The Codex Calixtinus begins with a letter supposedly from Pope Calixtus II at the Lateran in Rome (see Figure 1). Carefully written in ars dictaminis, a rhetorical style often employed in papal correspondence in the twelfth century, its fictional nature is signalled not least by the use of the first-person singular throughout much of the text, when usually the papal nosism would be employed. The letter's salutation is addressed to the most holy community of the basilica of Cluny (santissimo conventui cluniacensis basilic[a]e), to William, patriarch of Jerusalem, and to Diego, archbishop of Compostela. Despite this prime place accorded to the Burgundian house of Cluny in the introductory letter, Cluny is notable for its absence from the book as a whole, and most egregiously from the routes in the Pilgrim's Guide, as described in the introduction above.

Temporal graphs, in which the vertex-set remains fixed but the edge-set is subject to discrete changes over time, provide a useful formalism for modelling many real-world datasets, from social networks to transport networks. However, many fundamental concepts and results in graph theory do not transfer in a natural way to the temporal setting, and, in particular, even basic algorithmic questions become much more computationally challenging. In this article, we provide an overview of recent attempts to identify tractable cases for computational problems on temporal graphs, via the framework of parameterised complexity, and reflect on the major challenges in addressing this goal.

Popular culture has been instrumental for defining Asian American identities, featuring long-standing tensions between self-representation and those by a White majority. The digital media revolution has both multiplied self-representation and overturned notions of the category’s inherent national exclusivity as international imagery flows freely across borders. Early imagery portrayed immigrant Asians as a “yellow peril” that threatened White society, while human villages at world’s fairs and even urban ethnic enclaves delimited Asian American representation. In theatre and movies, White actors usually played the Asian characters using makeup and enacting “yellowface.” But, beginning in the late 1960s, Asian Americans began fighting back in independent films that resisted the racist stereotypes, depicted the damage of Orientalist representation, and created new imagery. Across types of popular culture – from foodways to social media – and through media stars like Bruce Lee, Margaret Cho, or Mindy Kaling, Asian Americans have demonstrated creative independence.

INTRODUCTION

Margaret Beveridge and John Corse were a wife and husband living in the burgh of Dysart in Fife. They were first suspected of witchcraft during a panic in 1643, but came under more sustained investigation between December 1657 and January 1658. Their case is notable for this long back story, but even more for the unusual way in which their confessions were negotiated.

Beveridge and Corse were named as witches on 25 October 1643 by another alleged witch, Isobel Propp, at a time when many witches were being accused in the parish. We learn this in the text below because the kirk session clerk, writing in 1658, provided extracts from the earlier records for the use of the prosecutors, but the original 1643 record also survives for comparison. Another extract shows that Beveridge and Corse had both been named as witches on 16 December 1647 by another woman accused of witchcraft, Grisell Rankin. But in December 1657 John Corse himself claimed that his wife was a witch.

John Corse evidently suffered from nightmarish visions of some kind. He probably had difficulty even in making sense of the visions for himself, let alone in explaining them to other people. His interrogators placed him under pressure – how much pressure we do not know, but there were suggestions of torture – to shape or convert his visions into a narrative of having made a pact with the Devil. They succeeded to some extent, but one striking feature of this case is that Corse tried repeatedly to tell alternative versions of his story.

Paul Cullen has long been considered to be the deadly enemy of Fenianism, not least by the Fenians themselves. This chapter seeks to consider in detail Cullen’s attitudes towards violent nationalism, his attempts to suppress it, the success of those attempts, and the ultimate implications for the development of nationalism in Ireland.

