This chapter situates the emerging antifascism of Diego Rivera and other Mexican artists within the broader contexts of post-revolutionary Mexico, the rise of global fascism, and shifts of the global left. Their antifascism emerged slowly in the 1920s, subordinate to their sharp anti-capitalism and anti-imperialism, but moved to the forefront from the mid-30s with the rise of Hitler, the Spanish Civil War, and as part of Popular Front strategies across the progressive left. Rivera’s antifascism, shaped by his Communist dissidence during the 1930s, most fully emerged in his US murals. His Portrait of America (1933) denounces US capitalism and imperialism, while addressing the urgency of proletarian unity against fascism. Pan American Unity (1940) reflects Rivera’s disgust with the Nazi-Soviet Non-Aggression Pact of 1939. It proposes a cultural and political alliance between Latin America and the once-imperial US as the only way to defeat the alliance of Nazi and Soviet totalitarianisms.

Chapter 3 uses the most iconic figure in LFC’s pre-Shankly history, the Scottish winger Billy Liddell, as the jumping off point for a study of a club, and a city, in apparent post-war decline. Topics range from Liverpool’s early de-industrialisation to LFC’s local rivalry with the ‘Mersey Millionaires’, Everton.

Chapter 5 shows how the development of strong parties and professional militaries contributed to the emergence of enduring democracies in Chile and Uruguay. Both countries developed strong parties during the late nineteenth century thanks in part to the geographic concentration of the population and the existence of relatively balanced cleavages. During the nineteenth century, these parties at times sought power via armed revolts, but once the military professionalized, the opposition began to focus exclusively on the electoral route to power. This occurred in the late nineteenth century in Chile, but not until the early twentieth century in Uruguay. In both countries, opposition parties pushed for democratic reforms to enfranchise their supporters and level the electoral playing field. It was not until the ruling party split, however, that the opposition managed to enact major reforms, which occurred in Chile in 1890 and Uruguay in 1917. In both countries, strong opposition parties played a central role not only in the enactment of the reforms but also in their enforcement.

As noted in the first chapter, John has long been considered “the Theologian” of the Church. Such a view began as early as the second century and can be traced through Christian history even until today. In his recent work on the theology of John, for example, Jörg Frey continues to support the “bold” thesis that Johannine theology is the “climax” of NT theology. Before weighing in on this thesis, however, or even the need to determine a hierarchy within NT theologies, we must consider how John’s theology fits within the larger NT as one theological expression among many. In this chapter, I will consider specifically the theology of the Gospel of John, even though many scholars support a blending of the Gospel with the Letters of John to determine a more comprehensive “Johannine theology.” My decision to focus on the Gospel both reflects the limitations of this present volume and respects the value of 1–3 John as works meriting their own extended treatment in the study of NT theologies.

This chapter argues against a dominant reading of the Stoics according to which all appropriate actions (kathēkonta), whether drinking when thirsty or standing firm at a critical juncture in battle, count equally as “duties” (officia). All scholars interpret the Stoic Sage’s perfection to imply that absolutely every token action of the Sage counts as a (morally) perfect action (katorthōma), with the result that there is no category of actions constituted by the morally permissible. Appreciating the significance of the misunderstood Stoic category of “intermediate appropriate actions,” however, makes clear that there are actions that follow nature, but that are simply concerned with pursuing “promoted indifferents.” Thus, it is argued that the Stoic position recognizes a class of permissible actions – even for the Sage, whose perfection consists rather in never acting contrary to virtue. The Stoics are thus much closer to Kant and their Socratic heritage than has been previously recognized.

This Introduction situates Reinach and the Foundations of Private Law, and Adolf Reinach, in contemporary currents in private law theory and philosophy.

Chapter 8 is the concluding chapter. It aims to draw wider conclusions about prevention of conflict repetition in and after transitional justice as a field of research, policy, and practice. It summarises where non-recurrence stands theoretically and practically in relation to the book’s findings and stories of ‘Never Again’ as lived experience. Furthermore, it invites the reader to imagine the futures of prevention of conflict repetition and transitional justice, together as well as apart. The chapter ends by signalling how pertinent the ‘Never Again’ promise continues to be in the lives of millions of people around the world and invites further research on the topic that will enrich the discipline with new contexts and perspectives.

This chapter tackles the complex social history of the darkest moment in LFC history, the Heysel disaster. It examines Heysel as a disaster in its own right, rather than as a foreshadowing of Hillsborough. Moving beyond tired narratives about the ‘English disease’ of hooliganism, it focuses on how the disaster was experienced, understood, remembered, and perhaps most often forgotten, in the LFC family.

So far, this study of John’s theology has emphasized God’s initiative in the Gospel of John, as well as God’s will for life begun at creation, revealed through the stories of Israel’s Scripture, and climactically revealed in the person and work of Jesus. But what of the believers left behind and those who come to believe that Jesus is the Christ the Son of God (20:31) after his departure? The Gospel of John is a written testimony and remembrance, encouraging believers and shaping their understanding of God and Jesus, but also of the world, the Holy Spirit, and the community (or family) of which they are now a part. Past interpreters often argued against the presence of explicit ecclesiological, missiological, and ethical teachings in John, highlighting the Gospel’s trenchant dualism and sectarianism rooted in a realized, present eschatology. This chapter, however, challenges these readings by exploring how John’s story casts believers, past and present, as part of the family of God, reborn and equipped not only to love those within their new family, but also to continue revealing the love of God within and for the world.