The article explores the connection between the rule of law and the right to freedom of thought, conscience, and religion from an empirical and theoretical perspective. The author posits that the two are not merely interdependent, but that freedom of thought, conscience, and religion is foundational for embedding the rule of law because a state needs to facilitate freedom of thought, conscience, and religion to encourage the exploration of virtue to inform consensus around society’s common norms. This virtue-building role of freedom of thought, conscience, and religion gives the human right its foundational role for creating the conditions required for embedding the rule of law. This conclusion is drawn from Martin Krygier’s analysis of the sociological conditions necessary to embed the rule of law and a comparison of the worldwide rule of law, religious freedom, and happiness indexes. To support a universal approach to the human right and to underpin the identified essentiality of it, the author proposes a theoretical approach grounded in the theory of common grace; Rowan Williams’s other-regarding communal approach to rights; and the framework for plural living together proposed by Herman Dooyeweerd. The author posits that this approach could be adapted with a plural metanarrative to accommodate dialogue around virtue building and dispute resolution within societies with very different outlooks.

This article investigates the transformation of the body of a female child murderer as she passed through specific spatial configurations in the urban setting of the seventeenth-century capital of Denmark–Norway. By using the case of Gertrud Nielsdatter, we explore the significance of public urban spaces in the bodily and material transformation of a woman from a condemned sinner to an object of scientific wonder. This transformation was facilitated by practices in diverse public spaces – controlled or influenced by government, city, church, as well as academic authorities and stakeholders – such as the city court, the place of execution, the university and, not least, the book shops across Europe selling books containing the print representing internal organs of Gertrud Nielsdatter. The case demonstrates how the physical body of an ordinary – yet outlawed – Copenhagener was repeatedly transformed in interaction with public spaces and the material culture of buildings, fixtures and fittings.

This article situates psychoanalysis, urbanity, and precarity apropos of the material, affective, and memory economy of the mutable metropolis marked by visuality, velocity, and violence. Responding to Ankhi Mukherjee’s Unseen City: The Psychic Lives of the Urban Poor, the article examines the interplay of visibility and invisibility in a metropolis and how that is in close and complex correspondence to the politics of precarity and privilege. Drawing on historical as well as recent research in psychology, psychoanalysis, cognitive theory, and cultural studies across various geopolitical settings, this article, through a response to and reading of Mukherjee’s book, aims to articulate and illustrate the unique relevance of literature and aesthetic education in a study of mental health conditions in the (un)seen city. It argues that such psychic and social situations may be uniquely encoded and addressed with ethics and empathy through the cognitive interiority and symbolic instrumentality afforded by the affective and liminal framework of aesthetic activity and fiction.

J. M. Coetzee’s late work exhibits a productive dialogue between fiction and other arts as part of his interest in the possibilities of thinking in mediums other than ordinary language. Focusing particularly on the Jesus novels, this article examines the critical role of music and how Coetzee uses musical forms as literary strategies that open up alternative possibilities of communication and thinking. Revisiting the famous “What is a Classic?” essay and the biographical moment that leads Coetzee to the music of J. S. Bach, I look at how Coetzee writes musically by considering questions of content, form, and technique, and then turn to the representation of music in relation to mathematics. I propose that the interest in music in the Jesus novels is part of his conscious engagement with ordinary language and his inherent desire to transcend it that characterizes the late work.

This article analyzes the print culture of the Black and multiethnic community known as L8 in the northern British city of Liverpool. Through a critique of printed materials, including newsletters, magazines, and pamphlets all written, produced and read within the locale, the author assesses the construction of a community that was at once imagined and lived. This print infrastructure facilitated a collective sense of L8 as a marker of identity and belonging in a city and a nation that otherwise often harbored racialized hostility to the residents’ economic and political interests. Such a commitment to the locale, the author asserts, became a key factor in organizing the collective action taken by the residents in the 1981 Toxteth protests. Before and after that event, the neighborhood's print culture served to justify to residents the reasons for taking violent action against the state. Equally, this source material highlights the fissures and divergences between neighbors in their deliberations over the definitions—and limitations—of such a community and its relation to the nation. The author thus offers new ways to think about Black British protest in close relation to the specific political and social dynamics of neighborhoods across Britain.

This article will address the transfer of religious knowledge in two north-western European cities from a spatial perspective. Our starting point will be the thesis that immobile knowledge in closed places of knowledge (lieux de savoir) does not exist: (religious) knowledge only becomes functional in the dynamic encounter with users and it is disseminated through social networks. This approach, which involves the movement from closed spaces to processes and practices, also entails a questioning of outdoor and indoor spaces; of private and public spaces. The article will take its start from several case-studies of indoor public spaces, the transmission of religious knowledge and social networks, based on documentation from Deventer in the northern Low Countries and Amiens on the border of the southern Low Countries and France.

Beginning in 1900, colonial railway departments in Sierra Leone, the Gold Coast, and Nigeria began turning to the Caribbean for skilled labor instead of hiring African workers. When West Indian railway workers began to arrive in West Africa, Africans were indignant, and they voiced their objections in newspapers. West Indians sometimes responded to these grievances with calls for racial unity, yet their appeals were inflected with colonial hierarchies. Such exchanges were centered on railway jobs, but they were also embedded in larger discussions about empire, race, and the legacies of the transatlantic slave trade. I argue that these exchanges reveal the significance of colonial hierarchies and diasporic tensions in the intellectual history of pan-Africanism in early twentieth-century West Africa. The article draws on newspapers and archival research from West Africa, the Caribbean, and the UK.

