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This source book brings together texts by and about Thomas More - poet, scholar, statesman, family man, educational reformer, philospher, historian and saint. In addition to serving as an introduction to More's life and writings for the general reader, this collection is a companion to the study of 16th-century history, literature, philosophy or politics. The writings focus upon More's views of education, political theory, church-state relations, love and friendship, practical politics and the vexing issue of conscience. They shed light on the distinctive Christian humanism that More expresses and embodied. Also included in the book are three famous 16th-century accounts of More's life by Erasmus, Roper and a team of London playwrights including William Shakespeare.

Infant colic is a commonly reported phenomenon of excessive crying in infancy with an enigmatic and distressing character. Despite its frequent occurrence, little agreement has been reached on the definition, pathogenesis or the optimal management strategy for infant colic. This Review aims to delineate the definitional entanglement with the Rome IV criteria, which were published in 2016, as the leading, most recent diagnostic criteria. Moreover, neurogenic, gastrointestinal, microbial and psychosocial factors that might contribute to the pathophysiology of infant colic are explored. This Review underlines that a comprehensive medical history and physical examination in the absence of alarm symptoms serve as guidance for the clinician to a positive diagnosis. It also highlights that an important aspect of the management of infant colic is parental education and reassurance. Management strategies, including behavioural, dietary, pharmacological and alternative interventions, are also discussed. Owing to a lack of large, high-quality randomized controlled trials, none of these therapies are strongly recommended. Finally, the behavioural and somatic sequelae of infant colic into childhood are summarized.

When is language considered 'impolite'? Is impolite language only used for anti-social purposes? Can impolite language be creative? What is the difference between 'impoliteness' and 'rudeness'? Grounded in naturally-occurring language data and drawing on findings from linguistic pragmatics and social psychology, Jonathan Culpeper provides a fascinating account of how impolite behaviour works. He examines not only its forms and functions but also people's understandings of it in both public and private contexts. He reveals, for example, the emotional consequences of impoliteness, how it shapes and is shaped by contexts, and how it is sometimes institutionalised. This book offers penetrating insights into a hitherto neglected and poorly understood phenomenon. It will be welcomed by students and researchers in linguistics and social psychology in particular.

Veronica Franco (whose life is featured in the motion picture Dangerous Beauty) was a sixteenth-century Venetian beauty, poet, and protofeminist. This collection captures the frank eroticism and impressive eloquence that set her apart from the chaste, silent woman prescribed by Renaissance gender ideology. As an \"honored courtesan\", Franco made her living by arranging to have sexual relations, for a high fee, with the elite of Venice and the many travelers—merchants, ambassadors, even kings—who passed through the city. Courtesans needed to be beautiful, sophisticated in their dress and manners, and elegant, cultivated conversationalists. Exempt from many of the social and educational restrictions placed on women of the Venetian patrician class, Franco used her position to recast \"virtue\" as \"intellectual integrity,\" offering wit and refinement in return for patronage and a place in public life. Franco became a writer by allying herself with distinguished men at the center of her city's culture, particularly in the informal meetings of a literary salon at the home of Domenico Venier, the oldest member of a noble family and a former Venetian senator. Through Venier's protection and her own determination, Franco published work in which she defended her fellow courtesans, speaking out against their mistreatment by men and criticizing the subordination of women in general. Venier also provided literary counsel when she responded to insulting attacks written by the male Venetian poet Maffio Venier. Franco's insight into the power conflicts between men and women and her awareness of the threat she posed to her male contemporaries make her life and work pertinent today.

As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other.Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.

