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The book argues that these plays show us a society haunted by the unquiet burials of Anglo-Saxon saints and kings and the destruction of shrines and churches during the English Reformation, and peopled by crossover figures who inhabit both the spiritual and the secular realms. It begins with an introduction which sets out the distinction between spiritual and temporal overlordship of lands, glances at the ways in which sacred and secular spheres of influence could be brought into conflict in plays from the late-sixteenth and early seventeenth centuries, and explains that the book is interested not only in the extent to which those spheres of influence map onto actual territory but also in the ways in which land is perceived as retaining memories of uses to which it has been previously put. This was particularly the case when royal or saintly bodies had been buried in it, even if the actual burials had been disturbed or lost completely, but other kinds of spaces and places could also carry with them a sense of an ineradicable past (often a specifically pre-Reformation past). When plays claim to represent such richly suggestive sites as holy wells, abbeys built before the Norman Conquest, or places where martyrdoms or miracles have occurred, they simultaneously suggest the power and appeal of such memories and yet also acknowledge their loss and inaccessibility, not least because what the audience sees is not the place represented but bare boards of the stage standing in for it.Four chapters then follow. The first is on the anonymous Thorney Abbey, which offers an origin story for the Anglo-Saxon foundation which preceded the Norman Westminster Abbey during the reign of an unnamed king of England who has a brother (and heir) called Edmund. The Anglo-Saxon St Edmund was well remembered in the early modern period and was particularly important to English Catholic exiles; the unnamed brother can be identified as Athelstan, grandson of Alfred the Great, who was king of England from 925 to 939 but never married (probably because he was illegitimate), making Thorney Abbey part of a group of early modern plays which found Athelstan a flexible, suggestive and culturally resonant figure who could be used to discuss a range of important issues, including succession, the status of the monarch, and the benefits and logic of celibacy. Thorney Abbey presents the foundation of the abbey as a neat and simple process, but the subsequent history of Westminster Abbey was not in fact quite so trouble-free and that leaches into the play, which also has strong similarities to Macbeth in ways which put pressure on Shakespeare’s play, particularly on its use of Edward the Confessor, helping us to see that Macbeth treads a nervous line between implying the superiority of a king who collapses the distinction between spiritual and temporal and refusing to actually show him. The second chapter is on another anonymous play, A Knack to Know a Knave, which features Edgar, king of Mercia and Northumbria (c. 944–975), and Saint Dunstan, two figures who carried considerable cultural heft. Dunstan was a complex and controversial figure whose association with miracles that savoured of trickery meant that to early Reformers, he was even more suspect than most saints. Edgar’s main achievement was the revival of Benedictine monasticism, which he funded by large grants of land and by enforcing the payment of the ecclesiastical tax known as Peter’s Pence, making him almost the perfect test case for considering the relationship between temporal and spiritual power. The third chapter focuses on William Rowley’s A Shoemaker a Gentleman, which tells the story of the shoemaker saint Crispin and his brother Crispian and the early English and Welsh martyrs St Hugh, St Winifred, St Alban and St Amphiabel in ways which evoke the long and difficult history of debates about the extent of British Catholics’ allegiance to the Pope. Last comes a chapter on Anthony Brewer’s The Loves

Gayle DeLong was a well-known activist in the autism community, the ‘Warrior Mom’ of two autistic daughters. She worked closely with Robert F. Kennedy, Jr. on vaccine injury issues. This book is a record (based largely on her diaries) of her happy marriage to Jonathan Rose. Love in the Age of Autism does not sugarcoat the stresses and heartbreak of raising autistic children: it is more honest about that than most other books on the subject. But it is also an inspiring love story, which can help autism parents find profound joys in spite of all the pains. It offers practical advice and models for sharing the burdens and pleasures of life, based on a strong sense of family values. This book frankly (and with an earthy sense of humour) illustrates how autism parents can continue to enjoy passionate, monogamous physical love – and it explains how to provide sex education for autistic girls. The tale that Gayle and Jonathan tell is intensely romantic and life-affirming.