This paper offers a unified explanation for the procreation asymmetry and the non-identity thesis – two of the most intractable puzzles in population ethics. According to the procreation asymmetry, there are moral reasons not to create lives that are not worth living but no moral reasons to create lives that are worth living. I explain the procreation asymmetry by arguing that there are moral reasons to prevent the bad, but no moral reasons to promote the good. Various explanations for the procreation asymmetry have failed to explain the non-identity thesis: if one could create a person with a good life or a different person with a better life, one has a moral reason to create the better life. I argue that reflections on the misfortune of unfulfilled potential allow us to circumvent the non-identity problem.

This article aims to reexamine the relationship between the artist Lee Ufan and nationalist art history through his idea of “ambivalent otherness,” which he defined as both “suffering” and “power.” Traditional art history is established upon a nationalist framework that emphasizes the artists' nationality, leading to the marginalization of national others at the border. As a zainichi Korean, Lee has undergone the “suffering” of being excluded by the art world and art historiography. However, he transformed it into his source of “power” to challenge art historiography based on nationality. This study analyzes the art criticism of “Japanese Contemporary Art History” written by Minemura Toshiaki and Chiba Shigeo in the 1970s and 1980s and highlights the ruptures that the artist's in-between identity wrought on nationalist art history. This shows how both the Mono-ha movement and the artist were marginalized in the construction of “Japanese Contemporary Art History.” Furthermore, this study scrutinizes how Lee attempted to rewrite art history using Mono-ha art theory and a perspective committed to “overcoming coloniality” from the postcolonial in-between position, by reinterpreting Lee's article on Chosŏn minhwa, written amidst an aesthetic controversy across the border between Japan and Korea.

Must we always pursue economic growth? Kogelmann answers yes. Not only should poor countries pursue growth, but rich countries should as well. Kogelmann aims to provide a wealth-insensitive argument – one demonstrating all countries should pursue growth regardless of their wealth. His central argument – the no halting growth (NHG) argument – says no country experiencing growth should stop it, because doing so requires undermining the conditions causing it and those conditions are independently morally desirable, so they should not be undermined. For countries not growing, he may argue that they have an obligation to implement the conditions that cause growth because they are independently morally desirable. Call this the implementation argument. I contend that neither argument is wealth-insensitive as each fails to establish an obligation to pursue growth. I attempt to diagnose how this could be and propose that it is a product of attempting to answer three questions about growth simultaneously.

Reductions in the cost of transporting manufactured goods have been an important element in economic development in the recent past, and previous research suggests that the Roman period in Britain also saw substantial reductions in such costs. The authors investigate how far it is possible to measure changes in transport costs by considering the spatial distributions of pottery from known Roman production locations over time. Their analysis of an extensive database of pottery assemblages is designed to evaluate a series of expectations concerning how reductions in transport costs may have affected such assemblages and their distribution. Results suggest that costs were reduced by a factor of about two, leading to related changes in pottery production, distribution, and consumption over time. The ability to quantify changes in transport costs opens new perspectives for investigating the general determinants of economic development using archaeological data.

This article surveys plans that envisioned new leisure uses for derelict landscapes in Britain from about 1966 to 1979. These plans were an attempt to transform areas of Britain in ways that cut across issues ranging from deindustrialization to planning, landscape, environmentalism, industrial heritage, and leisure. The author argues for the importance of the profession of landscape architects in setting the agenda for tackling industrial dereliction. It then shows these issues playing out in three locations: in the Lea Valley, in Stoke-on-Trent, and in Telford New Town. Derelict landscapes were a visual manifestation of the various crises that continue to structure historians’ accounts of the 1970s, but the author shows how the response to the issue was characterized by an almost utopian optimism that these problems could be resolved in a way that would stimulate new forms of living.

Before the mid-seventeenth century when a developing understanding of probability transformed gambling, English gaming took place in the community rather than in dedicated institutions like casinos and so represented and interacted with more general social behavior. Different communities gambled differently; they had different status under the law. This article considers gentlemen's gambling, arguing that in the absence of other constraints, notions of honor had a key role in shaping that activity. Contemporary accounts such as Sir John Harington's “Treatise on Playe” suggest that high-stakes wagering fell into the anthropological category of deep play, whereby gamesters staked excessive sums to win renown for their daring; secondly, it appears that such behavior was seen as a young man's activity, with older men condemning immoderate wagering as their ideas about what was honorable shifted as they matured and became integrated into the community. In addition to age-related changes of attitude to gambling, a tension existed between Elizabethan ideals of gentlemen's gambling behaviors and individual gamesters’ real circumstances. Some had limited money for wagering, others little time; youths from gentle families were sometimes indentured as apprentices or otherwise in situations that altered their relationships to time, money, and regulation. Consequently, even within this single sector of Elizabethan society, attitudes to gambling acquired a high level of complexity.