These volumes conclude a series initiated in 1974, marking almost fifty years of effort by a huge cohort of scholars. This review is thus a valedictory for the whole series as well as an account of what we have learned from the most recent volumes about Darwin's final years (1879–82). The project was begun by Frederick Burckhardt, who shared the editorial role for the early volumes with Sydney Smith and a rolling sequence of assistant editors and advisers who eventually comprised a significant fraction of the leading members of what used to be called the ‘Darwin industry’. Smith passed away in 1988 (volume 7 notes his legacy). Burkardt too left this world in 2007 – volume 16, part 1 includes an obituary, but his name has been retained and Cambridge University Press still ask that the series be cited as ‘Burkhardt et al.’ Duncan Porter took over for volumes 8–15, again with a sequence of fellow editors and assistants, after which James Secord became head of the project through its final years. The dedications of successive volumes record the efforts of individual scholars who have aided the teams and the involvement of the many institutions and foundations that have leant moral and material support over the years. For those of us with Cambridge connections, the University Library will not seem the same without the presence of the team it supported.

Although “urban” and “fisheries” are not commonly paired in the analyses of either urbanism or fisheries governance, today’s large-scale fisheries are often closely organised in connection with cities. In this paper, I build on a feminist perspective and urban studies to examine the makings of a city through contemporary fisheries. Drawing upon observations and interviews conducted in Tromsø, Norway, which is a key site for Arctic fisheries, I review how fish and fisheries are simultaneously made visible and invisible in urban spheres. By analysing the gendered structures and valuations that organise the city–fisheries relations, I introduce three “fishy” windows to demonstrate the kinds of development and future pathways for fisheries that are considered relevant and rational in and for the city. In particular, I discuss how the historical, techno-masculine narratives of mastering Arctic nature frame and legitimise fisheries practices as they expand throughout Tromsø. The study builds on the emerging research on Arctic urbanism to highlight the need to better integrate gendered analyses of the “urban” into social science research on natural resource extraction.

In this article, I argue that centering multimodal practices is important in the study of human communication and sociality, and becomes particularly relevant in the presence of asymmetries in language access. Using data collected as part of a two-year linguistic ethnography of deaf youth in Iquitos, Peru, I demonstrate how three siblings engage in extended dispute routines even in the face of sensory and communicative asymmetries. The microanalysis of video-recorded sibling interaction sheds light on their use of diverse multimodal resources to navigate the common interactional work of securing an interlocutor, coordinating attention, managing misunderstandings, and establishing shared references (Sidnell 2007, 2009). Not only do the siblings utilize multimodal resources to carry out the interactional project of making an accusation and building alliances, but they also ‘co-operatively’ engage in building a shared semiotic repertoire (C. Goodwin 2018). (Deaf, sign language, linguistic ethnography, multimodality, semiotic repertoire, Peru)*

Teaching ethics is crucial to health sciences education. Doing it well requires a willingness to engage contentious social issues. Those issues introduce conflict and risk, but avoiding them ignores moral diversity and renders the work of ethics education irrelevant. Therefore, when (not if) contentious issues and moral differences arise, they must be acknowledged and can be addressed with humility, collegiality, and openness to support learning. Faculty must risk moments when not everyone will “feel safe,” so the candor implied in psychological safety can emerge. The deliberative and social work of ethics education involves generous listening, wading into difference, and wondering together if our beliefs and arguments are as sound as we once thought. By forecasting the need for candid engagement with contentious issues and moral difference, establishing ground rules, and bolstering due process structures for faculty and students, a riskier and more relevant ethics pedagogy can emerge. Doing so will prepare everyone for the moral diversity they can expect in our common life and in practice.

The linkages between the Arctic and the rest of the world have become more profound and the region is increasingly attracting attention, also from non-Arctic state actors. Parallel to this development, the discussion about the future Arctic is taking place in various arenas, forums and among an increasing number of actors with interest in the region. At a time of high tension in international relations, and an increased likelihood of spill-over to Arctic cooperation, issues of governance of the Arctic region are potentially at stake. This makes it important that scholars are accurate in their analyses; confusing the mandate, responsibilities and purposes of different arenas for cooperation can be unfortunate. This article finds support in the literature on regime complexes and aims to show and analyse the differences between three key players in the Arctic: the Arctic Council, Arctic Frontiers and the Arctic Circle Assembly. In addition to exploring their differences, we ask what role these entities play in shaping policy in and for the Arctic. From mapping out the mandates, roles and responsibilities of the Arctic Council, Arctic Frontiers and Arctic Circle Assembly, and by nuancing their formal and informal aspects, we aim to contribute to clarifying misunderstandings regarding their functions and positions vis-à-vis each other.

The object of this article is to present Christian theology as a case of a Harrean theory, as a mapping which links the members of one set of entities to those of another in a systematic way. I will divide the article into four parts. The first one will be devoted to a brief presentation of the main characteristics of Harré's proposal. Once the fundamentals of the Harrean perspective are presented, the second section will be the presentation of Christian theology as a case of a Harrean theory. The third and fourth sections are concerned with showing how two classic theological topics, conversion and prophecy, can be framed within this perspective in a cohesive and fruitful way.

