The conclusion unifies the book’s central theme: Mental models shape how people evaluate trade-offs, process information, and choose policies. Those with the Economist Mental Model systematically weigh costs and benefits, integrate new evidence, and ultimately favor measures that maximize aggregate welfare – even if such policies require short-term sacrifices. In contrast, those with Alternative Mental Models rely on different heuristics, often supporting short-term, populist policies that can undermine long-term prosperity. Across policy areas ranging from Brexit to AI, individuals who think like economists prove more receptive to economic information and less swayed by zero-sum narratives. Yet, these findings highlight a demographic skew in economic knowledge, skewing older, educated, wealthier, and male. The conclusion stresses the urgency of democratizing economic reasoning, showing that targeted interventions can broaden its reach. Ultimately, empowering diverse populations to think more like economists holds promise for forging consensus around policies that balance immediate concerns with long-term gains.

Appendix 3: Dyngley’s Purchased Books

The Codex Calixtinus begins with a letter supposedly from Pope Calixtus II at the Lateran in Rome (see Figure 1). Carefully written in ars dictaminis, a rhetorical style often employed in papal correspondence in the twelfth century, its fictional nature is signalled not least by the use of the first-person singular throughout much of the text, when usually the papal nosism would be employed. The letter's salutation is addressed to the most holy community of the basilica of Cluny (santissimo conventui cluniacensis basilic[a]e), to William, patriarch of Jerusalem, and to Diego, archbishop of Compostela. Despite this prime place accorded to the Burgundian house of Cluny in the introductory letter, Cluny is notable for its absence from the book as a whole, and most egregiously from the routes in the Pilgrim's Guide, as described in the introduction above.

Temporal graphs, in which the vertex-set remains fixed but the edge-set is subject to discrete changes over time, provide a useful formalism for modelling many real-world datasets, from social networks to transport networks. However, many fundamental concepts and results in graph theory do not transfer in a natural way to the temporal setting, and, in particular, even basic algorithmic questions become much more computationally challenging. In this article, we provide an overview of recent attempts to identify tractable cases for computational problems on temporal graphs, via the framework of parameterised complexity, and reflect on the major challenges in addressing this goal.

Popular culture has been instrumental for defining Asian American identities, featuring long-standing tensions between self-representation and those by a White majority. The digital media revolution has both multiplied self-representation and overturned notions of the category’s inherent national exclusivity as international imagery flows freely across borders. Early imagery portrayed immigrant Asians as a “yellow peril” that threatened White society, while human villages at world’s fairs and even urban ethnic enclaves delimited Asian American representation. In theatre and movies, White actors usually played the Asian characters using makeup and enacting “yellowface.” But, beginning in the late 1960s, Asian Americans began fighting back in independent films that resisted the racist stereotypes, depicted the damage of Orientalist representation, and created new imagery. Across types of popular culture – from foodways to social media – and through media stars like Bruce Lee, Margaret Cho, or Mindy Kaling, Asian Americans have demonstrated creative independence.

INTRODUCTION

Margaret Beveridge and John Corse were a wife and husband living in the burgh of Dysart in Fife. They were first suspected of witchcraft during a panic in 1643, but came under more sustained investigation between December 1657 and January 1658. Their case is notable for this long back story, but even more for the unusual way in which their confessions were negotiated.

Beveridge and Corse were named as witches on 25 October 1643 by another alleged witch, Isobel Propp, at a time when many witches were being accused in the parish. We learn this in the text below because the kirk session clerk, writing in 1658, provided extracts from the earlier records for the use of the prosecutors, but the original 1643 record also survives for comparison. Another extract shows that Beveridge and Corse had both been named as witches on 16 December 1647 by another woman accused of witchcraft, Grisell Rankin. But in December 1657 John Corse himself claimed that his wife was a witch.

John Corse evidently suffered from nightmarish visions of some kind. He probably had difficulty even in making sense of the visions for himself, let alone in explaining them to other people. His interrogators placed him under pressure – how much pressure we do not know, but there were suggestions of torture – to shape or convert his visions into a narrative of having made a pact with the Devil. They succeeded to some extent, but one striking feature of this case is that Corse tried repeatedly to tell alternative versions of his story.

Paul Cullen has long been considered to be the deadly enemy of Fenianism, not least by the Fenians themselves. This chapter seeks to consider in detail Cullen’s attitudes towards violent nationalism, his attempts to suppress it, the success of those attempts, and the ultimate implications for the development of nationalism in Ireland.

Abstract: Karoline von Günderrode's philosophically informed work has recently been interpreted as offering a metaphysics invested in ideas of progress and perfection, in which the individual's worth is derived from its relational connection to the whole of the cosmos, or earth. It is wellknown that the circumstances of Günderrode's death led to the destruction of a considerable number of her works, but recent archival research has revealed new variants of known poems, and two sonnets about the wisdom of Silenus. In these, Günderrode works through ideas common with Friedrich Creuzer's Symbolik project, and this essay argues that, more importantly, the sonnets promote a form of a priori pessimism that anticipates both Nietzsche and Schopenhauer. Specific to Günderrode is a concern with the function of poetic speech and the problem of articulating the idea that life is not worth living. These poems act as thought experiments that stand alongside Günderrode's other progressive metaphysics and raise the question of what the prehistory of a priori pessimism might have been before Schopenhauer.

Keywords: Karoline von Günderrode, pessimism, Nietzsche, Schopenhauer, the function of poetic speech

The last few years have proven to be a fortuitous time for scholarship on German women philosophers around 1800. Thanks to the efforts of, among others, Dalia Nassar, Kristin Gjesdal, and Corey W. Dyck, works by authors known primarily from the literary sphere—such as Bettina von Arnim, Sophie Mereau, and Rahel Levin Varnhagen— are being productively read as contributions to the history of philosophy.