This article examines how Fascism’s economic autarky impacted on church construction in the late 1930s. The shortage of copper in Italy due to sanctions imposed by the League of Nations and the ensuing Italian policy of self-sufficiency led to the installation of loudspeakers instead of bells in newly erected churches. The amplified sound of recordings and of tubular bells could be heard from far greater distances than that of traditional bells. Although these technologies disregarded the Catholic Church’s directives on utilising modern technical equipment in liturgy, their use was tolerated because of the economic circumstances. Indeed, some clergy endorsed these sound systems as a means of modernising the Church and as an act of patriotism. The practice, however, risked conflating ecclesiastical and Fascist broadcasts since the use of loudspeakers for political propaganda was widespread. In one case, the Fascist anthem Giovinezza was played regularly from a church belfry: after the war, furious citizens destroyed this audio system. The decision by dioceses as to whether to adopt technological alternatives to bells exposed the conflicting positions within the Church towards both modernity and the Regime.

The first part of the article presents a six-tiered typology of conventional approaches to historical periodization in international law. The “hegemonic” approach, the “Eurocentric universalist” approach, the “state-centric” approach, the “intellectual doctrinal” approach, the “institutional” approach, and the “normative” approach to the question of periodization of the history of international law are surveyed in turn in the light of contemporary literature. The second part examines how in the wake of the recent “historical turn” in international law a new critical historiographical wave has problematized the question of periodization because of the homogenizing effects and the “teleology of progress” to which periodization is interpreted to contribute in international legal history. The third part tackles the notion of “alternative periodization” illustrating, with examples from contemporary literature in the history of international law, its value as a launching pad for the “formation of new, formerly unknown periods,” a task that is considered “an essential part of historiographical innovation.” The conclusion elaborates on the heuristic potential of a multiperspectival approach to the study of periodization in the history of international law.

This paper addresses the meaning and use of clefted wh-interrogatives (I-clefts) in Swedish. It is shown that I-clefts always relate immediately to the topic under discussion and serve to clarify a matter in relation to this topic. They are never used in out-of-the-blue contexts. I argue that I-clefts have the same information structure as typically assumed for declarative clefts: the clefted clause expresses an existential presupposition and the cleft phrase is the identificational focus of the utterance. I further argue that the implication of existence commonly associated with canonical argument questions is weaker (a conversational implicature) than the existential presupposition associated with clefts. The results from an extensive corpus survey show that argument I-clefts (who, what) constitute no less than 98% of the total number of I-clefts in my material. This frequency is linked to the presuppositional status of the cleft construction: in contexts where the denoted event is presupposed as part of the common ground, the clefted variety is the more effective choice, due to its clear partitioning of focus and ground. The ‘cost’ of using a more complex syntactic structure (the cleft) is thus counterbalanced by the benefit of being able to pose a question adjusted to the contextual requirements. As non-argument questions are typically presuppositional irrespective of syntactic form, the gain of using a cleft is less obvious – hence their infrequency in the material.

The doctrine of idols is one of the most famous aspects of Bacon's thought. Yet his claim that the idols lead to madness has gone almost entirely unnoticed. This paper argues that Bacon's theory of idols underlies his diagnosis of the contemporary condition as one of ‘universal madness’. In contrast to interpretations that locate his doctrine of error and recovery within the biblical narrative of the Fall, the present analysis focuses on the material and cultural sources of the mind's tendency towards error. It explains the idols in terms of Bacon's materialist psychology and his exposé of the debilitating effects of language and traditional learning. In so doing, it highlights the truly radical nature of the idols. For Bacon, the first step towards sanity was to alert people to the prevailing madness. The doctrine of idols was intended as a wake-up call, preparing the way for a remedy in the form of his new method of inquiry. The paper concludes by indicating how Bacon's method aimed to treat ‘universal madness’, and it suggests that his diagnosis influenced John Locke.