This address calls on historians and other social scientists to delve deeper into the nature of human imagination and its role in business. Interpreting a business plan written by my father prior to his death, I draw attention to the opportunity to use such sources to study the formation and consequences of “entrepreneurial imaginaries.” By this term, I mean the situated and embodied process by which human beings imagine desirable future ventures. Drawing on insights from neuroscience, philosophy, and psychology, I explore how recognizing the embodied nature of human imagination can deepen our understandings of how our subjects (a) imagine their ventures, (b) imagine themselves, and (c) imagine the moral worth of their venture in society. I conclude by highlighting why some of the sources and methods used by business historians may be particularly well suited for studying imagination and its relationship to entrepreneurship and change.

This contribution proposes an interpretation of Thomas Aquinas’s philosophy of mathematics. It is argued that Aquinas’s philosophy of mathematics is a coherent view whose main features enable us to understand it as a moderate realism according to which mathematical objects have an esse intentionale. This esse intentionale involves both mathematicians’ intellectual activity and natural things being knowable mathematically. It is shown that, in Aquinas’s view, mathematics’ constructive part does not conflict with mathematical realism. It is also held that mathematics’ imaginative reasoning is coherent with Aquinas’s doctrine of formal abstraction and his realistism. It focuses on some of Aquinas’s texts, which it places within their textual and doctrinal context and interprets them in the light of some historical elements.

Africa Day was a practice of elementary school educational performances in kibbutzim, which featured mimetic impressions of Africans by children. As a mode of settler subject formation, Africa Day sustained imagined, “borrowed” indigeneity, while effectively obfuscating Palestinian indigenous existence. As a complex site of simultaneous reiteration and renegotiation of race and racism, the event’s reconstruction brings to the foreground the accumulation of whiteness particular to Zionism, which is not only the violence of racial supremacy, but also the violence of selfish disregard.

We investigate the joint distribution of L-functions on the line $ \sigma= {1}/{2} + {1}/{G(T)}$ and $ t \in [ T, 2T]$, where $ \log \log T \leq G(T) \leq { \log T}/{ ( \log \log T)^2 } $. We obtain an upper bound on the discrepancy between the joint distribution of L-functions and that of their random models. As an application we prove an asymptotic expansion of a multi-dimensional version of Selberg’s central limit theorem for L-functions on $ \sigma= 1/2 + 1/{G(T)}$ and $ t \in [ T, 2T]$, where $ ( \log T)^\varepsilon \leq G(T) \leq { \log T}/{ ( \log \log T)^{2+\varepsilon } } $ for $ \varepsilon > 0$.

On 6 December 2023, seven-year-old William Brown was struck and killed by a hit-and-run driver when he was retrieving his football from the road outside his home. A Year 3 pupil at St Eanswythe's Church of England Primary School in Folkestone, he had walked through the grounds of St Mary and St Eanswythe's Church every day on his way to school and had attended services there. His parents wanted to bury him in the churchyard, but although the Vicar was willing to conduct the burial, the churchyard had been closed by Order in Council in 1857 under the provisions of the Burial Act 1855, with only one exception being made for a burial in 1898. Because the churchyard had been closed, under section 1 of that Act his burial would require an Order of the Privy Council.

This article examines the words used by Christian chroniclers in medieval Iberia to refer to North Africans. Following the Islamic conquests of the Peninsula in the early eighth century, Iberian Christians increasingly associated North Africans with Islam – and, conversely, Muslims with North Africa. I demonstrate that the term “Moor” reflected a growing tendency over the Middle Ages to collapse religious identity and geographical origins, and further suggest that it was racialized in various ways. In other cases, chroniclers employed scriptural identifiers like “Moabite” and “Hagarene” to distinguish between Muslims from North Africa and those from Iberia. While such terms acknowledged a measure of geopolitical specificity in the present, they simultaneously asserted a kinship between contemporary Muslims and ancient biblical peoples, casting them as religious others, denying their coevalness with Christians, and further racializing them. Finally, I discuss the use of the word “barbarian,” which was sometimes applied to Muslims in general, but was occasionally used to refer to North Africans in particular, drawing on Arabic usage to associate barbarity and lack of civilization with North Africa. Ultimately, I argue that the application of such labels to North Africans and Muslims functioned to displace them geographically and temporally, serving Iberian Christian colonizing impulses and projects over time.

Let $G$ be a split semisimple group over a global function field $K$. Given a cuspidal automorphic representation $\Pi$ of $G$ satisfying a technical hypothesis, we prove that for almost all primes $\ell$, there is a cyclic base change lifting of $\Pi$ along any $\mathbb {Z}/\ell \mathbb {Z}$-extension of $K$. Our proof does not rely on any trace formulas; instead it is based on using modularity lifting theorems, together with a Smith theory argument, to obtain base change for residual representations. As an application, we also prove that for any split semisimple group $G$ over a local function field $F$, and almost all primes $\ell$, any irreducible admissible representation of $G(F)$ admits a base change along any $\mathbb {Z}/\ell \mathbb {Z}$-extension of $F$. Finally, we characterize local base change more explicitly for a class of toral representations considered in work of Chan and Oi.