This chapter offers a critical narrative of the development of Arianism as a heresy from the fourth to the sixth century. It explores the changing meanings of the heresiological label, and the political and ecclesiastical contexts in which it was deployed, from the origins of controversy between Arius and Alexander in Alexandria through to the barbarian successor kingdoms of the post-imperial West.

This chapter examines pottery in Late Antiquity, with a particular focus on chronology and the economic and social significance of pottery across the Mediterranean. It analyses various categories of ceramics, including fine wares, coarse wares, amphorae and lamps, using typological classification, archaeometry and distribution patterns to trace their evolution from the third to the seventh century. At the heart of the discussion is the argument that late antique pottery serves as a key indicator of economic and cultural continuity rather than decline. The study highlights the dominance of African Red Slip Ware (ARS) in the Western Mediterranean, charting its peak production and widespread distribution from the late third to the seventh century. It also explores how ARS workshops in Carthage and Byzacena continued to innovate, introducing new forms and Christian motifs to adapt to changing political landscapes. Expanding on regional variations, the chapter also examines how eastern Mediterranean fine wares experienced a later resurgence, with Cypriot and Phocaean Red Slip Wares becoming more prominent in the fifth and sixth centuries. By demonstrating how amphora production patterns reflect shifts in trade networks and agricultural production, particularly in the transport of wine, oil and fish products, the chapter documents the vital role of pottery in understanding economic and social transformations in Late Antiquity.

Even by the standards of medieval heresy, the history of the Bogomils is notable for a lack of sources. This chapter bases its analysis on the long account of Kosmas Presbyter of Pop Bogomil and his followers in tenth-century Bulgaria. Understanding this helps illuminate less informative references and points to a persistent dualist tradition in the Balkans and Byzantium, well capable of exporting organisation and doctrine.

International trade law is a subset of public international law and consists of the rules governing trade between nations. Historically this area of law was primarily concerned with trade in goods, but now includes trade in services (effectively the cross-border supply and consumption of services) and trade in intellectual property. International trade law has relevance to other fields of international economic law, including investment law. However, the focus of this chapter is on trade law as conducted under the auspices of the World Trade Organization (WTO), an organisation that commenced on 1 January 1995. This chapter briefly introduces these concepts, and then explains the current structure of the WTO. It then covers the core disciplines of the General Agreement on Tariffs and Trade 1994 and the main exceptions to these disciplines, before turning to the safeguards, dumping and subsidies regimes. The chapter then introduces the two agreements that cover regulatory standards at the WTO, and finally provides an overview of the General Agreement on Trade in Services.

Chapter 7 explores some ways in which metaphors trauma shape the experience of the self and temporality through examples from refugees and Holocaust survivors. A key function of narrative is organizing the experience of time. Narratives of the self have consequences for the experience time. The discussion distinguishes two meta-narratives of the self in terms of their implicit root metaphors and associated temporalities: the adamantine self, characterized by endurance, integrity, coherence, autonomy, self-definition, self-determination, and self-control; and the relational self, characterized by flexibility, fluidity, sensitivity to context, multivocality, interdependence, and responsiveness. These models of the self are associated with different ideologies and forms of social life that shape trauma memory and experience. They also influence the ways that trauma experience is narrated through personal and collective stories. This occurs in settings that require an attentive listener. The ethics of storytelling has an essential counterpart in the ethics of listening, which involves particular forms of temporality and ways of participating in a cultural community.

This chapter explores dress and furnishing textiles in Late Antiquity, examining their materials, production techniques and cultural significance in both everyday and elite settings. It argues that textile production was a major sector of the late Roman economy, with fabrics sourced from across the empire and beyond, including silk from the East and high-quality linen from Egypt. This study also investigates how political and social changes influenced fashion, with garments reflecting shifts in identity, status and religious affiliation. A major challenge in studying textiles from this period is the fragmentary nature of surviving garments and the difficulty of matching literary descriptions to actual finds, a concern the chapter addresses in detail. A significant focus is placed on the emergence of Christian liturgical dress, tracing how bishops and clergy gradually adopted distinct garments, such as the dalmatica and pallium, to signal their ecclesiastical roles. The discussion concludes with an examination of furnishing textiles, including wall hangings and upholstery, which played a crucial role in interior decoration. By integrating diverse sources, the chapter demonstrates that textiles were not only practical necessities but also important cultural and economic markers in Late Antiquity.

Conservative myths that justify cutting taxes, especially for the rich and big corporations, persist despite being deeply flawed theoretically and empirically. Why? They resonate with people’s assumptions that human nature is all about pursuing self-interest and that government is a predatory Leviathan intent on maximizing tax revenues in its own self-interest. Sometimes this is true, but evidence suggests that often it is not. Additionally, the conservative myths are ambiguous and flexible, so conservatives can twist them in many ways to support their tax-cutting efforts. They are also simple and easier for the average American to understand than other approaches to tax policy. Huge sums of money are spent propagating these myths through lobbying, political campaigns, think tanks, media, and educational institutions. The visibility of progressive income taxes and the invisibility of regressive taxes and the hidden welfare state make it easy to claim that taxes are unfair to those at the top.