This chapter elaborates on the relationship between space and coexistence, and ways in which hegemony is reproduced in public space. Constitutionalism plays an ambivalent role in the reproduction of this hegemony, not least through the reproduction of a thick sense of publicness. This thick sense of publicness can be asserted against a range of “others”, such as religious, ethnic, and sexual minorities, whose identities may be subject to privatisation and retreat from public spaces. At the same time, constitutionalism offered a tangible alternative for the old order of toleration, recognising that religious divisions would be permanent, and that legal and social frameworks of accountability might support peace and order. Given that religious intolerance and the foundation of political order were entwined in early modernity, the establishment of the freedom of religion and the more general protection of religious minorities were vital to the project of the modern state.

Issues of feminized and masculinized heroes can be found within the court narratives of Daniel 1–6 and the deuterocanonical additions to Daniel: Susanna, Bel and the Dragon, and Prayer of Azariah, and Song of the Three. However, the themes of this study are encountered in mixed ways in these texts. In Daniel 1–6, the Jewish protagonists are sometimes passive or feminized, while in the additions Daniel is a more active trickster. It is also often the opponents of the Jewish protagonists who exhibit interiorization or change.

This chapter covers the shift in metal procurement sites from the Carpatho-Balkans to the Caucasus during the Eneolithic of Europe, and the apparent demographic changes that resulted; the relationship to the Kura-Araxes phenomenon and the Khirbet-Kerak wares of Palestine; examines influences from the Near East and Anatolia on sites such as Leilatepe (Azerbaijan), Tekhuta (Armenia), Berikldeebi (Georgia), and Trialeti (Georgia); and describes the advent of steppe influences in the form of kurgan and wagon cultures.

This chapter reviews the faunal and paleobotanical characteristics of the Pleistocene Caucasus and their appeal to Miocene apes; the significance of H. erectus georgicus for models of hominin dispersal out of Africa; possible routes for hominin movements across the Caucasus mountains; the Lower Paleolithic sites of Kurtan and Nor Geghi I; Acheulean tool assemblages; geographic-cultural divisions during the Middle Paleolithic of the Caucasus; and local Mousterian industries.

This chapter argues that the provision grounds continued to trouble the Victorian imagination. The radical nature of the provision grounds emerged vividly during and after the abolition of slavery in 1834 when newly freed Black people challenged the plantocracy by staying put on their communal provision grounds. Both antislavery and proslavery writers developed strategies for displacing Black Jamaicans from their land. Abolitionist Joseph Sturge, for example, recommended importing provisions from Haiti to weaken Jamaica’s internal markets and make workers dependent on wages. Thomas Carlyle’s notorious “Discourse” seethed with racist rage focused on “Quashee” surrounded by pumpkins, a synecdoche for independent, agriculturally successful Black people. In Carlyle’s essay, the planter picturesque becomes an abolitionist grotesque of “waste fertility,” an environment of seemingly out-of-control plants and animals swarming around free Black people unwilling to participate in Britain’s wage labor economy. Carlyle’s coinage of “waste fertility” inadvertently illustrated the Black geographies championed by Wedderburn.

I introduce the basic notion of a statistical model, its identification and partial identification. I discuss axiomatic characterizations of the random utility model.

Chapter 1 describes how the book is organized.

We have little basis to doubt (a) that we have good reasons to worship God, (b) that God is worthy of worship, (c) that worship of God is reasonable, (d) that it is unreasonable not to worship God, and (e) that worshipping God is obligatory. But none of these normative states of affairs amounts to or entails our owing God worship. The central aim of this chapter is to show that we do not by nature owe God worship; our owing God worship could be no more than a contingent matter. That our owing God worship is contingent does not entail or even suggest that there is any imperfection or limitation in God, and there are good reasons to hold that it is an attractive view of the relationship between God and humans that our owing God worship is a matter of a special contingent relationship between God and us rather than something that holds by nature.