British literary criticism and theory have always been primarily focused on meaning and on value, that is, on the interpretation and evaluation of literary texts. Equally characteristic are their strong sense of having a social mission and their interest in the social value of texts. On the continent, criticism and theory developed in a wholly different, ‘scientific’ direction. The Russian Formalists tried to define the ‘literariness’ of literary texts, the Prague Linguistic Circle introduced the notion of ‘structure’, phenomenologists were concerned with the ontological status of the literary work, and the structuralists of the 1960s and after analysed that narrative and its presentation, with interpretation and evaluation always playing a marginal role. The advent of poststructuralism – whose reception in the UK was markedly different from that in the United States – brought the two traditions substantially closer to each other, but there has not been a real convergence.

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 offers a broad account of two key governmental themes in post-war British theatre: policy and censorship. The chapter’s discussion of these themes is informed by Michel Foucault’s concept of governmentality, which embraces both the activities of the state and the broader discursive regimes that constitute groups and individuals, including self-governing. The chapter examines a range of values that have featured in post-war cultural discourse in terms of continuities, ruptures, and changes between the post-war period and earlier moments in capitalist modernity, and within the period itself. The chapter surveys the expansionist arts policies implemented in the decades following the war, before turning to the effects of neoliberal governmental politics from the 1970s onward, which saw the value of the arts become subject to increasing scrutiny and justification. Next, the chapter addresses censorship and the contours of its post-war cultural politics. It notes overlapping shifts in focus from sexuality and gender to racial and religious identities – shifts which speak to the governmental ‘management of populations’. Finally, it analyses David Hare’s I’m Not Running (National Theatre: Lyttelton, 2018) – a work that responded to contemporaneous governmental crisis.

Employing “Asia as method,” this chapter examines the twofold pedagogical practice of cultivating learners’ abilities to cognize truth and create value from it as the font of authentic happiness. The chapter first summarizes the intrinsic nature of sōka kyōikugaku, or “value-creating pedagogy,” in the work of Japanese educators Makiguchi Tsunesaburō (1871–1944), Toda Jōsei (1900–1958), and Ikeda Daisaku (b. 1928) and defines the concepts of truth, value, and happiness therein. It then considers the extrinsic relevance of these in the context of today’s politicized, semantic war on truth in the United States and the implications this has for modern notions of schooling and young people’s happiness. The chapter advances our understanding of value-creating approaches to knowledge, society, and power that increasingly inform the perspectives and practices of thousands of educators around the world and has significance for ethics in education.

This chapter includes civic signs and political banners, which seem to be particularly numerous in China. They are used to extol civic and cultural values reflecting the current social and political climate. From their contents, one can get a sense of what are considered important at a particular time. Like couplets, the rhetorical device of parallelism is frequently employed.

This chapter samples ads of three types: commercials, classified ads, and the so-called ‘small ads’. Ads can appeal to senses of good value, tradition and authenticity, novelty and popularity. To attract attention, they often employ rhetorical devices such as punning, parallelism, allusions to shared cultural knowledge, and unexpected juxtaposition for humorous effect.

The central concern in this chapter is on the place of values and morality in virtue science. Since the advent of psychology, a strict fact–value dichotomy has predominated, with almost all investigators adopting a disengaged observer stance. This dichotomy has been repeatedly critiqued by communitarians, hermeneuticists, philosophers, and psychologists. Few, if any, systematic defenses of the fact–value dichotomy exist. This chapter combines many of the strands of fact–value critique in a neo-Aristotelian position that emphasizes that science is, itself, value-imbued because it aims at a set of goods (e.g., knowledge, human welfare). The chapter concludes by suggesting how values and morality can be included in virtue science and psychology in a frank and illuminating manner. In support of this position, it enumerates four advantages of value inclusion, paramount among them that values can then be explicitly discussed and evaluated. Values can be fruitfully incorporated into virtue and psychological sciences by making the values explicit and including discussions and critiques of those views in open intellectual discourse (e.g., peer review).

This chapter addresses the graphic novel as a new form of the “Great American Novel” (GAN). This possibility is seen as the result of two interacting processes: canon formation (Which are the graphic novels that can gain inclusion into the mainstream canon?), and literary validation (Can graphic novels be judged with the same criteria as literary novels?). The chapter discusses the critical debates on the recognition of comics as a form of literature and the role of academia and other institutions in the making of a graphic novel canon. It studies the progressive literarification of comics and graphic novels, before focusing on the notion of the GAN, a label that refers to works picturing the ordinary emotions and manners of American existence (J. W. DeForrest), preferably with a high degree of realism. The chapter critically discusses this notion and concludes with a close reading of four graphic novels that constitute good candidates for the title of GAN: Ghost World, Fun Home, American Born Chinese, and Asterios Polyp.

This chapter expands on the material underpinning of popular sovereignty and self-and-other-determination by theorizing racialized alienation from nature and manual labor as allowing for environmental destruction, a process mediated by technology. Diagnostically, Du Bois’s essays on development and economic value first connect the intensification of racism to western technological needs, turning upside down techno-racist claims that equated whiteness and technological superiority. Instead, he argues that racism and colonialism are necessary to procure raw materials on the cheap to secure industrial profits. Racist ideologies operate within this context to confine nonwhite bodies to strenuous manual labor close to nature. Relatedly, Du Bois contests the inferior value assigned to manual labor that follows, showing both the centrality of raw materials and manual labor to high-tech societies and clarifying its political origins. On the critical side, Du Bois first contests the desirability of speedy “development” and forced integration into the global economy, which curtails racialized peoples’ orientation toward their wellbeing. Second, Du Bois claims the technological mindset and orientation toward profit are poor standards of progress because they obscure the cooperative character of production and prevent the political imagination from envisioning new worlds.