Chapter 4 examines American soldiers’ actual and perceived sexual relations with Chinese women, the most sensitive subject that triggered the strongest anti-American sentiment. While Chinese conservatives, out of racial and sexual anxieties, maligned women who consorted with GIs, liberals and self-identified “Jeep girls” ingeniously invoked the language of modernity and patriotism. However, in the wake of the Peking rape incident, the once lively debate over modernity was quickly silenced as nationwide protests raged against American imperialism.

In Chapter 4, I consider Arnauld’s account of the mind-body union while also discussing some issues in causation. I begin by introducing efficient causation, occasional causation, and the theory of occasionalism, all of which are central to the main threads in the chapter. I then consider Arnauld’s early objections to (or at least concerns about) Descartes’s account of the mind-body union from the Fourth Objections and the New Objections as well as Descartes’s replies. I continue to engage the account of sensation from the Port-Royal Logic and argue that the best reading of this text is one in which Arnauld, and his co-author Pierre Nicole, defend an occasional cause account of body-to-mind causal relations. Finally, I consider Arnauld’s account in later texts, especially the Examen, and argue he ultimately endorses a mitigated version of occasionalism, according to which only God is a true cause with respect to body-to-mind and mind-to-body causal relations.

This chapter addressed a variety of changes that often took place at the level of specific goods or typologies of goods. Out of the complex constellation of individual object stories a richer material culture of food emerged, consisting of a higher level of possession or diffusion of already existing objects. This phenomenon shaped a more specialised and diverse material culture of food, which unfolded within the complex system of practices of usage defined in earlier parts of this book.

Chapter 2 explores American servicemen’s everyday lives through their sensory encounters with China. While largely maintaining a privileged lifestyle separate from Chinese society, they also forged intimate connections with local populations by exchanging goods, service, language, and culture, an encounter that both followed and contradicted official policies and popular representations. As tourists, consumers, cultural messengers, and diplomats in the field, their encounters with China were characterized by fascination and contempt, enchantment and alienation. While their sensorial experiences and narratives were conditioned by preexisting Orientalist beliefs and racist prejudices, GIs’ cultural identities were reshaped by daily interactions involving new sights, smells, tastes, sounds, and touches.

Chapter 2 shows how officers and enlisted men related to one another. Both groups were white, but where many officers were middle class, enlisted men were often poor immigrants with unstable access to white men’s privileges in the Jacksonian Era. Officers had to hold the army together to fight a war, and they could not do it by punishment alone. Much as officers sought to tame the Florida wilderness and the Seminole people, they sought to gentle their soldiers. As the regulars fought their enemies and struggled with each other, a shared culture emerged, premised on the common ideal that regulars should protect women. Hierarchical white male unity – based on the concept of the army family in which all military men protected and subordinated all women – helped the army function. This framework appealed to paternalistic officers because it allowed for intense distinctions (of rank) between white men. In this climate, although rhetoric rooted in the need to protect women could bolster army cohesion, it could also serve as a weapon. Soldiers used such language to rebut officers’ claims of superiority.

A comprehensive examination of the plays and prose of Adrienne Kennedy, with particular focus on two works she premiered in 1976: A Rat’ s Mass / Procession in Shout, an operatic adaptation of her early play A Rat’ s Mass, composed and directed by the jazz composer and pianist Cecil Taylor; and A Movie Star Has to Star in Black and White, a play derived from Kennedy’s fascination with Hollywood film and her memory of her brother’s devastating car accident. The chapter also explores Kennedy’s experiments in visual art, with particular attention to her own and her mother’s scrapbooks, her assemblage of photographed objects ("Cherished Objects from the Past"), her use of quotation, and the mixed-media nature of her manuscripts.

This opening chapter sets out the framework for a more systematic discussion of ancient Greek personal religion in the subsequent chapters. It starts from a working definition of personal religion by clarifying its relationship to the much better documented civic dimension of ancient Greek religion. Its core consists of a substantial historiographic section that grounds the study of personal religion in the larger trends that have shaped and continue to shape the study of the religions of the ancient world – including parallel developments in the study of Roman religion. Taking stock of where we stand helps us to sketch out what is at stake in foregrounding individual religious beliefs and practices and how they fit into our understanding of ancient Greek religion more broadly conceived.

The violence in Sasun was interpreted differently after investigations by missionaries, by foreign consuls, and by the regime of Sultan Abdülhamid II. The Ottomans relied almost exclusively on a single legitimist report that became the state’s measure of "truth." To retain a monopoly of legitimate narrative, the Ottoman state utilized various forms of censorship – banning newspapers from abroad, forbidding any independent discussion of Sasun in the Ottoman press, preventing peasants from the area from traveling, and eventually banning all foreign journalists. At the same time, news of the massacres spread through word of mouth, and rumors of the Sasun violence increased tensions throughout the Ottoman Empire. When news of the violence reached London through missionary networks in mid-November 1894, it ignited a much larger debate about the British government’s support for the autocracy of Sultan Abdülhamid II, a support understood by many as complicity. The same missionary networks in the United Kingdom and the United States that had taken up abolitionism in the early nineteenth century now focused their activist energy on the Armenian massacres in the Ottoman Empire.

This chapter examines political discourse at various meetings of the Estates General between 1561 and 1589. it shows the evolution from an emphasis on the common good (bien public) to the good of the state (bien détat). This new language of the royal state was introduced in the 1576 meeting at Blois, but it became even more widely used in the 1588–1589 meeting of the Estates General, also at Blois.

This chapter examines the ways in which Judith Wright shaped Australian literary culture, not only through her poetry but also through her work as an editor, anthologist and critic. It contextualises the development of Wright’s poetry in light of her childhood, education and the impact of World War II, arguing that misreadings of her pastoral lyric during Wright’s lifetime failed to appreciate how it undercut settler mythmaking. The chapter discusses Wright’s exploration of a psychic interior during the 1950s and how she became increasingly focused on the settler-colonial mind during the 1960s. It outlines Wright’s engagement with Aboriginal land rights and her leadership in the burgeoning environmental movement. The chapter ascribes much of this change to the influence of Oodgeroo Noonuccal and discusses their poetic correspondence and friendship in the 1970s. The chapter also considers her turn from poetic voice towards practices of observation and listening, arguing that Wright’s attention to ‘the human pattern’ evident in her last volume, Phantom Dwelling, suggests less a silence in her later years than a realignment of her focus and energy.

Prion diseases (PrDs) are a group of uniformly fatal neurodegenerative diseases that affect humans and other mammals. At a molecular level, all PrDs are caused by the misfolding of the normal prion protein (PrPC, in which C stands for the normal cellular form) into an abnormal, misfolded form called the prion or PrPSc (in which Sc stands for the scrapie, the prion disease of sheep and goats). Progressive misfolding of prion proteins and spread of prions in the brain lead to unique pattern of neurodegeneration (1). Clinically, the molecular and neuropathological changes lead to protean neurobehavioral manifestations in humans (2, 3). Most cases of human prion disease (hPrD) develop sporadically and are called sporadic Creutzfeldt-Jakob disease (sCJD), but there are also genetic (often familial) forms, and very rarely acquired forms (aCJD) from iatrogenic (i.e., iCJD) or environmental exposure to tissues infected with prions (1). The main objective of this chapter is to provide a clinical description of these three forms of hPrD.