This article examines the multispecies–algorithmic audiovisual installation Astrofin, focusing on the relational structures between multispecies behaviour, algorithmic systems and audiovisual generation. Drawing on theories of intermediality and intermedial interference, it proposes the concept of ‘conflict mechanisms’ to describe misalignments, temporal displacements and shifting intermedial relations within multispecies-algorithmic systems. Rather than understanding media relations through balance and coherence, the article argues that instability and ongoing relational displacement constitute conditions of audiovisual generation. The analysis develops through three dimensions. At the translational level, fish behaviour is transformed into behavioural data and distributed across parallel pathways of sound, image and spatial generation. While sharing the same behavioural data, different generative pathways unfold asynchronously, producing shifting intermedial relations. At the perceptual level, sound and image remain connected while repeatedly separating and recombining, rendering audiovisual synchrony and causal relations unstable. At the level of agency, agency cannot be stably attributed to animals, algorithms, or system structures, as it continuously circulates across different generative conditions. The article further considers the ethical implications of multispecies participation. Astrofin avoids treating animal behaviour as symbolic representation or a carrier of meaning, instead focusing on how multispecies relations are mediated through algorithmic and audiovisual structures.

This article demonstrates the profound shaping influence of the First World War on the post-war lives and ministries of Australian Anglican Army chaplains. Through their use of the Anglican liturgy and their leadership of Anzac commemoration, returned Anglican chaplains offered means of consolation and hope to grieving Australians. They also addressed the need of many Australian veterans to make sense of their war experience as meaningful and sacred. In doing so, returned chaplains created the rituals, symbols and liturgy that would give enduring voice and shape to an emerging Australian civil religion. Veteran chaplains also founded religious brotherhoods; forged institutions, ministries and advocacy aimed towards the working class and men; and offered a corporate vision of society that sought to break the impasse between labour and capital, and contend with post-war claims of fascism, communism and capitalism. In turn, this article contends that the war’s aftermath represents a moment in Australian history when the Anglican Church focused on what it meant to be a nation, and the goals and aspirations worthy of national energy and enthusiasm. Returned Anglican chaplains were able, and had earned the right, to speak about such matters.

As China’s land-financed development model faces increasing constraints, local governments have turned to public data as a new strategic resource. However, there is a governance puzzle with public data: how can the state mobilize a resource whose ownership remains legally and politically unresolved? This article examines Local Digital Platform Vehicles (LDPVs), hybrid corporations that have proliferated since the early 2010s. Drawing on data gathered from extensive interviews and an original nationwide dataset of LDPVs from 2014 to 2025, we argue that these entities enable local governments to exercise “control without ownership” by asserting authority over data flows rather than through formal property rights. Internally, control is achieved through co-shareholding, task approval, personnel and strategic partner selection, which bind market actors to local developmental objectives. Externally, LDPVs extract value by internalizing subcontractor profits, pursuing data financialization and shifting towards platform-based models. The article shows how China’s local developmental state is developing new organizational instruments for governance in the digital age.

This article argues that the current Anglican Communion crisis is best understood as constitutional erosion: the weakening of shared norms that historically mediated disagreement through recognizable form, restraint and reception. Doctrinal and moral disputes function as triggers, but the deeper driver is the loss of a common grammar of legitimacy, so that procedurally valid provincial actions can be constitutionally unintelligible to other provinces. The article interprets key African and Global South interventions not primarily as theological or cultural reaction but as contested constitutional reasoning rooted in episcopal guardianship, communion discipline and inherited catholic order. It analyses the Global Anglican Future Conference and Global South instruments as substitute constitutional documents generated by the incapacity of the Instruments of Communion to secure effective restraint and proposes a minimal inter-provincial accord: clarified instrument authority, operationalized reception, limited covenantal discipline and a standing advisory process for communion impairment.

A reflection on the recent Nairobi-Cairo proposals of the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO). The background to the proposals is set out with criticism of the resulting document and suggestions for improving relations in the Anglican Communion.

