At the heart of effective inclusive education lies a shared understanding among all stakeholders. When early childhood communities develop collective commitment to inclusive philosophies, they establish the essential groundwork for sustainable change. This shared vision recognises that inclusion extends beyond physical placement to encompass full participation, valued contribution and authentic belonging. The It takes a village approach acknowledges that inclusion cannot be the responsibility of individual educators working in isolation; rather, it requires coordinated effort across the entire early childhood community. When staff, families and community co-design inclusive principles together, they develop ownership and commitment that withstands the inevitable challenges of implementation.

This chapter starts with key evidence, which suggests that all of the biological accounts of hunger in Chapter 2 – irrespective of their other shortcomings – are incomplete. Henry Molaison (HM) had a bilateral resection of his medial temporal lobes and was densely amnesic. He also did not experience hunger – unless food was placed in front of him. Other similar cases are examined, pointing to the importance of declarative learning and memory in hunger. Models of specific hunger are then reviewed. Since Cannon, all these models share a key similarity. They rely on learning and episodic memory processes. A model of general hunger is then examined that utilises interoceptive (e.g., stomach rumble) and temporal cues (e.g., it’s lunchtime). The basis of this model in learning is described, alongside the experimental and neuropsychological evidence for this account, and the importance of developmental processes. Interactions between specific and general hunger are explored, as is the important topic of how hunger is turned off by physiological satiation and satiety processes. Finally, the linkages of this psychological model to the biological accounts of Chapter 2 are revisited.

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.

Climate change requires far more cooling, thus requiring more electricity, already inadequate for the growing demand due to industrialization and population growth. Electricity generation is limited by reduced generating capacity of drought-reduced current hydroelectric dams and heat-constrained solar arrays. Heavily polluting fossil fuels, especially coal, dominate in electricity generation as well as transportation, but cannot be adequately offset by the limited long-term potentials of solar or wind sources. The transition away from fossil fuels is constrained by the difficult challenges to finance responsible hydroelectric dams and lingering resistance to nuclear energy despite the emergence of very safe small modular reactors. Electric vehicles have great promise to reduce fossil fuels for transportation, but add to the electricity demand. Electric transmission grids must be extended and strengthened to reduce the threats of greater storms and to supply areas suffering from drought or storm destruction.Reducing energy intensity, the demand side of the energy balance needs to be pursued through greater production and transportation efficiency.

This introduction to The New Believers begins by identifying a broader problem with the contemporary novel: that it often ends with bleak defeat or uncertain irresolution. Instead, I identify a new grouping of contemporary writers – Margaret Atwood, J. M. Coetzee, Junot Díaz, and George Saunders – who turn to spiritual beliefs, powers, and presences to offer new hope and possibilities for the contemporary novel, ones that might empower specific progressive causes. I show how this grouping is distinct from other forms of the contemporary, including writers who are hostile to religion, indifferent to it, or committed to it, and I show how the New Believers avoid the problem of oppressive totality by assessing the value of spiritual ideas by their impact on the immanent and the worldly, specifically how spiritual ideas alleviate and prevent material, bodily, and ecological suffering. This new grouping shows that the contemporary novel takes spirituality much more seriously than our critical categories have allowed.

This chapter sets out the book’s aim: an attempt to map the changing lexicons of Christian expression in the English language from the end of the Middle Ages to the early Victorians. It is thus a contribution to historical theolinguistics, drawing on the one hand on corpus linguistics and, on the other, the history of the many varieties of English Christianity that existed during this period. The methodology to be adopted in the body of the book is then illustrated with reference to two contrasting groups of female writers active in the middle of the seventeenth century, a period of exceptional religious turmoil: Fifth Monarchists and Quakers. The special analytic tools and resources harnessed include the Oxford English Dictionary, Semantic EEBO, Glasgow’s Historical Thesaurus of English, UCREL’s Log-Likelihood Calculator, and Sheffield’s Linguistic DNA. The remainder of the chapter defines notions and addresses issues that will recur later in the book: notions of register and genre, and questions to do with the handling of corpora, and with the structuring of religious ‘communities of practice’.

The chapter focuses on the Romantic philosophy of nature. This will permit us to point out how the relational idea of the Romantic Self is consistent with the image of the human being as located within nature. The human is not opposed to nature and is neither her master, but she is immersed in (and even constituted by) the entanglement of natural forces. Following a line of reflections that unites Spinoza, Leibniz, Herder, and Goethe to the Romantics, I will show the centrality of ‘life’. This is the inexhaustible source of forms created through repetitions and metamorphoses. As we will see at the end of the chapter, the Romantic interpretation of life is at the basis not only of their anthropology but also of their idea of normativity. Norms are, for the Romantics, instructions provided with a compelling force and are not only the formulation of interdictions. The dynamic conception of nature allowed the Romantics to reintegrate human beings into it and overcome the opposition between nature and freedom, nature and politics; however, a distinction between human and animal, or human and plants, is maintained. It is, though, not maintained in the sense of domination.

The popularization of psychoanalysis following World War II provided African American writers such as Ralph Ellison, Zora Neale Hurston, Richard Wright, and Ann Petry with a new paradigm for exploring the effects of racial prejudice and discrimination on Black identity and consciousness. The new field of social psychiatry helped these writers expand their frame to encompass the broader environment of American racism and examine how segregation was not just about the control of Black bodies but about the psychological control of Black minds. Their nonfiction writings and experimentation with the documentary mode of the photo-essay illuminate how visual culture could be adapted to reveal Black lives under the pressure of racial discrimination and increasing cold war surveillance. All four fought to find and improvise safe spaces, both physical and psychological, for African Americans during a decade in which the national security state overshadowed and conflicted with civil rights goals.

Chapter 2 develops the theoretical foundation for why Islamist civil wars are especially intractable. We question both essentialist and instrumentalist perspectives on Islamist armed conflicts. Instead, we develop an argument based on a bargaining perspective when explaining the intractability of Islamist conflicts, which we refer to as the strategic embeddedness of Islamist civil wars. The thrust of our argument is that Islamist civil wars are embedded in a particular strategic environment – engulfed in a transnational network of groups and actors supporting the rebels and, in parallel, entangled in a web of various intergovernmental commitments and support structures backing the government side. Such international support tends to create a high degree of uncertainty in terms of the extent and nature of support, making it harder for the parties to assess one another’s resolve and capabilities, which in turn makes these conflicts less likely to end. We explain how the transnational dimension of Islamist civil wars affects the level of uncertainty in conflicts and how it can decrease the likelihood of termination, increase the risk of recurrence, and reduce the chances of conflict resolution.

Chapter 4 argues that to think clearly and well about the rule of law idea and ideal we should begin by asking what we want it for and what we want from it, not by attempting first to define its specific components and then wondering what we might do with them. Only if we come to some view of what we are after can we be in a position to explore possible and available ways of getting there. At this point, the role(s) that law might play, the forms it needs to assume, the institutions that would best serve, what else besides law and institutions would be needed, are all in principle open questions, as is the relative salience of whatever particular measures and institutions we light upon – not completely open, because this is not the rule of law’s first rodeo, but open enough. Since the world does not always present even the same sorts of problems in the same sorts of ways, different ways require different responses and there are new problems.