This essay is a response to four peer reviews of Unseen City, touching on the key ideas showcased in each: the move in community psychoanalysis from an authoritative scripting of the cure to elaborations of care; the role of the public clinic in the global city; the post colonial uncanny; the contribution of literature to the psy-disciplines.

In a recent issue of the Cambridge Quarterly of Healthcare Ethics, Emily Carroll and Parker Crutchfield published a paper entitled, “The Duty to Protect, Abortion, and Organ Donation.” They argued that a prohibition on abortion is morally equivalent to a positive mandate for parents to donate organs to their children and that opponents of abortion must be prepared to accept these mandates to remain consistent.

Debates about God's personhood, or lack thereof, are central to philosophy of religion. This article aims to advance these debates by presenting the ‘greatness of personhood argument’ for God's personhood and a dilemma for those who deny God's personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this article defends personal theism in a manner that can bring Western and non-Western theists into closer dialogue regarding the topic of God's personhood.

Defined as a credible threat that strengthens the bargaining position of the executive, presidential vetoes, widely understudied, carry a stigma of confrontation between state powers. But under some institutional setups, partial vetoes can be an additional step in the executive–legislative bargaining process. After a discussion of whether partial vetoes are a proactive legislative tool or a bargaining tool to induce executive–legislative cooperation, we test four hypotheses using the 2,346 bills introduced in Chile between 1990 and 2018 that reached a vetoable stage. We identified 97 partial vetoes (4.2 percent) and one total veto. Presidents are more likely to veto bills with more complex legislative processes and when they have stronger support in at least one chamber, but more popular presidents do not veto more bills. As most presidential vetoes in Chile are partial, they are an additional executive–legislative bargaining step in the lawmaking process rather than evidence of hyperpresidentialism.

This article attends to the conjuncture in the early 1970s of post-Cagean musical practice and poststructuralist theory associated with the journal Musique en jeu and the music department of the Centre universitaire expérimental de Vincennes. Reading the theoretical writing of figures including Daniel Charles and Ivanka Stoïanova alongside the music of Costin Miereanu, the article elaborates the account of the open work that emerges there, before turning to an LP by Miereanu, Luna cinese (1975), which grapples with the aporetic figure of the open record and in so doing takes the ‘openness’ of post-Cagean experimentalism in new directions. In conclusion, I begin to theorize what Miereanu's open record suggests about the listening that records call for and the fixity of records in general.

This essay examines the claims-making practices of conservative evangelical Protestants in England and Satmar Hasidim in the United States, communities marginal to two contingents of leftist academic discourse today: scholars who see liberation as an anti-statist project and others who imagine religious diversity as a common good facilitated by the state. The author suggests that one way forward in the critical study of law and religion is to examine communities with political commitments that differ from our own—who shape their worlds alongside and through the state yet are unconcerned about a common democratic future. By showing that no liberal (statist) or liberatory (anti-statist) framework holds either the Satmar or evangelical Christian legal claims, the author identifies generative problems for thought that challenge current approaches to understanding religion-state entanglement in the contemporary world.

On 24 January 1960 nine police were killed in the African settlement of Cato Manor when residents turned on officers conducting a liquor patrol. On 5 September 1961, nine men convicted of the killings were hanged in Pretoria's Central Prison. These deaths produced contrasting narratives, one by the apartheid state and then decades later, another by the current African National Congress government. Apartheid police and judicial authorities vilified the accused as the worst kind of killers who wantonly slaughtered the representatives of law and order. Sixty years later, these murderers of the apartheid period were resurrected as martyrs and their remains were interred at Heroes Arch, a resting place for many antiapartheid activists. Moving past these binary versions allows us to consider a more mundane story that underscores the South African state's commitment to a model of policing that generated an unmatched degree of persecution in colonial Africa.

In its 2019 report to the Human Rights Council, the United Nations (UN) Working Group on business and human rights emphasized that ‘gender-transformative’ remedies can bring ‘change to patriarchal norms and unequal power relations that underpin discrimination, gender-based violence and gender stereotyping’. This article aims to deepen our knowledge of such remediation for women human rights defenders who fight against corporate human rights abuses. Human rights remediation is highly fragmented. This has the advantage that remedies at one level can offer sources of learning for remedies at other levels. This article uses relevant communications that the UN Special Rapporteur on the situation of human rights defenders sent to states and corporations jointly with other Special Procedures (including the UN Special Rapporteur on violence against women and girls, its causes and consequences and the UN Working Group on discrimination against women and girls in law and practice) between 2011 and 2020 as a source of learning.

Rarely do everyday discussions of ethical issues invoke ethical theories. Even ethicists deploy ethical theories less frequently than one might expect. In my experience, the most powerful ethical arguments rarely appeal to an ethical theory. How is this possible? I contend that ethical argumentation can proceed successfully without invoking any ethical theory because the structure of good ethical argumentation involves leveraging a sturdy norm, where the norm is usually far more specific than a complete ethical theory. To illustrate this idea, I present the argumentative structure of five powerful articles in the ethics literature. I further argue that the present model of ethical argumentation is consistent with the coherence model of ethical justification, but the former need not--and usually should not--invoke the latter explicitly for various practical reasons.