During World War II, the Japanese Kwantung Army’s Unit 731 secretly conducted large-scale, inhumane, and unethical human experimentation in China, culminating in one of the most heinous medical atrocities, crimes against humanity, and war crimes in the Asia-Pacific theatre of the war. Despite the gravity of the subject matter and its historical significance, research on Unit 731 has, for a long time, been rather limited, but has gradually increased in recent decades. In this article, we identify several important characteristics and trends in research activities related to Unit 731, with a view to providing a general overview of the existing scholarship and to providing recommendations for future research.

From the 1950s to the 1970s, academic research started to accumulate. The second stage was one of rapid development from the 1980s to the 1990s. During this period, research efforts in Japan had a far-reaching influence and began to spread to China, Europe, and the U.S. Scholars from scientific, medical, and educational communities began participating in Unit 731 research successively. The third stage of multi-dimensional development began at the onset of the twenty-first century. Research expanded into comparative inquiries of Japanese medical atrocities and their Nazi counterpart; at the same time, research on many topics in diverse disciplines was also deepened and intensified. In addition to focusing on pragmatic issues such as reflections and actions of modern society and reconciliation, researchers have also been concerned with historical writing and collective memory.

Scholars, journalists, and educational professionals have called for renewed efforts to make American civics coursework more relatable to students. Relatable coursework should spur students’ sense that the material is relevant to them and yield greater gains in key learning outcomes—namely, increased internal political efficacy. We developed a series of “regular people” profiles that were used to introduce weekly topics in an introductory college-level American Government course. Each profile highlighted the role of an outsider or a behind-the-scenes actor, drawn from disproportionately young and historically marginalized backgrounds, who has made or is making an impact on American politics. We find that students who received the regular people lessons were significantly more likely to rate the course material as personally relevant. Moreover, they exhibited significantly greater growth in internal political efficacy—that is, the feeling that they have the knowledge and skills to make a difference in the political process—during the semester.

We establish a connection between the part-whole principle and the quantity ded κ – a generalized cardinal characteristic related to the number of Dedekind cuts of a linear order. As consequences, we improve a result of Mancosu and Massas (2024) on generalized probability functions and propose some questions.

Rogers’s remarkable book manages to be both deep and broad, both provocative and persuasive; it attends with equal care to the burdens of historical reflection and of theoretical investigation. I’ve learned a great deal from the text, and expect to keep learning as I return to it over time. One admirable feature is the ease with which it explores particularism while resisting parochialism. Rogers examines a distinctively black tradition of political theorizing, a tradition that Eddie Glaude calls “Black democratic perfectionism”1 and that in Rogers’s account includes Baldwin, Du Bois, and Wells. Rogers neither gives the tradition the name that Glaude assigns it nor shows much interest in naming it at all, apart from a stray reference or two to “Black perfectionism.” This bears further study. He identifies the tradition as a distinct enterprise while noting that it was not hermetically sealed off from the wider discursive world. Perfectionists also contributed to other traditions that one might, in the right mood, call “mainstream,” and that include Thomas Jefferson, Walt Whitman, and Sidney Hook. Rogers reminds readers that the perfectionists were in conversation with racial liberals and classical rhetoricians and theorists of democracy and assorted others, and that deepening these conversations is essential both to realizing whatever potential the mainstream views still have, and to understanding the content and value of the black perfectionist intervention.

I investigate the interaction of Ā-movement, long-distance agreement (LDA), and clause type in Passamaquoddy (Eastern Algonquian) as a lens into the structure of the left periphery. I observe that we must distinguish three LDA patterns in the language: (i) LDA into complements of verbs like 'kocicihtun ‘know’ (“epistemic complements”), which is generally free (i.e. not A-local), but is restricted to the wh-DP under long-distance wh-movement; (ii) LDA into direct perception complements, which is always free, even when long-distance wh-moving a DP; and (iii) LDA into complements of verbs like 'pawatomon ‘want’ (“subordinative complements”, featuring verbs inflected in the subordinative verbal paradigm), which is always subject to A-locality, even when long-distance wh-moving a DP. I propose that these three patterns arise from independently-diagnosable differences in clause size: epistemic complements are full, phasal CPs, direct perception complements are reduced, nonphasal CPs, and subordinative complements are (nonphasal) bare TPs.

