This chapter examines citizenship taxation as a potential response to the challenges of global mobility and digitalized work, which have weakened traditional tax systems. As people increasingly work, live, and invest across borders, states struggle to maintain their tax bases and fulfill their social obligations. Citizenship taxation – taxing citizens on worldwide income regardless of residence – could help, but it faces challenges. First, taxes levied on worldwide income for redistributive purposes are justified by national community membership, but citizenship alone is too crude a basis for determining membership in a national community. Additionally, enforcement is difficult and not every state can impose citizenship tax. Although multilateral cooperation could improve enforcement, we explain why cooperation might exacerbate global inequality rather than reducing it.

Teleonomic interpretations of human evolution question whether behaviors like hunting, meat-eating, food sharing, and intra-group cooperation existed in extinct hominins. This perspective assumes H. sapiens as the pinnacle of hominin evolution. However, such behaviors may not require the complex cognitive capacities of modern human brains. Early H. erectus, with brains within the lower range of modern humans and more robust, agile anatomies, may have been highly efficient foragers. Their adaptive success likely stemmed from culturally selected behaviors rather than advanced cognition alone.

The gracilization of H. sapiens may be rooted in shifts in reproductive and social behaviors rather than improvements in foraging strategies. Brain expansion in our species was likely driven by the evolution of complex communication, symbolism, and social interaction, forming the basis of modern human social networks. This alternative perspective generates testable hypotheses regarding behavior preserved in the archaeological record. Under this model, hunting emerges as a byproduct rather than a driver of early human socio-reproductive structures.

This chapter argues that fundamental problems limit ESG’s potential benefits for society and can be traced back to ESG’s initial conceptualization in the early 2000s in the advent of the United Nation’s Global Compact initiative. ESG from the very beginning has been built, on the one hand, on the premise of promoting institutional investors’ interests at the expense of critical stakeholders’ concerns and, on the other hand, on quite idealistic assumptions about the proper functioning of markets and states. Drawing from the theory of deliberative democracy, this chapter develops suggestions of how ESG could become more beneficial to people and planet by making the ESG investing system, understood as an organized set of actors and procedures, more inclusive, argumentative, and consequential with a view on societal rather than investors’ benefits. The chapter proposes that incorporating deliberation in the governance structure of rating agencies specifically is one way to do so.

This chapter considers induction, deduction and abduction as methods of obtaining scientific knowledge. The introductory section again ends by highlighting that there is no single method, and refers to claims that scientific reasoning uses various heuristics or rules of thumb based on the specific approach and the background information we have, and that we should recognise that this can introduce various errors of reasoning: by being aware of the potential for making these errors, we are better able to guard against making them. The bulk of the chapter then looks at specific logical fallacies, using neuroscience examples to illustrate them. These include ad hoc reasoning; begging the question; confusing correlation for causation; confirmation and disconfirmation biases; false dichotomies; false metaphors; the appeal to authority, tradition and emotion; the mereological fallacy; the naturalistic fallacy; and straw man arguments.

This chapter discusses three novels that belong to the genre of detective fiction, although the centre of interest lies not in identifying the perpetrator of the crime but in grasping its wider ramifications. In Cocaine Nights and Super-Cannes the culprit is known, and in Millennium People it becomes obvious who is responsible for the murders that have been committed. The loss of the future as a horizon toward which human activity might be projected results in an increased sensitivity to the category of space, conceived now as all that there is. By drawing attention to the link between egoism and a monadic view of subjectivity Ballard suggests that a separation of the subject from others and a rejection of the external world sanctions an instrumentalist view of those others and that this permits the unleashing of terrorist violence.

Suicide is a leading cause of death for young people (variously defined as those aged up to 24-29 years) worldwide. Non-fatal self-harm, which we define as including all intentional acts of self-poisoning (e.g., intentional drug overdoses, ingestion of products not intended for human consumption) or self-injury (e.g., self-cutting) regardless of degree of suicidal intent or other types of motivation is more common. In this chapter, we do not distinguish between attempted suicide and non-fatal self-injury as there is a high degree of co-occurrence between the two behaviours, particularly in young people.

This concluding chapter synthesizes the book’s findings and addresses broader trends such as declining trust in state institutions, governance crises, and the expanding role of constitutional law and judicial review. These trends not only elevate expectations of courts to address systemic issues but also increase calls for legal flexibility in the interest of bringing about certain outputs, including through arguments based on failure. The chapter cautions against the potential slide into authoritarianism that such flexibility could enable, emphasizing the need for careful and restrained application of these arguments in public law. It ends by highlighting the need for more North-South comparison and exchange to help address those challenges.

