Hatred for the rich, hatred for business activities, and hatred for entrepreneurs have been common throughout human history. Based on the existing literature, this chapter divides people’s prejudice and hostility towards entrepreneurs into two causes. One is psychological and the other is epistemological. Envy is the psychological cause. A misunderstanding of knowledge is the epistemological cause. Because most people do not understand the importance of soft knowledge, entrepreneurial money making appears to refer to getting “something from nothing.” By combining psychological envy with epistemological ignorance, we get a good understanding of intellectual prejudice towards entrepreneurs. In order to reduce hostility towards entrepreneurs, economists have a responsibility to establish a correct market theory.

Spirituality is a deeply personal universal human experience, and people with intellectual disability may miss out on the expression of this vital part of their identity, which is a fundamental human right. An understanding of people with intellectual disability as creative communicators has been gained through action research, but spirituality is still a poorly understood aspect of their lives, giving rise to unmet needs. Outdated practices and beliefs about the origins of disability have led to a culture of exclusion or, at best, tokenism. Around the world, reports are still emerging of marginalization, discrimination and even abuse because of negative spiritual attribution or views about cognitive abilities and consequent economic worth. Faith communities and secular care providers need to incorporate new learning about the importance of spirituality for mental health into mainstream planning of care with the involvement of people with intellectual disabilities who communicate creatively as co-producers.

Jameson’s writings modelled ethnoexocentrism and cultural exchange and reflected the cross-cultural freedoms and opportunities she enjoyed as a result of her interchange with Germany and Ottilie von Goethe. Her three resulting ‘German’ books advanced feminist agendas in England by way of German models. Visits and Sketches (1834) details the empowerment of Jameson as writer, cultural critic, and intellectual underwritten by solo travels and her commentaries on German women’s literature, art, intellectual exchange, and sociability. Winter Studies and Summer Rambles in Canada (1838) represents Jameson’s fullest command of contemporary German letters, often by way of writers and thinkers such as Rahel, who were underestimated or ignored by English masculine writers on German culture. Her cultural exchange with Ojibwa women including June Schoolcraft and Schoolcraft’s mother, while more limited, built in part upon the ethnoexocentrism she had learned to exercise in Germany. Social Life in Germany represents Jameson’s work as a translator but, more important, her recourse to German models for alternative marriage and divorce practices she tacitly endorsed for Britain. Her subsequent writings, while not focusing so exclusively on Germany, still drew upon the freedoms and opportunities she discovered there.

The chapter reconstructs Jacob Grimm’s political thought in the 1840s when he emerged as a leader of the new association of Germanists and a prominent delegate in the first German national parliament. Speaking in different venues, Grimm declared his commitment to national unity and claimed it was supported by disciplinary knowledge of language, literature, law, and myth. In particular, he asserted that the linguistic scholar could demarcate national collectives on the basis of verifiable grammatical knowledge and by so doing provide states with a sound, even scientific foundation. The chapter analyzes how Grimm used research findings about the distinctiveness of different Germanic languages to suggest authoritative answers to questions about units of legitimate rule in the post-revolutionary era. Grimm was not a radical and did not wish to subvert monarchy, but he insisted on the coincidence of royal rule with a national homeland, the outlines of which were best traced by the philologist.