Chapter 6 outlines the ways different practitioners of peithō’s arts managed her ambiguity through expressions and performances of piety toward her divinity. The chapter examines diverse figures from ancient Greek comedy and oratory who used prayerful reverence toward Peithō to bolster their own ēthos and secure success for their rhetorical projects. The chapter surveys the persuasive work of characters from the Aristophanes’ Lysistrata and Menander’s Epitrepontes as well as historical speeches from Demosthenes and Isocrates. Each of the orator-like figures examined reveals both the advantages and pitfalls of partnering with Peithō and the degrees to which the coercive or corrupting qualities of her influence might be deflected. These performances offered the ancient audience a variety of educational models for how one might productively harness Peithō’s assistance in rhetorical speech: by cultivating respectful deference toward her divinity and reconciling oneself to a lack of complete control before her power.

Chapter 5 assesses the patronage and use of books in the late ninth and early tenth centuries. The following case studies are discussed: two earlier Anglo-Saxon prayerbooks (the Book of Cerne and Book of Nunnaminster) to which new material was added, a new volume of Latin hagiographies (Paris, Bibliothèque nationale de France, lat. 5574), and a Carolingian manuscript to which several additions were made by English-trained scribes (London, British Library, Cotton Vespasian D. xiv, fols. 170–224). Engagement with these books took place in diverse settings, some of which were more informal than one might expect. The motivations for such activity are assessed too. These case studies pave the way for a holistic assessment of the contemporary manuscript corpus. Physical qualities, texts and languages are considered, as are the possible settings in which books were produced and used. Attention is drawn to the evidence for female book use, and to the importance of international networks. Continuities with earlier decades are acknowledged, as are new developments, including a more pronounced association between books and bishops. The chapter closes with a call to remain open-minded about this book culture’s range of social contexts and participants.

The Introduction defines the paradigm of anticolonial development, acquaints the reader with the scope of the book, and situates its main contributions in the literatures on education, decolonization, race, and development in Africa. It argues that a Black Atlantic perspective changes how we see decolonization and development in West Africa, by revealing schooling’s essential role in aspirations of African emancipation. The second part of the Introduction details the book’s unique methodological approach of comparison in global perspective. Such comparison allows for dialogue across two different colonial and postcolonial histories (Ghana/British empire and Côte d’Ivoire/French empire), in the process offering a regional history of the global spread of public schooling during the twentieth century.

This chapter introduces the book’s two major claims: that learning to read and write fiction was integral to literate education in the Roman world, and that Imperial prose fiction emerged in response to this pedagogy. Drawing on a wide range of literary, philosophical, and educational sources, it argues that the acquisition of “fiction competence” – the trained ability to identify, interpret, and evaluate fictional narratives – was central to the curriculum from early childhood through rhetorical education. It then proposes an “institutional theory of fiction” for classical antiquity, arguing that ancient fictionality be defined not by genre or authorial intent but by culturally embedded conventions taught through schooling. Tracing the roots of these conventions to Greek philosophical and sophistic traditions, the chapter reconstructs four pedagogical principles that structured how students learned to engage with fiction. These principles centered on deception (apate), enigmatic speech (ainigma), and evaluative criticism. The chapter demonstrates that educational texts and practices shaped ancient readers’ expectations of fiction and that literary fiction, in turn, reflected and contested its institutional training. Fiction in antiquity, the chapter contends, must be understood as a socially regulated practice, embedded in and shaped by systems of education.

This chapter examines Allen Ginsberg’s life-long relationship to education through an exploration of his formative years in both high school and at Columbia University in New York, his founding of the Jack Kerouac School at Naropa University in Boulder, Colorado, with Anne Waldman as well as his work teaching at Brooklyn College, and finally the legacy of his writing as it continues to be taught. Ginsberg always had a scholarly disposition, and thus it comes as little surprise that he was an award-winning student in high school. This success continued into his Columbia years, though his education expanded outside the classroom to include a “Beat” underworld that introduced him to illicit substances and clandestine texts. While he left the university to pursue poetry, he reentered it later in life to teach, with Buddhism being a key component of his pedagogy, especially at Naropa. While not everyone was a fan of Ginsberg’s pedagogy, most found his heartfelt attempt to share his own thoughts, feelings, and ideas on his own favorite poets in the classroom to have been enlightening. This chapter concludes with a discussion of the problems and potential Ginsberg still holds as his controversial work enters the classroom today.

Before his rehabilitation got under way in the late 1970s, had Emerson really been the object of “repression” by the American philosophical establishment? The validity of the historical claim put forward by Stanley Cavell has always seemed doubtful. In point of fact, Emerson turns out to have, from his day to ours, a largely unbroken chain of legitimate heirs among American philosophers. This chapter, which builds on previous scholarly efforts to correct and complete the record, notably by historians of pragmatism, continues the work of recovering the Emersonian legacy in American philosophy. The multiform nature of that legacy, which extends to pedagogical theory and classroom practice in American schools, raises important questions for historiographers as they deal with changes in cultural and institutional reception over time. Of particular importance is the question raised by Cavell’s own contribution to Emerson studies: what is philosophy’s relation to the broader literary culture?

The goal of this chapter is to provide the reader with broad guidance on the many points of intersection between child abuse, diagnostic imaging, the legal system and the radiologist.

The radiologist’s involvement begins before the report in setting up department protocols and supervising the acquisition of images. Communication of important and unexpected findings should occur before finalization of a report. The radiology report is a medicolegal document – the report should be correct, complete, conclusive, cogent and clean. Issues related to reporting are addressed in detail.

Radiologists have a duty to educate other members of the healthcare team and trainees about the diagnostic imaging of child abuse and its differential diagnoses.

Child abuse cases produce an uncomfortable intersection of medicine and the law for the involved radiologist. This chapter provides guidance on all aspects of preparation for possible court testimony. The importance of preparation cannot be understated. In court, the role of testifying radiologists is to provide reputable information and to educate the court.