The lipid composition of blue mussels Mytilus edulis L. living under different environmental conditions (in the intertidal zone and in aquaculture) was studied to detect origin-related differences in seasonal modifications of lipids, and their fatty acid composition in gills and digestive glands. In early May, the gills and digestive glands of intertidal mussels contained higher amounts of total lipids, chiefly phospholipids and sterols, which appear to perform a protective function as maintenance of membrane integrity. Seasonal modifications in lipid composition of both intertidal and aquaculture mussels were related to environmental factors (mainly low temperature), reproductive processes and food availability. We show that seasonal changes in membrane lipid composition of both intertidal and aquaculture mussels reflect the process of membrane lipid remodelling (namely changes in phosphatidylethanolamine proportion and in the fatty acid composition of phospholipids) required for homeoviscous adaptation in low-temperature conditions. In particular, the unsaturation index and chain fluidity index of phospholipids increased in gills and digestive glands of mussels collected in early May and in November. Similar seasonal changes in the triacylglycerol levels and its fatty acid composition were observed in gills and digestive glands of both intertidal and aquaculture mussels collected in late May and August.

Modern Irish history is urban history. It is a story of the transferral of a populace from rural settlements to small towns and cities; of the discipline and regulation of society through new urban spaces; of the creation of capital through the construction of buildings and the sale of property. The history of Ireland has been overwhelmingly the history of land, but too often the emphasis has been on the field rather than the street, and on the small farmer instead of the urban shopkeeper. But the same questions of property run throughout Irish urban history from the early modern period to the contemporary, as speculators, businesses and government have attempted to convert land into profit, creating new buildings, streets and spaces, and coming into conflict with each other and other vested interests. Indeed, as recent work on Irish cities has shown, a turn to the urban history of Ireland provides a framework and a methodology for writing a textured and complex history of Ireland's distinctive engagement with modernity.

Proponents of evidence-based policy (EBP) call for public policy to be informed by high-quality evidence from randomized controlled trials. This methodological preference aims to promote several epistemic values, e.g. rigour, unbiasedness, precision, and the ability to obtain causal conclusions. I argue that there is a trade-off between these epistemic values and several non-epistemic, moral and political values. This is because the evidence afforded by standard EBP methods is differentially useful for pursuing different moral and political values. I expand on how this challenges ideals of value-freedom and -neutrality in EBP, and offer suggestions for how EBP methodology might be revised.

This article addresses efforts to reform market activity in pre-Famine Ireland, exploring Karl Polanyi's assertion that the ‘free market’ required ‘the intervention of the state in order to establish it’. It begins by rooting Ireland's alleged ‘social ills’ – over-population and subsistence agriculture – in terms of integration into international markets from the mid-eighteenth century. From the crisis of the 1820s, state actors came to see the extension of the cash economy as central to remedying these ‘ills’. Altering the physical fabric of exchange to encourage ‘rational’ market behaviour, I argue reformers aimed to ‘enclose’ commercial spaces economically and physically from non-market forces. Utilizing novel technologies of vision and precision, market space could thus operate according to a logic and ethics of its own, inculcating voluntary compliance through new standards of ‘trust’ and ‘fairness’. I conclude by asking, if indeed the state had come to operate as much through ‘freedom’ as force by 1845, how we might begin to reassess the course and context of the Irish Famine.

One view of practical reasoning is that it involves the weighing of reasons. It is not clear, however, how the weights of reasons combine, especially given the logical and substantive relations among different reasons. Nor is it clear how the weighing of reasons relates to decision theoretic maximization of expected value. This paper constructs a formal model of reasons and their weight in order to shed light on these issues. The model informs philosophical debates about reasons, such as the question of whether reasons or values are more fundamental and the opposing doctrines of atomism and holism about reasons.

