but also the sharp Left Turn in recent years (2012–present), it is hard to fit China’s social policy into the theories of productivism or developmental welfare state that are often associated with the East Asian countries. China’s welfare system is an instrumentalist model which is centered on maintaining the leadership of the Communist Party of China. With this in mind, social policies have been actively used in the past few years to support two mutually independent but intersecting intermediate goals: maintaining economic development and social stability. Both are vital to the party’s authority.

Between 1499 and 1502, Florentine explorer Amerigo Vespucci surveyed unknown lands across the Atlantic, sparking European interest in new territories. His letters, describing a gigantic island, reached cartographer Martin Waldseemüller, who named the landmass "America" on a 1507 map. This story highlights the power of early modern maps to create realities through naming and representation. The Introduction to Connected Cartographies contrasts this model of discovery with the understanding of China, which was not "discovered" in the same way. Instead, knowledge about China emerged through cross-cultural cartographic exchanges, involving translations and synthesis of Chinese and European maps. These exchanges began in the late sixteenth century and continued into the nineteenth century. This process resulted in translated maps that combined features from both traditions, challenging the traditional narrative of exploration and emphasizing the importance of translation in shaping global geography.

This chapter explores, in a roundabout way, whether Kant’s legal philosophy relies on his mature ethics of autonomy and respect. The normativity of the law must be externally enforced by coercive measures. The proportionate and credible threat that transgressions will be punished acts as a deterrent and make the rights of individuals comparatively secure – the law is occasionally broken. Now, the Kantian state does not concern itself with why in particular citizens break or comply with the law. In that sense, Kant’s philosophy of law does not rely on his ethical theory or moral psychology. But agents must be in a position to comply with the law. They must face a meaningful choice, which can only be secured by the availability of the motive of ethics: respect for the law. Without respect, agents would be exposed to prudential considerations only. Those who break the law take their criminal act to be prudentially justified. Viewed from this limited perspective, their actions turn out to be imprudent if they are punished for them. But punishability and imprudence are different. So, making what the law prohibits properly illegal requires an ethical foundation after all.

This chapter contends that writing is a practice of taking responsibility for restitution. I focus on works by W. G. Sebald, Alexander Kluge and Heimrad Bäcker. In his last speech before his death, Sebald stated ‘only in literature […] can there be a form of restitution’. I look at the way two of his novels, The Emigrants (1992) and Austerlitz (2001), are literally put together and examine how they correspond to this restitutive obligation. In addition, I examine short stories by Alexander Kluge from 1962 and 2013 and the form of their response to the NS regime. I also show how the concrete poetry of Heimrad Bäcker in his work transcript (1986) demonstrates a writing practice of fragmentation and citation in its confrontation with the NS legal archives. The works in this chapter span three different literary genres and all show a struggle with the persona of the author and the practice of writing – its possibilities and its responsibilities – in the aftermath of the NS regime and the Holocaust.

This chapter explores how Operation Lava Jato, a criminal investigation of public officials laundering money through a Brazilian gas station chain, brought about the overhaul of Brazil’s political system. My main argument is that focusing only on Lava Jato and its actors, as others have done, leads to a moralistic and oversimplified perspective. Rather, Lava Jato is better understood as the result of two mobilization efforts intersecting to produce a “perfect storm.” The first mobilization had to do with shifting US priorities. US officials sought to mobilize the label of anti-corruption for economic advantage (market access). Their anti-corruption efforts were largely rebuffed by Brazilian officials, however. The second mobilization originated in Brazil and involved Sérgio Moro’s efforts to mobilize part of Brazilian society around an anti-corruption campaign with a clear partisan agenda. Moro rose to national prominence partly by using the organizational platform created by the United States. Thus the one mobilization, ineffective by itself, served to empower the other. These mobilizations, combined, proved deeply consequential, producing a rupture in Brazilian politics, sinking the country’s GDP, and creating the anti-institutional and punitive atmosphere that led to Jair Bolsonaro’s presidential victory.

In both philosophical research and public discourse around dementia, issues of power and social status receive insufficient attention. The Introduction sets out how this book is aimed at filling this gap.

Chapter 9 considers Emerson’s first revolutionary book of 1836, Nature. Even in this first book, Goodman argues, Emerson presents a nascent epistemology of moods. The discussion then turns to the moody swings of “Nature,” from the Essays, Second Series, in which Emerson finds the natural world either bountifully present or just missed, and as taking two opposing forms: a stable finished form he calls natura naturata, and a dynamic form he calls natura naturans. At the end of the essay, Emerson abandons this main set of oppositions in a leap to a metaphysical conclusion. The Coda considers Emerson’s attraction to Michael Faraday’s idea that “we do not arrive at last at atoms, but at spherules of force.”

