In Adam Smith’s Wealth of Nations, prescriptive and descriptive analysis are intertwined. While incentives analysis is strictly descriptive, the motivation of the analysis is prescriptive as are the motivations for its prescriptions. For Smith, wealth tends to promote justice; it also tends to be a consequence of justice. Poverty tends to create injustices instead, and to be a consequence of injustice. Understanding how to increase the wealth of a nation is thus understanding how to increase its justice. The perverse incentives of special interests are destructive forces of both wealth and justice. Smith called Wealth of Nations a violent attack against the British commercial system because, in the interpretation offered here, the entire apparatus of the British Empire was the result of those perverse incentives of special interest groups that not only generated inefficient monopolies but also, and especially, generated gross injustices for the weakest members of society.

Machiavelli cannot accomplish conversion of the world by himself. He has to convince future philosophers to follow or obey him. This is his succession problem.

In our modern times, it can feel like we have lost a sense of right and wrong, adding to feelings of fear and uncertainty. In this chapter we talk about how many of the resilient people we interviewed, including United States service members who were Vietnam War prisoners of war, used their moral compass to emotionally survive life-threatening situations. Building up and sticking to a moral compass takes practice, good role models, and a willingness to do the “right thing” despite personal consequences.

Gambling in this period was never just about gambling; it always represented something else or spoke to some bigger set of concerns. It was thought to be a neutered form of aggression, made socially acceptable through the relentless power of the civilizing process but flowering in the novel context of the resort casino. Gambling was a way to connect to prior forms of existence, and it functioned as a substitute for socially unacceptable practices. Gambling is also contrasted with other forms of risk: insurance and speculation. Some observers took a pro-gambling approach, noting the unique skills it cultivates or its basis in nature.

The Cave analogy in Book 7 of the Republic admits of no single consistent interpretation. It communicates not one philosophical vision but two. One is developed in the initial narrative, which tells its own compelling story, dropping plenty of hints – varying in directness or mysteriousness – on how it is to be read. The other vision is articulated mostly in the philosophical commentary on the Cave that Plato’s Socrates supplies when he tells his interlocutor Glaucon how to decode it. We should take the commentary as enunciating inter alia a set of instructions not on what the narrative means as originally articulated, but on how it is to be reread as an allegory of the trainee philosopher’s education. The Cave as narrated begins as a moral and political allegory of the condition of ordinary people in the city – in the first instance, the democratic city – and of their need for redemption from it. The Cave as reinterpreted in philosophical commentary is an image of the reorientation of the soul which can be achieved by the practice of mathematics. Consistency of interpretation as between original narrative and subsequent commentary is therefore not mandatory.

The Conclusion summarises pathways towards a wider theoretical trajectory for studying theatre anthropologically. What can public art institutions, especially theatres, tell us about the ethical relevance of art in German and European society today? How do artists in such institutions reflect on their practice, methods, and theories, and in doing so, what kinds of expertise do they develop? What methods and theoretical frameworks do we require to develop new approaches to professional public theatre today? The conclusion constitutes an outlook on the wider import and significance of this interdisciplinary study for anthropology, theatre, and performance theory.

Although Gellius is fully committed to the fashion for pre-classical authors, admiring them as writers and not merely as quarries for striking words or exponents of sound morality, comparison of his quotations with Ciceros shows a shift in taste away from raw power towards greater sophistication. His understanding of the passages cited, in so far as the state of their texts allows us to judge, is generally sound; however, some comments need a closer examination.

Citizenship-from-below constitutes one element of youth everyday citizenship. When asked the meaning of good citizenship, youth report emotional closeness, joy, and gratitude as key localized components, as well as moral character and concern over preserving one’s reputation. They particularly emphasize that citizenship manifests in local volunteering to help others and collective problem solving, and they often connect these acts to a broader commitment to building the nation. We juxtapose these youth perspectives with Afrobarometer data on reported attendance at community meetings and membership in a community or volunteer group to find that, although youth engage in formalized ways less frequently than their elders, they are locally engaged. They continuously contest their citizenship, framing it as distinct from that of their elders and highlighting their particular local contributions (e.g., security provision and environmental protection). Despite urban environments that stress individuality and uncertainty, urban youth citizenship is highly relational and embedded in obligations that undergird belonging.

Devoted to issues of change and continuity, Chapter 6 considers the social reproduction of families, particularly the ways in which ‘change’ and ‘continuity’ (understood as tradition) are drawn upon as tropes in moral economies of transnational kinship. In examining each generation of migrants in turn, I suggest that younger migrants assert ‘continuity through change’, a moral claim with important historical resonances, while older women generate ‘change through continuity’ in familial practices. ‘Change’ emerges as a form of social betrayal, complicating ideas of change as understood in narratives of modernity and in Christianity, particularly its presumed desirability. What is at stake in ‘having changed’, an accusation non-migrants level at migrant kin, are existential questions of personhood and belonging, along with potential access to symbolic and material resources.

Hobbes and Pufendorf write in Grotius’s wake and take early modern natural law in very different directions. Hobbes attempts to ground his moral and political philosophy in metaphysical materialism and to construct morality and the state with lean materials. A standard view is that he does this on a basis of psychological and rational egoism. This is too simple a view, as reciprocity plays a largely unappreciated role in his moral philosophy. For his part, Pufendorf may seem to be an orthodox theological voluntarist, grounding morality in divine command. On analysis, however, his views prove to be much more interesting. Pufendorf has deep insights about the conceptual conditions of accountability to God – namely, that those subject to divine command be able to hold themselves accountable in their own practical reasoning. And sociability plays an important role in his thought also, though somewhat differently from Grotius.

This chapter provides an integrative review of the literature on prosocial development across adolescence. Despite core developmental theories addressing biological, cognitive, moral, social, and cultural related domains, our understanding of prosocial development across adolescence in non-Western countries is still quite limited. This chapter summarizes prosocial development work in culturally diverse samples that has application to migrant and minoritized adolescents who navigate a myriad of stressors while pursing work in other countries around the world and when socially integrating into majority communities. These examples highlight the need to deepen the current literature of prosocial development and shed light into more inclusive models of development and on culturally diverse adolescents