This chapter takes up the language-learning passage from Confessions 1.8.13, which Wittgenstein quoted at the beginning of his Philosophical Investigations. “Where Wittgenstein notices an impossible kind of foreignness in Augustine’s confessional account of first language-learning,” it observes, “Augustine negotiates the mystery of the soul’s alienation from God.” Here is another kind of foreignness, and that chapter aims at inducing a kind of perplexity in our consideration of Augustine’s superficially straightforward account of language-learning. Drawing on Augustine’s dialogue On the Teacher, it invites us to puzzle over Augustine’s insistence that language is for teaching – apparently to the exclusion of learning – only to find him concluding that no human being is ever a teacher. The only teacher is the Inner Teacher, the Word, who teaches not by signs but by the realities themselves, with an intimacy and interiority that the infant Augustine longed for but never captured. The Word’s teaching overcomes both the foreignness and the alienation with which Augustine began, though this resolution poses the temptation “to render the whole of the earth, indeed even creation itself, into a place of unlikeness.”

This chapter examines early decisions made by the Trump Administration that could have an impact on the financing of terrorism. The chapter also ties together the previous chapters – specifically looking at overlaps, regulatory, technological, or other in the area of terrorist financing and the countering of it.

For the young Clara Wieck, Berlin lay in a foreign country: Prussia. Musical life there was not considered to be at a high level in the 1830s, but it was where Clara’s biological mother lived. Vienna, however, was a centre of musical life, even after the death of composers such as Mozart and Beethoven. A half-year stay there for concerts in winter 1837/38 proved very successful for young Clara. On 15 March 1838 she was appointed Royal and Imperial Chamber Virtuosa – a title that became the basis of her international career for more than the following half century.

A fictional covenant is established to inquire into humanity. Benjamin Franklin’s writings help define the tasks of the covenant. The fragmentation of the German nation is lamented. Frederick the Great’s correspondence with Voltaire is cited at length to provide insight into the problems facing a monarch confronted with German disunity, war, and the ideal of Humanity. The personal and political failures of Emperor Joseph II are the subject of discussion, introduce by Friedrich Gottlob Klopstock’s ode to Joseph. Contemporary German poetry is described in prophetic terms, but it fails to address contemporary political issues. The chapter closes with Friedrich Leopold Graf zu Stolberg’s Ode to the Crown Prince of Denmark.

The chapter appraises David Lewis’s seminal work on truth in fiction. This will allow us to make an important distinction between three uses of fictive discourse, including the one that Lewis’s work focuses on: discourse characterizing the content of fictions. The chapter examines variations of standard criticisms of Lewis’s account, aiming to show that, if developed as Lewis suggests in his 1983 “Postscript A,” his proposals on the topic are – as Hanley puts it – as good as it gets. Thus elaborated, Lewis’s account can resist these objections, and it offers a better picture of fictional discourse than recent resurrections of other classic works of the 1970s by Kripke, van Inwagen, and Searle. The turn that Lewis suggests, and which the chapter recommends, draws on the remaining outstanding contribution from that time, that of Walton, which is to be examined in Chapter 3.

According to Kant, it is possible to differentiate between legitimate and illegitimate laws by means of a certain formal procedure. His criterion for the legitimacy of a draft law is whether or not it corresponds to the ‘General Will’ of a people. The test question Kant has in mind is this: could a people give its consent to a proposed particular law? This chapter discusses the question of how this ‘General Will Test’ (GWT) is related to the Categorical Imperative (CI). As it will turn out, normatively valid laws are justified, in Kant’s view, by the fact that their content is established in a significantly non-ideal way, by a quasi-CI, namely the GWT. Thus, an intermediary position between the two mutually exclusive standard interpretations of Kant’s political philosophy is defended: the ‘derivation reading’ and the ‘separation reading’.

The Epilogue explores the transformative impact of cartographic exchanges between the fifteenth and seventeenth centuries. The book adopted a "diving bell" approach to uncover the deep connections between Chinese and Western cartographic traditions, arguing that translation played a crucial role in shaping world geography. These exchanges led to hybrid maps and a global Renaissance, illustrating that knowledge was shared reciprocally. The chapter underscores the diverse motivations behind map translations, from territorial disputes to identity construction, and how these interactions influenced the perception of China and the West. Ultimately, the book reveals how these exchanges contributed to the modern world map and the global perspective we share today.

The last few decades have seen the publication of a vast trove of primary documents concerning the Schumanns, including diaries, letters, and official documents. Biographers today have access to far more information about the couple than either of their earliest biographers, Wilhelm Joseph von Wasielewski and Berthold Litzmann, each of whom was constrained in various ways by the limited material available to them and by their biases. Yet because of their associations with the Schumann family, Wasielewski and Litzmann are treated as primary sources and their biographies are regarded as authoritative. While both accounts can be useful to modern-day biographers, they should be read critically, and their assumptions and conclusions should be interrogated.