Suppose that a decision-maker’s aim, under certainty, is to maximize some continuous value, such as lifetime income or continuous social welfare. Can such a decision-maker rationally satisfy what has been called ‘continuity for easy cases’ while at the same time satisfying what seems to be a widespread intuition against the full-blown continuity axiom of expected utility theory? In this note I argue that the answer is ‘no’: given transitivity and a weak trade-off principle, continuity for easy cases violates the anti-continuity intuition. I end the note by exploring an even weaker continuity condition that is consistent with the aforementioned intuition.

Conductor Erich Kleiber was born in Vienna, made his reputation in Berlin, fled Nazism for Latin America, and tried briefly to return to postwar East Berlin before dying in 1956. His life illustrates the wide diversity in mid-century migratory stories. For so many of Kleiber's fellow migrants, flight disrupted established structures, contexts and networks. More recently, scholars have emphasized refugees' creative self-reinvention. Kleiber's story illustrates both these outcomes while embodying neither; his narrative is one of musical and political continuity, involving a particular kind of Habsburg cultural nostalgia, insulated by his wealth and fame.

What are faith and faithfulness, and how are they related? We consider two views that express very different answers to these questions. On our view, faith and faithfulness are distinct and yet complement each other. Faith is resilient reliance and faithfulness is resilient reliability, both of which involve conative and/or affective elements. In contrast, while Jonathan Kvanvig also holds that faith involves conative and/or affective elements, he identifies faith with a disposition to act in service of an ideal in the face of difficulty. However, this view of faith leads to some puzzling claims about how faith relates to faithfulness. We evaluate several claims suggested by what Kvanvig says, arguing both that his view loses sight of the distinctness of faith and faithfulness and that the inferences he wants to draw from faithfulness or faithful behaviour to faith are unjustified. Instead, we aim to show how the insights he calls to our attention can be better accommodated and explained by a more comprehensive, unified theory of faith and faithfulness and their relations.

In recent years scholars have shown increasing interest in lesbianism under National Socialism. But because female homosexuality was never criminalized in Nazi Germany, excluding Austria, historians have few archival sources through which to recount this past. That lack of evidence has led to strikingly different interpretations in the scholarly literature, with some historians claiming lesbians were a persecuted group and others insisting they were not. This article presents three archival case studies, each of which epitomizes a different mode in the relationship between lesbians and the Nazi state. In presenting these cases, the article contextualizes them with twenty-seven other cases from the literature, arguing that these different modes illustrate why different women met with such radically different fates. In so doing, it attempts to bridge the divide in the scholarship, putting persecution and tolerance into a single frame of reference for understanding the lives of lesbians in the Third Reich.