In the concluding chapter, I look back at the question I began with and the answer I found in the practice of writing. I re-visit accounts of science and politics and describe the three sides to this relationship that I observed in the IPCC. I identify sites within the UNFCCC that have been designed to bring climate science and climate politics closer together, such as in the Global Stocktake of the Paris Agreement. While this brings accountability against the approved knowledge base, it is likely to further increase the political pressure on the IPCC as an organisation and as a practice for writing climate change. From the IPCC’s location in global climate politics, I move inward to the actors, activities and forms of authority that constitute and shape this practice of writing. The book reveals the importance of looking beyond scientific and political forms of authority and describes why the TSUs matter as actors that have the potential to uphold or challenge the scientific order of relations. I explore the implications of science as a site of politics, the global asymmetries in the knowledge economy, and their effects on participation for the design of new intergovernmental assessment bodies, which from the outset must design for meaningful participation by all in these critical sites of agreement-making.

This chapter describes the journey that the scientific assessment travels from author nomination through to the drafting and reviewing of the emerging report, and explores the social scientific order that structures and imprints on the IPCC’s writing of climate change through the process. It is in the initial stages of the scientific assessment, in the government nomination and author selection processes, that asymmetries in global knowledge of climate change and their effects become apparent. While developed countries have institutionalised processes for identifying and nominating experts, the majority of developing countries do not submit any author nominations. Once compiled, it is scientific conventions and measures of authority that are used to select and appoint the expertise necessary to fulfil the government approved outline of the report. However, when these activities are situated in broader patterns and practices of knowledge production, it becomes apparent that these reproduce the structures and exclusions of the existing global knowledge economy. These asymmetries are also apparent in the order of relations in the author teams and the submission of government review comments, which reduces the space for more diverse understandings and knowledges of climate change that are relevant to and reflect the interests and needs of all IPCC member governments. The IPCC has attempted to address these asymmetries through selection criteria and other mechanisms to shape the social order of authorship, which to date have proven more successful in broadening gender representation than ensuring the full participation of developing country authors in the assessment.

This chapter discusses the creation of the intelligible world, which comes to being through the formative activity of the Good on its first product. The Great Kinds are dynamically balanced principles, by virtue of which Intelligible Matter received form as Being, Movement achieves Rest, and Difference is united by Identity, thus establishing Intellect, the One-Many. The three crucial principles of the Plotinian metaphysics are outlined: (1) the principle of the microcosm, (2) the imaging principle, and (3) the principle of the triadic selfhood. In light of the first principle, at all the levels of reality there exist individual beings who exist within and are united with the great principles of reality by virtue of two forms of participation. The notions of vertical and horizontal participation are defined. The imaging principle relates to reality consisting of hierarchies of dynamically produced images of higher archetypes. What is expressed participates vertically in its archetype. The third principle is a triadic intertwining of loving and knowing with selfhood. The “negative” or “potential” aspects of the Great Kinds are described as the metaphysical seeds of evil and fall.

For many anti-Calvinists, including the Cambridge Platonists, the Calvinist doctrine of double predestination entailed unacceptable conclusions about the character of God. Inspired by the fractious political climate, seventeenth-century English anti-Calvinists frequently accused the Calvinists of making God into an ‘arbitrary tyrant’, one who imposed his arbitrary will upon a hapless creation, unbound by any principles of justice or goodness. After considering the political and theological background from which this anti-tyrannical discourse emerges, this chapter examines the ways in which, in their attacks on the doctrine of double predestination, Benjamin Whichcote, Henry More, Ralph Cudworth and John Smith all appeal to an explicitly Platonic notion of God’s unwavering intention to communicate his goodness to creatures as far as they are able to receive it.

This chapter further explores the Cambridge Platonists’ religious epistemology by examining their theory of spiritual sensation, a striking fusion of early modern sense theory, early Christian notions of deification, Puritan spirituality, and Platonic metaphysics. The Cambridge Platonists hold that when a soul becomes deified through the practice of virtue, God comes to dwell in it, and that as a result, the soul becomes able to know God directly by looking inward. This knowledge is the fruit of direct, perceptual contact with God, granting it a phenomenal quality that cannot be attained by mere descriptions of God. Conversely though, when a soul marred with vices looks inward in the attempt to know God, it inevitably forms a distorted picture of God that reflects its own moral flaws. Thus, the Cambridge Platonists’ theory of spiritual sensation undergirds their rejection of Calvinist doctrine, providing them with a sort of ‘error theory’ to explain how their theological opponents arrived at the views they did.