Care ethicists often critique the history of Western philosophy for its tendency, at least within certain movements, to conceive of human nature in terms of independence. They argue that this has led some to disregard dependence’s role in human life, which in turn has led them to sideline care as basic to morality. In this paper, I complicate this narrative by examining the thought of the eighteenth-century philosopher Christian August Crusius. Like care ethicists, Crusius constructs his moral philosophy upon a model of human nature that places dependence at the center, arguing that moral obligations follow from dependence upon God. Following an examination of dependence in both theories, I discuss various points of overlap and distinction between them and identify ways in which both care ethicists and Crusius scholars stand to benefit from engaging with one another. In view of this analysis, I conclude that Crusius helps to bridge the gap between care ethics and the history of philosophy and should therefore be understood as a strong ally of care ethics with respect to their shared commitment to the dependence model of human nature and their efforts to construct a moral theory rooted therein.

The genre of Islamic juristic opinions (fatāwā or nawāzil) provides a fascinating window into how Muslim jurists—both medieval and modern—have applied theoretical sharī‘a guidelines to actual problems facing their communities. Because Muslim practitioners have historically sought fatāwā (sing. fatwā) on matters ranging from the legal to the ethical to the ritual, these juristic opinions allow us to trace not only the concerns of believers in different Muslim societies over time, but also the moral imagination of the jurists as they grappled with those concerns. In this article, I present a close reading of a fatwā by the late modern Moroccan jurist al-Mahdī b. Muḥammad al-Wazzānī (1849–19231) on the moral value of polygamy versus monogamy. I show how his legal opinion can be fruitfully read in the context of larger debates across the Middle East and Muslim societies over marriage law and ethics. I suggest that al-Wazzānī’s fatwā represents a traditionalist reaction to the wave of modernist-feminist religious reform that was sweeping through the region at the turn of and into the twentieth century, and that sought to discredit the traditional Islamic practice of polygamy in favor of monogamy.

The “affirmative consent model” for sexual acts requires that participants give explicit, unambiguous, informed, and enthusiastic consent. This model is a valuable harm reduction practice but, as a pre-requisite for erotic action, it is sometimes over-applied. As a result, people can feel unduly constrained and forgo valuable activities. I introduce a case study, the Pagan fertility festival of Beltane, which customarily includes a representation of sexual congress, such as dancing, gyrating, or thrusting. I argue that to permissibly perform these erotic ritual acts, the protagonists—in this case, the May Queen and Oak King—do not need explicit affirmative consent from everyone gathered in the magic circle or temple. Indeed employing the widespread operative model of affirmative consent can be disadvantageous because it would require participants to know the ritual’s details beforehand. In making this case, I highlight the costs of predictability, choreography, and prior communication in erotic rituals. And I argue that, owing to distinctive features of community-orientated and religious erotics, theorists shouldn’t simply extend interpersonal sexual ethics to explain these contexts. Instead, to countenance Paganism as an important social form, theorists must look to the ethics of institutions. Like churches and educational establishments, erotic ritual is social infrastructure.

Definitional invisibility is the systematic reframing of stable aspects of identity as temporary ‘choices’. This Editorial explains how choice-framing distorts formulation, weakens the therapeutic alliance and sustains institutional inequities, and recommends concrete clinical, documentation and organisational strategies to reduce harm and improve person-centred care.

A pair of young monozygotic male twins affected with Feingold syndrome were briefly described in previous issues of Twin Research and Human Genetics. An opportunity to meet the twins and their mother occurred in March 2026. An overview of the condition and interview with the twins’ mother is presented, as are implications for future research and practice. Next, research summaries of pseudoamonoamniotic twins, selective fetal growth restriction in monoamniotic twins, twin authorship attribution, and twins discordant for clubfoot are provided. This article concludes with human interest stories involving twins with different fathers, biological relatedness in a married couple, the birth of identical quadruplets, and twins switching places.