Given how thoroughly the history of quantum physics has been excavated, it might be wondered what these two hefty volumes by a physicist (Duncan) and a historian (Janssen) bring to the table. Aside from their inclusion of a wide range of recent work in this area, including some notable publications by themselves, the answer is twofold: first, as they state explicitly in the preface to the first volume, derivations of the key results are presented ‘at a level that a reader with a command of physics and mathematics comparable to that of an undergraduate in physics should be able to follow without having to take out pencil and paper’ (vol. 1, p. vi). In response to those who might raise Whiggish eyebrows, I shall simply play the ‘you-try-reading-Pascual-Jordan's-groundbreaking-work-in-the-original’ card. As the authors suggest, by using modern notation and streamlining derivations whilst also, they maintain, remaining conceptually faithful to the original sources (ibid.), the book is rendered suitable for classroom use, albeit at the higher undergraduate or graduate levels.

This article examines the role of primary ethnographic materials – of field notes, letters and photographs – and even of the shelves and bookcases – in building accounts of the human condition. We trace the lives of incomplete and not-yet-found manuscripts, which have been treated as representative of whole archives, as well as closely held convictions and ideas in the history of anthropology. In so doing, we employ the notion of a ‘proxy’, or a set of signs and images which point the audience in particular directions, without determining their overall destination. Our research is based on a few episodes from the histories of paper and digital copies of manuscripts and photographs of the anthropological couple Sergei and Elizabeth Shirokogoroff, who conducted ethnographic, linguistic and some archaeological research, first on the borderlands between China and Russia, and then later within China. We aim to show the complexity and social and intellectual vibrancy of their ethnographic field archives, which have been scattered across countries, institutions and personal collections. We conclude by suggesting that engaging anthropologically with field archives enables us to approach existing perspectives on archives in a new way, viewing them not as containers of catalogued information, but as entanglements reflecting social relations in local communities, the trajectories of ethnographers, and the aspirations of scholars asking questions today.

This article aims to bring out the problematic nature of condensation and rarefaction for early modern natural philosophers by considering two historically significant attempts to deal with it, first by Sir Kenelm Digby in his Treatise on Body (1644), and subsequently by Isaac Newton, chiefly in manuscript works associated with the Principia (1687). It is argued that Digby tried to sidestep the problem of variation in density and rarity by making it a fundamental starting point for his physics. But he also brought out the difficulties of dealing with condensation and rarefaction within the mechanical philosophy, whether that philosophy was plenist or allowed for void space. The problems became exacerbated after experiments with the air-pump achieved extreme rarefactions. It is argued that these led Newton to first consider a retiform or net-like structure of matter, before adopting the radical innovation of supposing repelling forces operating at a distance between the particles of the rarefied bodies. Eventually, Newton came to believe that extreme rarity was inexplicable ‘by any other means than a repulsive Power’.

The Glaisher snowflakes (1855) are amongst the most recognizable images of snow crystals produced in the nineteenth century. Made with the intent of compiling a comprehensive record of snow crystal forms, they also appeared in a variety of print publications, from popular magazines to scientific textbooks, and briefly circulated through various scientific and artistic societies. In a time when reliable images of these small, transparent, ephemeral objects were few and far between, the Glaisher snowflakes were widely praised for both their beauty and their fidelity to nature. But their origin has so far been little examined. This article sheds light on how James and Cecilia Glaisher went about making them, and invites readers to see them through three interconnected perspectives: as products of a domestic environment, as products of a husband-and-wife collaboration, and as products of iterative image making.

Few views have seen a more precipitous fall from grace than hedonism, which once occupied a central position in the history of ethics. Recently, there have been efforts to revive interest in the view, including well-motivated pleas for contemporary ethicists to at least take the view seriously. In this article, I argue for the seriousness of hedonism on metaethical grounds. Taking J.S. Mill's argument for hedonism as a test case, I show that historically, classic hedonism was grounded metaethically via a commitment to two positions: empiricist epistemology and the view that pleasure occurs in sensation. Together, these two positions provided principled grounds for various iterations of classic hedonism. Moreover, these two positions are still serious options in both contemporary epistemology and the contemporary literature on the nature of pleasure. Insofar as a contemporary ethicist takes those two views seriously, they ought to take classic hedonism seriously as well.

Theodor W. Adorno suggested that music is mediated by socially derived forms of reason, a provocation here considered with respect to neoliberalism. Drawing on a Foucauldian understanding of neoliberalism, which in Wendy Brown's summary takes neoliberalism as ‘a specific and normative mode of reason’, I consider what this means for immanent features of music and processes of its composition. This critical attention to music's formal, aesthetic register enables me to go beyond the more well-established (although nonetheless valuable) frameworks for discussing music and neoliberalism, which focus on music's relation to labour conditions and creative industries. A range of music and sonic art is discussed, work by Chino Amobi, Brian Eno, Bryn Harrison, Sarah Hennies, Johannes Kreidler, Wolfgang Rihm, Marina Rosenfeld, and John Zorn. I ultimately argue that some core features of Adorno's conception of critical art and music need reformulating for the neoliberal age.

