The Acholla Archaeological Project is an international collaboration at the site of Acholla (Tunisia) between the Institut National du Patrimoine (INP), Dickinson College and the University of Oklahoma, with additional support from the University of Leicester and the Endangered Archaeology in the Middle East and North Africa (EAMENA) project. The first season of the project took place in June 2025, focusing on three main tasks: fieldwalking, topographic survey and architectural documentation. Over a period of two and a half weeks, an area of over 25 ha was covered by a fieldwalking team and nearly 40,000 finds were collected for study and analysis. Topographic and architectural surveys were also undertaken to begin the process of creating an updated plan of the site. The work accomplished this season has already yielded new information about Acholla and has provided a strong foundation for future fieldwork campaigns and further research at this important coastal site.

In her Time and History in Hegelian Thought and Spirit, Sally Sedgwick sets out to:

In the first part of the book Sedgwick is concerned with freedom being temporally conditioned. The second part consists of the last two chapters and is concerned with the claim that ‘all our thought is indebted to this actual realm as well’ (TH: 8). Hegel repeatedly asserts, Sedgwick notes, ‘that none of us can escape our time in thought’ (TH: 143).

I am grateful to the Reviews Editor for the Hegel Bulletin, Susanne Herrmann-Sinai, for arranging this discussion of my book, Time and History in Hegelian Thought and Spirit (2023). I appreciate this opportunity to clarify and expand on some of the main ideas of the book, including those that are the most challenging to defend. I also owe thanks, of course, to each of my four critics for giving their valuable time to this project. In the context of so few pages, it is not possible to respond to every criticism; I have had to pick and choose. In the process, I may have failed to do full justice to my critics’ concerns.

This essay investigates the meaning of “nominal prices” in Adam Smith’s the Wealth of Nations, its contraposition to “real prices,” and the impact of Smith’s nominal prices upon his assessment of the prices of wheat over the centuries. I also consider measure and value in the Wealth of Nations as well as Smith’s threefold standard of measure: labor, wheat, money. Smith chose an unusual measure to investigate prices over time, with nominal prices being referred to a specific quantity of silver. This raises questions about the possible impact of centuries-old debates over debasement and the value of money on Smith’s measurement of value across times.

In this paper, we introduce a new technique to study the distribution in residue classes of sets of integers with digit and sum-of-digits restrictions. From our main theorem, we derive a necessary and sufficient condition for integers with missing digits to be uniformly distributed in arithmetic progressions, extending previous results going back to the work of Erdős, Mauduit and Sárközy. Our approach uses Markov chains and does not rely on Fourier analysis as many results of this nature do. Our results apply more generally to the class of multiplicatively invariant sets of integers. This class, defined by Glasscock, Moreira and Richter using symbolic dynamics, is an integer analogue to fractal sets and includes all missing digits sets. We address uniform distribution in this setting, partially answering an open question posed by the same authors.

Although the concept of sympathy is absent from the Wealth of Nations, this essay argues that it is the foundation that sustains the free market, gives it its moral limits, and enables its greater efficiency. Recognizing this function, which is not difficult to trace in the Wealth of Nations, allows us to understand why public policies that foster sympathetic relationships lead to greater wealth creation, while those that hinder such relationships impede exchange and reduce wealth. Similarly, when changes brought about by progress or personal ambitions and interests inhibit or distort the free play of sympathetic interaction, the awareness that sympathy is the lifeblood of a free society allows us to adjust public policies and restore the framework of security and order that provides the conditions for prosperity, recognition, and happiness for all.

This article explores female healthcare at the crossroads of bacteriology and obstetric research. Puerperal fever or childbed fever manifested as an epidemic since the nineteenth century, and in both Europe and America, it charted a distinct course for bacteriological research. With the identification of bacteriological causes, new sets of public health regimes were instituted in both regions. The experience of the colonies, however, differed. This paper focusses on how colonial discourse on obstetric nursing, midwifery, clinical hygiene, and maternal healthcare can be positioned in this global history of female health research. The paper explores why, in India, on one hand, bacteriological research in female health suffered in terms of priority (unlike that of cholera and plague) despite the alarming rate of maternal mortality. On the other hand, medical practitioners trained in Europe worked as the conduit through which the bacteriological research of Europe made its way into India. Contemporary documents reveal how colonial prerogatives were channeled through the race theories linked to Indian cultural practices related to midwifery and obstetric nursing, and how the female health discourse was still marred by the notion of tropicality.

In this paper, I argue that we do not know how to implement abstract principles of liberal egalitarian justice. Starting with Scheffler’s Rawlsian diagnosis of the retreat of liberal democracy in the United States, I argue that it may be due to our lack of knowledge about how to institutionalize a Rawlsian just liberal society. To illustrate the difficulty or challenge, I examine several policy proposals to help build human capital for property-owning democracy and argue that they can fail for various reasons. The main problem is that the changing ways in which diverse individuals respond to policies and interact with one another affect policy consequences, but their complexity surpasses our limited knowledge. The ignorance gives us reason to be patient with the slow pace of building an ideal liberal society, tolerant of those who are sceptical about interventions to implement liberal egalitarian principles, and open to policy experimentation and learning. I further argue that we should publicly acknowledge our ignorance about policy outcomes, as it can reduce political polarization, by moderating policy positions and interpreting policy disagreements as empirical rather than moral, and counter democratic backsliding.

Conversational theatre is a medium for facilitating dialog on race, privilege, and discrimination in Swedish society. Du Contrat Social, a performance based on Jean-Jacques Rousseau’s social contract, demonstrates how theatre can create an interactive space where audience members actively reflect on their social positioning and implicit biases. By guiding the audience through exercises that expose implicit stereotypes and encourage self-reflection, the performance fosters a unique setting for transformative learning.