Emerson describes a range of experiences that constitute friendship: titanic battles between beautiful enemies; conversational brilliance and expansion; a joyful solitude, as if someone has departed rather than arrived; a generalized benevolence toward people in the street to whom one does not speak; the warm sympathies and household joy one shares with a familiar friend; the disappointment of a friend outgrown. His account shows an intense focus on moral perfection – on our unattained but attainable self, alone and with others – but an equally intense awareness of what he calls in “Experience” “the plaint of tragedy” that sounds throughout our lives “in regard to persons, to friendship and love.” The chapter’s coda charts the opposition in “Love” between love as the experience of being “swept away” and a skeptical vision of marriage as a prison, from which sex, person, and partiality have vanished.

This chapter examines Clara’s and Robert’s general educations and musical training in the context of schooling in early nineteenth-century Germany, underscoring aspects of the instruction they received that were typical and those that were unusual for individuals of their classes and genders. As relatively privileged children, Clara and Robert both benefited from general educations that far surpassed those available to children of the peasant and working classes; by virtue of his gender, however, Robert’s general schooling was much more robust than Clara’s. Privilege also afforded Clara and Robert access to extensive musical instruction, which intersected in the person of Friedrich Wieck, Clara’s father. Friedrich, himself an autodidact, trained his daughter tirelessly from the earliest age, providing her with an extraordinary musical education, one that is all the more astonishing for the era, given her gender.

Corey Dyck discusses the eighteenth-century German context of Kant’s Critical philosophy and shows that a number of prominent Kantian doctrines can be seen as growing out of discussions of Aristotelian ideas in philosophers such as Wolff and Crusius. These include the idea that there are three fundamental operations of the mind (the tres operationes mentis), that the mind is an “entelechy,” and that the operations of a rational mind are characterized by spontaneity.

This opening chapter goes straight to the heart of what language teachers do – classroom teaching. It includes cases set in seven different countries and in primary, high, and private language schools, as well as college and university. It covers topics as diverse as teaching in large classes, translanguaging, and using AI in an academic writing class.

This chapter gives fruitful attention to the role of the sacraments in the Confessions. It delineates the ways in which the sacrament of baptism structures the autobiographical books, with baptism foregrounded in the first book (Augustine’s baptism postponed), the central or hinge book (Book 5, in which Augustine’s baptism is again deferred), and the climactic book (Book 9, in which Augustine’s baptism is recounted, along with many other baptisms, quite a few of which did not take place within the chronological scope of Book 9). The Eucharist, which was for Augustine the other sacrament of initiation and for which baptism itself was a prerequisite, comes into clear view at the end of Book 9 and in Book 10. The exegetical books then treat Genesis as “a model for all of Christian life, and especially that of the church,” a life inaugurated in baptism and sustained by the Eucharist. Contrary to the view of some scholars, who see very few Eucharistic allusions in the Confessions, the chapter shows that many of Augustine’s images – especially of food and of milk – have Eucharistic overtones.

This chapter explores the many uses of Scripture in the Confessions. Augustine draws words, images, and themes from Scripture; he tells the story of his own successive (and sometimes unsuccessful) encounters with Scripture; he invites his readers into a lively relationship with Scripture. Augustine presents himself as living out the stories of Biblical characters – Adam, the prodigal son, Moses, the Apostle Paul – and as speaking the words of Scripture in his own voice, as his own words. Augustine’s extensive appropriation of the Psalms is of particular importance: “The Psalms do more than stage or frame Augustine’s narrative; they shape its presentation and supply its substance.” Scripture proves to be central both for Augustine’s self-dispossession, his casting away of the old life, and for his self-conception, his understanding and inhabiting of the new.

The Introduction presents the main theses of this book: that Charles Darwin developed a philosophical theory of emotion, inspired by his reading of several associationist philosophers; that Darwin denied that emotional expressions evolved as social signals, designed to reveal emotions to others; and that Darwin’s theory of emotion has more in common with modern constructionist theories than with modern basic emotions theories, which often claim Darwin as their inspiration.

How does law travel in Inter-Asia? This chapter focuses on traveling law as an empirical event and does so to reflect on prevailing theories in comparative law that explain how law moves from one jurisdiction to another. The dominant paradigm in comparative law for traveling law is legal transplants, a concept that has generated a sprawling literature. The point of this chapter is not to say that Inter-Asia is aberrational regarding legal transplants; instead, the perspective is to use the Inter-Asian Law material, and specifically the fraught movements of Chinese law in Inter-Asia, to critically reflect on comparative law conventions. Whereas Inter-Asia is embedded within global trade and migration routes, it has also been populated by outsiders – pirates or jihadis – whose participation within those circuits creates contrast and distance, elements that are prerequisites to critical reflection. Chinese law may also be such an outsider that permits reflecting on taken-for-granted paths.

The chapter introduces key codesign principles across multiple layers of the design stack highlighting the need for cross-layer optimizations. Mitigation of various non-idealities stemming from emerging devices such as device-to-device variations, cycle-to-cycle variations, conductance drift, and stuck-at-faults through algorithm–hardware codesign are discussed. Further, inspiration from the brain’s self-repair mechanism is utilized to design neuromorphic systems capable of autonomous self-repair. Finally, an end-to-end codesign approach is outlined by exploring synergies of event-driven hardware and algorithms with event-driven sensors, thereby leveraging maximal benefits of brain-inspired computing.