The article charts the changing fortunes of the Catholics of Lisburn, County Antrim from 1914–22. It begins by exploring the establishment of a local battalion of the Irish National Volunteers and analysing Catholic recruitment to the war effort, before turning to the Easter Rising (1916), its aftermath and the bitter sectarian riots of August 1920, following the assassination of RIC District Inspector Swanzy. This murder in the centre of Lisburn led to days of violence and forced many of the town’s Catholics to flee. This paper argues that relations between nationalists and unionists in the 1914–22 period should be understood in the context of unionist beliefs regarding their communal safety and that territorial security is key to understanding the presence and form of violence in the town during the Swanzy Riots. Finally, some consideration is given to how this case study of Lisburn offers insight into understanding communal violence elsewhere in Ireland, during the wartime and revolutionary period.

HIV/AIDS posed a significant health threat in Denmark from the early 1980s until the end of the 1990s, claiming approximately 2,000 lives. Gay men, hemophiliacs, drug users, sex workers and migrants were overwhelmingly among the victims of the disease. They also constituted the groups most associated with it. This led to a raised level of public attention to these groups; a heightened visibility that ambiguously resulted both in improving the life conditions of some while also increasing the stigma of others. This article analyses the roles of different cross-sector actors in shaping the responses to HIV/AIDS in Denmark, with each group influencing and being influenced by the epidemic. Yet despite the clear connection between HIV/AIDS and the minoritized, often marginalized, groups, the article argues that the overarching and dominant response objective during the crisis in Denmark was to prevent a heterosexual epidemic. Throughout the crisis, other responses, aims and objectives concerning the groups most affected by HIV/AIDS could be, and did become, contingent with this dominant objective. The strengths and positions of those subresponses depended on, however, the perceptions of them as logical and tangible means to the primary end of preventing the heterosexual epidemic. Pulling together different and changing responses from different and changing actors serves to crystallize what objectives or logics are the mutual ones, and the significance of this analysis is that what appeared to be a very heterogeneous set of responses to the disease in Denmark, was in fact rooted in the same objective. Notably, the perceived pertinence of preventing the heterosexual epidemic was not rooted in actual rates of infection or spread of the disease.

This article explores the strategic (mis)use of historical memory by populist political actors, focusing on George Simion, leader of the Romanian radical-right party Alliance for the Unity of Romanians. Through a detailed case study of the Valea Uzului Cemetery controversy, the research examines how populist movements construct and disseminate exclusionary historical narratives to mobilize affective publics, reinforce nationalistic ideologies, and generate political support. Drawing on qualitative analysis of Facebook comments and posts, the study investigates how memory is weaponized to polarize public opinion and elevate a simplified, antagonistic vision of history. The Valea Uzului case exemplifies how war cemeteries and commemorative practices can be transformed into symbolic battlegrounds for political gain. The digital environment serves as a key vector for radicalization, emotional amplification, and narrative reinforcement. Ultimately, this research highlights the critical role of memory in populist politics and the power of social media in shaping historical perception. It calls for further comparative investigation into how such mnemonic strategies impact democratic processes, interethnic relations, and the broader politics of remembrance in contemporary Europe.

The Pinel Sanatorium, the brainchild of Doctor Antonio Carlos Pacheco e Silva, a leading figure in Brazilian psychiatry, was inaugurated in 1929 in São Paulo as a private institution. It operated until 1944, during which time it recorded approximately 4,500 hospitalisations. In 30 psychiatric records, in addition to the usual clinical records, such as the Psychiatric Examination – in which the doctor records the elements he deems essential for identifying the mental illness from different sources of information, such as those provided by family members – attachments were found containing letters and short texts written by the inpatients. Addressed to different people, these letters, which were retained and evaluated by the doctors, played a central role in assessing the psychiatric conditions of the inmates. However, by being considered historical sources that reveal the ‘point of view’ of the mad, these documents are fundamental to the development of innovative approaches in the field of the history of madness and psychiatry. Based on the articulation between the context in which these records were produced, the social markers of difference that constitute the subjects, as well as the emotions expressed by the people who wrote them, the article sets out to answer two questions: (1) How the emotions expressed – both by the inmates and by their loved ones – were interpreted by psychiatrists and used to formulate diagnoses, and to define treatments and prognoses; (2) What meanings these emotions took on for the inmates themselves, in other words, how they put their experiences and subjectivities on display.

