Cet article présente une analyse multifactorielle du comportement des consonnes liquides post-obstruantes en position finale de mot en français. Plus précisément, nous nous intéressons au phénomène par lequel un <l> ou <r> final dans la transcription orthographique d’un mot n’est pas prononcé dans la parole continue, p. ex. comme dans les items « découvre » et « terrible », respectivement prononcés [dekuv] et [teʁʁb] au lieu de [dekuvʁʁ] et [teʁʁibl]. Au total, plus de 2500 items comportant un cluster obstruante+liquide en fin de mot ont été extraits d’un corpus de parole d’une durée de 13 heures, qui a été étiqueté à différents niveaux. Ce corpus comprend les productions de 120 locuteurs originaires de 3 pays francophones (Belgique, France et Suisse), enregistrés dans deux tâches différentes (lecture et conversation). Pour déterminer ce qui affecte la (non-)prononciation de <l> ou <r> dans ces contextes, une douzaine de prédicteurs de différentes natures sont testés dans un même modèle statistique. Les caractéristiques phonétiques telles que le lieu et le mode d’articulation, le contexte droit, le statut prosodique et le taux d’articulation; mais aussi les prédicteurs liés aux locuteurs (pays d’origine, sexe, âge, classe sociale) et au style de parole sont pris en compte. Des modèles mixtes linéaires généralisés révèlent que seulement la moitié d’entre eux ressortent comme jouant un rôle significatif sur la variable à l’étude. Les résultats sont discutés à la lumière dʼétudes antérieures portant sur les aspects sociolinguistiques des variantes de prononciation en français.

This article examines a hitherto unnoticed set of deictic uses of the English proximal demonstrative this, namely those where the speaker is contained in the referent of the demonstrative NP. The usual case, where the speaker is not contained in the referent, has been extensively studied and the choice between proximal and distal has been argued to be based on a combination of physical (proximity of the referent to the speaker) and psychological/subjective factors. The present article focuses on those cases where the speaker is contained in the referent, arguing that this leads to a categorical choice in deictic uses, with only proximal this being possible. The article further shows that there are four relevant types of containment. First, spatial containment, where the speaker is physically located in the referent (e.g. this room); second, situational containment, where the referent is an event or state and the speaker is a participant in it (e.g. this conversation); third, set containment, where the referent is a group of people of which the speaker is a member (e.g. in this family); and fourth, temporal containment, where the speaker (or more precisely the time of utterance) is contained in the referent (e.g. this week).

‘If the concept of God has any validity or any use’, James Baldwin writes in The Fire Next Time, ‘it can only be to make us larger, freer, and more loving. If God cannot do this, then it is time we got rid of Him.’ This article is a meditation on Baldwin's claim. I begin by presenting Baldwin's account of a grave danger that characterizes our social lives – a source of profound estrangement from ourselves and from one another. I draw on the work of the theologian Howard Thurman in order to explain how faith in a loving God can enable us to cope with this danger in a manner that may render us, in some sense, larger, freer, and more loving. Finally, I sketch Baldwin's account of how we might cope with this danger not by relying on God's love, but rather by relying in certain ways on our love for one another.

This article appreciatively reviews Joanna Leidenhag's work Minding Creation: Theological Panpsychism and the Doctrine of Creation while also responding critically to some aspects of Leidenhag's approach and content. The authors acknowledge several strengths of Leidenhag's work, then turn to how a panpsychic framework comports with Christa L. McKirland's recent work in theological anthropology. Finally, Eugene Fuimaono proposes areas of expansion for Leidenhag to consider – specifically as this relates to the value of engaging indigenous perspectives.

Schubert's interest in Gothicism is explored in numerous songs written between the 1810s and early 1820s and, in recent years, has served as an aesthetic agenda that some scholars have applied to his instrumental music. One notable exception is the ‘Unfinished’ Symphony (D. 759, 1822), a work whose thematic presentation and form have been frequently related to states of terror and horror, but rarely correlated further to Gothicism and never consistently so across the two completed movements. In light of this relative neglect, this article offers a Gothic reading of the symphony, finding correspondence with Gothic signifiers of ghostly hauntings and the ‘problem of closure’, and draws upon relevant literary criticism and psychoanalytic theory. As I show, the concept of psychoanalytic trauma – a concept widely deployed in current literary criticism to scrutinize repetitive patterns such as hauntings and circular temporality in Gothic literature – is especially instructive in terms of helping construct a richer understanding of the symphony.