The American astronaut image was informed by early Cold War ideals of masculinity that helped mold a distinctly American (anti-communist) masculinity, which appeared—on the surface anyway—to resolve not only an American “crisis of masculinity” but helped win the Cold War on an ideological and popular level. This American image focused on strict gender binaries of man as the protector, controlling technology and containing communism, while woman was the passive actor with spaceflight technology—left behind in the home waiting for the return of the astronaut husband. Allowing women to fly into space would have represented a lack of individual control with spaceflight technology. 

Wittgenstein’s May–June 1913 critique of Russell’s multiple-relation theory of judgement (or MRTJ) marked a crucial turning point in the lives of two great twentieth-century thinkers. It was also a watershed moment within the history of analytic philosophy itself. Yet scholarly consensus around a satisfactory interpretation of the nature of the critique, the extent of and reasons for its impact on Russell, along with the role it played within Wittgenstein’s development have remained elusive. With these facts in mind, this book aims to accomplish four interrelated goals. The first is to develop a compelling reading of Wittgenstein’s May–June 1913 critique of Russell’s MRTJ. The second is to defend this reading, called the ‘logical interpretation’ (or LI) against its most prominent competitors in the scholarly literature. Third, the book aims to situate Wittgenstein’s critique of the MRTJ and Russell’s reaction to it, within the broader context of each of Wittgenstein’s and Russell’s respective philosophical developments. Fourth and finally, the book aims to introduce students and scholars of early analytic philosophy to, and familiarize them with the historical events, textual evidence, scholarly controversies, letters, notes and diagrams, consideration of which is integral to constructing a plausible reading of Wittgenstein’s objection.

Traditions and cultures represent a set of persisting or prevailing beliefs, social practices, oral, linguistic, and values that define an individual’s way of life. In other words, in memoir writing, the emphasis is often to propagate a unilateral need or embrace of self-identity. However, the dominant narrative and method of analysis in this study holds the notion and privileges that tradition and cultures imbibed by memoirists are sometimes subverted, refashioned, or reworked due to the strand of experiences or realities they encounter in different spaces as their narration develops. Thus, memoirists embrace indifference and open-mindedness, which is also greatly explored in the context of autobiography.

Although “public opinion” has always existed, it becomes an acknowledged political subject in both the Oxford English Dictionary (1864) and the Barsetshire Chronicle and Parliamentary Novels of Anthony Trollope contemporaneously with 1) the penetration of the press into local issues and 2) the entire question of which “publics” were to be represented. Public opinion hence is a composite of parliamentary law-making as well as a kind of appellate division for society’s social (and judicial judgments), providing an alternative narrative. It differs from gossip in the nineteenth-century novel insofar as it contains no instruction manual (“don’t tell anyone, who told you but...”), but can be manipulated by a variety of new informational platforms to not merely impact, but constitute decision-making. Detached from any unitary authority and often anonymously narrated, public opinion, like the orphan-figure of nineteenth-century literature, is a discourse discontinuous from history, tradition, class alignments, and foundational origins to become a “law unto itself.”

What do conspiracy theories, algorithms and meritocracy have in common? All three avoid contingency and frantically look for necessities. The COVID-19 crisis has brought about a proliferation of conspiracy theories that reject, among other things, official accounts of the virus’s origins and remedies, and sometimes even the existence of the virus itself. Conspiratorial thinking usually links events to secret plots concocted by powerful conspirators, whether it be Bill Gates or Big Pharma. In this book, I point to another dominant driving force: the desire to find simple and apparently reasonable explanations for phenomena that are actually purely random and contingent. Often, unfounded conspiracy theories emerge because contingency is not accepted, and necessities are looked for at all costs. Nothing happens by chance, and there must be a plan or an intelligent design behind everything.This book deals with ‘contingency phobia’. This special phobia is not only manifest in most unwarranted conspiracy theories, but it also appears, in Western culture, as a recurrent psychological, cognitive and scientific pattern. It is the cause of a variety of other phenomena that have become emblematic for liberal democracies, such as the contemporary algorithm culture or the obsession with merit and ranking. Not only the conspiratorial mindset rejects a world of contingency and strives to create a universe structured by a necessary order; life coaches, algorithm engineers and neoliberal meritocrats all do the same. This book analyses these phenomena by using the same criteria: how do humans deal with contingency and how do they try to establish necessities?Some philosophies, such as Daoism and Zen Buddhism, make unwarranted conspiracy theories quasi-impossible because they find original ways of combining contingency with ontological, theological or cosmological premises. I identify sources that other disciplines examining conspiracy theories, for example, political science, anthropology, psychology or sociology, have rarely seen as primary. Political scientists focus on the macro level and construe conspiracy theories mostly as national or regional phenomena whereas anthropologists, psychologists and sociologists tend to focus on the micro level. The present study is an example of practical philosophy depicting conspiratorial thinking as an organic or a dynamic phenomenon by crystallising cognitive and cultural ‘necessity-contingency patterns’ that can be found in politics, culture, religion and science.

