Describes undergraduate education and student activities.

Tennyson is the dominant figure in English-language versions of the Arthur story in this period, but this chapter focuses on the tradition outside of the Idylls. By the early days of Queen Victoria’s reign the Arthurian legend was not as fixed as it would be by the end of the century. Malory’s version of the story was not as dominant as Tennyson would make it. This chapter traces the way the legend was presented by such writers as Reginald Heber, Edward Bulwer Lytton, the young William Morris, R. S. Hawker and Algernon Swinburne. The chapter also considers the way in which Arthur was evaluated as a possible historical figure, looking at Arthurian scholarship as it developed through the century in the hands of such figures as Sharon Turner through to Frederick Furnivall and Thomas Wright, to Jessie L. Weston. It concludes by looking at the entry of the legend into versions for children, with a brief nod to the future of Arthur in the cinema.

The response describes how transdisciplinary approaches can be adopted in the classroom to support skills such as creativity, innovation, adaptability and problem solving and to foster a more holistic and engaging learning experience. The first case study, ‘Constellations’ at the University of Cambridge Primary School, explores the night sky, the solar system and stars through scientific, historical, creative and literary lenses by combining real-world experiences with classroom activities. The second case study, ‘The Selburose’, connects computational thinking, programming, mathematics and arts and crafts by having students design and create a traditional Norwegian knitting pattern using Scratch programming and various craft materials.

This chapter investigates the social dimension of individuality in Works of Love with a particular focus on the issue of human equality in the context of Kierkegaard’s contemporary age. The first part examines Kierkegaard’s critique in A Literary Review of the dominance of a numerical idea of equality in the modern age. This diagnosis forms the background for examining in the second part his radical ethical idea of neighbor love as the true human equality developed in Works of Love. The third part examines Kierkegaard’s criticism of the contemporary political struggle for social equality in Works of Love and in his journal observations on the communist idea of equality. I seek to bring out both strengths and weaknesses in Kierkegaard’s approach to human equality in a critical discussion of Kierkegaard’s example of a disregarded poor charwoman and his arguments against the political struggle for social equality.

This chapter explores the journey from principles to the practical implementation of sustainable development and subsequently the codified global Sustainable Development Goals (SDGs). It begins by examining the foundational principles of international law that guide sustainable development efforts by reviewing in detail the history and motivation behind adopting a global set of goals to achieve holistic and measurable sustainable development by 2030. Then, the chapter focuses on the intersection between Indigenous peoples and the SDGs, acknowledging the historical disparities faced by these communities and how treaties have the potential to foster or frustrate the achievement of these goals. It then delves into guidelines for sustainable resource management and Indigenous development within the SDG framework, emphasizing inclusive approaches and participatory decision-making. By bridging principles with practical strategies, this chapter underscores the importance of integrating Indigenous knowledge, fostering partnerships, and implementing the SDGs to achieve sustainable development while respecting Indigenous rights and aspirations.

This chapter discusses a multiplicity of Arthurs, all mirroring the complexity of contemporary Africa and the Middle East. Arthur is a familiar presence here in advertisements, video games, children’s books and popular films, but he is rarely found elsewhere. Interestingly, both Chaka and Saladin are sometimes positioned as local counters to Arthur, but later Arthurian references are more likely to be comic or satirical, except for allusions to the Grail legend. References to the latter are characteristic of Nashid Uruk, for instance, and it has been argued that Doris Lessing’s work also reveals a sustained pattern of Grail imagery. Other representations of Arthur are almost entirely negative, linking him to autocratic rule, class elitism, gender imbalance and armed violence; however, awareness of Sir Moriaen, the Moorish knight, seems to be resurging and this may at last allow the tales to move out of the oppressive shadow cast by European imperialism.

Søren Kierkegaard (1813–1855) wrote about love throughout his brief but productive philosophical career. His most extended and focused treatment of this central topic is 1847’s two-part series of “deliberations” entitled Works of Love (Kjerlighedens Gjerninger). Works of Love had a controversial reception. Despite Kierkegaard’s specific intention that this book correct the impression he had left with readers that he did “not know anything about the social aspect of things” (KJN 4, NB:118/SKS 20, 86), critics nevertheless interpreted the text as being solipsistic, bitter, and hectoring. Notoriously panned by weighty judges, Works of Love was condemned by Theodor Adorno as “nothing less than the annihilation of love and the installment of sinister domination.” K. E. Løgstrup famously indicted the text as “a brilliantly thought out system of safeguards against being forced into a close relationship with other people.” Martin Buber similarly read Works of Love as precisely the opposite of a contribution to the understanding of humanity’s sociality but rather as a rejection of love for others in favor of love for God.

