It has long been recognized that the “Irish Question” was also an imperial question. The vast Irish diaspora in the settler colonies ensured that Home Rule had enormous consequences for the wider empire. But scholars have yet fully to appreciate the part that political elites in the self-governing Dominions played in this story. This article explores the role of colonial statesmen in Anglo-Irish affairs. Figures like Australia’s Billy Hughes or South Africa’s Jan Smuts were able to navigate the emotional complexities of Irish nationalist politics in a manner that transcended British party politics. In the process, they framed “colonial” Home Rule as a compromise between British rule and independence. This article shows how Irish nationalist politics became enmeshed with imperial politics in a manner that blurred the line between the local, national, imperial, and global.

This article critically examines George Woodcock’s travel writings on India between 1961 and 1981, exploring the tensions between his anarchist anti-imperialism and the cultural frameworks inherited from his upbringing in the heart of empire. While Woodcock admired Gandhi and sought to understand India through a lens of philosophical anarchism, his engagement was shaped by elite literary connections and orientalist tropes that complicated his vision. The article traces how Woodcock’s political ideals, literary influences, and charitable efforts intersected with postcolonial realities, revealing the paradoxes of Western radicalism in a decolonizing world. Drawing on archival sources and offering a close reading of his three major texts on India – Faces of India, Kerala: A Portrait of the Malabar Coast, and TheWalls of India – it highlights how Woodcock’s attempts to critique empire often carried unconscious cultural assumptions. Ultimately, it argues that Woodcock’s India writings offer a valuable case study in the complexities of cross-cultural intellectual encounter in the enduring shadows of imperial discourse.

Within the space of monotheistic options, trinitarian monotheism holds a puzzling place. It asserts that God is a single being who is, somehow, also three distinct persons. This form of monotheism has regularly been charged with being either inconsistent, unintelligible, or undermotivated – and possibly all three. While recent explorations of trinitarian monotheism have tended to rely on work in metaphysics, this paper turns to the philosophy of mind, showing that functionalist theories of mind prove to be surprisingly hospitable to trinitarian monotheism. This paper will address only the inconsistency and unintelligibility objections, showing that if role-functionalism (or something near enough) is both consistent and conceivable, then it is both consistent and conceivable that: God is a single being who is exactly three distinct persons because there is one primary divine person who interacts with exactly one system-sharing re-realisation of his own person-type.

This study examines how the blind Russian poet Vasily Eroshenko (1890–1952) was visually constructed in 1920s China through Chu Baoheng’s photography, transforming him from political exile to transcultural icon during the May Fourth Movement (1919–1924). Through formal visual analysis of six key photographs taken between 1921 and 1923, this research reveals how these images functioned simultaneously as documentary evidence, cultural allegory, and philosophical “metapictures” – images that reflect on the process of pictorial representation itself. The investigation proceeds through four analytical dimensions: the strategic framing of Eroshenko through translations and media following his 1921 expulsion from Japan; his photographic documentation at Stopani’s memorial in Shanghai as revolutionary allegory; his intimate portrayal in Zhou Zuoren’s traditional courtyard house and Beijing’s social spaces, revealing visual evidence of cultural integration and domestic harmony; and the iconic “poet on a donkey” image that crystallized the dialectical tension between these photographs of social belonging and the Zhou brothers’ textual accounts of “desert-like” loneliness. This contradiction illuminates May Fourth intellectuals’ complex negotiation between cosmopolitanism and nationalism. Eroshenko’s evolving portrayal from revolutionary exile to literati scholar reveals how transnational figures become screens for local intellectual projections about modernity. By examining how these photographs gained new significance across changing political contexts – particularly in Zhou Zuoren’s post-1949 reinterpretations – this study contributes to our understanding of visual media’s role in constructing cultural memory and articulating intellectual identity during China’s pivotal engagement with global modernity.

This short essay describes the nature and far-reaching impact of a large-format undergraduate course on U.S. legal history that legal historian Stanley N. Katz taught at Princeton University for almost ten years, starting in 1978. The course had a complex origin story, rooted in curricular innovations of the 1960s. It was unusual in its demand that students pursue sustained immersion in primary sources, debate their meaning, and take interpretive positions. Katz taught the course socratically, eschewing lectures. Because Princeton faculty often precepted for fellow faculty—attending Katz’s large-format sessions and leading their own small weekly discussion sections—Katz’s approach persuaded some colleagues to change their own teaching approaches. At a time when legal history was expanding as a research and teaching field, the course, along with its extensive reading materials that were not available in published form, was transplanted to other campuses by Katz’s students and associates.

How should we understand 1970s Kenya, with its combination of inequality and relative political stability? This article offers a new perspective on that by following the early history of the Harambee Co-operative Savings and Credit Society—the most prominent of many such societies that grew in those years. The rise and crisis of this co-operative provides evidence of mismanagement and the pursuit of personal advantage—but also suggests that civil servants saw the importance of enabling wider accumulation. As a result, the lowest-paid employees of government could see through Harambee—and other co-operatives—a possible, if precarious, route to a future as property-owners. That possibility helps explain both the institutional strength of Kenya’s provincial administration (whose employees were the members of Harambee Co-operative) and how a substantial number of Kenyans could develop a sense of themselves as citizens with a stake in the political system.