This paper concerns the difficulty of avoiding an additive version of the Very Repugnant Conclusion. An impossibility theorem is provided which shows that we cannot avoid this version of the Repugnant Conclusion even if we deny the Mere Addition Principle and closely related principles which place limits on the badness of adding happy people, such as “Dominance Addition” and additive “Non-Sadism” conditions. I argue that the impossibility theorem shows that the additive version of the Very Repugnant Conclusion cannot reasonably be avoided by population-ethical means alone. One must instead either deny structural conditions such as acyclicity, adopt a radically unorthodox fixed-population axiology, or accept this version of the Very Repugnant Conclusion.

Stanley N. Katz served as the Class of 1921 Bicentennial Professor of the History of American Law and Liberty at Princeton University from 1978 to 1986. He left to become President of the American Council of Learned Societies, the national humanities organization in the United States. When he stepped down from that position in 1997, he returned to teaching and high-level institutional service at Princeton, including as the Acting Director of the Program in Law and Public Affairs from 2004 to 05 and 2016 to 17. Katz’s contributions to legal history include, in addition to a vast array of articles and the books cited in the footnotes below, his work as Editor in Chief of the Oxford International Encyclopedia of Legal History and of the Oliver Wendell Holmes Devise History of the United States Supreme Court. He has served as President of the Organization of American Historians and American Society for Legal History, as Vice President of the Research Division of the American Historical Association, and as a member of the Board of Trustees of the Newberry Library, the Center for Jewish History, and many other institutions. He is a Fellow of the American Society for Legal History, the American Academy of Arts and Sciences, and the Society of American Historians. President Barack Obama awarded him the National Humanities Medal in 2011.

The U.S. National Library of Medicine holds two collections by Adolf Nichtenhauser (1903–53) that have become important sources for historians of medical and health films: an unpublished book-manuscript in which he surveys the history of medical and health films to around 1950, primarily in Europe and North America; and the valuable collection of documents he amassed partly during his research for this book-manuscript. Such is the richness of these collections that it is difficult to imagine a history of medical and health film that is not in some way indebted to Nichtenhauser. Indeed, his book-manuscript has become a standard citation in the historiography of medicine, health and film. Yet very little is known about Nichtenhauser himself, other than that he was a European immigrant to the United States who wrote this key history and died before its completion. This article seeks to do three things: to provide the first English-language biography of Nichtenhauser from his early life in Austria to his career in the United States; to use this biography to explain how he came to write this book-manuscript; and to explore the relationship between his historiography and efforts in the 1940s and 1950s to identify and solve problems with application of film to medicine and health.

In this article, I discuss the inadequacy of the solution to the problem of evil in a God-created world proposed by the African perfect God theists, Kwame Gyekye and Ebunoluwa Oduwole, and highlight the success of the limited God framework of Kwasi Wiredu, J.A.I. Bewaji, and the Chimakonams in accounting for the evil in the world. However, implicit in the limitation thesis is the claim that God did his best at the time he created the world, such that the evil in it cannot be further reduced to allow for a better world. I argue that the limited God view offers a good reason to believe that a limited God can reduce the evil in the world and make it better, once the deity is conceived as a sufficiently powerful, knowledgeable, and good being with the capacity for continuous improvement within the bounds of limitation.

The introduction and use of digital contact tracing apps as part of pandemic management have notably raised many legal and ethical challenges, ranging from determinations of public interest in using gathered data to privacy protections for app users and broader considerations of national socio-economic priorities. As the use of these digital contact tracing apps is supported by laws, legal preparedness is essential in determining appropriate legal authority that considers necessary trade-offs such as temporary privacy infringements, proportional data gathering and collective public health benefits. This paper examines the extent of legal preparedness in addressing competing interests between public health and individuals in the use of digital contact tracing apps. It does so through two main lenses: (1) an analysis of Singapore’s legal framework pertaining to data protection, privacy and contact tracing apps and (2) an analysis of the domestic social and political influences that explain why Singapore’s approach to digital contact tracing was viable, and assess its potential or limits for broader applicability.

The subject of this study comprises how Turkey’s EU membership is seen by HDP-supporter Kurdish voters in Turkey, as a non-EU country that has on-hold negotiations but still an ostensible vision for membership. There is a dearth of literature regarding Kurdish voters’ views on the EU, and this study, employing the focus group method, aims to address this gap by providing insights into the perspectives of Kurdish voters who support the HDP on Turkey-EU relations and their attitudes toward the EU. The study employs focus group methodology to assess whether the independentist demands that began to spring in Europe are also becoming popular among Kurdish voters. The primary finding derived from the focus group study indicates that the interviewees exhibited limited interest in both the EU negotiations and the EU’s handling of the Kurdish issue, and that the EU accession process failed to evoke significant enthusiasm among the interviewees. Meanwhile, developments pertaining to the Kurdish population in Syria and Iraq have generated a significantly higher level of enthusiasm when compared to the negotiations with the European Union.

