This chapter draws together the whole argument of the book to face the defining question that it must answer, and through that answer to unfurl the full significance of incarnational theology. The question is, what happens when God’s purpose to be with us now and forever meets with a refusal? Addressing the question of humankind’s alienation from God, itself and the wider creation is not, from the point of view of incarnational theology, the central dynamic of Christianity, as it is in conventional accounts. But the utter with-ness of Jesus inevitably encounters the profound, widespread and powerful resistance to God’s embrace: and the truth of God is thereby revealed like never before. Jesus does not ‘come to die’: yet in his death and resurrection he exposes the forces that oppose him and displays the dynamic that sent him and settles the only questions about existence and essence that ultimately matter.

Here I begin my constructive account of a Christocentric incarnational theology. The Trinity has a chapter on its own: only thus may I express my insistence that this is fundamentally a story about God, and that creation, human beings and their divine destiny must stand in the light of that priority. My concern is to withstand the anthropocentrism of so much theology, which centres human existence and need, rather than God’s character and purpose, as the story’s focal point. The eight dimensions of being with provide a helpful structure through which to articulate the claims made about the Trinity.

This chapter critically examines the long-debated issue of Turkey’s state security and survival discourse through the lens of the securitisation logic of protection in order to unpack how the AKP government has used an expansive definition of security threat to allow for the suppression of the basic rights of dissenters by invoking the need to protect the state. The first section presents an historical account of the discourse on Turkey’s primary referent object of security – state survival (beka sorunu). The second section describes the Turkish state’s current security flagging of refugees as ‘risky outsiders’ and of those purged as ‘dangerous insiders’. The last section examines state authorisation of various auxiliary armed security agents and forces. I argue that in lieu of protecting its citizens, the AKP’s authoritarian securitisation state protects the state, the discursive ‘nation,’ and the security apparatus, a practice it legitimizes via a discourse of terrorism insecurity.

The introduction offers an analysis of Edward Penny’s painting A City Shower (1764) and Jonathan Swift’s “A Description of a City Shower” (1710), from which it takes its inspiration, in order to establish the key concerns of the chapters that follow. These include the ways in which an ideal of urban life is so often represented as being embattled or under pressure in representations of walking; the anxieties and concerns about social intermixing in London’s public places; the physical and imaginative ordering and structuring of London’s streets; and the circulation, reworking, and persistence of particular tropes and images that is a hallmark of eighteenth- and early nineteenth-century accounts of the city. It also situates the book’s focus within other accounts of the city in this period.

This chapter uses book history and digital humanities approaches to situate e-books’ liminal ‘book but not real book’ status in historic and contemporary contexts. The question of whether digital books deserve full status as ‘books’ – and equality with print – has dogged e-books since their inception. Readers are now negotiating e-book realness on their own terms. Addressing definitions of bookness and long-standing debates on digital materiality, the chapter progresses through aspects of legitimacy to analysis of qualitative data on whether, and why, readers consider e-books real. The complexity of readers’ conceptions of the realness of e-books demonstrates how strands of the metaphor of the book, the bookness of physical books, the realness of electronic texts, and the particularities of paratext and literary status for digital works interweave, setting the stage for subsequent chapters following the reader through stages of discovering, obtaining, reading, retaining, displaying, and (sometimes) loving a digital book.