The Cambridge Platonists’ anti-Calvinism was undergirded by a Platonic epistemology of participation – an epistemology on which the faculty of reason allowed the soul to participate in, and thereby come to know, the nature of God. This epistemology, drawn largely from Plotinus, enabled them to defend and articulate their reasons for rejecting the arbitrary, voluntarist picture of God propagated by their Calvinist contemporaries, and defend their own, rival conception of God as unswervingly committed to communicating his overflowing goodness to all his creatures. The central component of this Platonic epistemology is a high view of human reason as a direct participation in the divine nature, where beauty, goodness and truth are inseparably united. This chapter introduces the Cambridge Platonists’ religious epistemology by highlighting the ways in which they make conformity to God, both through purity of mind and virtuous action, a precondition for knowledge of God, resulting in a distinctive combination of Plotinian epistemology and Puritan spirituality.

Engaging directly with the question whether Platonic Forms are concepts, David Sedley’s chapter ’Are Platonic Forms Concepts?’ takes its start from the Parmenides 132b–c, where Socrates and Parmenides briefly examine the hypothesis that Forms are ‘thoughts’ (noēmata). Sedley asks what ‘thoughts’ are in that context, and argues that they are not thought contents, but acts of thinking. The chapter offers an ambitious and comprehensive analysis of the classical theory of Forms as showcased in the Phaedo, Republic, Parmenides, and Timaeus, in terms that clarify why Plato was bound to reject the hypothesis considered in the Parmenides (132b–c), namely that Forms are thoughts.

Neighborhood associations are geographically bound, grassroots organizations that rely on volunteer membership and direct participation to identify and address issues within their neighborhood. Often these groups serve as intermediaries between residents and local decision-makers, such as government officials, developers and business owners, and providers of public goods and services. As a case example, we describe the Minneapolis Neighborhood Revitalization Program (NRP), launched in 1990. The NRP is a notable long-standing attempt to bolster the role of neighborhood associations in municipal governance. It demonstrates many of the potential benefits as well as the challenges of neighborhood associations as vehicles for locally scaled democracy. After this, we examine dynamics of community power and empowerment processes in neighborhood associations and make recommendations for practice and future research.

Although Nietzsche rejects the Platonic legacy in the name of the earth, there are resonances between the two thinkers. They share a critique of the Western democratic city. Both carry out a transvaluation of values: rejecting received notions of truth and justice. Both reject the notion that art, drama and tragedy occupy a separate “spectacular” sphere over against the quotidian life of the city. Both advocate a reintegration of life with art. Yet Nietzsche’s naturalism apparently allows only for the supremacy of the middle rank of Indo-European tripartition, to which Plato appeals in Republic: the Kshatriya power of aristocratic thumos. There is no place seemingly for the Brahmanic class of wise priestly rulers. How to understand the role of Zarathustra: is his advocacy of pure generosity an appeal to transcendence and so an irreducible good to which the warriors must advert? Inversely, is Plato’s good that which offers nothing in itself because it is beyond being, but only illuminates the terrestrial that comes after it and shares in it? Is it possible to mediate the two thinkers in this way? To a degree I shall argue that it is, though also that it is Plato whose metaphysical framework is less dualistic, who sees generosity less as merely accidental and as necessarily oscillating with cruelty.

Psychiatric intensive care for young people is a developing specialism with a developing evidence base.

The care of young people is provided separately to the care of adults, and within such services there are particular considerations regarding such matters as presenting condition and legal frameworks.

The skills and knowledge required are highly specialist: pharmacology, psychological interventions and educational provision all require detailed procedures and expert practitioners.

The development of national standards has enabled the specialism to be better defined, it is expected that the emerging evidence base will grow in order that practice can be further improved.

This chapter charts the impact of the establishment of systematic state funding on the nature of the relationship between theatre goers and theatre makers; the forms of theatre available to audiences; and theatre makers’ attitudes towards theatregoers. Citing Baumol and Bowen’s 1960s survey of British theatregoers – which noted their exceptionally elite status – it discusses the social, technological, and cultural shifts which have shaped the opportunities for greater audience interaction, agency, and ownership in recent years. Touching on the building of new civic, repertory, and university theatres in the regions between the 1950s and 1980s, the health and status of touring theatre companies, and efforts to create more accessible and inclusive experiences, the chapter acknowledges that the period since 1945 has seen extraordinary developments in the understanding of what being an audience means, in terms of visibility, conventions governing behaviour, marketing, opportunities for participation, and assumptions about what constitutes an appropriate place for the encounter between performer and spectator. It concludes, however, that twenty-first century British theatre still has some way to go before it can claim to have addressed its reputation for elitism and exclusivity.

The first chapter explores the meaning of religion - which is much broader than the belief-system of any given ecclesial communion - and also the meaning of theosis in its early historical development. Religion is considered up to the early modern age but theosis only to the end of the patristic age as the springboard for the study of later developments as they relate to religion.

The final chapter examines the re-engagement of Western academics with theosis in the twenty-first century and explores how, through such publications as the Philokalia and The Way of a Pilgrim, the notion of theosis has reached a broad non-churchy audience.