The definitions of the emotions in Cicero’s Tusculan Disputations 3 which refer to magnitude are not meant to represent Stoic orthodoxy, and should not be read as direct evidence for the Stoic theory. Cicero’s aims and methods in the Tusculans led him to use non-Stoic accounts of the emotions, in order to offer a kind of consolation that is neutral between Stoic and Peripatetic theories of value. This chapter also discusses the structure of the Tusculans as a unified whole.

This chapter explores logbooks by non-elite seafarers as a hybrid mode that combines the model of the ship’s official log with the practice of the ordinary terrestrial diary – a form that flourished throughout the nineteenth century. Bringing together original archival research into sea journals with critical approaches to the diary stemming from life writing studies, the analysis reframes the logbook beyond its traditional categorisation as a document of work, in order to position it as a more personal text that allowed for the maintenance of bonds of family and kinship across oceans. The chapter proposes that logbooks were linked to the terrestrial world in other ways too, emerging as a popular literary motif from Daniel Defoe’s Robinson Crusoe, through to fictions by Robert Louis Stevenson and Joseph Conrad in the late Victorian period. Tracing their evidentiary and narrative potential, logbooks – both real and fictive – are positioned as circulating objects that travelled across social, spatial, and generic borders.

Practical wisdom is caring understanding of the good in the situations of a human life. Our emotions are rational to the extent that we care about the real good and are truthful about the facts. The two main kinds of virtues – the virtues of caring and the enkratic virtues – embody different aspects of practical wisdom. On the one side, in compassion, generosity, justice, and sense of duty, we care about and understand our good in its varieties and aspects. On the other side, we know about and know our practical way around ourselves, our shortcomings and the ways they may be mitigated and repaired by use of courage, patience, perseverance, and self-control. The virtues of caring form a coherent ensemble and overall picture of the good, a practical wisdom by which we see our situations in the perspective of a whole life.

Chapter 23 stresses that four sets of ideas need to be added to the principles and the topics of focus mentioned in Chapter 22. First, neither international order nor national order can be sustainable if the contradiction that exists today between, on the one hand, the celebration of human rights and, on the other hand, the tendency to treat individuals as disposable, deepens or simply persists. Second, the global justice agenda cannot credibly claim to be feasible if it does not factor in the views of the rest of the world. It is imperative to integrate what the non-West thinks. The ownership of a global agenda cannot be lopsided. Third, a cosmopolitan approach does not have to call for the removal or elimination of the state and sovereignty; rather, it is their reconceptualization and the application of this reconceptualization that are recommended. Fourth, institutional innovation will help implement this agenda.

In this book, I have tried to make sense of legitimacy at the international level, especially in relation to international law. I have paid a lot of attention to international law, in particular aligned with the demands of legitimacy and justice. But international law is only one aspect of the forces and the ecosystem that shape international order. Therefore, alone it cannot engineer the change that the international system requires today. This change has to be part of a more comprehensive approach. Here is not the place to offer a full account of the areas on which research could concentrate in the future to further encourage justice and legitimacy at the international level. However, it is worthwhile to present a general overview of these areas. In particular, three domains offer a possible road map for facilitating a constructive path forward: globalization, emotions and passions in social life, and the geopolitics of tomorrow.

Marcus Aurelius acknowledges his debt to the Stoic tradition of emotions and endorses both the analysis of emotions as value judgements, the ideal of apatheia, i.e. the eradication of ‘passions’, and the promotion of ‘good feelings’. By emotions, he means all kinds of emotional reactions to everything that reaches us from the outside, i.e. pleasure and pain as well as anger, love, fear, etc. Every impression being twofold (what the object is and of what value it is to us), Marcus develops a strategy to eradicate the second judgement. But there is a positive side to the reshaping of desire and aversion, a joy resulting from the gifts of nature and the fulfilment of our human relations. Such emotions are reserved for the Sage in ancient Stoicism, but they become more accessible to Marcus, who does not reject any emotion from human life but values the appropriate ones.

Chapter III delves into the discursive mechanisms through which former Israeli conscripts in this study understood, justified and/or distanced themselves from the violent regime in which they serve(d) – relating this to the broader context of ‘moralised militarism’ so frequently attributed to the Israeli military. Through analysis of the speech acts, moralisations and emotive articulations by former and current soldiers, I argue that traits of emotional expression, reflection and critique – far from being anomalies of militarised masculinity in this context – are central to its legitimation and idealisation, enabling the soldier, and society more broadly, to retain their sense of humanity amidst enduring violence. Rather than performances of stoicism and emotional control with which ‘traditional’ forms of militarised masculinity are normatively associated, a more philosophical, emotive, and cerebral approach to violence appears to be celebrated and encouraged within Israeli militarism – consolidating the supposed relation between militarism, masculinity, and moralism in the settler-colonial state.

Specifically analysing the experiences of Palestinian youth in a West Bank refugee camp, Chapter IV analyses the navigation of emotions inevitably precipitated by the grinding realities of colonisation and military occupation, in a setting in which normative conceptions of masculinity assert that ‘men don’t cry’. Using Palestinian rap music as a case study to explore young refugee men’s navigation and subversion of these dynamics, I argue that emotional expression in this particular musical culture both functions to reconfigure binary gendered norms in a context of invasive settler colonialism, while simultaneously masculinising emotionality through a dialogic performance of emotion, nationalism, resistance, and paternalism. I illustrate, therefore, that in some ways gendered binaries are challenged in and through the performance of Palestinian rap as a form of resistance and release, while in other ways, these are reconfigured so that men’s emotional expression can be subsumed within them.

Chapter 5 reveals the numerous specific challenges experienced by emigrant soldiers and explores the coping mechanisms they employed. Compared to other soldiers, they experienced additional difficulties related to sending and receiving letters from abroad, in finding their preferred brands of foreign cigarettes and, for those without close family in Italy, in using their infrequent periods of leave. In addition to such practicalities, integration into the Italian Army was often challenging. A significant obstacle was their weak grasp of the Italian language and the fact that they were often treated as foreigners by others. There was no widespread recognition of the need to consider the emigrant soldiers as a distinct cohort within the Army and the men often felt forgotten and disregarded. Within a few months of Italy’s entry into the war, intense feelings of regret surfaced for most of the emigrants, even those who had previously been patriotic. While feelings of being Italian may have increased for many non-emigrant soldiers, the opposite was true of large numbers of those who had returned to Italy from abroad and many of them found their feelings of national belonging severely weakened as a result of their military service.

Describe some important features of infant–caregiver relationships; evaluate the role of early life experiences on later development; understand what emotions are for and how they develop.