While Jacques Roumain’s classic novel Gouverneurs de la rosée foregrounds the possibility and necessity of return to Haiti, in many other literary versions of Haitian exile such a reconnection is never achieved. The returning wanderer can never just pick up where they left off, and the exile is definitive, unending. The chapter argues that exile for Haitian authors of the twentieth century is not merely a question of space or place; it has temporal dimensions that can compound the sense of separation or loss. Following a consideration of nineteenth-century exile-related poems, the chapter engages with some of the most prominent essayists, poets, and novelists whose works serve as chronicles of the multi-generational experiences of separation from Haiti before, during, and after the Duvalier dictatorships. As the examples show, experiences of exile vary widely and are determined by many factors, including personal circumstance, the place and conditions of exile, changing realities in the homeland, and evolving notions of exile itself, and of the ways in which it is written by successive generations of authors.

This chapter discusses psychic contemplation as our participation in the contemplation of the World Soul, who creates the sensible world and time. As a result, we see the world as becoming alive and we transcend time by finding in ourselves the peace and rest of Nature, the lower power of the World Soul. The main faculty in ourselves which participates in Nature is imagination (and memory), although Nature herself doesn’t entertain perception, imagination, or memory. When we ascend to this level, we begin to live in the present, mindfully awake to our sensible experience, but also having a sense that we are something different from it. Sensible experience no longer deceives us because we see the sensible world in and through its archetypes, which are the logoi in Nature. Like a geometer who sees the intelligible structure of the square in squared sensible shapes, we intuitively see the essence of things (“what it is”) revealed to us through their qualities (“what it is like”).

Violence and time are elements shaping the lives of children. For children, time is something that to a large part is placed in the future, while to adults, it is placed in the past; still, it is within this time that violence directed toward children occurs because they are children, often with the purpose of shaping their personhood and controlling them. To be able to speak freely about how time and violence socially construct the self-identity as a child is an important act of resistance against the use of violence constructing childhood but also an important form of protection. To fight violence, the child rights discourse must move beyond the child’s rights to be heard to also take seriously the right to freedom of speech.

The Introduction proposes that a microhistorical lens on the departure of over 40,000 Italians from Egypt after the Second World War helps us to understand how historical temporalities and political membership shape migrant departures. It takes as its starting point the question of the memory of Italian departures from Egypt among Egyptian migrants in contemporary Italy. It frames the book’s argument in relation to ideas about historical time and conflicting notions of the Italian population in Egypt as ’out of time’, demonstrating that a history of temporalities which focuses on the future, present, and past can shed new light on processes of migration in the Mediterranean. It then articulates how political membership, as an encompassing concept functioning within these temporal frameworks, illustrates the construction of the categories normally ascribed to migrants and migrant communities in and beyond the Mediterranean. Finally, it draws these theoretical and methodological threads together to rethink periodisations of European and Mediterranean empires and decolonisation.

This chapter considers techniques of musical development through the lens of solo monodic (i.e. single line) musical works. It explores a range of approaches to melody, development, vertical-horizontal relationships, and expression, suggesting ways to unfold and expand musical ideas that are rooted in sonority and dramaturgy.

Boethius, like his Neoplatonic predecessors, poses a challenge to contemporary readers of the Consolation seeking to understand the world he thinks we occupy. That world involves a timeless, simple, but all-knowing creator god and a time-bound, infinite creation that is patterned from the ideas in the divine mind. The purpose of this chapter is to provide a modest illumination into the world as it is conceived in the Consolation by examining two fundamental Boethian categories and their relationship: the eternal and the temporal. The chapter examines the extent to which we should see these categories providing guidance as to the nature of beings rather than expressing the epistemic perspectives those beings have. By noting the limits, we will draw conclusions about the persistence of temporal beings; the ontological status possessed by future, present, and past states of affairs; and what characterizes eternal existence.

