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This Elements presents a series of studies investigating the relationship between language, Theory of Mind, and other cognitive skills, across different languages and cultures. The first set of studies focuses on longitudinal relationships between English-speaking children's understanding of complement-clause constructions (e.g., The cow knows the sticker is in the red box), mental verbs (e.g., know vs. think), modal verbs (e.g., must vs. might), and Theory of Mind. The second set of studies investigates links between complement-clause constructions, mental verbs, and Theory of Mind in Mandarin Chinese and English. The last study looks at English- and Turkish-speaking children's knowledge of evidentiality, source monitoring, and Theory of Mind. Together, these studies suggest that there are different linguistic tools that enable children to represent and acquire Theory of Mind, and that the availability and choice of these linguistic tools differ across languages and cultures.
This Element introduces various justifications for reparations and redress for historical injustice discussed in political theory and philosophy. It examines multiple real-world cases to illustrate and test theories. It is accessible to students and scholars unfamiliar with the field, while providing new arguments for experts in the field, and organizing the debate around reparations in new ways. The Element is divided into four main sections. The first three sections examine different temporal orientations of justice: backward-looking, forward-looking, and structural injustice over time. The fourth section examines Indigenous perspectives and settler colonial theory, which complicate and problematize the temporal orientations and arguments from the other sections. The discussion in this Element is organized around two recurring theses. First, approaches relying on primarily forward-looking justifications could be made more plausible and compelling by incorporating backward-looking elements (and vice versa). Second, past injustice can change what should (publicly) count as justice.
In the vital traditions of women of color feminisms, queer of color critique, and aligned projects disidentified from majoritarian worlds, this Element focuses attention on how we continue to work in and with the attenuating conditions of academic life.There is, it suggests, hope to be found, nurtured, and elicited amid the difficulties of the present. This Element does not romanticize or assign nobility or moral purpose to teaching or to scholarly life more broadly. Rather, it elaborates an understanding of teaching as a name for how we go about building collectivities, sensibilities, and social formations organized by and around mutuality, reciprocity, and solidarity. This Element remembers the classroom to be any space dedicated to the work of collectively thinking hard, and one in which we rehearse the forms of relation, social being, and collegiality we wish to proliferate.
Decolonizing Security in East Asia challenges failing sovereign-centric models in the Indo-Pacific. It identifies a 'postcolonial security dilemma' where states camouflage ontological identity anxieties as existential survival discourse to secure Western recognition. The advocacy for an 'Asian NATO' epitomizes this mimicry, institutionalizing rigid binaries that provoke regional friction and invite the very external interventions they claim to deter. While regional groupings such as ASEAN or BRICS attempt to 'delink' from Western hegemony, they often fall into a 'Sovereign Sensibility Trap.' By hyper-fixating on sovereign equality, they ironically reproduce colonial logic, inviting fragmentation and marginalizing local peace. Moving beyond state-centrism, this Element proposes 'pluriversal coexistence' as a radical alternative. Through subaltern sites and grassroots vignettes, it demonstrates how security is found in relational, nonbinary practices rather than rigid borders. This Element provides a transformative framework for moving beyond the colonial architectures currently fracturing East Asian security.
Why has Russia embraced a global foreign policy after 1991, despite its limitations when compared to the Soviet Union? What distinguishes the current moment from the long-standing Russian quest for major power status is the particular grand strategy adopted by Moscow since the mid-1990s. Here, the grand strategy is labelled as 'multipolarity', and it consists of a series of grand principles that reflect Russia's views on the roles of major powers, the West, and itself. In turn, the specific ways deployed have changed and adapted according to the changing circumstances in which Moscow's foreign policy is deployed. Notably, Russia differentiates in the means used in relations with its neighbours, with the major powers, and with the broader world, but all together are meant to reinforce the goals of Russian multipolarity.
Contemporary debates about faith and scepticism are best understood by tracing the development of our current assumptions back to their historical roots. Scepticism, particularly in the west, has its foundation in Socrates' famous claim that his knowledge of his own ignorance made him the wisest of men. Socrates' intellectual humility was then translated into the Christian philosophical tradition, where it came into contact with the doctrines of divine revelation and original sin. This Element will select key historical figures to illustrate the impact that belief in God has had on how we assess the claims of scepticism, and on how scepticism impacts belief in God.
Taking into account archaeological and written sources, Egypt's urban past is remarkably evident throughout the pharaonic period, as can be demonstrated by a selection of relevant examples. There is also evidence of some unusual forms of towns and cities that do not readily fit into the common categories associated with urbanism. This Element aims to introduce ancient Egyptian urban society and form based on a theoretical framework that uses urban dimensions and attributes. This multi-faceted approach offers a degree of flexibility that is helpful for such an investigation because it can be adapted to the incomplete nature of the available evidence, which theories based on modern urbanism often lack. Additionally, it is important to highlight both commonalities and culture-specific traits of urban manifestations during the pharaonic period, which encompasses almost 3000 years. This longevity provides an exceptional opportunity to follow long-term trajectories and changes.
