There is a heated debate in scholarship on Gregory of Nyssa as to whether Gregory is a proponent of physicalism. Gregory does teach a physicalist soteriology, but what can easily give rise to the mistaken impression that Gregory’s soteriology is not physicalist is that Gregory posits a temporal delay when he is speaking of the internal transformation of human nature caused by the incarnation. While physicalism is not necessarily connected to universal salvation, Gregory’s temporal delay between the incarnation and its effects is revealed as part of a physicalist soteriology only in light of his belief in universal salvation. Gregory believes in a necessary progression initiated by the christological mixture between divinity and the particular human nature of Christ that concludes with the salvific transformation of all humans. Despite the time gap between the incarnation and individual salvation, and despite the addition of later sacramental mediations, Gregory manifests true physicalist thought by maintaining that the cause-and-effect connection between incarnation and individual salvation does not absolutely require any of these later mediations.

From the three-fifths clause and the Mason-Dixon Line to the doctrines of mixed character and separate-but-equal, the legal apparatus of slavery and anti-Black racism in the United States is infamous for its coldly formalist logic. Indeed, the formalism of the first civil rights movement has been obscured by a tendency to ascribe this approach exclusively to its political opponents. This chapter draws on recent reassessments of form in legal and literary studies to illuminate the Black formalist tradition of the long nineteenth century. In particular, I examine how authors (David Walker, Frederick Douglass, and Charles Chesnutt) and litigants (Harriet and Dred Scott) wielded the ancient legal-cultural form of the person to detach certain classes of person (slave, freeman, sailor, citizen, wife, mother, daughter) from racialized human groups (“colored,” white). By contrast, I demonstrate, white supremacists such as Thomas Jefferson and Chief Justice Roger B. Taney sought to naturalize, humanize, and racialize the persons known as “slave” and “citizen.” As the Thirteenth and Fourteenth Amendments attest, early civil rights activists transformed legal personhood in the United States by insisting on the abolition of one class of person (slave) and the reconstitution of another (citizen).

This chapter argues that the Americanisation of theme or content in Irish literature became more pervasive from about the 1890s onwards. Prior to that the reluctant Americanisation of Irish authors had been well underway, facilitated by cash-rich tours of the continent and a certain transatlantic reciprocity of intellectual influence. Representations of ‘American wakes’, and the ‘returned Yank’ are common in Irish popular culture, and the chapter probes these for significance. There are tantalising glimpses of Irish authors at the ‘frontier’, and perhaps the most enduring influence of the Irish was their influence on one of the most famous product of America itself – the very mythology of the western frontier, which was produced by Irish authors in some cases. This helps to show how the mythos of the West converges in both Irish and American culture, and the ways in which they may have been dialogically produced.

This chapter discusses the importance of fluid flow mechanisms described in Chapter 8 in controlling the local thermal regime of the strike-slip terrains and transform margins (i.e., determining the proportion of heat convection to heat conduction). It continues with an argument about how important it is to resolve the distribution of the primary fluid reservoirs in the system, fluid sources and sinks, fluid migration pathways, and the associated migration rates for the construction of a local quantitative thermal model or at least the appropriate use of a known analog in the qualitative way. This chapter places the fluid flow mechanisms described in Chapter 8 in the context of different tectonic settings and discusses how convective heat transfer controls their thermal regimes. It starts with discussion of oceanic and continental transforms, then pull-apart terrains, and ends with known active geothermal fields located in strike-slip settings and their characteristics.

This chapter discusses the spatial and temporal evolution of the sediment erosion and catchment in various strike-slip fault-related and transform margin-related settings. It documents that their study requires the use of 3D seismic imaging tied to a large number of wells, instead of a grid of reflection seismic profiles tied to wells. The chapter also focuses on the effects of tectonics and climatic forcing on the aforementioned deposition. Supporting studies include seismic- and well-based ones and studies constrained by millennium-scale continental margin deep-sea depositional rates and activity of sediment feeder systems.

In a well-known apocryphal story, Theresa of Avila falls off the donkey she was riding, straight into mud, and injures herself. In response, she seems to blame God for her fall. A playful if indignant back and forth ensues. But this is puzzling. Theresa should never think that God is blameworthy. Why? Apparently, one cannot blame what one worships. For to worship something is to show it a kind of reverence, respect, or adoration. To worship is, at least in part, to praise. You cannot praise and blame simultaneously. Indeed, Paul counsels against “back-talk” against God, suggesting we lack the standing to blame our creator (Romans 9:20). Drawing on Strawsonian theorizing about praise and blame, this chapter argues that, surprisingly, a person can both blame and worship God. Although blameful worship is possibly epistemically akratic, it may sometimes be acceptable given our nature as finite, emotional beings. In fact, blaming God might on occasion be the only way we have to stand with God’s goodness despite apparent evidence of evil in the world. This suggestion, I’ll argue, should change the way we think about the problem of evil. The problem has interpersonal and moral psychological dimensions that merit serious attention.

Observed choices are random in psychological experiments on perception and in economics experiments on choice. I discuss a number of possible explanations and introduce the random utility model.

Historically, marketing has viewed women primarily as consumers and men as producers, a perspective deeply ingrained in societal gender constructs. Contemporary shifts in consumer culture, particularly the integration of physical and digital realms, have transformed the roles women play as both consumers and producers, challenging traditional gender-based market segmentation. Central to the discussion is the concept of gender as a cultural performance, with brands acting as signifiers aiding consumers in navigating their cultural landscapes. This navigation is influenced by a consumer’s gender identity and their desire for self-expression. Brands, therefore, are not just products but markers that consumers use to articulate and negotiate their identities within a gendered cultural context. Gender is presented as a spectrum, influencing how consumers relate to brands and how brands can segment their markets more effectively by gender identity rather than biological sex. Brands that understand and engage with the gendered performances of a consumer’s sense of self can create ‘safe spaces’ for consumers to express their identities, fostering deeper connections and brand loyalty.

As a counterpart to Chapter 9 on category–measure duality, we focus here on a variety of situations in which duality fails. We cover a range of topics: Liouville numbers, Banach–Tarski (‘paradoxical’) decompositions, restriction and continuity, random series, normal numbers, topological and Hausdorff dimension, random Dirichlet series, filters, genericity, the Fubini and Kuratowski–Ulam theorems. We give an account of modern results on forcing, deferring technicalities to Chapter 16.