Introduction

The fractional quantum Hall effect (FQHE) was discovered by Tsui, Stormer and Gossard in 1982 at Bell Labs. They observed that at very high magnetic fields, a 2DEG shows fractional quantization of the Hall conductance. In particular, they got a quantized Hall plateau of magnitude ρxy = 3h/e2, which is accompanied by the vanishing of the longitudinal conductivity, ρxx, at low temperature (T < 5 K) in GaAs and AlGaAs samples. As opposed to the integer quantum Hall effect (IQHE), where an integer number of Landau levels (LLs) are occupied, here in FQHE the LLs are partially occupied. If onemakes themagnetic field large enough, the lowest Landau level (LLL) will be partially filled. Whatwe can expect is that the system will form some kind of a lattice, for example, a Wigner crystal or a charge density wave. Thus, it naively seems to be reasonable that the system would like to minimize its potential energy, since there is no kinetic energy left in the system corresponding to the LLL, and only a trivial zero point energy is present in the system. Thus, the ions tend to stay away from each other and form something similar to a crystal lattice. However, surprisingly that does not happen, and instead the system becomes an incompressible quantum liquid, which has gaps in the energy spectrum at filling 1/m (m: odd, or a rational fraction of the form n/m). So it is inevitable that the systemminimizes its energy by having gaps at fractional values of filling. The reason is that, owing to the presence of a large number of electrons (macroscopically degenerate in any of the LLs), a many-body interaction is induced, which in fact makes the excitations above this incompressible ground state to be fractional. So in essence, the Hall current carries a fractional charge.

This essay draws upon recent developments in histories of finance and Black studies to argue for an expanded consideration of late nineteenth-century speculative fiction. In recent decades, speculation has emerged as a foundational methodology, critical framework, and literary genre in African American literary studies and Black studies. Yet, within this body of scholarship, speculative fiction is most often associated with anti-realist modes that imagine alternate futures while speculative reading and research methods double as a critique of our political and disciplinary limits. Through a close reading of Charles Chesnutt’s 1901 novel The Marrow of Tradition, this essay considers how speculation’s late nineteenth-century instruments and logics determine the novel’s political horizons and narrative structure. By attending to the financial workings of late nineteenth-century novels that might seem to strain against the bounds of either genre fiction or speculative research methods, this essay argues that we can begin to see how a work like Chesnutt’s interrogates a particularly postbellum outlook on the future, one in which the terms of financial speculation can only imagine a future that is an intensification of the past.

Horrors of Slavery announced an abolitionist politics unacknowledged by Romantic-era antislavery activists: place-based, self-liberation initiated and led by Black women. Reworking the abolitionist figure of the sorrowful, enslaved Black mother, Wedderburn celebrated his mother, Rosanna, who demanded that his enslaver father manumit him, and championed his grandmother, Talkee Amy, as a higgler and obeah woman who “trafficked on her own account.” Similar freedom practices are then traced throughout The History of Mary Prince. Prince’s repeated petit marronage demanded enslavers’ acknowledgment of her kinship with her parents and husband. As a higgler, like Talkee Amy, Prince used the produce from the provision grounds to assert freedom in fugitive markets. Wedderburn and Prince’s life narratives brought stories of Black women’s place-based freedom practices to a white audience.

The ethnic panic spawned by the riots of the mid-1980s allowed the Muhajir Qaumi Movement (MQM) to come to the forefront of a process of ethnic fortification and siege, culminating in the creation of MQM-controlled “no-go areas” (ilaaqa ghair). The movement's militant inscription of Muhajirs as an urban ethno-majority involved the use of violence to expel non-Muhajir concentrations in the cities of the province. It also included the creation of a network of local “unit” offices that mapped onto Karachi's existing union council (UC) structure (whose grounded transformation of this apparatus of extra-constitutional political regulation is recounted in the next chapter). This was quickly followed by the dispersal of violent territorialism in most of the city's lower-income Muhajir strongholds, leading to the entrenchment of practices of private government and criminal accumulation that primarily ended up targeting members of the Muhajir community. In Karachi, much of this violence has been propagated by MQM recruits, comprised primarily of Pakistan-born Muhajir men from the city's middle- and lower-class neighborhoods. As I came to learn, part of the experience of life in the no-go area at this time meant dealing not only with the immediate threat of intrusion by an ethnic other but with the existence of a new brand of strangers within, in the form of newly galvanized activists. The latter's willingness and capacity to use violence against members of their own ethnic/local communities poses significant questions about the role of ethnicity, democratic power, and urban space in constituting the subject of Muhajir nationalism.

