Reproductive health in state socialism is usually viewed as an area in which the broader contexts of women’s lives were disregarded. Focusing on expert efforts to reduce premature births, we show that the social aspects of women’s lives received the most attention. In contrast to typical descriptions emphasising technological medicalisation and pharmaceuticalisation, we show that expertise in early socialism was concerned with socio-medical causes of prematurity, particularly work and marriage. The interest in physical work in the 1950s evolved towards a focus on psychological factors in the 1960s and on broader socio-economic conditions in the 1970s. Experts highlighted marital happiness as conducive to healthy birth and considered unwed women more prone to prematurity. By the 1980s, social factors had faded from interest in favour of a bio-medicalised view. Our findings are based on a rigorous comparative analysis of medical journals from Hungary, Poland, Czechoslovakia and East Germany.

This article explores missionary medical discourses in three Telugu journals published in the early twentieth century, to analyse how caste pivoted denunciations of alcohol, especially toddy and arrack, in the Madras Presidency and the Hyderabad state. It argues that one women’s missionary journal, Vivekavathi, deployed medical knowledge to formulate subtle and occasionally explicit condemnations of toddy and arrack as unclean and unhealthy substances. The journal relied on universal medical and missionary, British and American knowledge frameworks to mark out Dalits and other marginalised castes as consumers of these local beverages. This stigma was conjured through medical narratives of marginalised castes as lacking in the knowledge of alcohol’s relation to digestion, toddy’s role in ruining maternal and child nutrition, the unhygienic environment of arrack shops and their propensity to ‘alcoholism’. However, this article also traces counter-caste voices who too invoked ‘the power of the universal’ to dispel caste stigma against marginalised castes. While both sets of voices deployed medical ‘enslavement’ to alcohol as an interpretive move, they differed in their social imperatives and political imaginaries, defined in caste terms. This article explores a third set of implications of the term ‘universal’ by analysing global medico-missionary narratives of alcohol in two other Telugu journals. On a methodological plane, this article also pushes for a hybrid reading of what counts for ‘scientific instruction’, where hymns, catechisms, parables and allegories are considered alongside conventional scientific experiments. In that sense, it upholds vernacular missionary publications as an invaluable resource for the social history of medicine.

During the interwar period, France put unprecedented efforts into public health measures targeting the colonised populations of sub-Saharan Africa. This investment in health was seen as crucial to ensuring the renewal of the African labour force needed for the economic development of the colonies. Syphilis, although less deadly than other endemic or epidemic diseases such as yellow fever, sleeping sickness and bubonic plague, was one of the most widespread infections in France’s sub-Saharan colonies. This article demonstrates the contradictory nature of the colonial medicine approach to this disease during the interwar years. The negative impact of syphilis on population growth in Africa made it a major threat to the colonial project, and France put significant, costly investment into tackling the disease, focusing its efforts on maternal and child health. However, a closer look at syphilis control in sub-Saharan Africa reveals that the disease was also minimised as a public health issue, under-resourced and downplayed by colonial doctors and administrators. This neglect was embodied in the invention of a new colonial disease, ‘exotic syphilis’, which was presented as being a relatively benign skin disease among the African populations. It was also reflected in care practices, via a form of mass medicine based on the use of blanchiment, which consisted of knowingly limiting treatment to a superficial effect.

Non-judicial remedies for corporate human rights abuses have a viable and complementary role to judicial remedies in mature jurisdictions, although in Ukraine the ‘bouquet’ of effective remedies is more of a still-life. The national mediation community is gaining momentum and the authors argue that mediation may take place within state-based non-judicial remedies when institutionalized by the office of the Ombudsman. The objective of this article is to scrutinize the rule of law, access to justice, and the effectiveness criteria of the UNGPs with regard to mediation. The authors conclude that mediation can meet all of the effectiveness criteria requirements and special effort should be devoted to addressing the challenges of power imbalances between parties, the confidential nature of mediation and the public demand for transparency, to ensure that mediation outcomes are in accord with internationally recognized human rights. Based on the findings, the authors suggest that a state-based business and human rights mediation scheme, in line with the UNGPs’ effectiveness criteria, should have its own three pillars, namely, accessibility, availability and awareness, with quality assurance as its cornerstone.

While every slave state except Louisiana limited free Black testimony in cases involving whites, and most barred it completely, several jurisdictions with slavery, including three in the Upper South—Delaware, Maryland, and D.C.—allowed at least some free Black testimony in cases involving whites at least some of the time. Historians and legal scholars have largely overlooked the phenomenon of free Black testimony in the South, outside of Louisiana. In this article, I argue that courts in the Upper South allowed some free Black testimony in cases involving whites in part because allowing (limited) Black testimony enabled courts to access the truth (slightly) more freely, thereby increasing the law's legitimacy. The exceptions to the general bar against Black testimony in cases involving whites also demonstrate the diversity of legal trends in the antebellum Upper South. In Maryland, the space for free Black testimony shrank. In D.C. and Delaware, it grew. But Southerners long contested the relationship between race and law. Competing pressures to administer a well-functioning legal system and to maintain racial hierarchy exerted force on the white elite. Southern elites, even before the great convulsion of the Civil War, sometimes divided on how best to administer a white supremacist legal regime.

Law plays an important role in reshaping and enforcing governance efforts in radical shifts and can function as a catalyst for transitioning governance towards sustainability. This article assesses the capacity of law to facilitate decarbonization as a radical societal shift. It argues that decarbonization demands fundamental and systemic restructuring in law and legal thinking. This should also be reflected in legal scholarship and, most importantly from the point of view of this article, in the methodological choices and approaches that legal scholarship relies on to study societal challenges. To that end, the article develops a new methodological approach (disciplinary comparison) through which to study law's capacities in respect of decarbonization as a radical societal shift. Disciplinary comparison can be used to gain information on both the friction and the synergies between legal disciplines. This new methodological approach will contribute to increasing insight into law's capacities for the radical, cross-sectoral change necessitated by the need to decarbonize societies.

From the nineteenth century onwards, municipal authorities vested increasing amounts of power in experts, those who could provide specialist knowledge on areas outside the remit of local councillors. This, though, was attached with risk, as municipal resources could be wasted. This article takes the example of the Ure Valley waterworks project, a scheme developed by Leeds Corporation at the start of the twentieth century. What was deemed a necessary and straightforward project to alleviate future water shortages became embroiled in engineering difficulties and financial issues which resulted in only one of the five planned reservoirs being built. This case-study shines a light on the inner workings of local government, as well as the confluence between politics, economics and the urban–rural hinterland environment.

This article contributes to discussions about the problem of evil and Schelling studies by analysing Schelling's conception of the problem in his 1809 Freiheitsschrift essay. I explicate Schelling's critical response to four classic solutions to the problem (embodiment, degree, dualism, and divine forms) and outline his positive solution. My thesis is that Schelling offers a unique theodicy by arguing for a dialectical conception of the infinite omnipotence of God. In contrast to traditional notions of the infinite as the opposite of the finite, Schelling claims that God is only truly infinite if also embodied in the finite, an embodiment enacted through the human freedom to do evil. To explore Schelling's project, I draw parallels between his account of God's omnipotence and Hegel's ‘good infinite’ and situate Schelling's thesis within Mackie's discussion of the problem of evil in ‘Evil and Omnipotence’.