Abstract: Karoline von Günderrode's philosophically informed work has recently been interpreted as offering a metaphysics invested in ideas of progress and perfection, in which the individual's worth is derived from its relational connection to the whole of the cosmos, or earth. It is wellknown that the circumstances of Günderrode's death led to the destruction of a considerable number of her works, but recent archival research has revealed new variants of known poems, and two sonnets about the wisdom of Silenus. In these, Günderrode works through ideas common with Friedrich Creuzer's Symbolik project, and this essay argues that, more importantly, the sonnets promote a form of a priori pessimism that anticipates both Nietzsche and Schopenhauer. Specific to Günderrode is a concern with the function of poetic speech and the problem of articulating the idea that life is not worth living. These poems act as thought experiments that stand alongside Günderrode's other progressive metaphysics and raise the question of what the prehistory of a priori pessimism might have been before Schopenhauer.

Keywords: Karoline von Günderrode, pessimism, Nietzsche, Schopenhauer, the function of poetic speech

The last few years have proven to be a fortuitous time for scholarship on German women philosophers around 1800. Thanks to the efforts of, among others, Dalia Nassar, Kristin Gjesdal, and Corey W. Dyck, works by authors known primarily from the literary sphere—such as Bettina von Arnim, Sophie Mereau, and Rahel Levin Varnhagen— are being productively read as contributions to the history of philosophy.

This chapter will examine the biopsychosocial (BPS) model of psychopathology.

Abstract: The eighteenth century was an age in which play was highly valued in all areas of society. The playful element was central to sporting competitions, which were now also held at school. Even other school subjects such as mathematics, reading or writing were now taught in a playful manner, based on the educational theories of the English pedagogue John Locke. Gambling, whether in the form of lotteries or card games, also became increasingly popular. Interestingly, Friedrich Eberhard von Rochow, a Prussian aristocrat and an important school reformer in Germany, advocated indulging the urge to gamble in all its forms. He considered gambling to be a stimulating counterbalance to the business of everyday life, which is why he regularly took part in it himself at the leading German spas. However, he warned against the consequences of gambling addiction, which could result from an unbridled passion for gambling. After his shocking encounter with Prince Leopold I zur Lippe, who was heavily addicted to gambling, Rochow developed the concept of controlled gambling as an ideal: anyone who gambles must always know when and how to stop, keeping one's own health and even the dignity of fellow players or opponents in mind. For Rochow, the gambler is only fully human when he knows how to maintain control, boundaries, decency, compassion and self-respect in the game.

Keywords: gambling, addiction, sport, play, education, entertainment, spa, Friedrich Eberhard von Rochow, Prince Leopold I zur Lippe

Minstrel shows and their practice of White actors blackening their faces and hands to portray African American caricatures was the first uniquely American form of theatrical expression. Beginning in the 1830s, professional troupes combined comedy, dance, and music to depict those of African descent as dim-witted, lazy, cartoonish figures. Minstrelsy conjoins complicated racial and class politics, appropriating antebellum slave dialect, music, and dance while simultaneously celebrating it, lampooning it, and denigrating it. Initially directed to Northern working-class audiences, minstrel shows contributed significantly to racial ideologies as they provided a contradictory vehicle for both identification with and revulsion of non-Whites. Minstrelsy dramatically exemplifies how popular culture propagated proslavery ideology in the North. Understanding the cultural dynamics of minstrelsy and blackface is also important as the form has left a complex legacy for modern depiction of African Americans in mass entertainment.

Although Bismarck had used a series of three wars to bring about national consolidation in 1871 under Prussian leadership, he sought to avoid military conflict thereafter, understanding that only peace and stability could ensure the Reich's security. Above all, it was paramount in his calculations for Germany to avoid being squeezed by its hereditary enemy, France, in the west, and a hostile Russian Empire in the east. To that end, he engineered a series of alliances designed at once to isolate France and to encourage the other Great Powers to grow dependent on Berlin so as to mitigate the possibility of the formation of any effective anti-German coalition. This approach was generally successful at first—indeed, relations between France and Germany improved remarkably between 1877 and 1885—but by the mid-1880s a state of permanent crisis was becoming the norm.

Consider the fate of the Three Emperors’ Agreement of 1881. This accord stipulated that Russia and Austria-Hungary would remain neutral should Germany become involved in a war with France.