When faced with a difficult problem or limited information about a novel domain, how do scientists advance their research? As historians of science have widely noted, one strategy common to the natural and the social sciences is to make use of analogy. Formulating hypotheses about an unknown system construed by analogy with what is observed in a more familiar system has repeatedly proven to be a source of discoveries. But what makes analogy such a useful tool for scientific inquiry? Although early reflections trace back to Aristotle, the question of the exact role of analogy in science remains an outstanding one in contemporary philosophy of science. This Element aims to clarify the main epistemological questions at stake and why seemingly obvious answers to them do not survive scrutiny. We provide an overview of the current debate and summarize insights from relevant case studies in the natural and social sciences.
The enslavement of Africans in the Americas profoundly shaped the continent's demography, cultures, languages, and legal systems, playing a decisive role in modern economic growth and the rise of industrial capitalism. Yet, its historical interpretation remains contested. One view sees modern slavery as beginning with the transatlantic slave trade, disconnecting it from earlier traditions in Europe, Africa, and Asia. Another claims slavery is a universal institution, unchanged across millennia. Moving beyond this dichotomy, the book offers a new framework for the study of Black slavery in the Americas. It situates slavery within a broader and older human geography: a world region of enslavement that dates back to the deep historical formation of the Mediterranean basin. By tracing the emergence of modern slavery from within this ancient system, the book sheds new light on its conditions of existence, collapse, and reconfiguration up to the present day.
Who cares for the ageing bodies of those who have long laboured for the wellbeing of others? This Element focusses on ageing migrant domestic workers who have spent decades abroad in Singapore and Hong Kong on precarious temporary contracts, and how they imagine and prepare for their ageing futures. As temporary migration regimes deny domestic workers long-term residence, citizenship, and family reunification rights, domestic workers are required to return to their countries of origin when they reach retirement age. These two impending dislocations – retirement and return migration – generate a range of financial and emotional insecurities among migrant women who have to confront questions around care, home, and livelihoods at this critical juncture in their lives. This juncture further generates new aspirations among domestic workers who seek to make their mid-to-later life years meaningful. This title is also available as Open Access on Cambridge Core.
This Element examines how contemporary poets reimagine virtuosity as a mode of poetic performance. It sees virtuosity not as a fixed attribute but a strategic choice - one a poet may enter at specific moments, in specific forms, to heighten the reader's experience. Certain forms are themselves virtuosic, inviting expectations of difficulty, display, and compositional drama. Through readings of Paul Muldoon, Tyehimba Jess, and Joyelle McSweeney, the Element explores how poetic virtuosity stages not just skill, but stakes: a charged interplay of technique and expressivity. These poets embrace formal extravagance and linguistic excess, making visible the labour of composition while risking the charge of style over substance. Drawing on a nineteenth-century lineage of debates in music and art, the Element traces how poetic virtuosity confronts crisis. In doing so, it rethinks poetic form as an aesthetic of risk, outpouring, and resistance.
This Element explores the analysis of deception in written texts from a forensic linguistic perspective. It provides an overview of the evolution of deception research and philosophy, from its earliest conceptualisation as a sin against God, to cue leakage theories and pseudoscientific beliefs built on medieval concepts of deceptive behaviour, to current psychology and linguistic based approaches to identifying lying. This requires an appreciation of where linguistic analysis fits into the eight decades plus of deception research, which is addressed here: the relationships between deceptive intention and communication; between emotional states and the linguistic features claimed to represent them; and between language and linguistic analysis. This Element is written for the non-linguist professional, especially those engaged in investigative and inquisitorial contexts, to provide them with some knowledge to assess the strengths and limitations of approaches to analysing lying and deception as produced in written texts.
Western academic analyses of the notion of answered prayer fail repeatedly to be attentive to claims that, within a specifically Christian theology, should be normative. The author proposes a theological construction, centred on the thesis that human beings are created to pray. Given this, the prayers of Jesus are paradigmatic for understanding human prayer. The author examines the ministry of Jesus under the rubric of the munus triplex, the threefold office, and on this basis, an exegetical account of the relationship of prayer and sacrifice is proposed, in which the transforming redemptive power of the sacrifice of Jesus makes possible the answering of prayer, even misdirected prayer. On this basis, a new account of how we should understand prayer being answered is offered, and this is developed into some modest reflections on the proper practice of prayer within Christian communities, paying specific attention to early English Baptist debates.