This chapter examines the mechanics of how the US government, specifically the State Department, sanctions terrorists pursuant to two legal mechanisms – terrorist designations of Foreign Terrorist Organizations and the sanctioning of individuals and organizations pursuant to E.O. 13224.

A patient at a Catholic hospital wants medical assistance in dying (MAiD). Fulfilling her end-of-life wish by facilitating her transfer to a hospital willing to provide MAiD seems like the right thing to do. But unforeseen challenges arise that force the ethicist to reckon with her dual leadership roles, the moral weight of her title, the psychological sequelae of bearing witness to suffering and death, and the moral distress that arises when law and ethics clash. Although the patient gets her wish, the case feels unfinished; the injustice that caused her unnecessary suffering remains a spiritual wound for her children. Through partnership with the patient’s family, the ethicist works with hospital leadership to devise a systemic remedy to mitigate the harms of forced transfers for similar patients in the future. By reckoning with the challenge of juggling multiple roles, and the impacts of workplace trauma exposure and moral injury, the ethicist creates resources and relationships to provide greater psychological safety and mutual support, ensuring the sustainability of her work in ethics consultation for years to come.

In the genre of images known as the Mass of Saint Gregory the central drama is the living body of Christ on the altar. To one side of that drama, if one looks closely, can be found a single book, opened but not legible (Plate 6). By the fifteenth century, depending on the church, one might find a range of different kinds of books for the liturgy in its library, its choir stalls, or sacristy: antiphonaries, graduals, psalters, hymnals, or breviaries. Only one liturgical book, the missal, the book for the celebrant of the Eucharist, would have been found on the altar. That object is the focus of this chapter.

With the invasion and conquest of Beijing by the Manchus the very same barbarians that the wall was meant to keep out, the limitations of the Ming state were superseded. Now the Manchu founded Qing dynasty sought new ways to understand where to draw the borders of their state to the North and West.The chapter covers the back and forth in cartographic translation between China and Europe during the eighteenth century, from the Kangxi era to the end of the Qianlong reign. This back and forth, it is argued, led to the creation of the Qing geo-body and the idea of the borders of China. The chapter shows that a notion of China’s borders first appeared as a result of cartographic exchanges between China and Europe.

Imaginings play a crucial role in accounting for fictionality, but what are they? Focusing on those invited by fictions, this chapter argues for the deflationary view that imaginings are just entertainings, I=E. This view was standard in early analytic philosophy, but few current writers appear to hold it. The chapter critically addresses an argument by Walton against I=E that may contribute to explaining this turn; some who espouse views that are otherwise close to I=E endorse this argument against it. In response to Walton’s argument, the chapter invokes a point suggested by Walton himself: Many imaginings – i.e., entertainings, on the view defended here – are mental episodes that agents launch for a purpose. The chapter also appeals to this fact to dispose of a miscellany of other contemporary considerations against I=E. In addition to answering objections, the chapter offers a positive consideration in favor of I=E: to wit, that it may help to establish the imagination as a fundamental, irreducible mental attitude – a view that many philosophers do endorse.

This chapter leverages the IdiomsTube project to illustrate how corpus linguistics enhances research and tool development for formulaic language acquisition. Formulaic language, encompassing idioms, proverbs, and sayings, is common in everyday communication. However, English as a foreign language (EFL) learners often struggle with these conventionalised expressions due to limited exposure to authentic spoken contexts. To address this challenge, the IdiomsTube project conducted corpus studies to uncover patterns in formulaic language use, including prosodic features and distribution across internet television genres. Corpus linguistic methods have also enabled the development of the IdiomsTube app, a specialised tool for computer-assisted formulaic language learning. Informed by corpus-derived frequency data and innovative concordancer design, the app uniquely prioritises user experience. Unlike conventional concordancers, the IdiomsTube app dynamically compiles a corpus from captions retrieved in real-time from YouTube videos based on the user’s search word, allowing users to read concordance lines from current, trending videos. This design makes concordancing engaging and motivating for learners. This chapter demonstrates how modernising concordancer designs with a focus on learner accessibility and real-time content can significantly advance formulaic language acquisition.

This chapter traces the development of Darwin’s theory of emotion and expression from 1838 to 1872, emphasizing his many engagements with associationist philosophers. I demonstrate that all three of Darwin’s principles of expression are derived from the works of associationist philosophers, especially David Hartley, Erasmus Darwin, Herbert Spencer, and Alexander Bain.