The loss of Sir John Franklin’s Arctic expedition has provoked speculation about the cause of the fatal outcome from the expedition’s departure in 1845 to the present day. This study describes how The Lancet, first published in 1823 and now one of the world’s leading medical journals, drew conclusions at the time of the expedition’s loss, which closely parallel those of today’s most recent research. The journal took evidence from Arctic medical and naval experts to conclude in 1859 that the Admiralty’s misdirected searches committed the crews to ice-bound entrapment, which had fatal nutritional consequences. The Lancet’s prescience has been supported by recent research showing that the unique physical circumstances faced by the expedition had nutritional effects related to vitamin deficiencies, which explain mortality over the third winter and the eventual total loss. It is significant that, although published 160 years apart and with vitamins unknown in the Victorian era, both studies took robust evidence-based approaches to draw similar conclusions.

This article focuses on the gambling milieu in Nigeria between the late 1970s and early 1980s. I consider the moment when the Federal Military Government (FMG) banned gambling nationwide, and ask why it became such a divisive issue during this tenuous period in Nigeria's history. I argue that amid impending transitional elections to a democratic regime, gambling embodied three key tensions that saturated Nigerian political and civil society during this period: job creation, the state's relationship with private capital, and the division of political power. Additionally, I propose that examining gambling's recreational value alongside its functional significance opens new avenues for the study of the gambling phenomenon in Africa that move beyond ethical considerations.

This article argues that the Post-Traumatic Growth (PTG) literature does not support the claim, made most notably by Eleonore Stump, that suffering tends to promote psychic integration that allows for interpersonal closeness with God (or others). Two strains of argument support this conclusion. First, there are problems internal to PTG research, identified by psychologists and bioethicists in the field, that call the strength and reliability of the findings into question. Second, even if successful in what it purports to do, the PTG literature does not support the conclusions that Stump draws from it. Finally, given that we live in a culture that both prizes and moralizes positivity, often at the expense of sufferers, applying this research in prescriptive and normative ways inappropriately circumscribes the post-traumatic journeys of trauma survivors. Before turning to these arguments, I begin by briefly describing the long-term suffering that trauma can inflict in the forms of post-traumatic stress disorder and other physical and mental health effects. This section illustrates the challenge that trauma poses for the projects of theodicy and defence and provides the backdrop against which the PTG literature must be read.

Sociolinguistic research has begun to critique the generalised view of cosmopolitanism as indexed by the use of global and non-local languages and urge us to explore its variety and complexity as situated and dialogical practices. This article answers this call by examining how cosmopolitanism is localised in place talk. Drawing from a larger ethnographic study of language, space, and cosmopolitanism in Shanghai, the analysis focuses on how participants evoke, compare, and evaluate the semiotic landscapes of this Chinese megalopolis. While competing notions of cosmopolitanism emerge during the research interviews, stances taken towards them also perform divergent relationships to the city. This article thus demonstrates how, instead of being a binary opposition, cosmopolitan landscape is discursively reappropriated for the construction of local identities. It contributes to our understanding of how cosmopolitanism is reterritorialised in urban space. (Cosmopolitanism, semiotic landscape, stance, place talk, place-identity, Shanghai)*

This article aims to introduce the notion of panoptic structures as a way of theorizing how people strategically exploit the affordances of digital devices to expose other people's behavior. I argue that Foucault's notion of panopticism becomes relevant in new ways in social life as a consequence of the polymedia repertoires of networked individuals. Central here is the ability to store digital communication and repost it for selected audiences. The data I analyze here were collected from a group of students who had just entered the gymnasium (the Danish equivalent of high school). During the months of multi-sited, online and offline ethnography, a conflict occurred between two groups of students. During this conflict, a repeated activity involved students confronting students from the opposing group with screenshots of their earlier social media activities and doing so in front of larger audiences of other students. On this basis, I argue that a theory of such panoptic practices belongs in the sociolinguistic toolbox. (Panopticism, social media, conflict, polymedia repertoire, audience)*

Most studies of genitive variation in English have considered only the choice of two variants ('s versus of), based on analysis of only tokens that are judged to be interchangeable. We argue in the present article that research on genitive variation can be usefully extended in both respects: including premodifying nouns as a third variant; and attempting to account for all tokens of the genitive. In addition, we extend the scope of analysis to explore the possibility of contextual constraints having different importance in different registers.

First, we carry out a text-linguistic analysis comparing the rates of genitive variants in texts from three registers (conversation, newspaper reports, academic articles), showing that genitives overall are much more frequent in written registers, with the premodifying noun variant being especially frequent. Then, a variationist analysis is undertaken to account for the choice of genitive variant in particular contexts and registers. A total of 3,425 genitive tokens were coded for ten contextual characteristics (e.g. length of the Modifying NP, semantic category of the Modifying noun and the Head noun, final sibilancy of the Modifying noun). Statistical analyses with random forests and conditional inference trees are triangulated, showing how contextual factors interact in predicting the use of each genitive variant – and how patterns of variation differ across registers.

Focusing on the winter quartering of Kurdish nomadic tribes among peasant villages, this article discusses the patterns of Kurdish nomadism and nomad–peasant relations in the Ottoman sanjaks of Muş, Bayezid, and Van during the first half of the nineteenth century. It argues that the political structure of these regions and the requirements of animal husbandry among the nomads not only created a distinct pattern of nomadism among the Kurdish tribes, but also led to the polarization of relations between nomads and peasants. Moreover, the article observes how nomad–settled, tribe–peasant relations in these regions evolved as a result of the gradual sedentarization of the pastoral nomads and related changes in their subsistence economies starting from the mid-nineteenth century. Finally, this article provides a background for a better understanding of the intercommunal tensions and conflicts over land in the Ottoman Empire of the late nineteenth and early twentieth centuries.