This chapter examines the meditations for Friday and Saturday, focusing on Christ’s prayer on the Mount of Olives, the Crucifixion, and the events surrounding his burial. Christ’s prayer on the Mount of Olives is presented as an exemplum of prayer, while the Crucifixion grounds an extended meditation on his flesh and blood. The chapter concludes with the hour of Compline, describing Christ’s burial and the days Mary spent on Mount Zion, which functions as a metaphor for the lives of the Poor Clares at the convent of Monteluce, their “mountain of light.”

I provide an overview of the book in this introductory chapter. The scope, limits, and style of the book are outlined. I introduce a central tension: that humanity has never been so prosperous, yet it often feels to many of us as though we never have enough. The view from manywheres is a central organizing principle in the book. The idea is to stay on the move between multiple disciplines, methods, and perspectives to comprehensively understand economic inequality. From this holistic view, I articulate a new vision for economic development – one based on the alleviation of poverty, the creation of fairness in our shared economic systems, and the pursuit and achievement of human capabilities.

Chapter 8 examines Sudan, which was engulfed in civil war at the time of writing. Sudan’s current and previous conflicts stem in part from British and Egyptian colonial policies that promoted competing Arab versus African identities within the country, and after independence the country fought two civil wars that stemmed from entrenched racial divisions. In 2014, Sudan became a key player in the EU’s externalization of migration control via the Khartoum Process, and then President Omar al-Bashir selected the paramilitary Rapid Support Forces (RSF) as the central security force responsible for patrolling borders and building the enforcement capacity of the Sudanese state. Beginning in 2016, the EUTF allocated more than €200 million to Sudan, in addition to regional funding, to draft national legislation on migration management and human trafficking, to manage “return and reintegration” programs, and to further build the state’s capacity to address irregular migration. Sudan represents an extreme cautionary tale when it comes to migration management aid – EU funds increased the state’s capacity for repression (pathway I) – both toward migrants and its own citizens.

In the history of international institutional law questions of legitimate or ‘democratic’ representation, participation and decision-making have somewhat regularly re-appeared in both theory and practice over the last 150 years.1 Concrete controversies usually referred to voting procedures, composition of organs, rules of participation, and the formal status of decisions taken by organs of international institutions. A handful of related dichotomies have structured the associated international legal debates in this field, such as unanimity- versus majority-rule, ‘one State one vote’ versus weighted voting, binding versus non-binding decisions, diplomatic versus civil society-representation, as well as legislative versus individualized or administrative decision-making. Structurally, these dichotomies revolve around the foundational and enigmatic principle of sovereign equality of States, consent-based lawmaking and the concept of international institutions as creations and subjects of international (treaty-) law. Inevitably, these debates have also been framed against the background of contemporary world-historical developments, such as the creation of the League of Nations and the United Nations (UN) after the two world wars or the decolonization era.

This chapter describes the main statistics used in the description of distributions and their relationships.

This chapter reconceives core symptoms of schizophrenia by shifting the explanatory centre of gravity from putative structural breakdowns of time-consciousness to its affective distortion as rooted in the living, situated body. Drawing on Heidegger’s existential temporality and Merleau-Ponty’s embodied, social and psychopathological temporality, the authors propose ‘schizophrenic vulnerability’ as a world-involving mode of dysregulation in which affective ‘irruptions’ alter saliency and meaning in past–present–future relations without abolishing structure itself. This argument unfolds across six progressive steps: a critical review of clinical phenomenology’s shift from structural to affective accounts of time, exegetical analyses of relevant notions in Heidegger and Merleau-Ponty, schizophrenia’s prodromal phase, embodied affective temporality in schizophrenia, intersubjective affective temporality in schizophrenia, and a case study of ‘mission delusions’ in which an affectively charged future mandate reorganises existential time. The chapter concludes by emphasising a perspective that situates schizophrenia at the mind–body–world interface, deepening dialogue between phenomenology and psychiatry.

As the sites for astronomical observations changed, and astronomers transported their observing instruments from the Earth’s surface to higher and higher into the atmosphere, and then into space, the science they acquired, and the work required, also changed. The search for better seeing and access to the full electromagnetic spectrum inspired astronomers to seek higher ground, first by constructing observatories on remote mountains, then by building instruments lifted by balloons, and finally by instruments to be transported by rockets. Now astronomers observe with tools permanently housed in space. Advances toward and for spaceflight, which brought the astronomer’s eye from mountains to space, reshaped the physical sites of astronomy, what it meant to do astronomical work, and our understanding of the universe itself.

This chapter describes reasons for managing risk, outlines corporate governance and discusses the main models of risk management.

Swift learned about foreign affairs from one of England’s greatest diplomats, Sir William Temple, friend of William III and champion of balance-of-power foreign policy. But he became chief apologist for the notorious foreign policy maneuver by which Britain abandoned William's Grand Alliance to negotiate a ceasefire with archenemy France. The Whig opposition accused Swift and the Tories of ushering in foreign hegemony and domestic absolutism – and most critics today insist Swift was an authoritarian political thinker and devotee of Thomas Hobbes. Yet Britain and France negotiated the Peace of Utrecht (1713), a milestone of international cooperation, the first major treaty to include “balance of power” in its provisions, and the inspiration of Enlightenment philosophical projects of “perpetual peace,” ultimately including the European Union. This paradox reveals the need to study Swift’s views on international politics in both theory and practice. The key lies in his universalist conception of balance of power.

Edwin Hubble is widely regarded as the leading observational cosmologist of the twentieth century. In this chapter we examine the observational approach that Hubble brought to his researches on galaxies (or extragalactic nebulae as he preferred to call them) in the 1920s and 1930s. We also scrutinize his general writings about those researches and the development of science to highlight his views on the relationship between observation and theory, including his views on the notion of an expanding universe. For Hubble, at its core, the practice of science was to do with the discovery of laws, and the explanation of these laws by theories, as well as the testing of theories by further observations and experiments.

The history of astronomy and the history of philosophy are inextricably fused. This chapter highlights some of the dramatic episodes when astronomy confronted philosophical issues in metaphysics – questions regarding the objects astronomy studies; in epistemology – what is the most fruitful way to acquire knowledge in astronomy? And finally the ultimate existential question – what kind of a science is astronomy? Is it even a natural science at all?

Social stressors are frequent in everyday life. Examples are conflicts and disputes with other persons, separation and loss of partners, and interaction and self-assertion problems. If such situations are accompanied by injustice, harassment, breach of trust, and humiliation, and if possibilities to defend oneself are limited, then intense negative reactions can arise, for example, embitterment. This is a complex and burning emotion that includes feelings of frustration, self-reproach, anger, fury, aggression, helplessness, despair, insult, degradation, and hopelessness. Embitterment is familiar to everyone and can already be observed in childhood. As injustice is experienced as aggression towards oneself, embitterment can be understood as a form of counter aggression that tries to equalize by taking revenge, even if this has dire costs for oneself. A way to prevent such dysfunctional developments or heal negative experiences is to use wisdom. There is much scientific and experimental research in this field that has defined wisdom as the capacity to deal with difficult situations and dilemmas in life, offering options to ameliorate despair, aggression, and embitterment.