Gary Jacobsohn’s theory of constitutional identity speaks to normative questions about the exercise of constituent power in constitution making. To gain purchase on these questions, this article applies Rousseau’s description of three "moments" of citizenship to the creation and maintenance of constitutional orders. Jacobsohn’s understanding of constitutional identity as something that emerges over time as opposed to an episodic expression enriches the Rousseauian model’s response to the paradoxes of democracy. Ultimately, Jacobsohn’s model implies that true constituent power is exercised only in the form of a dialogue within a shared understanding of democratic legitimacy, raising the possibility that moments of violent disruptive constitutional change cannot be accommodated to the requirements of democratic legitimacy at all – a return to Rousseau’s paradox of founding.

Farmers, herders, and the practitioners of diversified economies are interesting to human behavioral ecologists because they encounter similar trade-offs of energy, time, and risk that characterized ancestral populations of humans. Studies of agriculture, herding, and mixed economies also examine choices about how much labor and other inputs to invest in order to increase yields and diminish variability, whether to consume, share, or sell products in markets, and how to manage resources through social institutions. This chapter reviews research and key studies on the five themes of risk, time, investment and intensification, markets, and institutions. The chapter discusses the tricky issue of commensurability, of comparatively evaluating dissimilar forms of value such as calories and cash, certainty and unpredictability, and immediacy and delay. The conclusion proposes avenues for future research, involving niche construction, embodied capital, cooperation and competition, culture, and applied evolutionary anthropology.

There are a number of ways in which time affects treaty interpretation. This chapter examines how a text can be understood, in Roland Barthes’s famous expression, as a ‘weapon against time’ (i.e. a device of stability). In international law, such understanding of a text as a safeguard against change is rooted in the principle of contemporaneity, according to which the terms of a treaty shall be interpreted according to the meaning prevailing at the time of its conclusion. Nevertheless, an exception to this principle has emerged in the form of the doctrine of evolutionary interpretation. This chapter thus looks at the ways in which lawyers navigate the tensions between stability and the perceived need for law to respond and adapt to changing social circumstances and present-day conditions. The chapter then turns to the question of subsequent practice and, more precisely, what should be meant by ‘practice’. It also seeks to illuminate the stakes of the debate about the ultimately rejected draft Article 38 of the Vienna Convention, which provided for the possibility of the modification of a treaty by subsequent practice. Finally, the chapter also broaches the question of the boundary between interpretation, law-making, and the emergence of a new rule of customary international law.

Chapter 2 introduces the concept of construal and explains how identical objects or real-world events can be perceived and described differently by multiple speakers, due to differences in individual speakers’ perspectives, the impact of culture as a lens on cognition, and the linguistic options available in a language. For instance, although Chinese shares similar concepts of time as English, associating time and space so that front and back can refer to temporal relationships, Chinese also exhibits a tendency to construct time vertically, in which the past is up and the future is down. Systematic crosslinguistic differences can also be found in descriptions of motion events across world languages. Learning to express time and motion in L2 Chinese often entails adjustment to new perspectives that are not articulated in a learner’s native language. L2 Chinese speakers therefore need ample opportunities to use the L2 functionally before they can develop L2-specific ways of thinking-for-speaking patterns.

Chapter 4 lays out the book’s adaptive, reflexive capability view of socially embedded individuals. An important reason we ought to see people as adaptive is that this provides a basis for explaining how they make choices and act in changing, often highly uncertain environments – large worlds rather than small Bayesian ones. When we accept that choice is context-dependent, we need to be able to explain individuals’ behavior in the most demanding circumstances they can face. An implication of this framing is that, as in Simon’s procedural rationality view, behaviorally speaking there is really no maximization – only continual adjustment over time. To capture all this, I use a stock flow, state description/process description characterization of adaptive individuals, and then model their behavior more specifically as a capability choice/action capability pattern of behavioral adjustment that works via a reflexive feedback loop. Given that this individual conception also needs to satisfy the two identity criteria I used in Part I to evaluate the standard Homo economicus individual conception, I then show how an adaptive, capability individual conception successfully individuates people as distinct and independent. In light of how undemocratic economic and social institutions limit people’s capability development, I also discuss the circumstances under which they can be reidentified as the same individuals over time.

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.