Why is God as well as justice called the truth? How does truth relate to deserts and the conatus, to beauty, generosity and grace toward others and toward all beings – be they persons, animals, plants, species, econiches, ecosystems, and the monuments of nature and culture?

Death has been a major focus of Ulster-Scots Presbyterian writing, from theeighteenth century to the present day. Eschatological, apocalyptic, anddispensational modes of thinking circulate, migrate, and manifest themselves invarious expressions of Ulster Protestant culture, both religious and secular. A futuristeschatology can be connected to the restlessness and motion characteristic of Ulstermigrants to the New World. The Ulster Kailyard tradition demonstrates narrativeexamples of death-in-life that form the atmosphere of Presbyterian piety. ArchibaldMcIlroy, Lydia Foster, and Florence Davidson offer an escape from the modern worldthrough an embracement of death and future judgement. The discourse around theNorth West 200 road race also participates in a fascination with time and eternity,and identifies speed and death as central to Ulster identity. The novels of JanCarson, following the tradition of Irish Protestant Gothic, articulate evangelicalconcepts of time and the embracement of death.

Chondrule types include porphyritic (FeO-poor and FeO-rich), barred olivine, radial pyroxene, granular, and cryptocrystalline. Chondrules in unequilibrated OC tend to have unfractionated refractory lithophile abundances; metallic components include one enriched in refractory siderophiles and one in common and volatile siderophiles. Although most chondrules are a few hundred µm in diameter, microchondrules (0.8-40 µm) and macrochondrules (0.5–5 cm) also occur. Compound chondrules include enveloping, sibling, and adhering varieties. Some chondrules have fine-grained rims, others igneous rims. Relict grains survived the most recent chondrule melting. Calcium–aluminum-rich inclusions (CAIs) and amoeboid olivine aggregates (AOAs) are very rare. Matrix material occurs mainly as chondrule rims and isolated lumps. Carbon-rich aggregates and clasts contain poorly graphitized C, amorphous C, metallic Fe-Ni, and minor chromite. A few H chondrites contain halite. Opaque assemblages include metallic Fe-Ni, sulfide, and oxides. Some shocked OC contain metallic Cu. Large metal nodules formed by impact-induced vaporization and fractional condensation. Many shocked OC exhibit silicate darkening, and many are breccias with a variety of clasts. Some OC are regolith breccias enriched in solar-wind-implanted noble gases.

This chapter introduces the book’s central argument about the parallel development of ideas about context in anthropology and Wittgenstein’s philosophy. It situates both within broader ‘cultures of context’ in twentieth-century thought, while establishing key themes about form and formlessness. The introduction argues that anthropology’s current antiformalist stance represents not progress but a particular historical development that deserves examination. It outlines how the book will trace shifts from logic to language to life as models of context in both Wittgenstein and anthropology.

Dodona lies in the northwest of Greece, south of Ioannina. It is situated in the midst of a lovely, peaceful green valley, overlooked by the twin peaks of Tomaros. Natural openings disrupt the rugged geomorphological relief and allow bilateral movements to and from Epirus’ hinterland areas and the coast. It is acclaimed by the ancient writers as the oldest oracle in ancient Greece, with researchers placing its origins as far back as the Bronze Age. The whole area is scattered with ruins, including an imposing theatre, the sanctuary and an acropolis enclosed by fortified walls, occupying an area of 164.659,43 m2.The aim of this paper is to contextualize the architectural development of the sanctuary of Dodona from prehistory till the first century BCE within a general overview of the sacred landscape. It aims to provide a synthesis of the architectural development of the temenos based on previous and recent excavation data. It argues that the transformation of the sanctuary of Dodona from a small open-air shrine to a pan-Epirote and pan-Hellenic cult centre seems to be associated with the urbanization of Epirus and the formation of an Epirotic identity.

Chapter 5 begins to draw the reader into the core case studies of the book. The movement of colonial education into the provincial countryside is revealed with a focus on the Puebla-Tlaxcala valley. This helps to build a local-regional component into the theory of learningscapes in An Unholy Pedagogy. Education is shown to be an introduced and foreign system of instruction, though it incorporated indigenous practices from collegians’ influence, and this didactic trajectory bordered the wholistic and preordained expertise of Ibero-Christian systems of learning. Though examining Christian official records, the chapter also seeks local identity and community efforts to navigate regional impacts with the introduced, augmented systems. One core note is that locals participated in the Mesoamerican countryside’s encounter with texts and architects. Against a tragic backdrop, towns established convents via skilled labourers’ hands under the discretion of Indigenous church people. The chapter studies the concept to placemaking in an account of Motolinía, reading against the hagiographic take to note how these active decades of church growth identified local participation and agency in planning developments and using the grounds of new convents and courtyards. A new provincial learningscape takes shape in this portion of the book, with the shining examples drawn from the Indigenous towns of Huexotzinco, Calpan, and Quauhquechollan.

The principal methods used in experimental and observational science typically involve hypothesis testing, follow-ups on serendipitous discoveries, the use of new analytical tools (instrumental, numerical, or statistical) to examine extant samples or data sets, the acquisition of new samples to analyze, and the formulation of theoretical models. Many studies, including those in meteoritics and cosmochemistry, employ several of these methods.

This chapter examines how early British social anthropology developed formal approaches to context that paralleled Wittgenstein’s logical contextualism. It focuses on Radcliffe-Brown’s structural-functionalism and its similarities to Tractarian logic, while contrasting this with Malinowski’s more fluid approach. Through examination of the Cambridge School of anthropology and its influence, the chapter demonstrates how a particular culture of context emerged in early anthropology that privileged formal, logical structure.

This chapter reflects on what international human rights litigation has achieved for labor movements in an era of growing repression and backlash against international courts. Focusing on the experiences of Turkish public sector unions and blacklisted workers in the UK, it addresses a central question: Can international courts meaningfully support workers’ rights in the face of neoliberal restructuring and authoritarian resurgence? The chapter argues that while human rights law is no substitute for rank-and-file mobilization, it has provided activists with tools to contest repression, demand accountability, and carve out political space in hostile environments. Legal victories have not reversed the long-term weakening of organized labor, but they have enabled fragile gains – moments of visibility, legitimacy, and mobilization – that matter both symbolically and materially. Labor’s engagement with human rights remains pragmatic, and hence potentially tenuous; but the resources, aspirations, and alliances this engagement leaves behind can seed future movements. Drawing out both the limits and possibilities of international legal mobilization, the chapter closes by emphasizing the enduring struggles and adaptive strategies of labor in hard times.

This chapter offers a consideration of Crito’s character, based on other information about him from the Phaedo and the Euthydemus.

Heresy was a concept by which Joyce understood his role as evangelist of a new literature. The theology of the heretic Giordano Bruno informs mystical religiosity in a range of Joyce’s fiction; it also influenced Joyce’s overall view of his own mission to challenge Catholicism, which finds its ultimate expression in Finnegans Wake. The place that Bruno affords sensuality within pantheism appealed to Joyce. From Bruno’s thought the corporeal – and sexuality in particular – is significant to reflections on the soul in Joyce’s early fiction, such as Stephen Hero. A heretical reading of St Augustine’s felix culpa, the ‘happy sin’, is central to Joyce’s later novels, underpinning both Molly Bloom’s soliloquy and the vision of God as masturbator in Finnegans Wake. As Joyce’s last novel devotes considerable attention to the work of St Augustine and Newman, and stylistic dialogue with the Bible, the overall task of the Wake can be considered heretical.