This chapter examines how the Venus de Medici entered the historical storylines of eighteenth-century models of gender, and – once plundered by Napoleon and whisked to Paris – the narrative of artistic restoration and political liberty. The statue generated complex thing–human interactions, for viewers collapsing boundaries between marble and human flesh imagined the Venus as both a withdrawn ideal yet intimately connected to them: touching her, they measured her proportions and gauged her sexual “motives” while debating whether she met British standards of female modesty. Belinda, which alludes to the Venus, also engages in these activities as characters “measure” each other; the novel, however, incorporates those travelers’ debates about the Venus’s modesty, sexuality, and virtue to emancipate female characters from calculating standards that produce negative consequences such as racism and gender stereotyping. Embedded in Belinda, the Venus obliquely restores the right for Lady Delacour to her body and to invoke nonperfection and nonconformity as a just privilege.

This chapter presents a brief background. It treats the Old Regime in Central Europe, the impact of the French Revolution, the postwar settlement, social and economic change, revolution in 1848, and national unification.

One of Isaiah’s most forceful messages concerns justice, and the sociopolitical conditions necessary to support it. In “The Ethical and Political Vision of Isaiah,” M. Daniel Carroll R. looks at the fundamental themes and vocabulary of the book’s moral vision and surveys approaches that seek to better understand the socioeconomic injustice and politics it condemns. These sins include the greed and malfeasance of governing elites in ancient Judahite society, systemic socioeconomic abuses of agricultural and trade systems, and decisions leading to catastrophic war. At the same time, this prophetic text looks forward to a messianic age of justice and peace under a Spirit-filled king/servant. In closing, Carroll R. looks at how Isaiah’s ethical messages have been received (and resisted) in the pursuit of justice, peace, and ecology.

150 words: The books of Nahum, Habakkuk, and Zephaniah contain oracles that address problems in and around ancient Judah in ways that are as incisive and critical as they are optimistic and constructive. Daniel C. Timmer’s The Theology of Nahum, Habakkuk, and Zephaniah situates these books in their social and political contexts and examines the unique theology of each as it engages with imposing problems in Judah and beyond. In dialogue with recent scholarship, this study focuses on these books’ analysis and evaluation of the world as it is, focusing on both human beings and their actions and God’s commitment to purify, restore, and perfect the world. Timmer also surveys these books’ later theological use and cultural reception. Timmer also brings their theology into dialogue with concerns as varied as ecology, nationalism, and widespread injustice, highlighting the enduring significance of divine justice and grace for solid hope and effective service in our world.

50 words: This volume examines the powerful and poignant theology of the books of Nahum, Habakkuk, and Zephaniah. Daniel C. Timmer situates these books’ theology in their ancient Near Eastern contexts and traces its multifaceted contribution to Jewish and Christian theology and to broader cultural spheres, without neglecting its contemporary significance.

20 words: This volume draws out the theology of Nahum, Habakkuk, and Zephaniah, attending to their ancient contexts, past use and reception, and contemporary significance.

This chapter addresses decision-making about the restoration of defendants who are adjudicated as incompetent to stand trial (IST) in an era in which there has been deemed a competency crisis that the number of impacted defendants has grown significantly. It describes the rationale for the importance of this topic and associated decisions, and provides the context for such decisions: hospital, jail, and outpatient. After reviewing the existing scientific literature on the frequency of restoration decisions and the duration and outcomes of relevant interventions, it describes a proposal for an approach to evaluating restorability that is more consistent with the available scientific evidence and a better fit for clinical and forensic practice. The chapter concludes with a more detailed discussion of both clinical and legal decisions in this area, elaborating on why this approach appears to offer a better fit for practice. Implications for future research, clinical and legal decision-making, and bias reduction are described.

