Hegel’s Philosophy of Nature is integrated into the fabric of his system. We absorb into our thinking the concepts and relationships that have survived the successes and failures of experience (Phenomenology). Through disciplined thought we articulate the internal logic of those concepts (Logic). By working out what the world beyond thought would be like, seeing how the world instantiates those expectations, and then building those discoveries into our next ventures, we develop a systematic picture of the stages of natural complexity and human functioning (Philosophies of Nature and Spirit). Since Hegel’s time, however, we have discovered that nature has a history; time and space are no longer absolutes; the discoveries of science have expanded in both breadth and detail; and our comprehensive explanations for the way the world functions are continually being falsified by the discovery of new facts. A philosophy of nature, then, needs to reshape the way reason functions. Adopting the strategies we use to solve problems and that science uses to develop and test hypotheses, we broaden our perspective to cover multiple domains in nature and search for patterns that show how and why they fit together as they do.

This chapter will show you how traversing the overlapping identities of self (micro), organisation (meso) and system (macro) is an essential skill for educators to be culturally responsive. This includes making decisions informed by broader contexts, organisation/learning environment interpretations of those cultures and, crucially for educators at all stages, what this then looks like in their own educational setting. For pre-service teachers, this calls for a consideration of multiple layers in the development of teacher identity. For all educators, it demands reflection and scrutiny throughout one’s career recognising that some aspects of identity may remain a continuity, while others may change. By examining practitioner examples, research literature, national and global contexts, this chapter will equip you with practical and theoretical examples. We hope this will help you identify and negotiate micro, meso and macro levels of teacher identity as a way to better identify, empathise and implement effective culturally responsive pedagogies for the contexts you work in.

By arguing for an earlier development of the research university, this book questions previous accounts that have seen the state or the corporation as the main drivers of the making of research. Whereas other accounts see a turn toward useful knowledge as a corrective to the overly bookish or pedantic knowledge of professors, academics themselves reformed scholarly approaches both in opposition to their academic forebears and to the entanglement of knowledge with use. Both theory and practice could be a bias. This book highlights the research university as a place to cultivate and protect critical thinking from political and economic pressure. Even proponents of useful knowledge adopted academic techniques because by improving the quality of knowledge they made it more useful. The early modern development of dynamic epistemic superstructures suggests approaches to interdisciplinarity and continuing knowledge change today. The book encourages academics to participate in knowledge reforms from a position of epistemic humility and a self-critical search for biases. It proposes how curation of knowledge still represents a viable approach, but one that could be reformulated to address the biases of the past.

Chapter 6 propose the CoE pursues a more proactive, judicious, rapprochement with areas of conflict in Europe in line with the object and purpose of the organisation. This rapprochement requires political will, but can be substantially shaped by and based on the vision and associated initiatives of the Secretary General. It seeks to reflect on several legal, political or operational activities might contribute to satisfying the ordre public imperative described in Chapter 3. The objective is to begin to identify practical initiatives which could be pursued in accordance with the Statute to enable progress in a fully impartial, standards-based manner.

Criticism is often made that the WTO Agreement has the potential to undermine human rights and accentuates the disruptive effects of globalization. Nevertheless, justice in sovereign terms is different from justice in human terms. This difference is perhaps best illustrated by means of a theory. This book puts forward such a theory. The theory posits that law does justice in order to sustain the good of the community. Justice in relation to the good can be thought about either according to the good’s distribution ex ante or its correction ex post after injury. The metric of distributive justice is equality, whereas the metric of corrective justice is fairness, or what is appropriate. This dualism is exhibited in thinking about WTO arrangements and is replicated in WTO law. In one mode WTO law is about the attainment of equality by means of obligations. In a second mode WTO law is about the attainment of fairness by means of rights. The two modes of law interact over time. Ultimately, they depend upon each other to generate a third, overarching structure in the form of interdependent obligations and rights manifested in a sui generis legal system.

The political theorist and intellectual historian Istvan Hont argued that the term ‘commercial society’ was used by Adam Smith in ways that were distinct from any of his peers. Smith, Hont claims, ‘stretched’ the term in order to ‘make it a theoretical object for moral and political inquiry’. This chapter engages with this argument using computational methods for interrogating datasets of varying sizes.

The first, a custom-produced ‘Adam Smith’ corpus, is compared with a ‘Scottish Enlightenment’ corpus, both of which have been extracted from the larger Eighteenth Century Collections Online dataset. For the second of these datasets, a list of publishers’ names has been collated, from existing scholarly enquiries by Richard B. Sher and Andrew Hook, to construct a dataset that enables one to inspect and interrogate what might be thought of as the distinctively Scottish history of ideas in the period within which Smith wrote his seminal works.

The comparative method allows us to test Hont’s assertion that Smith deployed the concept of ‘commercial society’ idiosyncratically by charting the extent to which the features of Smith’s thinking were adopted by his contemporaries, firstly within the Scottish context, and secondly within anglophone culture of the period as represented by Eighteenth Century Collections Online.

The two great Victorian Platonists – George Grote and Benjamin Jowett – are often perceived as championing diametrically opposed perspectives on Plato: utilitarian vs. idealist. This chapter argues that no less important is what they had in common: an ‘atomist’ hermeneutics, in fierce reaction against attempts to make a system out of the dialogues; and a combination of scrupulous attention to the texts as historical documents with insistence that giving Plato his place in the history of philosophy and ‘in the scale of human improvement’ was no less the historian’s obligation. Finally, both men were active in the public sphere, looking for similar ‘modern applications’ of what was best in Plato’s political thought, particularly in the sphere of education.