This article interrogates the entrenched binary between modernism and realism in postwar Korean art through an analysis of the multifaceted practice of Shin Hak-chul (b. 1943). While often associated with 1980s minjung (people’s) art, Shin’s work resists reductive classification, exploring both modernist experimentation and realist critique. From the 1960s to the 1980s, his trajectory challenged the formalism of institutional modernism while reimagining the conceptual, affective, and material scope of realism. Examining his use of object-installation, photomontage, sculpture, and painting, this study shows how his work rendered the real as a convergence of material presence, perceptual immediacy, and historical consciousness. Central to the analysis is Shin’s Modern Korean History series (1980–1985), which exemplifies what I term “monumental corporeality”: a visual language of embodied memory and historical trauma. Situating Shin’s practice within both the Korean art world and broader postwar currents, the article advances an original, elastic historiography of contemporary Korean art – one attentive to how artists negotiated intersecting esthetic and sociohistorical imperatives amid rapid modernization. More broadly, it reframes realism as both a critical method and a transhistorical form within global debates over history, form, and representation.

Throughout the twentieth century, senior roles in UK public health were reserved for doctors. Local authority medical officers of health were replaced in 1974 by NHS community physicians and from 1989 by medical directors of public health. Over the last decade of the century, an increasingly vocal group of non-medical public health professionals sought to break the glass ceiling that restricted them from advancing to senior roles; although they received encouragement from some leaders within the Faculty of Public Health Medicine, there was also significant resistance from many members. A number of factors came together around the year 2000, which culminated in a ground-breaking decision by the English Department of Health to allow non-medical appointments as directors of public health and consultants in public health in the NHS, with the then Secretary of State memorably declaring it was time to ‘take public health out of the ghetto’. At the same time, the leadership of the Faculty of Public Health Medicine overcame opposition from some of its members and opened its training, examinations, and membership to non-medical candidates. By the early 2020s, half of the renamed Faculty of Public Health members were from backgrounds other than medicine as well as 90% of directors of public health in England. This paper explores the complex history behind this unprecedented opening of a medical specialty to non-medical membership, the factors that enabled it, and the continuing legacy of tensions and inequalities within an occupation that is both a medical specialty and a multidisciplinary profession.

Prognosis is an important aspect of any scientific culture. Speculation and imagination about future knowledge, social organization and technology pervade the practice of science and lend it aim and direction (or at least the appearance of direction). This article is about the development of prognosis in the fiction and popular-scientific writing of Jane Webb Loudon (1800–58), a writer familiar within the history of science for her publications in botany and gardening, if not for her romantic novel The Mummy!, one of the earliest examples of the genre later known as science fiction. I argue that Webb Loudon viewed scientific activity as declining and flourishing throughout human history, and that she anticipated the science of her time would ‘resuscitate’ knowledge and even political structures of past eras (like ancient Egypt). Following the work of Jim Endersby and other historians of science who have worked to reintegrate the role of fiction in our understanding of science culture, I argue that Webb Loudon’s efforts to promote and diffuse her understanding of science and its relation to the future (and past) ought be viewed as informing the cultural meaning of science in the nineteenth century.

Following Heath White, let ‘divine determinism’ denote the pairing of the following theses: ‘(1) the facts about God’s will entail every other contingent fact, and (2) the facts about God’s will are explanatorily prior to every other fact’. In the article, we develop a theological version of Peter van Inwagen’s so-called Direct Argument and show that, if sound, the Theological Direct Argument leads to the conclusion that divine determinism is incompatible with human moral responsibility. But, the soundness of the argument depends upon two inference rules, one of which, called Rule B, is controversial. So, in the third section of the article, we offer a novel, two-part defence of Rule B. This defence, in the first part, has to do with how truth, in a fairly trivial way, depends on the world. The second part of the defence has to do with the way that the logic of conditionals works. The upshot of this defence is that counter-examples to Rule B are impossible. Even so, should that defence fail, we also consider, in section four, a way of reformulating Rule B that, if successful, circumvents alleged counter-examples to the original statement of Rule B.