This chapter covers the establishment, contents and implementation of international environmental liability of the contractor. It argues that the polluter-pays principle applies, the contractor shall assume primary liability for environmental damage caused by DSM activities. However, unlike the existing civil liability treaties which endorse a standard of ‘strict liability’ of the operator, liability in DSM requires an element of ‘internationally wrongful act’ on the part of the contractor. As to the contents of liability, it argues that ecological restoration shall be the primary objective of liability. However, owing to the big unknowns of the deep sea, the practicability of restoration is very uncertain. Other forms of remediation, complementary restoration and compensation, are available. As to the implementation of liability, this chapter argues that the ‘traditional civil liability approach’ of a transnational nature is not suitable to the DSM context, and the parallel existence of implementation methods at both international and national levels weakens the international mechanism and places unnecessary burden on the sponsoring State. Incidentally, it argues that the Enterprise can assume liability independently and a State contractor cannot claim State immunity.

This chapter works through Romans 10 and Galatians 3:10–14 in conversation with other early Jewish evidence, arguing that Paul is participating in a long-standing Jewish debate about the relationship between repentance and Israel’s redemption. Specifically, will Israel’s repentance initiate the restoration or will God’s redemptive intervention produce Israel’s repentance? Paul comes down squarely on the latter side, arguing for a divinely-initiated redemption through the obedient fidelity of Jesus, whose status and authority as “the just one”—the figure divinely appointed to bring about redemption—was validated by the resurrection. In the process, this chapter provides an elegant solution for the longstanding problem of how to understand Paul’s citations of Lev 18:5 and Deut 30:12–14 in these passages.

Chapter Fourteen explores the relation between poetics and Restoration politics in Germany, France, and Italy. It argues that, similar to earlier aesthetic responses to the failure of the French Revolution, writers sought alternatives to the political and geographic order established at Vienna, imagining works that synthesise the past and the present in order to inspire change. After explaining why the Restoration left Britain largely unscathed, the author looks at examples of literary and political restoration in Novalis, Chateaubriand, Lamenais, and Metternich to show how restoration did not mean a nostalgic return into the past but rather the creation of something new. The chapter then compares the Restoration poetics of Quinet, Hugo and Gautier, suggesting that they advocate the ‘grotesque’ through the recovery of Shakespeare, to imagine a more comprehensive and liberal vision of society than that set forth by Metternich. Balzac’s La comédie humaine serves as a counter-example, ending in a cynicism at odds with the idealism of George Sand. The chapter’s last section compares the political uses of loss, exile, and restoration in two great Italian poets, Foscolo and Leopardi, concluding with a close reading ‘La Sera del dì di festa’ to show how political hope was kept alive.

To maximize opportunities for colonization and reduce the probability of extinction, Diamond recommended large, compact, closely spaced, connected reserves. However, species with limited ability to disperse and requirements for specific habitats found in small, dispersed patches may need several small reserves, and corridors may facilitate the spread of introduced species, diseases, or fire. Preserves in ecotones are likely to be valuable for organisms with low mobility as the climate changes. A coarse-filter approach to protection prioritizes ecosystems that contain high biodiversity, such as biological hotspots. In gap analysis, the distributions of selected taxa are compared to the locations of protected areas to identify priority areas for additional protection. Reserves may have a variety of levels of protection. Some conservation biologists advocate using the absence of human influence as the benchmark for strictly protected reserves. Restoration should conserve key processes, structures, and interactions such as fire in native prairie. Restoration should also address both abiotic and biotic elements of an ecosystem. Advocates of rewilding support the restoration of animals, especially megafauna, to their former ranges through reintroductions .

This chapter examines issues related to the definition and valuation of environmental damage in areas beyond national jurisdiction (ABNJ): what general principles govern reparation for environmental damage; what types of environmental damage should give rise to compensation or other measures of reparation; and how should such compensation or other measures be assessed in monetary terms? The chapter draws out the characteristics of, and considerations relating to, the global commons areas that might affect the approach taken to these questions, and how, if at all, compensation for environmental damage has been addressed in the existing regimes governing ABNJ under consideration in this study. To inform the discussion, the chapter examines other relevant international principles and rules that have been adopted or applied to address compensation for environmental damage at the international level.

