This chapter first addresses the question of whether latecomer firms will catch up with and eventually overtake the incumbent by merely imitating the incumbent or by initiating innovation different from those of incumbents. Section 3 deals with the coevolution of firms and surrounding institutions in the context of post-reform China where firms with diverse ownership have emerged. Productivity of locally owned enterprises is shown to eventually catch up with foreign-owned enterprises, because institutions developing over time were better exploited by the former than the latter. It suggests that private firms cannot prosper without sound institutions, and institutional development may be useless unless there are private firms that can benefit from this institutional development. Section 4 will elaborate the case of one region, Hsinchu City, in Taiwan to show that its long-term trajectory of upgrading is driven by the rise of a leading big business, namely TSMC. The final section finds that the behavior of Korean firms earlier corresponded with that of typical catching-up firms (e.g., prioritizing growth over profitability, borrowing and investing more, and specializing in short-cycle technologies) but currently show radical changes in their behavioral pattern to show signs of convergence toward the behavior of mature firms in the US.

In this chapter, we explore the intricate relationship between early social interactions and the development of social cognition in humans. We address how imitation lays the foundation for subsequent social learning and how humans process information about themselves and others. Beginning with a discussion of our innate social nature, we emphasize the bidirectional influence of social and cognitive processes from birth, highlighting the pivotal role of social interaction in shaping childrens understanding of actions and interpersonal attention. Key topics covered include early biases supporting social cognition, such as contingency awareness and the progression toward understanding physical and psychological causation. The chapter also examines the development of mental state reasoning in individuals, exploring the significance of interest in faces, eyes, biological motion perception, and the differentiation between animate and inanimate objects. Finally, we discuss the impact of atypical social cognition in neurodevelopmental disorders like Autism Spectrum Disorder (ASD), exploring diagnostic and intervention techniques, contributing to a deeper understanding of the developmental underpinnings of social cognition in humans.

Focussing on the 1820s and 30s, traditionally seen as transitional decades when many leading Romantic writers passed away, Chapter Fifteen analyses the effects of politics and of the cultural marketplace on literary production, arguing for a late-Romantic episteme recognisable in Britain, Germany, France, Spain, and Italy. After discussing some of problems inherent in the concept of late Romanticism, the author defines it as a series of cultural practices including improvisation, speculation, and performance that reflect the transitory nature of the period. This has been alternately labelled in German literary history as Spätromantik, Biedermeier, and Vormärz, none of which perfectly correspond. Informed by recent research in book and media history, the chapter discusses periodicals’ role in shaping the literary field, in particular Costumbrismo in Spain. These new forms of experimental and ephemeral writing reflect the period’s intense commercialism and consciousness of time, which contrast with the Romantic desire for transcendence. E. T. A. Hoffmann’s last story, ‘Des Vetters Eckfenster’ [My Cousin’s Corner Window], Walladmor, a satirical hoax in imitation of Walter Scott, and Balzac’s Colonel Chabert, serve as examples of late-Romantic tendencies.

This chapter examines the poems of Juvencus, Prudentius, and Ausonius, not primarily as specimens of a late-antique aesthetics, but as instruments for the propagation of religious knowledge and the consolidation of Christian hegemony through the appropriation of pagan tools of art. The poems will be considered both as vehicles of acculturation and as objects of culture in their own right, expressing and fostering a new sense of moral and political ascendancy. It will be argued that where Juvencus appropriates the hexameter form and tropes and images from classical epic, Prudentius seems to invent new forms with the purpose of superseding classical culture and adapting its imagery to a Christian world-view. In Ausonius, Christian imagery is subliminal, betokening his own certitude that the victory of the church is unassailable; it will be argued that in his crucifixion of Cupid, subliminal use of Christian images hastens the dissolution of the pagan sensibility from within.

I argue that moral intuitions are guided by social heuristics, which are not distinctive from other heuristics in the adaptive toolbox. One and the same heuristic can solve problems that we call moral and those we do not. That perspective helps explain the processes underlying moral intuition rather than taking it as an unexplained primitive. While moral psychologists debate over whether our moral sense is reflective and rational, as in Lawrence Kohlberg’s theory, or intuitive and nonrational, as in Jonathan Haidt’s theory, I believe that any assumed opposition and ranking is a misleading start. Both intuition and deliberation are involved in moral behavior, as they are in decision-making in general. The result of deliberation may become automized over a lifetime or generations, or intuitive judgments may be justified post hoc. If Darwin is right that the function of morality is to create and maintain the coherence of groups, then social heuristics are the tools towards that goal. This adaptive view explains apparent systematic inconsistencies in moral behavior and takes the phenomenon of moral luck seriously. Virtue is found not only in people, but also in environments.

