This manifesto argues for a global exchange of wisdom such that, on one hand, those worst affected by climate change have a good understanding of its causes and consequences, and, on the other hand, their knowledge and experiences are fully incorporated into the international understanding of this global challenge. Taking the example of Uganda, it highlights that although many young people are experiencing the effects of climate change first hand through flooding, landslides or the impacts on agriculture and the wider economy, there is a widespread lack of understanding of the drivers, with local deforestation viewed as the main cause. This leaves young people only partially prepared for the future of worsening climate disruption. Climate change education, with indigenous examples to help pupils apply a broader lesson to a local context, can inform young people and empower them to respond. Sharing insights internationally and incorporating them into global educational offerings can support climate justice.

Darwin read the Dialogues while still formulating his theory of evolution by natural selection. And one might suspect that he would have found there much to please and put to use. But he had already encountered Humean critiques of the argument from design, together with quite effective responses in the work of William Paley. Moreover, in the wake of his reading of Dialogues, Darwin placed greater and greater weight on the on the very sort of analogy that Hume had targeted in Dialogues, that is, drawing similarities between the natural world and products of human design, in service of the inference that the natural world was also designed. Darwin came to reject the conclusion of the argument from design, but his alternative, evolution by natural selection, also relied, heavily, on an analogy between nature and human artifice, the breeder’s art. But an important passage in the conclusion to the Origin suggests an important influence of the Dialogues, especially when taken together with Darwin’s quite wide-ranging reading of Hume.

This chapter captures the intricate relationship between Indigenous cultural heritage and rights for advancing sustainable development and enabling the well-being of Indigenous communities. It analyses the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Indigenous and Tribal Peoples Convention, 1989 No. 169 (ILO 169) regarding the preservation and protection of cultural heritage. The chapter highlights the challenges posed by climate change, biodiversity loss, and environmental degradation to Indigenous cultural heritage and emphasizes the need for resilience and safeguarding measures. It further examines the treatment of cultural heritage in Indigenous treaties, delving into legal and historical perspectives in the US jurisprudence and political landscape, then addresses the ability of Canadian modern treaties to foster or frustrate the ability to safeguard cultural heritage. By considering these aspects, the chapter underscores the significance of recognizing and preserving Indigenous cultural heritage, and the integration of Indigenous rights and knowledge to ensure the continuity and vitality of cultural heritage for present and future generations.

Describes progress towards GATT and Meade’s work before leaving government service.

This chapter aims to provide a comprehensive and critical examination of how Mainland China and Hong Kong cooperate to regulate cross-border securities market misconduct, and based on the examination, make suggestions for improvement. While the Mainland–Hong Kong cooperation has produced good achievements, there remain many important issues which can be broadly divided into two categories: substantive rules on the definitions of market misconduct and penalties for such misconduct; enforcement mechanisms in relation to information exchange, regulatory architecture and extradition arrangement. This chapter suggests that the substantive rules be harmonized to the extent possible and the enforcement mechanisms be unified as a long-term goal. Despite its peculiarities, the Mainland–Hong Kong case can contribute to the international discourse on the regulation of cross-border securities misconduct.

Introducing the book’s third essential part on ‘property’, this chapter sets out Alter-Native Constitutionalism’s jurisprudential framework for constitutional and statutory interpretation informed by vernacular law and oriented towards the everyday, ordinary South African as the ‘reasonable’ person in law. It draws on ethnography and sociolinguistics, problematising the continuities in how democratic South African law treats ‘customary law’ consistently with colonial-apartheid. A SiSwati conversation with Make Ng’Gogo frames the chapter’s exploration of vernacular law’s indigenous ethical orientation, embodied in Ubu-Ntu, as it applies to guiding not only societal organisation but also land rights – emphasising human-centred values over individualistic property rights. By first examining indigenous normative relationships with land then translating their application into critique of Constitutional Court interpretive practices, the chapter advances an Alter-Native framework that represents a paradigm shift in constitutional interpretation, privileging Ubu-Ntu’s holistic world-sense. This framework advocates reinterpretation of dignity and rights under the Constitution, moving beyond Western legal principles toward a jurisprudence grounded in indigenous natural law and relational ethics. The chapter argues for South Africa’s Constitutional Court to adopt this indigenously transformative constitutional approach to interpretation, treating vernacular law as equally legitimate to European ‘common law’ and thereby making truly transformative socioeconomic outcomes more possible.

This chapter provides an analysis of the structure of love in Kierkegaard’s thought, which takes its most developed shape in Works of Love. This analysis will help us understand the four key elements of Kierkegaardian love that constitute it in its proper sense. The four elements of love are: repetition, time, commitment, and the good of the other. The overall argument in this chapter is that for Kierkegaard love necessitates a repeated, hence time-oriented, commitment to the good of the other. The object of this commitment is the other and that which is truly their good, which is their “abiding in love.”

This chapter discusses the long Arthurian section of Geoffrey of Monmouth’s twelfth-century Latin history of Britain, the De gestis Britonum (or Historia regum Britanniae). It sets Arthur in the context of Geoffrey’s focus on the strengths and weaknesses of a long line of British kings, starting with Brutus, the Trojan refugee who follows the goddess Diana’s prophecy to settle the island of Britain. The Britons are shown to be imperial and formidable, but also subject to internecine strife. British kings sometimes make disastrous decisions because of their own desires. Arthur is a paragon, a perfect king, and the narrative’s lingering over his reign and his victory over the Romans can make readers forget the larger pattern that governs Geoffrey’s history. But at the height of success, he is betrayed by his nephew, and while he wins his final battle, he is fatally wounded: all kings must, in the end, die.

In 1968, the humanitarian and development charity Oxfam asked a simple question: does aid work? What this meant in practice was that it appointed Bernard Llewellyn as its first Aid Appraiser. His conclusions were that roughly 50 percent of most aid work was wasted and ill-spent, too often on what he disparaged as ‘monuments to human folly’. That the organisation continued to support such initiatives he blamed on the ‘Oxfam bias’. There was always somebody to claim that aid worked. Llewellyn’s criticisms, and those who followed him, were acknowledged but the sector has been able to absorb them and move on. Indeed, a development studies literature has pointed to the self-perpetuating nature of aid work more generally: the ‘anti-politics machine’. One consequence has been that, if it is not known what works, then it is not known either what contribution charity has to the mixed economy of overseas welfare. That this has never been determined is not only a reflection of the ongoing disputes about the meaning of charity itself but also the reason for its subsequent growth.

According to Dazai Shundai, the most effective way for feudal domains to amass wealth and resolve their fiscal difficulties is to promote the production of crops and other products for which the domain’s soil and geography provide a particular advantage. Domain governments should then manage trade in these products with other regions in order to maximize profits for the domain, rather than allowing private merchants to dominate this trade. From the perspective of traditional Confucian teachings it is not ideal for rulers to pursue profit through commerce, but this is an acceptable emergency measure to deal with a time of crisis.

Describes Meade’s family background and education at preparatory and public schools.