John Milton is a major author in the history of writing the nation in early modern England. A visionary Protestant writer with a keen sense of prophetic vocation, he aligned his authorial identity closely with England as an exceptional ’Nation chos’n before any other’. Yet in his works written before, during and after the English Revolution, Milton agonises over the godly nation’s susceptibility to political and religious servility, so that he vacillates between intense identification with England and strong repulsion. Milton’s evolving relation to the nation thus remains conflicted and volatile. England’s exceptionalism can never be taken for granted: it must be strenuously tested, reassessed and reimagined. Although the late Milton turns away from national exceptionalism and challenges Restoration’s cultural, religious and political values, the 1688 folio edition of Paradise Lost, published close to the Glorious Revolution, tells another complex story about the posthumous creation of Milton as England’s exceptional national poet.

The first part of the chapter examines how the loss of the Christian colony became a prism through which it was possible to reflect on the two globalising European projects of the nineteenth century: colonialism and Christian mission. The ‘lost colony’ in Greenland came to function as a mirror for contemporary anxieties about the danger of settling far from European metropoles. Analysis of available sources shows that this fear was fed by anecdotal evidence that the European Greenlanders had lost their Christian faith and descended into savagery. The second part of the chapter explores a series of significant themes in eighteenth- and early nineteenth-century literary representations of the Christian mission in Greenland. As the old colonists had been Christian and new missions were now making progress, a ‘fall-and-restoration’ structure became embedded in several texts. The most notable example is the British poet James Montgomery’s Greenland (1819), a text neglected in modern criticism despite the fact that it enjoyed significant popularity in the Romantic period.

This Chapter analyses the legal challenges raised by the use of new technologies for marine environmental restoration purposes, using as a case study the Ocean Cleanup’s plastic cleanup activities in areas beyond national jurisdiction. While the objective of both proponents and opponents of such technological ‘solutions’ is ultimately the same – protection of the marine environment –the underlying conceptions of the ‘risks’ and ‘benefits’ involved seem to diverge. When seeking guidance from the rule of law on how to assess and balance these different perceptions of risk, challenges arise where uncertainty remains and the law in turn relies on extra-legal knowledge, such as scientific data, to give content to legal standards.

Chapter 2 focuses on Augustine’s early consideration of the resurrection as the restoration of humanity to the pristine stability of paradise. In starting to describe the resurrection, Augustine begins to articulate the spiritual death and resurrection of the soul and the physical death and resurrection of the body. In this process, he begins to modify his previous notions of the soul’s immortality and the body’s dispensability. Emphasizing more a return to the original creation and less an advance to an eschatological transformation, Augustine reinforces his description of this repristination by articulating not only humanity’s spiritual change at the beginning of time, but also a version of millennialism at the end of time. At the center of these considerations, Augustine begins to explore the fleshly resurrection of Christ, who functions as the sacrament and example of our salvation. Augustine’s later clarifications of his early concept of Edenic repristination evince its limitations.

Some psychologists who would return the soul to psychology sought an integration with theology. The soul, especially in pastoral settings, had a place. Other psychologists developed in various ways an empirical psychology with a Thomistic philosophical foundation. Moore and Arnold conducted empirical research as well, making important contributions in factor analysis and cognition (Moore) and appraisal theory in emotions (Arnold). Their message was that a concept of soul grounded empirical research. Strasser discussed the soul by bridging Thomistic with Husserlian thought. Critical of the Neoscholastic view that empirical studies rest on metaphysical foundations, Strasser found more complex relations between the empirical and the metaphysical in psychology. The soul is the event whereby phenomena show themselves. Metaphysical psychology studies this act of illumination (interiority), and empirical psychology studies interiority as it externalizes itself in “quasi-objects.” Empirical psychology, with its emphasis on becoming, considers the soul as it objectifies itself in acts.