In this chapter the profound theology and spirituality of St. Bonaventure is discussed. After a short introduction of his life, his views on emanation, exemplarity and illumination receive due attention. Bonaventure’s spirituality in light of his profound Trinitarian theology is also discussed in detail.

This chapter addresses some foundational questions relating to corporate human rights accountability and clarifies the context in which different accountability regimes are embedded, paying particular attention to the rise of polycentric transnational governance in what has been called a post-Westphalian world order. The chapter distinguishes between domestic and international, private and public, and hard and soft law approaches to holding companies accountable. Particular attention is given to soft accountability mechanisms. The chapter looks at certification and labeling systems for conscious consumers, the rise of socially responsible investment or so-called ESG investment, and the effectiveness of NGO “naming and shaming” campaigns.

This chapter explores the obligations of states to hold companies accountable for their human rights impacts. It focuses squarely on the obligation of home states to increase the accountability of companies operating abroad, since the critical open questions and issues in BHR arise predominantly with regard to companies’ extraterritorial conduct. Discussions around such “home-state solutions” have become a signature feature of the BHR discussion. The chapter first takes a general conceptual look at the state duty to protect and at the state's extraterritorial obligations. It then assesses different instruments that states can use to meet such obligations in the policy, legislative, and adjudicative spaces. The discussion on legislative approaches provides an overview and assessment of different types of BHR laws with extraterritorial effects that various states have adopted in recent years. The subsection on adjudicative approaches provides a brief introduction to BHR litigation and an overview of recent seminal cases in various jurisdictions. The chapter concludes with a discussion of criticisms of such extraterritorial state measures.

Peter Lombard’s The Sentences is a highly influential classic of the 12th century. It became the textbook of scholastic theology throughout the 13th century and beyond. This chapter discusses his views on the Trinity, Creation, Christology, the Incarnation and the virtues, and his sacramentology.

Psychology began as an independent scientific discipline in the late nineteenth century. However, it built on the philosophical insights and scientific accomplishments of the prior centuries. In this chapter, we cover that background. We start by describing the work of the early scientists Galileo, Newton, and Harvey; their faith in the ability of human reason and careful observation to understand how the natural world works continues to inspire scientists today. We then discuss important traditions of “modern” philosophy, where reason and observation were similarly important – indeed, the philosophers often disagreed about the roles of these two processes in attaining knowledge, as we will see. As you read about each scientist and philosopher, consider how their own reasoning is similar to that of psychological researchers today, thinking through complex phenomena to understand the principles behind a wide variety of our experiences in the world.

This chapter considers the major societal, economic and cultural changes that occurred in the 13th century. It also discusses the mendicant orders (Franciscans, Dominicans), the universities and the impact of Islamic scholars (Avicenna, Averroes) on scholastic theology.

Edward Titchener and Hugo Münsterberg earned their PhDs with Wundt then emigrated to the United States in 1892. Each man directed a major psychological laboratory, Titchener at Cornell, and Münsterberg at Harvard. They lived the remainder of their lives in the United States. Though neither became an American citizen, they were both influential figures in American psychology. There, however, the similarity ends.

Most of the traditional general books on comparative law include chapters on ‘legal families’, some of them using terms such as ‘legal traditions’ or ‘legal cultures’.1 The core idea of legal families is that the diversity of the world’s legal systems is not random, but that groups of countries share common features in terms of legal history, legal thinking and positive rules. Recently, this idea of legal families has also become popular among economists and political scientists, who often call them ‘legal origins’.

Psychology is often defined as the study of the mind, or as William James (1890) put it, “the science of mental life.” However, during the behaviorist and neobehaviorist eras, many psychologists were hesitant to make such a description. Some of B. F. Skinner’s followers tried hard to avoid using any mental terms (e.g., think), even in casual conversation, and behaviorism’s founder John B. Watson had asserted that he was not even sure what those terms meant. However, after World War II, developments both in psychology and in other disciplines led to a major change, a return to explicitly and openly studying the mental processes by which conscious and deliberate behavior emerges. This change is often known as the cognitive revolution (e.g., Gardner, 1985).1 Cognitive approaches to psychology are very popular now, to the point where they are often taken for granted. In this chapter we consider how that change came about, and then discuss some even more recent developments in the field. As you read, consider the following questions: How did advances outside of psychology lead to pushback against behaviorism and the emergence of a general cognitive perspective? What was early cognitive psychology like, and what features of behaviorism has it retained? What do cognitive perspectives look like across different areas of psychology, and what recent trends have followed in the past few decades?

‘Lawyers are professionally parochial. Comparative law is our effort to be cosmopolitan.’1 This statement may seem exaggerated, but there is also a good deal of truth in it. Most lawyers are almost entirely trained and specialised in the law of their domestic jurisdiction. Thus, as soon as lawyers leave the borders of their own country, they may feel as if they are stranded on a foreign planet. Learning about comparative law aims to address this problem. But where do you start? Which method do you apply? And is it really feasible to learn about all laws of the world?