This article seeks to get clear on an important feature of a theistic way of life: namely, the appeal to ‘deep desires’ as part of an ethical and spiritual life-orientation. My main thesis is that such appeals should primarily be seen as pertaining to our acquired second nature and the space of meaning it makes possible, rather than first nature or innateness. To appeal to the ‘depth’ of a desire, on this account, is to say something about its normative importance: it is something of profound significance for our human fulfilment about which we ought to be concerned, and it correlates with the normative ‘height’ of the object of desire. Thus, our deepest desire correlates with what is seen as the highest or most worthy object of our desire (or love), which the theist claims is God. This view is contrasted with subjectivist accounts where desires are seen as ‘deep’ in that they structure our identity. My account affirms that deep desires structure our identity, but they do so because of their perceived objective normative importance. I also seek to show how we should affirm Alasdair MacIntyre's claim that ‘the deepest desire of every [human] being, whether they acknowledge it or not, is to be at one with God’.

The early decades of the twentieth century were marked by widespread optimism about biology and its ability to improve the world. A major catalyst for this enthusiasm was new theories about inheritance and evolution (particularly Hugo de Vries's mutation theory and Mendel's newly rediscovered ideas). In Britain and the USA particularly, an astonishingly diverse variety of writers (from elite scientists to journalists and writers of fiction) took up the task of interpreting these new biological ideas, using a wide range of genres to help their fellow citizens make sense of biology's promise. From these miscellaneous writings a new and distinctive kind of utopianism emerged – the biotopia. Biotopias offered the dream of a perfect, post-natural world, or the nightmare of violated nature (often in the same text), but above all they conveyed a sense that biology was – for the first time – offering humanity unprecedented control over life. Biotopias often visualized the world as a garden perfected for human use, but this vision was tinged with gendered violence, as it became clear that realizing it entailed dispossessing, or even killing, ‘Mother Nature’. Biotopian themes are apparent in journalism, scientific reports and even textbooks, and these non-fiction sources shared many characteristics with intentionally prophetic or utopian fictions. Biotopian themes can be traced back and forth across the porous boundaries between popular and elite writing, showing how biology came to function as public culture. This analysis reveals not only how the historical significance of science is invariably determined outside the scientific world, but also that the ways in which biology was debated during this period continue to characterize today's debates over new biological breakthroughs.

How should anti-paternalists deal with policies that seem to be simultaneously reasonable and paternalistic? In the literature, anti-paternalists have sought to show that many policies that prevent people from harming themselves can be justified without appeal to the good accruing to the people interfered with; that is, without appeal to paternalistic reasons. However, while perhaps identifying sufficient non-paternalistic reasons for supporting these policies under realistic circumstances, anti-paternalists often fail, I argue, to identify satisfactory reasons that adequately reflect our underlying concerns pertaining to such policies. Included in those concerns are arguably the interests and well-being of the people whose choices are restricted by the policy in question. In this way, this article reveals that the strategy of reconciling anti-paternalism with seemingly paternalistic policies is beset by serious problems.

Fires are often seen as a constant in early modern European towns, changing only in the modern era when inflammable building materials replaced wood. This article argues that the incidence, nature and risk of fire shifted repeatedly over time. Fire danger was determined not only by building materials but also by forms of construction, by the everyday uses people made of flame and by wider factors such as climatic variation and shifts in world trade and consumer demand. It was influenced by urban social and political change, including the way governments and populations responded to the risk. Responses to new fire dangers in turn helped change the way urban government functioned.

This article studies the strategic disciplinary and productive function of the colonial penal system of the Dutch East Indies (1816–1942). Developing convict labour as the main punishment for minor public and labour offences, the Dutch colonial regime created an increasingly effective system of exploitation that weaved together colonial discipline, control, and coercion. This system was based on two major carceral connections: firstly, the interrelated development and employment of different coerced labour regimes, and, secondly, the disciplinary role of the legal-carceral regime within the wider colonial project, supporting not only the management of public order and labour control, but also colonial production systems. Punishment of colonial subjects through “administrative justice” (police law) accelerated in the second half of the nineteenth century, leading to an explosion in the number of convictions. The convict labour force produced by this carceral regime was vital for colonial production, supporting colonial goals such as expansion, infrastructure, extraction, and production. The Dutch colonial system was a very early, but quite advanced, case of a colonial carceral state.