Empire of Humanityexplores humanitarianism's remarkable growth from its humble origins in the early nineteenth century to its current prominence in global life. In contrast to most contemporary accounts of humanitarianism that concentrate on the last two decades, Michael Barnett ties the past to the present, connecting the antislavery and missionary movements of the nineteenth century to today's peacebuilding missions, the Cold War interventions in places like Biafra and Cambodia to post-Cold War humanitarian operations in regions such as the Great Lakes of Africa and the Balkans; and the creation of the International Committee of the Red Cross in 1863 to the emergence of the major international humanitarian organizations of the twentieth century. Based on extensive archival work, close encounters with many of today's leading international agencies, and interviews with dozens of aid workers in the field and at headquarters,Empire of Humanityprovides a history that is both global and intimate. Avoiding both romanticism and cynicism,Empire of Humanityexplores humanitarianism's enduring themes, trends, and, most strikingly, ethical ambiguities. Humanitarianism hopes to change the world, but the world has left its mark on humanitarianism. Humanitarianism has undergone three distinct global ages-imperial, postcolonial, and liberal-each of which has shaped what humanitarianism can do and what it is. The world has produced not one humanitarianism, but instead varieties of humanitarianism. Furthermore, Barnett observes that the world of humanitarianism is divided between an emergency camp that wants to save lives and nothing else and an alchemist camp that wants to remove the causes of suffering. These camps offer different visions of what are the purpose and principles of humanitarianism, and, accordingly respond differently to the same global challenges and humanitarianism emergencies. Humanitarianism has developed a metropolis of global institutions of care, amounting to a global governance of humanity. This humanitarian governance, Barnett observes, is an empire of humanity: it exercises power over the very individuals it hopes to emancipate. Although many use humanitarianism as a symbol of moral progress, Barnett provocatively argues that humanitarianism has undergone its most impressive gains after moments of radical inhumanity, when the \"international community\" believes that it must atone for its sins and reduce the breach between what we do and who we think we are. Humanitarianism is not only about the needs of its beneficiaries; it also is about the needs of the compassionate.

This article argues that the COVID-19 crisis has brought to light the importance of state democratic capacities linked with humanist governance. This requires securing individuals’ silent freedoms as embedded in the way “developmental” institutions that constitute social relations and well-being are governed. I argue health and well-being inequalities brought out by the crisis are but a manifestation of the way, in the context of the competition paradigm in global governance, states have become relatedly more punitive and dis-embedded from society. The answer lies in providing a more explicit defence of the features of a human development democratic state. An implication is to move democratic theory beyond the concern with redistributive and participatory features of democracy to consider foundational institutional properties of democratic deepening and freedom in society.

Only the incurious and philosophically challenged doubt the significance of dignity as a central issue in human interactions. Human dignity is much debated in religion, law, moral philosophy, anthropology, psychiatry, bioethics, sociology, philosophical anthropology, psychology, communication studies, and elsewhere. It is subject to competing discourses of ontology, epistemology, axiology, and logic. It appears in intercultural and international discussions of rights, autonomy, race, ethnicity, economics, war, and peace. It is contrasted with guilt, shame, and humiliation, both ordinary and extreme. However, the dynamic roots of dignity are usually presupposed or ignored in favor of reductionist typologies and antinomies. Returning us to lived experience and with post-humanist animal studies and the medical model of psychiatry as exemplary cases of reductionism, I interpret H. Plessner’s semiotic phenomenology as a communicative philosophy of the humane in dignity.

As dominant approaches to biodiversity loss and climate change continue to fail in mitigating current socio‐environmental crises, scholars and activists are exploring novel conceptual frameworks to drive transformative change in conservation. Among these, more‐than‐human care has emerged as a concept at the intersection of feminist debates about care and post‐humanist discussions around the more‐than‐human. Although more‐than‐human care is increasingly referenced in the literature, it remains sparsely situated in the Global South. This article investigates the concept's potential to articulate care relations that can foster more plural, respectful, and transformative biodiversity conservation practices in local communities. Our research is situated in an artisanal fishing village in Brazil, where we engaged with both human and non‐human members of the community to engage with their perspectives on more‐than‐human care and its relevance to their local concerns. From our analysis, four key dimensions emerged: the vital and everyday nature of caring; the relationality between humans and non‐humans; reciprocity; and the fostering of flourishing for as many as possible. Our core argument is that the interaction between community practices and care theory enables new perspectives that center on daily and reciprocal care relations often overlooked in mainstream conservation approaches. By situating the conceptual potential of more‐than‐human care within the Global South, we underscore its ability to make the invisible visible and to inspire action for transformative change. Short This article investigates the conceptual potential of more‐than‐human care as a transformative framework for biodiversity conservation; interplaying feminist and post‐humanist care debates with empirical knowledge, four dimensions of this concept are highlighted: the vital and everyday character of caring; the relationality between humans and non‐humans; reciprocity; and fostering flourishing for many. By situating the conceptual potential of more‐than‐human care within the Global South, we underscore its ability to make the invisible visible and to inspire action for transformative change.