Plantations are major drivers of biodiversity loss, habitat degradation, and climate change. They find root in (neo)colonial logics of mastery and progress that position nature as a passive resource, exploited to serve (certain) humans' ends. Yet the rise and fall of plantations have never been determined entirely by those humans and institutions who claim to create and control them. Rather, plantations are animated by entangled processes of multispecies extraction, extinction, and emergence. This Element considers the violence and vulnerabilities engendered by plantations for differently positioned humans and non-humans-from indentured labourers, displaced communities, and environmental activists, to soils, parasites, and crops. It examines how acts of resistance, alliance, and solidarity have challenged the dominance of plantations over places, plants, and peoples. Approaching plantations as fertile sites for theorizing inter- and intra-human relations, the Element unearths in their troubled terrains unexpected yet urgent possibilities for cultivating counter-plantation futures and multispecies justice.
This work explores the development and applicability of core theories in cultural psychology, focusing on Brazil and Japan. It analyses systems of thought (holistic vs. analytic cognition), emotional frameworks (ideal affect, happiness), cultural logics (dignity, face, honour), relational mobility, monumentalism/flexibility, tightness/looseness, individualism/collectivism, and self-construal (independent/interdependent). Brazil and Japan display pronounced contrasts in certain domains, yet unexpected parallels in others. This work stresses the necessity of diversifying psychological research to encompass non-US or Western European perspectives, fostering a more globally representative understanding of human behaviour.
This Element traces the evolution of honkaku (orthodox) detective fiction in Japan, examining how a Western-derived puzzle genre was adapted, contested, and transformed within Japan's twentieth-century cultural climate. It begins with the genre's prewar formation, focusing on Edogawa Rampo's shift from a faithful practitioner of honkaku to a representative figure of Japan's henkaku (unorthodox) mode. The second section analyzes the postwar honkaku movement, demonstrating how Seishi Yokomizo and Seichō Matsumoto revitalized the genre while revealing the limits of the classical puzzle model. The final section turns to the New Orthodox School of the 1990s, whose writers pushed honkaku to its limits by reworking narrative structures and subverting genre conventions. By foregrounding debates surrounding honkaku, this Element theorizes detective fiction as a historically contingent system of formal constraints and cultural negotiations, positioning modern Japanese literature as a crucial site for rethinking genre, narrative logic, and the global circulation of literary forms.
This Element is about Wittgenstein's engagement with skepticism. Two forms of skepticism will be at the center of this Element: skepticism concerning our knowledge of the 'external world,' and skepticism concerning our knowledge of 'other minds.' It will be shown that Wittgenstein is neither a skeptic nor an anti-skeptic. Rather, Wittgenstein thinks of the skeptic's doubt as a form of denial: a denial of knowledge that one cannot but have. The aim of this Element is to bring out what it means to think of the skeptic's doubt in a Wittgensteinian way, that is, as a doubt that manifests a denial of knowledge that one cannot but have, rather than a philosophical position about the possibility of knowledge that is either true or false and hence an object either of justification or refutation. Wittgenstein's relation to skepticism is therefore unique and highly original.
Ageism, defined as stereotypes, prejudices, and discrimination based on age, is a pervasive phenomenon across individuals, settings, historical periods, and cultures. To address the universality of ageism, we explore three main questions: (a) Does ageism happen throughout the course of a person's life? (b) Does ageism permeate all spheres of life? (c) Does ageism exist all around the world? We conclude that although ageism is universal, there are substantial variations in its definition, manifestations, and impact over time and in different sociocultural contexts. The variability identified suggests that we cannot use a one-size-fits-all approach to conceptualize or target ageism, but instead we should adopt a personalized approach, which considers the sociocultural context, the personal attributes of the targets and agents of ageism, and the normative framework concerning ageism at the global and local levels. This title is also available as Open Access on Cambridge Core.
Introduces the topic of God representations in monotheistic traditions. Section 2 examines belief in the authoritarian (e.g., controlling and punishing) and benevolent (e.g., helping and forgiving) attributes of God as a person-like being. The discussion is expanded in Section 3 to include abstract representations (e.g., the Universe, Nature, and negative theology). Section 4 describes measures used to assess people's beliefs about God and presents survey data of group differences in beliefs about God as authoritarian and benevolent. Section 5 addresses the under-studied question: where is God? Representations of God do not exist in a vacuum, and Section 6 explores the cognitive building blocks, life circumstances, worldviews, and personal motivations that can inform diverse God representations. Finally, Section 7 concludes with an overview of some of the antecedents and outcomes of God representations surveyed in this Element and how they relate to various ways of thinking about, relating to, and imagining God.