The Muslims of South Asia are more than five hundred million people, distributed between Pakistan, India, and Bangladesh, and there are more Muslims in South Asia than in any other region in the world. After Indonesia, which is the largest Muslim country in the world, India, Pakistan, and Bangladesh are the second, third, and fourth largest Muslim countries, respectively. Although the prevalent approach in the study of Islam is to consider its so-called Arab character as central, the Muslims in pre-Partition India constituted the largest body of Muslims in the world, and the vast political and intellectual influence exerted by South Asian Muslims on the wider Muslim world is often neglected. Many of the most important political, intellectual, and spiritual developments within Islam have had their origins, or have flourished, in South Asia, and Muslims from the region have played important roles in the global history of Islam, including during the colonial period, in resistance to colonial rule, and in intellectual responses to and dialogue with Western thought. Pakistan was specifically created to provide a homeland for South Asia’s Muslim population and its trials and tribulations over the past seventy-five years have been carefully watched by Muslims and non-Muslims alike. Muslims constitute India’s largest minority, with an often uneasy—to say the least—relationship to the majority. In the context of the three books under discussion, I explore issues, such as secularism, modernity, and religion, and their impacts on the conception of the nation-state that was promoted during the nineteenth and twentieth centuries as an expression of political modernity.

Climate policies are often evaluated using criteria that are heterogeneous and misaligned with the stated aims of these policies. By combining legal research methods with insights from economic theory, we systematically map and analyze the legal objectives of the European Union (EU) Emissions Trading System (ETS), a key climate policy instrument. We find that the EU ETS is shaped by a nuanced internal normative framework, the principal goal of which is emissions reduction, combined with three secondary goals of cost-effectiveness, economic efficiency and equity, and a meta-goal of coherence. Based on the contents and interrelations of these legal objectives, we formulate evaluation criteria that can be used to critically analyze and evaluate the EU ETS performance in a more comprehensive, transparent, and comparable manner. The resulting methodology is applicable to other environmental policies and jurisdictions.

In 2005, year of the first YouTube upload, historian of science Michael Mahoney argued, ‘Whereas other technologies may be said to have a nature of their own and thus to exercise some agency in their design, the computer has no such nature.’1 In the next breath, Mahoney argued that the computer does have a nature, but that it is ‘protean’ and ‘what we make of it’.2 To a student born in 2005, now exiting young adulthood into a world of some 14 trillion or more YouTube videos (many of which, no doubt, inform their education), this claim may sound strange. The computer is … what … we … make of it? A curious student might squint. Who are ‘we’? Did he mean historians? Workers? Women?

This article is a response to Christians in public and private life who favor policies, employ rhetoric, and view migrants in ways that contravene their faith traditions. Speaking primarily from the perspective of Christian migrant-serving, faith-based organizations in the United States, the author examines their challenges, sources of consolation, and understanding of migrants in light of their work and religious touchstones in an era of political polarization and unprecedented forced displacement. He outlines an inclusive path forward, rooted in a commitment to the common good, to solidarity with the displaced, and to a deeper understanding of the hopes, aspirations, and gifts of migrants.

Opus signinum is a lime mortar mix that includes crushed pottery as an aggregate. Because it is water-resistant, it was used to line hydraulic structures like pools and aqueducts. While there have been numerous recreations of Roman ‘concretes’ in the past, hydrophobic linings have received little attention, and all preliminary studies in these recreations have paid more attention to the dry components and the lime than to the hydric needs of the mortar. The experiment presented here was to gain a better understanding, with the help of traditional builders, of the process of mixing and applying hydrophobic linings and calculate the water consumption of individual samples. The data obtained contribute to assessing the water consumption needs on Roman construction sites, what associated logistics these volumes required, and what the technicalities of applying this specific type of lining were.

Prioritarianism is a family of views comparing distributions of well-being. What unites prioritarians is the thought that when deciding whether a distribution is overall better than another, the worse off have priority. There are different ways of making this idea more precise. However, some of these views have extreme aggregative implications and others have extreme anti-aggregative implications. This raises the question: can prioritarians accommodate partial aggregation (aggregating in some but not all cases) and avoid both extremes? In this paper, I explore and focus on a neglected anti-aggregation condition. I identify a family of views I call ‘bounded prioritarianism’ that meet this condition by placing an upper bound on the moral significance of benefits. I argue that anyone sympathetic to partial aggregation ought to opt for a version of bounded prioritarianism.