‘The Rise and Fall of the Privatized Pension System in Chile’ focuses on the Chilean experience with a privatised pension system since the early 1980 when launched by the Pinochet regime. It explores economic, financial and political economy dimensions of a private pension system based on individual savings capacity implemented in a highly unequal country. The book also highlights the role played by the pension system as a mechanism of savings redistribution from wage earners and the self-employed to the funding of big corporations at home and abroad, in a process intermediated by profit-making pension fund management companies. The book compares the resilience of Chile’s private pension system with the reversals of the privatised pension system in recent years in countries of Latin America and Central-Eastern Europe. It outlines a program of structural pension reform towards a more progressive, public-based system.

Good Trouble will show the strong connection between the Black Civil Rights Movement in the United States and the Catholic Civil Rights Movement in Northern Ireland – specifically the influence of the Montgomery to Selma march on the 1969 Belfast to Derry march through oral history, based on numerous interviews of events leading up to both marches and afterwards. This is close to the author’s heart as both of his parents marched to integrate lunch counters and movie theatres in Salisbury, North Carolina, in 1963 as college students. His mother was at the 1963 March to Washington where Martin Luther King gave his ‘I Have a Dream’ speech.Award winning author Julieann Campbell (On Bloody Sunday) wrote the introduction for Good Trouble, looking back at her times growing up in Derry, in the heart of the Catholic Civil Rights Movement. Jones travelled to Dublin, Belfast and Derry to conduct interviews for the book. In all, he did fifteen interviews with people who were involved in the movement in Northern Ireland (including Billy McVeigh – featured in the BAFTA winning documentary, Once Upon A Time In Northern Ireland) and in the United States (including Richard Smiley and Dr. Sheyann Webb-Christburg – both were at Bloody Sunday in Alabama and on the Selma to Montgomery march among others). Jones was also able to talk with Eamonn McCann (he took part in the Belfast to Derry march in 1969; he was the John Lewis of Northern Ireland).Unlike most books on Northern Ireland, this goes into detail about the connection and the influence between the two movements. Also, most focus on Bloody Sunday and not the pivotal incidents at Burntollet Bridge and the Battle of the Bogside. Building off of unprecedented access and interviews with participants in both movements, Jones crafts a gripping and moving account of these pivotal years for both countries.

The work examines the metapolitics of the Second Cold War. The focus is less on the detailed analysis of diplomatic history and processes in international politics, and more on the underlying attitudes and ideologies that have generated and sustained Cold War 2. The work examines the definition of a Cold War and reasons for the persistence of this form of international politics, as well as the clash over interpretations of the causes of renewed conflict. The work then looks at how this Cold War is being conducted, including renewed militarism, the suppression of dissent, the decline of diplomacy and the reduced opportunities for dialogue. The instruments of the Cold War 2 include sanctions and the reinterpretation of history and memory wars. Many of the familiar methods drawn from Cold War 1 are now applied, but in novel ways to reflect technological change as well as the different ideological contexts. The position of the global South in this Cold War is examined, and the work ends with some reflections on possible ways this Cold War could end.

The book analyses and compares a variety of processes of change: in evolution, learning and innovation, language and meaning, self and society and ethics and morality. Taking a realistic approach, the book is inspired by pragmatic philosophy, in particular, that of Dewey, Nietzsche, Wittgenstein, and Heidegger, and employs insights from economics, sociology, anthropology, and social psychology. The book aims to give a coherent synthesis of ideas about change and aims to see how one can take a process view of various features of humanity, such as knowledge, relations between people, language and morality, and how, vice versa, that might contribute to process philosophy.