I argue for a hybrid analysis of English numeratives that (i) treats the extended basic numeratives (0–99) as lexemes but (ii) analyzes larger expressions as syntactic phrases or coordinations with magnitudes (hundred, thousand, million, …) as heads and factors (two hundred, forty-two million, …) as (obligatory) modifiers. A number of independent diagnostics – including ordinal/fractional morphology, prosodic phrasing and ellipsis/coordination – converge on the existence of a constituent containing all preceding material up to the rightmost base; this directly contradicts the cascading NumP + NP-deletion architecture of Ionin & Matushansky (2006, 2018) when applied to English. The analysis preserves the category assignments of The Cambridge Grammar of the English Language – cardinals as determinatives and nouns, ordinals as adjectives, fractionals as nouns – and refines the functional picture: (i) multiplicative factors (one hundred) function as modifiers, never as determiners or complements, and (ii) additions (one hundred and two) are coordinates in a coordination. The resulting determinative category is a small closed list, not an open-ended stock of ‘numeral lexemes’. Cardinal nouns split in two: proper when they name, common when they count – a division borne out by distributional diagnostics. The result is a more complete, empirically tighter, morphosyntax-sensitive account of English numeratives that explains why English is lexical below 100 but demands overt syntax above it.

It has already been three years since millions of Ukrainians found refuge in other countries. In our longitudinal research, we examine in what way the main news websites in Poland and Czechia portray Ukrainian refugees and through that how they contribute to their social construction as a group deserving or undeserving of societal and public policy support. Data were collected from platform X, focusing on the accounts of the five most popular news websites in each country. In 2022, we expanded CARIN to CARIN+A, highlighting assistance as a booster (Zogata-Kusz, Öbrink Hobzová, and Cekiera, 2023). Now, examining the period between February 24, 2023, and July 31, 2024, we formulate a hypothesis of dimension content modification, i.e. the meaning of deservingness dimensions change over time for the same target group. Both countries exhibited similar themes and narratives. This was most visible in the attitude and reciprocity, although identity was also important. While at the beginning of the invasion the question of deservingness tied to who they are, later how they behave became crucial. Additionally, we observed normalisation of the situation, without compassion fatigue. Longitudinal media analysis is rare but crucial for countering xenophobia and nationalism.

On the Dual View, absolute and comparative welfare provide moral reasons to make individuals well off and better off. Given that dual reason-giving force, what reason does welfare provide overall? I explore two approaches. The Collective Approach first aggregates the absolute and comparative reasons separately before combining them at the collective level. However, it implies that, if an individual gains or loses enough welfare, we have reasons to create an unhappy rather than another happy individual. The Individual Approach combines the absolute and comparative reasons for each individual before aggregating across all individuals. It avoids the objection if comparative reasons mitigate but don’t outweigh absolute reasons. That, however, implies hypersensitivity and contradicts the prioritarian idea. We could also restrict comparative reasons, but only on pain of effectively abandoning the Dual View. Or we accept one half of the objection and adopt an asymmetry for comparative welfare to avoid the other half.

This paper examines replication research in pragmatics. The paper has three goals: to understand how replication has been used in pragmatics, to explore how replication research can enrich research in pragmatics and language learning, and to offer some suggestions for replication projects in L2 pragmatics. The paper examines sets of original and replicated studies in both L1 and L2 pragmatics to understand the range of research that has been conducted. It then considers the status of item replications (repeated scenarios) that characterize L2 pragmatics research. And it concludes by considering specific issues in L2 pragmatics research that can be insightfully investigated via replication.

This article examines the identities of three sub-ethnic and ethnographic groups in Georgia – Adjarians, Megrelians, and Tushetians – and their relationship to the Georgian nation in political and ethnic terms. Drawing on fieldwork conducted between 2022 and 2023, the study explores how these groups navigate their distinct cultural markers, such as religion, language, and traditions, while engaging with the broader national identity. Using the theoretical framework of nationalization, the analysis explores four key themes: the salience of ethno-cultural differences, the transformation of sub-ethnic identities, the politicization of ethno-cultural markers, and the groups’ historical narratives emphasizing their contributions to Georgian-ness. The findings highlight the link between local identities and national integration. The findings contribute to broader theoretical debates on nationalization by demonstrating that the integration of sub-ethnic groups is not a unidirectional process of homogenization, but a dynamic negotiation of diversity and unity.

This article examines recent developments in three key areas of nationalism research that integrate emotions into theoretical frameworks and empirical analysis. First, it explores studies that revisit historical nation-building through the lens of the history of emotions. Second, it discusses how the “affective nationalism” literature has shifted the focus of banal nationhood reproduction from mental representations to emotions. Third, it reviews efforts to theorize the emergence of intense national emotions in certain periods and their role in political mobilization and change. The article highlights critical advancements across these areas, particularly in linking emotions to meaning through narratives, expanding research from national centers to the frontiers, and challenging the illusion of national harmony by emphasizing power dynamics and dialectical change. The conclusion suggests future research directions, including investigations of national emotions within diasporic communities and digital networks.

Theists believe in a transcendent personal creator that is maximally perfect and intervenes in the creation. Deists believe in a transcendent personal creator that is maximally perfect and does not intervene in the creation. One alleged problem for deism is that its God cannot be maximally perfect. A God that intentionally and knowingly creates a world replete with suffering and anguish yet fails to intervene to ameliorate it is not morally perfect. Thus, theism is better off than deism. I argue that the God of theism is in just as much trouble vis-à-vis omnibenevolence as the God of deism. More specifically, theistic responses to why God answers some but not all petitionary prayers either (i) show theism’s God is less than morally perfect in the same way deism’s God is alleged to be, or (ii) are likewise open to deists.