Current understanding of climate change impacts, adaptation and vulnerability among Inuit in the Arctic is relatively static, rooted in the community and time that case studies were conducted. This paper captures the dynamism of Inuit–climate relationships by applying a longitudinal approach to assessing vulnerability to climate change among Inuit in Ulukhaktok, Northwest Territories, Canada. Data were collected in 2005 and 2016 following a consistent methodology and analytical framework. Findings from the studies are analysed comparatively together with longitudinal datasets. The data reveal that many of the climatic changes recorded in 2005 that adversely affected hunting activities have been observed to be persisting or progressing, such as decreasing sea ice thickness and extent, and stronger and more consistent summer winds. Inuit are responding by altering travel routes and equipment, taking greater pre-trip precautions, and concentrating their efforts on more efficient and accessible hunts. Increasing living and subsistence costs and time-constraints, changes in the generation and transmission of environmental knowledge and land skills, and the concentration of country food sharing networks were identified as key constraints to adaptation. The findings indicate that the connections between subsistence activities and the wage economy are central to understanding how Inuit experience and respond to climate change.

In its concluding observations for Cyprus, the UN Convention on the Rights of Persons with Disabilities (CRPD) Committee stated that it ‘is concerned about the insufficiency of legal provisions and accessible mechanisms to detect, report, prevent and combat all forms of violence’.1 This paper focuses on the independent monitoring obligation Article 16(3) CRPD places on states parties, and discusses the implications of the insufficient implementation of Article 16(3) as it affects adults with intellectual disabilities in Cyprus. It examines the existing monitoring frameworks, explains why they do not meet with Article 16(3) CRPD requirements and explores the relationship of the national human rights institutions (NHRIs) with Article 16(3). This paper enables understanding as to how, despite pre-existing monitoring frameworks in place, no independent monitoring action has been taken since the ratification of the CRPD. It argues that there is an immediate need for measures to achieve the implementation of Article 16(3) and makes recommendations for Cyprus and other states parties.

Effective altruism (EA) is a movement devoted to the idea of doing good in the most effective way possible. EA has been the target of a number of critiques. In this article, I focus on one prominent critique: that EA fails to acknowledge the importance of institutional change. One version of this critique claims that EA relies on an overly individualistic approach to ethics. Defenders of EA have objected that this charge either fails to identify a problem with EA's core idea that each of us should do the most good we can, or makes unreasonable claims about what we should do. However, I argue that we can understand the critique in a way that is well motivated, and that can avoid these objections.

In this paper, I develop the basis of a normative legal theory of mental health vulnerability. In Section 2, I conceptualise mental health vulnerability by integrating a universal understanding of vulnerability with a subjective-evaluative, psychosocial and dimensional account of mental health. In Section 3, I move on to consider the significance of mental health vulnerability for legal theory through an encounter with perspectives on vulnerability offered by MacIntyre, Fineman and Del Mar. This offers an insight into the normative foundations of mental health vulnerability. In Section 4, I outline a normative framework for mental health vulnerability that involves a synergy of rights and care. This extends Engster's idea of ‘a right to care’ to mental health and highlights the role of care and rights in mitigating power imbalances and inequality in relation to mental health. In concluding, I suggest future directions for research on mental health vulnerability.

This article analyses the human rights implications of impact investing, which aims to create positive social and environmental impacts in addition to financial returns. Reflecting growing awareness of the capacity of the global capital markets to advance sustainable development, companies and institutional investors are seeking new financial instruments and strategies. This article focuses on social bonds, a prominent and illuminating example of this phenomenon. Social bonds are debt securities sold to investors whose proceeds are used to finance projects with a defined social benefit such as affordable housing, education, food security, and access to healthcare. To analyse social bonds in the context of human rights, this article proposes a framework for evaluating human rights factors in impact investing and applies it to the social bond market. It finds that current standards and practices do not adequately account for the human rights implications of social bonds. In light of these observations, this article suggests reforms to the social bond market that enhance investor assessment, external assurance, and impact-maximizing leverage.