The MQM's sudden mobilization of Karachi's Muhajir youth gave rise to transgressive expressions of political sociality, “fun” and “spectacle” that challenged elite, official, as well as certain generational doxas of nationhood and urban life (Verkaaik 2004). Oskar Verkaaik argues that ethnic violence has consequently “helped create Muhajir political identity” (Verkaaik 2016). This insight aligns with the work of Nichola Khan on Muhajir militancy. According to Khan, the violence enacted by MQM militants is not just destructive but also “generative insofar as it restores or intensifies the self” (N. Khan 2017: 43).

The other prime example of a fine topology is the fine topology of potential theory (in the usual sense of electromagnetism, gravitation, etc.) This is finer than the Euclidean topology but coarser than the density topology. Each of these three topologies has its σ-ideal of small sets: the meagre sets for the Euclidean case, the polar sets for the fine topology of potential theory, and the (Lebesgue-)null sets for the density topology. The polar sets have been extensively studied, not only in potential theory as above but in probabilistic potential theory; pioneers here include P.-A. Meyer and J. L. Doob. Relevant here are the links between martingales and harmonic functions (likewise their sub- and super-versions), Green functions, Green domains, Markov processes, Brownian motion, Dirichlet forms, energy and capacity. The general theory of such fine topologies involves such things as analytically heavy topologies, base operators, density operators and lifting.

The apocryphal writings of Enoch and Jubilees and other texts from Qumran and the Mishna offer an eschatological vision of wine in expectation of Messiah or the coming of God’s kingdom. They also reveal how wine was used in the everyday life of Jews at meals, festivals, and sacred gatherings.

The South has never been a real space in the imaginations of authors from colonization-forward. From early works from the colonial era to the wave of Afrofuturist texts of the past several decades, the South has been a space of alternative realities, a site of speculation upon which authors projected imagined presents and futures. The “otherness” of the South has always lent the region a speculative bent in the United States and global imagination. This essay examines literature from the antebellum South itself, the supposedly geographically fixed monolith of plantation culture. Written by a majority white, proslavery authorship, southern imaginative writing before the Civil War always speculated on the “South” and shaped it as a cultural identity. To understand the endurance and widespread influence of the dominant versions of “South,” it is necessary to examine their literary origin point and not just the aftershocks and reverberations. Like writing about the South, writing from the South during the nineteenth century was always a speculative exercise, made especially evident when focusing on works by those invested in continuing an idea of “South” that lay the foundation for ideologies circulating long after the Emancipation Proclamation and the end of the Civil War.

Scholars on Hilary have been uniquely open to and accepting of the presence of physicalist soteriology in Hilary’s thought. Hilary presents a corporate physicalism in which all humans exist in Christ’s incarnate body apart from, and prior to, any individual willing or choice, and this existence in Christ’s body gives eternal incorruptibility to all humans. However, Hilary presents salvation not merely as incorruptibility but as a complete and never-ending mutual indwelling of individuals and Christ. The physicalist existence of humans in Christ’s body is the necessary foundation of this permanent mutual indwelling, but the choices of each individual either enable or reject it.

Having a healthy diet is essential for physical health, brain health, cognition, and overall wellbeing regardless of age. A balanced diet, rich in fruits, vegetables, lean proteins, whole grains, and healthy fats, provides vital nutrients for optimal bodily functions and supports mental and emotional wellness. Obesity and Type 2 diabetes are prevalent, with obesity rates tripling since 1975 according to the World Health Organization (WHO). These conditions underscore the importance of healthy eating habits and maintaining an optimal body mass index (BMI). Understanding dietary components such as carbohydrates, proteins, and fats is crucial for making informed food choices. The Mediterranean and MIND diets exemplify healthy eating patterns linked to reduced disease risks and improved mental health. Moreover, dietary factors influence brain health and cognition through mechanisms like inflammation modulation and the gut–brain axis. Adopting and maintaining a healthy diet throughout life promotes longevity, energy, and overall fulfilment, making it a cornerstone of a vibrant lifestyle.