This chapter is concerned with the woman considered in herself, for her own sake, not as ancillary to man or as the location of a role. It asks whether texts by 'unsex'd' and 'proper' females depict women creating and asserting themselves, having their own independent worth and dignity. Its topic is women writers' 'subjective sense of self' and their 'resources for self-representation' which are 'critical for empowering' them 'to transcend present conventions about gender' and for expanding their possibilities. A discussion of the care of the self needs attention to what 'unsex'd' and 'proper' females have to say about the care and presentation of the physical body. Criticism of what we call 'high society' is certainly standard and indeed cliched. The target is persons of fashion, the 'quality', the worldly, luxurious denizens of the metropolis and of fashionable watering-places, people who accord their respect to wealth and to aristocratic birth.

The exceptional archaeological record of Olduvai Gorge has been central to interpretations of early human behavior. However, many models rely on a progressive evolutionary framework and homologous analogies from chimpanzees and other primates, despite their anatomical and adaptive divergence from early Homo. The conflicting interpretations that arise highlight the limitations of these models, which often depict hominins with behaviors undocumented in extant mammals. Additionally, the tendency to conceptualize humans as unique has hindered our understanding of early human behavior.

We propose a different approach, focusing on ecological rather than phylogenetic comparisons. By emphasizing shared anatomical, physiological, and behavioral patterns with organisms adapted to similar environments, we provide a novel perspective on early human behavior. This comparative behavioral ecology framework offers a more empirically grounded and testable way to interpret Oldowan sites. It moves beyond anthropocentric assumptions and allows for the formulation of null hypotheses that had not been previously considered. Our approach reframes early human behavior within the broader context of ecological adaptation, providing insights that align early Homo with other similarly adapted organisms rather than isolating them from the rest of the organic world.

This chapter asks whether there is anything we might productively characterize as an Inter-Asian approach to religion–state relations. I use the example of the Essential Religious Practices (ERP) Doctrine as a window into this analysis. The ERP Doctrine offers the best-case argument for the existence of an Inter-Asian approach to religion–state relations because, after its initial articulation by the Indian Supreme Court, it has been widely influential within South and Southeast Asia. I use two of the contexts where ERP analysis has been influential – Malaysia and Sri Lanka – to show how there has indeed been significant conceptual migration within Asia with regard to religious freedom jurisprudence. The ERP Doctrine’s travels are clearly reflected in the flow of jurisprudential ideas and via robust campus-court exchanges. At the same time, differences in the theoretical networks and sociopolitical contexts within which the ERP Doctrine has traveled prevent it from constituting a homogenous and hermetically sealed Inter-Asian approach.

In the West, liberty and equality emerged as individual rights from theological speculations about the nature of God and human beings, and the relationship of human beings to each other and to God. It was a natural theology in which God is beneficent and glorifies in what God has created, having made a world in which it is possible for human beings to pursue happiness. Derived primarily from the writings of John Locke, that natural theology was embraced and expanded upon by Thomas Jefferson and articulated in the Declaration of Independence. The Declaration’s natural theology foundation holds that liberty serves God’s purpose: preservation of creation and flourishing in the pursuit of happiness. And liberty is equal liberty because, as Locke’s philosophy and Jefferson’s Declaration proclaim, human beings’ equality is more than a right; it is a fact of creation. For Locke and Jefferson, and for the “American mind” of the founding era, the theology underlying the Declaration implies duties to one another. Without such obligations beyond the self, egoism would lead to confusion as everyone would assert their own interests, and God’s purpose would not be realized.

This chapter reflects on a case involving a pediatric patient with a rare neurogenerative disease whose medical team requested an ethics consultation when his parents disagreed with the medical recommendation to remove his breathing tube, knowing that this could lead to his death. The ethics consultation explored what at first appeared to be conflicting beliefs about the facts of this patient’s condition and quality of life: his medical team believed he had an irreversible, neurodegenerative condition that would become progressively more debilitating and uncomfortable; his parents believed that he may still recover from his disease and survive. Yet on deeper analysis, we came to see that this was not a case of a medical team holding true beliefs and a family holding false beliefs about the clinical facts of the matter, but rather a difference between ways of being in and seeing the world, particularly as it relates to reasoning from a position of faith in what might be. This case shows the importance of differentiating between claims about facts and assertions of values, and how biomedical expectations of evidence can influence perceptions of relevant information during a clinical ethics consultation.

This chapter attempts to expound on basic and essential ideas (for further use in the book) from both classical and quantum mechanics. The chapter is somewhat technical in nature but only requires an elemental knowledge of calculus. The first three sections take a review of some of the elements of classical mechanics and classical statistical mechanics – the Euler–Lagrange and the Hamilton–Jacobi equations, the idea of an ensemble in the classical context, and the continuity equation for particle density. The remaining part is devoted to the elements of quantum mechanics – the connection between the Hamilton–Jacobi equation and the Schrödinger equation, the idea of an ensemble in the quantum context, the free particle wave function and operators, the uncertainty principle and the idea of the expectation value of an operator, and the concept of a wave packet.