Due to the national seclusion policy (1639–1854), the Japanese came to know Arthurian works at the end of the nineteenth century; and such sudden contact led to a peculiar reception of the legend.  This chapter investigates how Japanese people have enjoyed Arthurian works roughly in three periods: around 1900, when non-medieval European materials by Alfred Tennyson, Wilhelm Richard Wagner and Joseph Bédier were popular; during the twentieth century, when American authors such as Thomas Bulfinch and Mark Twain became influential; and in the twenty-first century, when female King Arthurs prevail because of a Japanese game series entitled Fate.  As a result, Excalibur and other Arthurian motifs are ubiquitous in Japanese pop culture these days, via games, comic books, juvenile novels and stage performances.

After the publication of Dusklands in 1974, film became an increasingly central interest for Coetzee, shaping his creativity in multiple ways, eventually culminating three years later in a cinematically inflected novel. Notes composed at the end of the writing of the ‘Vietnam Project’ already show the growing pull of cinema, as Coetzee began thinking about his next novel: ‘New book: film script, with explicit commentary’.1 In the final stages of writing Dusklands, Coetzee appeared to be searching for a form of writing that had the visual force of large-scale, high-resolution moving images projected on the cinematic screen. Thinking about the power of film, Coetzee observed that by contrast, television’s ‘essential failings were its tiny screen and the poor definition of its images’, making it unable to ‘convey anything of the dynamism’ of the war.

The foundations of economic systems have long been a major concern for Duncan Foley (*1942). One core project throughout his career has been to explain how “the aggregate system [for instance, the economy] stays together” (Colander et al. 2004, 204). In the context of contemporary economics, this means thinking about how to articulate the behavior of individual agents at the micro-level such that it provides proper foundations for macro-phenomena (see also Colander et al. 2004, 23). Foley has approached this question from multiple perspectives, thereby questioning the common but simplified perspective all too common in current equilibrium models (e.g., Farmer and Foley 2009). Foley was educated at Swarthmore College and Yale University where he began his work under the supervision of Herbert Scarf and James Tobin, taking an approach that has often been labeled “mainstream economics.” Unsatisfied with this mainstream approach of equilibrium and utility maximization under constraints, Foley eventually moved to more heterodox perspectives, becoming professor at Barnard College and subsequently Leo Model Professor of Economics at the New School for Social Research in 1999 where he has stayed until his retirement in 2022.

This chapter presents a case study on New Zealand, examining the paradigm of giving nature legal standing within the country’s judicial and legislative framework. It begins with an introduction that sets the stage for the discussion. This chapter then explores the Māori philosophy of a relationship with nature, emphasizing the profound connection and inherent value Māori place on the environment. It delves into the ways in which New Zealand law has affirmed this philosophy, particularly through the roots of the country’s environmental achievements as anchored in the Treaty of Waitangi. The chapter then presents two case studies – the Te Urewera Land Legislation and the Whanganui River Legislation – showcasing the innovative approaches taken to grant legal personhood to natural entities. It further explores the incorporation of Māori Indigenous traditional knowledge in sustainable development practices, highlighting Māori trade and the introduction of new measures of well-being and environmental protection. The chapter concludes by emphasizing the significance of giving nature legal standing and the implications for both Māori and New Zealand’s approach to sustainable development.

Machiavelli assigns a complicated role in his political theory to the concept of the beneficium (or benefizio in Machiavelli’s Italian) in order to describe the benefits that the power of the state can bring; and this chapter focuses on one philosophical language which is used throughout the Italian Renaissance to discuss this idea and which comes to shape Machiavelli’s own thinking decisively. That language is classical in origin; and it is intimately associated with one text in particular: Seneca’s On Benefits. In the first section of the chapter, Seneca’s thinking about generosity and gratitude is explicated within the wider context of his social philosophy to show how it forms part of a theory of moral obligation, informed by a firmly Stoic notion of natural human sociability. The second section shows how Seneca’s contentions are subsequently retrieved and put to work in pre-humanist and humanist political thought to discuss the moral relationships between members of civil associations and to underline the perils of the vice of ingratitude in political society. Once the place of Seneca’s theory in Renaissance discourse is elucidated, it becomes easier to see how Machiavelli manipulates its contentions into a theory of political obligation within his account of the state.