Chapter 1 presents the purpose of the book – i.e. describing how a text-based description of three world languages can be developed. The Systemic Functional Linguistic theory informing these descpriptons is introduced, including modellng of context and discourse semantics,and the basic theoretical parameters of metafunciton, rank and stratification.The nature argumentation in relation to grammar description is outlined.

This chapter introduces the appliable linguistics theory, Systemic Functional Linguistics (SFL), informing this grammar of Korean. The three basic theoretical dimensions of SFL are outlined – stratification (levels of language), rank (constituency) and metafunction (kinds of meaning). The approach to the distinctive relation of system to structure in SFL is then explained, including the formalisation of paradigmatic relations in system networks. The chapter closes with an outline of the book as a whole.

Writing about serialism by its earliest practitioners tended to underline its evolutionary qualities, something made easier by the baroque and classical connections of early examples from the 1920s like Schoenberg’s Suite for Piano op. 25 and Wind Quintet op. 26. Such an emphasis did not prevent more conservative critics from condemning twelve-tone music as ‘mathematical’. But by the early 1950s, there was more cogent criticism from younger composers, claiming that Schoenberg and Berg had failed to understand the innovative implications of twelve-tone methods. Boulez and Stockhausen in Europe and Babbitt in the United States were among those who explored a more systematic, stylistically radical serialism. But in the later Stravinsky, and in Boulez’s music after 1970, this avant-garde spirit gave way to techniques that were able to make productive compromises with more traditional ideas about musical materials and structures; at the same time, writing about serialism turned increasingly pedagogical, offering academic models for analysis and composition.

The Introduction to Kant on Freedom, Nature, and Judgment: The Territory of the Third Critique argues that the question that orients and unifies the Critique of Judgment is: For what may I hope? This question is fundamentally about the unity of the system of freedom and nature. What the Critique of Judgment develops is a third, independent, and mediating sphere of human experience that at once completes and expands the critical system. It accomplishes this through judgments of reflection that both pattern themselves after as well as refer us to life, understood as a causal unity of freedom and nature. The Introduction lays out the basic argument of the text, as well as situates the manuscript within the larger history of the reception of the third Critique in German Romanticism and Idealism, and later the neo-Kantians.

This chapter argues that the interpretative master key of the third Critique key can be located in the related concepts of hope and territory. It develops reason’s demand for the unconditioned along with the requirement for its self-consistency as the driving force behind the need for hope. What we hope for is that our free, rational activity will be efficacious in the natural order, and contribute to bringing about a rational world order as demanded by reason. The chapter then turns to consider what hope itself is, as simultaneously theoretical and practical. It moves next to how hope is answered in Kant’s philosophy by way of judgments that we make “out in the territory.” The territory, I argue, completes Kant’s system insofar as it both underlies as well as serves as a transitional sphere between freedom and nature. Lastly, I consider how the system that Kant envisions here, along with our encounters out in the territory, may work to recast Kant’s Copernican turn and give human beings a sense of belonging to a larger, more cosmic nature than previously articulated in Kant’s writings.

Chapter 7 argues that Kant introduces a new conception of the relation of the systems of freedom and nature as reciprocal. Here, under the auspices of what he calls an “ethicotheology,” he describes these two systems as sharing an identical final end, and therefore also being conjoined by that very end. Such a description of this relation is only possible if we view the relation of the two systems from out in the territory. This reflective standpoint further judges freedom as a fact in nature, and opens up the possibility of us being convinced of the existence of God as the author of a nature that now, ineluctably, appears to us as meaningful. In this, nature is something we have a sense of as belonging to us.

Chapter 4 argues that the sensus communis forms the keystone of Kant’s critical system. Kant develops his idea of the sensus communis as a response to the quid juris of the judgment of taste – by what right may I claim that this is beautiful? As a judgment made out in the territory, without a law, a judgment of taste is always in question. Kant’s development of the sensus communis is shown to rely on two senses of its historical usage, epistemological and social. Both of these uses of the term are developed in response to skepticism. Kant’s own use of the term, which refers to a sense that we can communicate with all other human beings, discloses to us that all human beings share a way of having the world, and, too, that we share a world in common. It thus grounds the universal character of both cognition and moral life.

Chapter 3 examines Kant’s account of the Ideal of Beauty. Contrary to most interpretations, it takes Kant at his word that the Ideal forms the measure of the judgment of taste in providing the original pattern that all other beautiful things follow. It further argues that the content of what Kant describes in the Ideal is nothing other than life. Life, for Kant, is the unthinkable causal union between force and matter, freedom and nature. All judgments of taste, then, refer us to such a unity, and thus to an outside of the critical system. Nevertheless, in suggesting the possibility of such a union, the beautiful is able to serve as a transition and likely ground of the two domains of freedom and nature.

Much is written of how leadership and related management attributes and strategies can contribute to success in the business world, and these can be expanded to address societal challenges. Effective and authentic leadership is needed to deliver societal outcomes that respond to the urgent need to transform food systems under climate change. We need a new vision for leadership in the context of food systems research, which includes strategic goals of ‘looking out’, ‘getting different’, and ‘focused experimentation’. As part of this new vision for leadership, key cultural attributes include diversity and inclusion, a ‘service from science’ ethos, creativity, independence, and accountability. Implementing such strategic goals and cultural attributes must be complemented by systems leadership capacities. Such capacities include the ability to see the larger system, listen actively, adapt and learn, recognise and respect different stakeholders’ worldviews, and operate with a sense of purpose and authenticity.