In A Treatise of Human Nature, Hume argues that morality pertains primarily to character, and that actions have moral content only to the extent that they signal good or bad character. I formalize his signalling theory of moral/immoral actions using simple game-theoretic models. Conditions exist under which there is a separating equilibrium in which actions do indeed credibly signal character, but conditions also exist in which there is only a pooling or semi-separating equilibrium. A tradeoff is identified between the signalling value of actions, and the consequentialist goal of incentivizing all character types to choose beneficial actions.

While the idea that Beethoven had African ancestry became popular in the 1960s during the Civil Rights struggle in the United States, its conception arose during an earlier moment: the global New Negro movement of the 1920s. Appearing in newspaper columns, music journals, and essays, Black American writings on Beethoven challenged white musicians’ claims to the canon of Bach, Beethoven, and Brahms. This article argues that the project of making Beethoven Black belonged to a greater and more ambitious endeavour to rewrite Western music history. Black musicologists sought to globalize the Western canon, and in so doing, critique its grand narratives. Locating Black musical idioms in eighteenth-century piano sonatas or conducting archival research on Black European figures such as George Bridgetower, their music histories challenged readers to re-examine just who, exactly, had contributed to the project of cultural modernity and on what grounds.

Global Musical Modernisms – the formulation heralds expansion into new arenas of music research.1 For while certain pairings of the component terms are familiar enough, the concatenation of all three is novel. In music studies, the most notable trend is the flurry of activity around global music history, with study groups in two societies historically focused on Western musics, and one focused on ethnomusicology.2 Global music history derives strength and in turn strengthens movement towards disciplinary convergence, or at least greater interaction – an important precondition for the study of global musical modernisms.3 There has also been renewed interest in musical modernism, though not so much, at least at first glance, in the direction of the global, and with less interdisciplinary synergy. By contrast, the global figures very prominently in what has been termed the ‘new modernist studies’, a field that coalesced in the late 1990s.4 As one indication, its global turn had gathered enough momentum for Oxford University Press to publish a handbook on ‘Global Modernisms’ in 2013, just three years after its handbook on ‘Modernisms’.5 Despite aspirations to coverage of modernism in all its forms, the field is populated predominantly by literary scholars, with minimal attention to music.

Jeremiah Carey presents a version of panentheism which he attributes to Gregory Palamas, as well as other Greek patristic thinkers. The Greek tradition, he alleges, is more open to panentheistic metaphysics than the Latin. Palamas, for instance, hold that God's energies are participable, even if God's essence is not. Carey uses Palamas' metaphysics to sketch an account on which divine energies are the forms of created substances, and argues that it is open to Orthodox Christians to affirm that God is in all things as their formal cause. I argue that Carey's reading is premised on a superficial examination of the patristic literature. More importantly, Palamas' metaphysics is opposed to that of Carey, since Palamas' distinction aims to uphold the view that created persons are only contingent participants in God. On this, Palamas and the Latins are in complete accord. In conclusion, I propose that panentheistic metaphysics begins from a false dilemma.

In the early and mid-twentieth century, scientific conferences were a popular tool to establish communication between scientists. Organisational efforts, research and funds were spent defining what makes a productive and successful scientific gathering. A unique example of this was the monitoring and evaluation system of the Gordon Research Conferences (GRCs), which conceptualized informal communication in small, specialized meetings as the best method of advancing cutting-edge research. Studying the detailed monitoring reports of the sessions and the evaluation forms filled by the participants, this paper explores how a concrete format of scientific knowledge production and identity formation was created and reproduced. The normative assessment of the participants’ interactions is examined in the contexts of (a) their professional affiliations, (b) the conference presentations and discussions and (c) activities related to play. The study of the GRCs exemplifies how scientists actively conceptualised characteristics like academic affiliation, manners, leisure practices and social categories such as gender as ways to understand, describe and measure how knowledge is best produced and transmitted, turning the conferences into a fertile ground for meta-scientific reflections.

In many areas of the world, archaeological research relies on workers without formal training in archaeology or apparent direct input into archaeological knowledge production. While these workers may appear to have little agency within the excavation process, and no direct participation in research outcomes, their role is more complex. Examples of local and international archaeological teams working in Türkiye in the mid-twentieth century and today are used here to explore the articulation of worker roles in field archaeology, as portrayed in field reports. The author assesses the language associated with team members in acknowledgements of their presence and status and examines how relationships are developed and maintained. Awareness of knowledge accumulation among local archaeological workers was articulated in the 1960s and proved advantageous to both workers and directors. Recent reports show little acknowledgement of worker presence, showing that multivocality has had no significant impact in this area of archaeological knowledge production.

In the past decades, numerous publications have been addressing questions of national and European Identity on the micro level. Only few shed light on the contents that constitute these identities in the minds of Europeans. As different meanings of national and European identity are connected to different consequences such as hostile attitudes toward immigrants or Euroskepticism, reviewing attempts to measure these contents in existing cross-national surveys seems to be promising. This research note summarizes relevant literature on whether and which different forms of national and European identity have been found empirically, which specific contents constitute them, and which determinants and consequences of them are relevant. By comparing articles relying on cross-national survey data since 1995, it will be shown that the field of forms of national and European identity involves different operationalizations and numerous methodological concerns. This leads to considerations for further research in the field.

In this article I apply Fineman’s vulnerability thesis to explore the ways in which vulnerability is constructed and mobilised in a criminal law context. Using a ‘failure-to-protect’ offence as a case study reveals contemporary constructs of vulnerability as both a problem to be solved and gendered. Constructing women as pathologically vulnerable allows the state and its institutions to downplay the situational vulnerability of women, evading responsibility for tackling VAWG. Responsibilising women to manage risks to children posed by male violence requires that women undertake ‘safety work’, rendering them vulnerable to both moral and legal sanction if not performed adequately. Replacing the autonomous subject with the relationally vulnerable subject generates new understandings of the ways entwining femininity and vulnerability shores up the (male-coded) autonomous legal subject. Moreover, reconceiving vulnerability as universal reveals the potential of the vulnerable subject for a more inclusive criminal subject who is both embedded and embodied.