Several years ago, Pat Ebrey, founding editor of this journal, solicited the board for ideas for special issues. I have long been interested in the historiography of different national Sinological traditions and suggested a series of essays on this topic from a host of such historiographical backgrounds. Pat agreed and enthusiastically supported the idea. I had spoken about such a topic in a vague, roundabout manner some twenty years earlier with Martin Kern (Princeton University), and so I consulted him and was extremely fortunate to be given by him a handful of names of scholars who might perform such a task for their countries of origin, mostly in Europe. I was able to gradually compile a list that runs now to fifteen essays. Most of the authors are senior scholars in their fields, although some are mid-career or even junior; one is written by a graduate student. It was, of course, also essential that these authors all be able to write in English.

An overarching question in William Wood's Analytic Theology and the Academic Study of Religion concerns the conditions under which theology belongs in the public university. On this question, many or most academics today are methodological naturalists, and they would not accept explanations that appeal to supernatural entities. Wood devotes a chapter to arguing against that position. Nevertheless, Wood is not a ‘sectarian’ who argues that Christian theology should only answer to its own, tradition-specific norms, and so it is important to see how close his proposal and methodological naturalism (MN) actually are. In this response, I seek to clarify both MN and Wood's proposal regarding the proper norms for academic inquiry. Key to my argument is a distinction between a MN based on strict or scientific naturalism and a MN based on liberal or expansive naturalism. Analytic theologians and expansive naturalists can agree both that a theology that operates according to proper norms for academic inquiry belongs in the public university and that strict naturalism is not the norm that we want.

This paper argues for two propositions. (I) Large asymmetries of power, status and influence exist between economists. These asymmetries constitute a hierarchy that is steeper than it could be and steeper than hierarchies in other disciplines. (II) This situation has potentially significant epistemic consequences. I collect data on the social organization of economics to show (I). I then argue that the hierarchy in economics heightens conservative selection biases, restricts criticism between economists and disincentivizes the development of novel research. These factors together constrain economics’ capacity to develop new beliefs and reduce the likelihood that its outputs will be true.

The development of Sinology in Australia was contingent upon, and serves as a lens through which to view, a number of transformations to Australian society in the middle decades of the twentieth century, as the country sought independence from the “Mother Country,” Great Britain, and reoriented itself towards Asia. These include Australia's first forays into independent international diplomacy and the introduction of the Ph.D. degree and postgraduate research in the university system—culminating in the first Australian postgraduate work on China in the 1950s. While government support has always been crucial to the enterprise, from the early years until today scholars have defended the Chinese humanities against the utilitarian “national interest” proclivities of governments. Adopting a broad definition of Sinology, one which encompasses post-war trends in “Chinese Studies,” this article surveys the universities that have been important to Sinology, the scholars who worked in them and the ongoing challenges to the discipline.

This paper examines the role of prosody in a little-studied type of non-canonical questions: syntactically and lexically canonical interrogative sentences that have been uttered by the speaker in order to express surprise. The study compares Estonian surprise questions with string-identical information-seeking questions elicited by means of context descriptions. The materials comprise 1,008 utterances by 21 speakers.

It is concluded that the prosody of the examined utterances has three roles that are relevant to the expression of surprise by ordinary interrogative sentences. First, the enhanced prosodic realisation of the utterances as manifested in a longer duration, a wider pitch range, and a more frequent occurrence of upstepped pitch accents conveys emotional expressivity. Second, lower pitch along with the creaky voice quality signals that the utterances are not canonical questions, while the main prosodic correlate of information-seeking questions is high pitch. Phonological pitch accents and boundary tones, however, are not used to distinguish between surprise questions and information-seeking questions. Third, the nuclear accent placement signals an information structure that is associated with the expression of incongruity or counterexpectation: the focal accent can evoke an alternative (set) that arises from the speaker’s expectations.

Giuseppe Verdi's first French opera, Jérusalem (1847), has often been described as a French version of his fourth opera, I lombardi alla prima crociata (1843). It is hardly a straightforward translation, however; the process of adapting the source to the French stage involved substantial rewriting of the libretto, thoroughly recasting the storyline and therefore requiring numerous changes in the music. Thus, Verdi not only provided several entirely new sections for the score of Jérusalem, but also reused material from I lombardi in radically different dramatic settings.

The purpose of this article is to review changing attitudes toward Jérusalem through the twentieth century, and to assert that it may be perceived both as a reworking of the earlier opera and as a new work in which Verdi, under unique circumstances, deployed strategies of self-borrowing. The first part addresses the historiography of Jérusalem, tracing changing attitudes of commentators gradually recognizing the importance and worth of the French work, and the second part examines in detail the transfer of selected passages that Verdi borrowed from I lombardi and adapted to vastly changed contexts.

This article gives an analytic survey of Sinology in the Swedish-speaking world from the mid-seventeenth century through the present and it draws on a wide range of primary and secondary sources from the same time period. It argues that while Swedish Sinology has been characterized by strong individuals who have made consequential contributions to the study of China, Swedish Sinology now faces important challenges of an institutional and linguistic nature.