The chapter explores the anxious cultural construction of women as intergenerational mediators that emerges from several epistles in Pliny’s collection (3.3 and 4.19; 4.2 and 4.7; 2.7 and 3.10). At once expected to be bearers of their father’s imprint and vehicle for the transmission of their husband’s identity, Roman women were the object of a discourse in which notions of biological filiation significantly intersected with issues of artistic reproduction and literary allusion. Building a typology of intra-, inter-, extra-, and alter-textual relations which connect Pliny’s topic and diction to relevant passages in Martial (6.37 and 38) and Tacitus (Dial. 28-29), my argument illuminates some crucial, common semiotic practices in his age.

The contemporary fascination with comics archives also revolves around imaginary collections of invented “forgotten” comics. This chapter is not about forgeries of actual cartoonists but about imaginary constructions, fictive comics objects, and pseudo recoveries – whose transmissive function can be as important as the recirculation of actual archives. It details the stakes of this retro reflexivity by looking more closely at paratextual elements in Seth’s graphic novels and then in a more detailed close-reading of Cole Closser’s Little Tommy Lost, which presents itself as a playfully anachronistic work, mobilizing all the conventions of the 1920s comic strip within the publishing framework of a contemporary graphic novel. Productively fed by the many reprints of newspaper comics of the mid-2000s, Little Tommy Lost also offers an indirect critique “in practice,” reminding us of the complexities in reviving these serial objects, but also perhaps failing to take up the digital publication opportunities where such forms might find a new context.

The epilogue considers the afterlives of “matter” and “making” in the Elizabethan period. Through brief readings of Sidney’s Astrophil and Stella and Puttenham’s Art of English Poesy, the epilogue demonstrates that both ideas continue to guide literary practice during this period. At the same time, however, the economic and political position of the Elizabethan poet differs markedly from the place that earlier court writers had occupied in the sphere of cultural production, and this shift in position motivates a gradual turn, in Elizabethan literary theory, away from notions of “making,” which draw attention to the material process by which literature is constructed, and towards notions of “authorship,” which hold instead that literature is produced by an autonomous figure whose type of work is categorically distinct from other kinds of labor. “Authorship” thus emerges from an ideological shift predicated, not upon a fundamental difference in literary technique, but upon a change in the conditions under which early modern poets worked.

Scholars have long debated the origins of John Skelton’s idiosyncratic form of verse, the so-called “Skeltonic.” In this chapter, I suggest that the action and effect of Skeltonics are best understood through the lens of one of Skelton’s long-standing preoccupations: the attempt to simulate, in writing, the presence of a living thing. During the early sixteenth century, Humanist intellectuals argued over the proper way to represent liveliness in verse, particularly in their discussions of imitatio and enargeia. Where Skelton differs from his contemporaries, however, is in his conviction that proper imitatio requires the use of copia, an abundant style that (in his hands) aims to depict a physical thing, not merely as it appears frozen in a single moment, but as it moves and breathes through time. After putting Skelton’s work into conversation with contemporary theories of imitatio and copia, I turn to two of his best-known poems, “Speke Parott” and “Phyllyp Sparowe,” which attempt to replicate living bodies in predcisely this way while also expressing some skepticism towards the politics of this procedure.

Given the apparent importance of exempla to Cicero’s project in De Officiis, any account of Cicero’s philosophical method in this work is forced to grapple with the question of how these historical insets function within the text. Yet understanding how, exactly, they contribute to the reader’s moral progress is an interpretative challenge: Cicero’s treatment warns us against taking them simply as models for imitation. Instead, I argue, Cicero focuses on three different, but related, functions for his exempla within De Officiis. First, looking at the behaviour of others can help us to develop the analytical skills necessary to correctly deliberate about our own actions. Secondly, exempla work to verify the theoretical claims of the text. Finally, they show the beneficial outcomes of following the teachings of the text, in terms of the glory and praise that accrues to those who engage in correct action – though, as we shall see, this strategy is only effective because of Cicero’s radical redefinition of the concepts of glory and praise.

