This essay argues that scrofula was one of several disorders, including gout, rickets, and venereal disease, that were ‘rebranded’ as hereditary in response to broader cultural changes that took place during the Restoration and eighteenth century in England. While the purposes of scrofula’s recategorisation were more political than medical, they resulted in this heretofore relatively obscure childhood ailment assuming a new prominence within both medical and popular discourses of the period. Scrofula became both emblem and proof of the links between sexual promiscuity, financial profligacy, and physiological degeneration, its symbolic status reinforced by the legal and moral language used to model processes of hereditary transmission. By likening the inheritance of scrofula to the inheritance of original sin—or, more commonly, to the inheritance of a ‘docked entail’ or damaged estate—eighteenth-century writers and artists not only made this non-inherited ailment into a sign of catastrophic hereditary decline; they also paved the way for scrofula to be identified as a disease of aristocratic vice, even though its association with crowded, unsanitary living conditions likely made it more common among the poor. By the same token, financial models of disease inheritance facilitated a bias toward paternal transmission, with scrofula often portrayed as passing, like a title or an estate, from father to son rather than from mother to daughter.

Chapter Four of Daniel Laqua's Activism across Borders, on “Class, Revolution and Social Justice”, opens stimulating avenues for reflection with its cross-partisan approach, over an ambitious chronological span – from the post-1848 wave of revolutionary exile to the contemporary global justice movement. From the perspective of a historian of pre-1914 transnational anarchism, this brief review essay considers three prominent aspects of this chapter: historiographic perspectives on socialist activisms; the modalities of transnational activism; and borders and boundaries.

The present article analyzes the use of preposition stranding (the world which we live in) and pied-piping (the world in which we live) in finite WH-relative clauses in twelve varieties of English. In the light of previous studies, it assumes that the strength of processing constraints and formality effects that drive speakers’ constructional choices should correlate with Dynamic Model stages (Schneider 2007). However, drawing on data from the International Corpus of English (ICE) and using mixed-effects logistic regression analysis, the study shows that processing factors affect speakers of all Dynamic Model stages in a very similar way. At the same time, clear differences between variety stages are observed with respect to formality and topic, which strongly affect Phases IV and V but not Phase III. These results are interpreted from a Usage-based Construction Grammar perspective.

According to Joel Feinberg and most modern scholars of desert, the basis of desert must be a fact about the deserving person, and not about someone else. This widely accepted notion seems self-evident. However according to some religious traditions, such as Buddhism and Roman Catholicism, merit can be transferred from one person to another. That is, someone can deserve something based on some fact about someone else, such as the fact that someone else has carried out an action. This article examines the Catholic concept of merit transfer, first distinguishing it from other contemporary qualifications to the claim that a desert basis must be something about the deserving person. Then the article draws on Thomas Aquinas's explanation of the central role of relationship and love in merit and how it justifies merit transfer to address several objections made by modern scholars to such transfers. After addressing these objections, the article argues that literal understandings of merit transfer are preferable to metaphorical ones, and lastly some implications of merit transfer for Christian theology and the theory of desert more broadly are briefly discussed.

The author examines Ľudovít Štúr (1815–1856), the main representative of the Slovak national movement in the 1840s, and his personal ethos in the struggle for the rights and freedom of the Slovak ethnic group. Štúr paid great attention to the development of the ethnic, social, and political awareness of Slovaks. In this effort, the Slovenskje národňje novini (Slovak National Newspaper) played an important role, through which Štúr and the representatives of the Slovak national movement shaped and spread its social and political program, the aim of which was both the fight against the national oppression of the Slovaks, but also the achievement of equal rights for the Slovak ethnic group in Hungary and the Habsburg Monarchy.

Situated on the tip of a mountainous peninsula jutting out into the Atlantic Ocean off the west coast of Africa, the city of Freetown, Sierra Leone, receives an extraordinarily high rainfall, heavily concentrated in the few months of the rainy season. Working from this extreme wetness and inspired by recent work in the oceanic humanities, this article reads Freetown’s colonial era newspaper archive for water. It argues that the heavy rain of the West African Monsoon was an important agent in shaping the decaying streetscape of the city, and a broader imaginary of decline, at the turn of the twentieth century. Using vivid descriptions of wetness, nature and disease, African editors, correspondents and letter-writers evoked a sodden modernity to push the colonial government to maintain and improve the city’s street infrastructure and at once to forge an elite urban public in opposition to migrants from the urban hinterland.

This paper introduces a theory of ownership that is rooted in Israel Kirzner’s theory of entrepreneurship – The Entrepreneurial Theory of Ownership. Its central idea is that natural resources are not available to us automatically as other approaches to justice implicitly assume. Before we can use a resource, we need to do preparatory work in the form of making an entrepreneurial judgement on it. This fact, as I argue, makes it possible to put private ownership as a natural right on a firm normative ground and answer many traditional challenges to private property.

Beall's original understanding of the nature of the divine allows for contradictory statements to be true of God, by assuming that parts of reality, such as the Trinity, are ‘glutty’ (namely, what we can say about them is both true and false). Is the divine is the only glutty part of reality, and if so, why? Furthermore, does the glutty nature of the divine undermine its simplicity? Beall argues that God is not mereologically complex, but on his account God is logically and hence, it appears, metaphysically complex.