Calabrian ‘illegitimacy’ in the (inter)national imaginary today is largely the result of the region's association with the ’ndrangheta. Using analysis of oral history interviews, this research examines how this ‘illegitimacy’ influences the self-perception of Calabrians. It argues that a spectrum of prejudice and its effects can be mapped out both metaphorically and geographically. This spectrum incorporates Italy's position in relation to northern Europe, the South's position within Italy, Calabria's position within the South and the position within Calabria of certain communities. A number of towns in the Locride are at the extreme end of this spectrum: Locri, San Luca, Africo and Platì. Analysis of the (mis)recognition of inhabitants of these communities, including by other Calabrians, demonstrates how the experience of shame may be layered. This paper also considers how interviewees appear to deny their social and cultural proximity with the ’ndrangheta and the role this plays in a self-perpetuating cycle involving stereotypes, ’ndrangheta growth and extreme socioeconomic conditions.

This article examines a construal of the doctrine of original sin which affirms the cognitive corruption of human faculties but denies that humans carry original guilt for Adam's fall or for cognitive corruption. All humans require Christ's atonement, because they either inevitably commit at least one sin or are rejected by God for other reasons. We go on to identify three problems with this account. The first problem is the ‘inevitability’ of sinning. Here, the defender is forced either to accept a compatibilist analysis of responsibility or provide a libertarian-friendly analysis of ‘inevitability’. The latter option contradicts the Augustinian contention that it is impossible for sinners to lead a life of virtue and holiness. The second problem has to do with the mechanics of the cognitive effects of sin. The cognitive effects of original sin make it very difficult or inevitable for humans to perform meritorious actions and very easy or inevitable for them to commit sinful actions. If the sinner's degree of control over her sinful actions is so low, it seems that she does not deserve divine blame and punishment for failing to commit meritorious actions. Finally, we raised some problems regarding the fate of the non-culpable sinners.

In this article, I reply to four responses published in this journal to my book Minding Creation: Theological Panpsychism and the Doctrine of Creation. Two of these responses, by Christa L. McKirland and Eugene Fuimaono, and by Tim Miller and Thomas Jay Oord, are largely appreciative and propose future engagement with theological anthropology, indigenous perspectives, process metaphysics, and the doctrine of the incarnation. The other two responses, by Andrei Buckareff and Philip Goff, offer critical engagement on arguments I made regarding the relationship between panpsychism, naturalism, and theism.

This article utilizes a ‘rituals-ritualism’ framework to assess the perils and potentials of relying upon mandatory human rights due diligence (mHRDD) laws to regulate the behaviour of transnational corporations (TNCs). This framework offers a socio-legal perspective that seeks to show how law is both influenced by and influences the social context within which it operates, i.e., the socially embedded operation of law.1 It has been advanced as a useful rubric for assessing whether and how states comply with human rights treaties,2 but can be extended to an assessment of mHRDD laws. Ultimately, this article hypothesizes that the potential regulatory effectiveness of mHRDD laws hinges on the extent to which HRDD obligations are transformed into rituals akin to cultural norms. In the absence of such a transformation, ritualism in HRDD will only further entrench a problematic status quo that has allowed TNCs to externalize the human rights and environmental impacts of their activities.

Antinatalism assigns reproduction a negative value. There should be fewer or no births. Those who say that there should be fewer births have been called conditional antinatalists. A better name for their view would be selective pronatalism. Those who say that there should be no births face two challenges. They must define the scope of their no-birth policy. Does it apply only to human or sentient beings or can it also be extended to all organic life, perhaps even to machine consciousness? And whatever the scope, they have to justify the eventual extinction of humankind or other life forms, an inevitable consequence of unconditional antinatalism. Different axiologies and moral theories produce different responses to these challenges. It is argued that a two-value conflict-sensitive negative utilitarianism would produce a kind and reasonable justification for ending at least human and factory-animal reproduction. The conclusion is purely moral and supports only voluntary extinction for humankind.

This paper provides evidence that the inveterate way of assessing linguistic items’ degrees of analysability by calculating their derivation to base frequency ratios may obfuscate the difference between two meaning processing models: one based on the principle of compositionality and another on the principle of parsability. I propose to capture the difference between these models by estimating the ratio of two transitional probabilities for complex words: P (affix | base) and P (base | affix). When transitional probabilities are comparably low, each of the elements entering into combination is equally free to vary. The combination itself is judged by speakers to be semantically transparent, and its derivational element tends to be more linguistically productive. In contrast, multi-morphemic words that are characterised by greater discrepancies between transitional probabilities are similar to collocations in the sense that they also consist of a node (conditionally independent element) and a collocate (conditionally dependent element). Such linguistic expressions are also considered to be semantically complex but appear less transparent because the collocate’s meaning does not coincide with the meaning of the respective free element (even if it exists) and has to be parsed out from what is available.

This article explores the effects of naming and describing disability in law and medicine. Instead of focusing on substantive issues like medical treatment or legal rights, it will address questions which arise in relation to the use of language itself. When a label which is attached to a disability is associated with a negative meaning, this can have a profound effect on the individual concerned and can create stigma. Overly negative descriptions of disabilities can be misleading, not only for the individual, but also more broadly in society, if there are inaccurate perceptions about disability in the social context. This article will examine some relevant examples of terminology, where these issues arise. It will also suggest that the role of medicine and the law in naming and describing disability is particularly important because in these areas there is, perhaps more than anywhere else, a recognized source of authority for the choice of terminology. Labels and descriptions used in the medical and legal contexts can not only perpetuate existing stigmatization of disabled people, but can also contribute to creating stigma at its source, given that the words used in these contexts can constitute an exercise of power.