Education and child development are intrinsically intertwined. For us, development is not a predetermined unmediated unfolding of moves toward maturity. Rather, development is seen in relation to cultural expectations recognizing the potential agency of the learner in relation to these expectations. Hedegaard’s Wholeness Approach with its three different perspectives, the societal, the institutional practices and the person’s perspective is central to how we understand children’s development. The societal perspective, gives the conditions that a society with it cultural traditions and values create for children’s participation in different institutional practices. The practice perspective focuses on children’s participation in the different activity settings that characterize a given institutional practice like the breakfast and leaving for school setting, and the homework setting in a family. The demands children meet through participation in these settings are the focus for understanding children’s interactions with caregivers and their social situations. The person perspective focuses on the children’s intentions, agency and motive orientations, which may be different for children in different age periods. We have argued that age periods and the demands children meet as they move through different societal practices are crucial for understanding their social situation of development. Vygotsky’s account of the neoformation of higher psychological functions is introduced and how their emergence in a child’s consciousness changes a child’s relation to their environment and in particular their emotional relation to their world.

If the Minerva Press is the publisher most strongly associated with fictional excess, then the gothic is surely excess’s most representative genre. Readers decried the great length of these novels, their numerousness, their unoriginality, and the over-the-top emotions they depicted. This chapter tracks the phenomenon of ‘imitation’ in the late eighteenth-century heyday of the gothic, first in its role as a convenient denunciation hurled at new gothic novels, and then as a broad and flexible authorial practice that, the chapter argues, allowed gothic novelists to capitalize on their strength in numbers and their dedicated readerships. Minerva Gothic novelists, including Regina Maria Roche and Eliza Parsons, used imitation to define and expand the norms of their genre, and publishers like William Lane used the recognizability of certain genres to creatively advertise their new books, while even highly successful authors like Ann Radcliffe had to grapple with charges of unoriginality.

This chapter considers the place of Ishiguro’s work within the novel tradition. It traces Ishiguro’s dialogue with the novel form, as this extends from Artist of the Floating World to Klara and the Sun, in order to examine the means by which he adapts the tradition to his own ends. The chapter begins and concludes with a reading of Klara and the Sun that focuses on the role of imitation. How far can Klara, the ‘artificial friend’, be regarded as a copy of an existing form of life, and how far does she manifest a new mode of being? And how does Ishiguro adapt the apparatuses of the novel in order to explore the difference, between the imitation of an existing life and the creation, in prose, of an unprecedented one, a fictional life without a model in the world?

The eighteenth century is the richest period of georgic writing in English literary history. No era before or since exhibits a like range of experimentation with the georgic form, from translations and formal imitations of the Virgilian original to prose essays, pamphlets, treatises, periodicals and technical manuals. Though various in form and purpose, these texts declare their georgic affiliation by the tropes and themes they employ and by the structure of feeling they evoke. This chapter explores four of these distinguishing features: persistent authorial reflection on the style appropriate to georgic writing (elaborate or plain, poetic or technical?), the labour of the farmer and that of the writer, variety and miscellaneity in the georgic and traditional farming practices versus experimentation. These characteristic concerns are taken up by writers with a wide range of thematic preoccupations: agriculture, labour, sport, human health, mining, manufacturing, empire, nationhood, political economy and slavery.

This essay explores the role that GC II 10 plays in the context of the treatise as a whole. It argues that while the rest of the treatise, up to and including GC II 9, explains generation and perishing by means of material and formal causes, GC II 10 provides the efficient and final causes, and thus brings the project announced at the outset of GC to completion. The essay analyses the arguments for the efficient cause of generation and corruption (identified with the sun’s annual course along the ecliptic) and its final cause (identified with a universal desire for the highest kind of being). For Aristotle, the best approximation to the being of imperishable substance which the sublunary sphere permits, given the nature of its constituents, is perpetual reproduction (for living things) and an endless cycle of reciprocal change (for elements). Finally, the essay illustrates how Aristotle’s fourfold scheme of causal explanations practically applies to generation and perishing in view of what Aristotle claims elsewhere about the unmoved mover and the gradation of being.

By considering several of Johnson’s critical essays on poetry, this chapter compares his criticism of poetry with his own practice. In his lives of Milton and Gray, Johnson emphatically rejects poetics that employ language, images, and situations distinct from ordinary experience and normal speech. Milton and Gray are found wanting in this regard, with “Lycidas” ridiculed for its pastoral fiction and Gray indicted for thinking that poetry should be written in language remote from common speech. In treating London and The Vanity of Human Wishes, Johnson’s two imitations of Juvenal’s Roman satires, Richetti explores their differences from the Roman originals and shows how Johnson’s poems share many qualities with his occasional verse, written for friends to mark personal events, sometimes satirically, more often affectionately. The Vanity offers readers Johnson’s verse at its most powerful, unsparing in its renditions of the human condition, giving common language a vivid and almost terrifying concrete particularity.