In the year 1900, Otani Kozui, along with three travel companions, ventured on a one-month Arctic cruise, visiting the Norwegian fjords, the North Cape, Spitsbergen (Svalbard) and Iceland. The turn of the 20th century was a formative time for early Arctic tourism, and the aura of exploration was still a part of the northern allure. While Otani and his friends were not the first Japanese to cross the Arctic Circle, they were seen among their contemporaries as holding the record for being the first Japanese to cross the 70th parallel, which became a badge of honour in the exclusive Arctic Circle Society that was established in Japan in the early 1930s. As one of Japan’s most important 20th-century explorers, Otani is well known for having collected and studied Buddhist treasures from across Central Asia and the Silk Road. This paper aims to establish the facts surrounding Otani’s Arctic cruise and the Arctic Circle Society, both of which have gone mostly unnoticed by contemporary scholars. The paper also discusses how Otani’s voyage – which contains elements of tourism, study and competition – should be perceived, both in the context of his legacy and the broader historical developments of the era.

A recurrent trope in the reception of Joseph Joachim's performances is the notion that that he magically transformed himself into the composer of the work. In particular, his performances of violin concertos frequently evoked this perception, as documented by Andreas Moser, Otto Gumbrecht, Hans von Bülow, and Johannes Brahms. Building on work by Katharina Uhde and Karen Leistra-Jones, this article will propose that Joachim's cadenzas played a central role in fostering the perceived slippage between the composer and performer. Joachim composed – and performed – cadenzas for many of the concertos in his core repertoire, including works by Giuseppe Tartini, W. A. Mozart, Giovanni Battista Viotti, Ludwig van Beethoven, and Brahms. I will argue that Joachim's cadenzas enact a compositional approach to the thematic material. The depth of this engagement is profound, encompassing not only the soloistic passages but also the ritornello sections as material for developmental reworking and modulatory processes. In fact, he often explores harmonic avenues that are only hinted at in the ‘parent’ concerto, highlighting and fulfilling moments of unrealized potential. Joachim's cadenzas thus create the impression that the composer of the concerto is revising and expanding his own work. I propose that he inhabits the genre of the cadenza as a site of compositional and performative virtuosity, fusing the two personas at a time when they were becoming increasingly polarized in European musical culture.

Greenland is the world's largest island, but only a narrow strip of land between the Inland Ice and the sea is inhabitable. Yet, the Norse chose to settle here around ad 986. During the eleventh century ad, precontact Inuit people moved into Greenland from northern Alaska via Canada. Although the two cultures faced the same climatic changes during the Little Ice Age, the Inuit thrived, while the Norse did not, for multiple causes. The authors focus on one of these causes, the hitherto overlooked contribution of young children's learning strategies to societal adaptation. The detailed analysis of a large corpus of play objects reveals striking differences between the children's material culture in the two cultures: rich and diverse in the precontact Inuit material and more limited and normative in the Norse. Drawing on insights from developmental psychology, the authors discuss possible effects of play objects on children's future adaptability in variable climatic conditions.

There are mainly two types of questions asked about religious language: those about identity (e.g., what is a religious language?) and those about meaning (e.g., what do its sentences say?). Most philosophers focus on the latter because while they disagree about meaning, they agree that some sentences are religious and that our understanding of them does not depend on us knowing what makes them religious. In this article, I provide two reasons why questions about identity should receive more attention. First, theories of identity and theories of meaning share a two-way relationship where the characteristics of one influence those of the other, and so overlooking identity overlooks important characteristics of meaning. Second, the study of religious language has been shaped by this relationship for some time and being aware of it improves our understanding of conventional trends and contemporary debates. If successful, this article will motivate philosophers to reconsider the role of identity in research and to dedicate more effort to its study.

It is a reasonable worry that God would not truly love us and want our salvation if He fixed a definite point after which He will no longer offer us the graces to repent of our sins. I propose that Thomas Aquinas succeeds in showing us that God would not be cruel or arbitrary in setting up a world where embodied agents end up after death in a state where they will inevitably fail to repent of their sins. Aquinas proposes that being disembodied is to be in a state where a person cannot be mistaken about what they want, given that they know themselves perfectly. If the disembodied state were like this, it would not be surprising that being in that state makes repentance impossible, since a soul would become fully integrated around whatever one desired, without any conflicting desires that could prompt repentance. Thus, humans would persist in whatever desires they had at the moment of death and disembodiment. I conclude by arguing that, while this scenario stands in need of fuller theodicy, Aquinas’s scenario is helpful in defending a view that God is not cruel or arbitrary for creating a world in which post-mortem repentance is impossible.

In 1853, a Taiping army infiltrated North China, threatening Beijing and the Qing dynasty itself. Though this army never reached Beijing, its northern siege had acute and lasting impacts on communities in the capital region (jifu 畿輔). Attention to the capital region invites reflection on the temporality and strategic nature of commemoration. Focusing on Cangzhou 滄州, I examine how capital region communities memorialized the northern chapter of the Taiping Civil War, even as for the rest of the empire, the war remained unfinished until 1864. In gazetteers, private histories, and commemorative records, local authors reframed ambiguous realities to write their localities into a story of northern victory, regardless of the fate of the south. The timeline for commemoration in Cangzhou was interrupted, not seamless, and took place over decades. Initially addressed to Beijing and elites along the Grand Canal, Cangzhou's commemorative project was later brought into the orbit of ascendant Tianjin.

The authors critique the NY Declaration on Animal Consciousness, which does not denounce continued captivity and invasive research in the pursuit of animal consciousness markers. They argue that such research often increases animal suffering by accepting harmful practices. Instead, they propose a nonanthropocentric, ethical framework aligned with the Belmont Report’s principle of beneficence, advocating for noninvasive methods in natural habitats. This approach prioritizes animal well-being, recognizing and safeguarding the intrinsic value of all conscious beings.

How does the understanding of law among individuals involved in the crypto phenomenon originate, and how does it impact the trajectory of this innovation? This article examines the legal consciousness of crypto industry participants and state actors, exploring their ideologies on law, property and innovation through extensive document and archival research. It highlights the interplay between the crypto industry’s perception of crypto-assets’ possessing dynamic and self-regulating qualities beyond traditional legal boundaries and the increasing willingness of state actors, despite their reservations, to utilise law as a flexible tool to embrace innovation and promote economic competitiveness. By employing Minsky’s financial instability hypothesis, this article contextualises such legal consciousness within the financial system and contends that collective legal consciousness and associated behavioural dynamics substantially shape state–industry interactions, with the potential to destabilise the financial system. This article sheds light on the challenges presented by crypto-assets and the intricate interplay between law and technological advancements.

Whether anorexic patients should be able to refuse treatment when this refusal potentially has a fatal outcome is a vexed topic. A recent proposal for a new category of “terminal anorexia” suggests criteria when a move to palliative care or even physician-assisted suicide might be justified. The author argues that this proposed diagnosis presents a false sense of certainty of the illness trajectory by conceptualizing anorexia in analogy with physical disorders and stressing the effects of starvation. Furthermore, this conceptualization is in conflict with the claim that individuals who meet the diagnostic criteria for terminal anorexia have decision-making capacity. It should therefore be rejected.