“Modern slot machines arerarely the work of one company,” read the blurb for a 2009 G2E panel;“they are symphonies of individual technologie

Thething people never understand is that I’m not playing to win.”Why, then, does she play? “To keep playing—to stay in that machinezone where nothing else matters.”I ask Mollie to describe the machine zone. She looks out the window atthe colorful movement of lights, her fingers playing on the tabletop be-tween us. “It’s like being in the eye of a storm, is how I’d describe it. Yourvision is clear on the machine in front of you but the whole world is spin-ning around you, and you can’t really hear anything. You aren’t reallythere— you’re with the machine and that’s all you’re with.”

greater negative affect togreater self-reported cognitive failures

lower happiness

state-level pay-to-stay fees in the form of per diemrates for imprisonment originated in the early 1990s (see Evans 2009 and Shacknai1994). However, our analysis of state-level pay-to-stay practices reveals a much earlierhistory in the United States, with their existence “on-the-books” as early as 1935 inMichigan. Illinois lawmakers explicitly cited Michigan as a role model when passingtheir own similar statute in 1981.While pay-to-stay can describe different recoupmentstrategies, this paper focuses on the practice of state agencies suing current and formerprisoners for the cost of incarceration, allowing the state to be more selective in who ittargets (Eisen 2014). By 2019, laws imposing pay-to-stay fees were quite common, usedin all fifty states and at the federal level (Brennan Center for Justice 2019; Conboy 1995;Eisen 2015; Levingston 2007)

Lucy said that while he felt the drinks he took hewas not intoxicated, and from the way Zehmer handled thetransaction he did not think he was either.

Lucy believed, and from the actsand statements of the Zehmers was warranted in believing,that the contract represented a serious and good faith saleand purchase. Mental assent is not essential for the formationof a contract; if the words and acts of a party, reasonablyinterpreted, manifest an intention to agree, his contrary butunexpressed state of mind is immaterial

Suit to compel specific performance of land purchase contractclaimed by defendant vendors to have been entered into asjoke

Big Town Nursing Home, Inc. v. Newman

I de s et их. v. W de S

On remand, the trial judge concluded that it was necessary for him toconsider carefully the time sequence, as he had not done before; and thisresulted in his finding "that the arthritic woman had begun the slowprocess of being seated when the defendant quickly removed the chair andseated himself upon it, and that he knew, with substantial certainty, atthat time that she would attempt to sit in the place where the chair hadbeen." He entered judgment for the plaintiff in the amount of $11,000,which was affirmed on a second appeal in Garratt v. Dailey, 49 Wash.2d499, 304P.2d 681 (1956)

. Theatrical space nurtures a sense of the right notonly to react to the play, the performance,and the players, but also to use the theater

. Further, while theplay is essentially light-hearted, its depictionof certain social realities?the deplorablecondition of the cesante for example, andthe jornaleros despairing plaint?suggestsan audience familiar with the vicissitudesof life in the working classes (Membrez 1:227-35; Versteeg 91). Anecdotal reportsfrom this period attest to the large numbersof workers, students, chulos and chulas inattendance at these early productions

the presentation ofevidence of a defendant’s net worth creates the potential thatjuries will use their verdicts to express biases against bigbusinesses, particularly those without strong local pres-ences.”

Known by various names, including penal, retributory, or vindictivedamages, punitive damages are damages “over and above those necessary tocompensate the plaintiff.”4 Punitive damages are awarded for three main reasons: (1)“to punish the defendant and provide retribution,” (2) “to act as a deterrent to thedefendant and others minded to behave in a similar way,” and (3) “ to demonstratethe court’s disapproval of such conduct.” 5 Punitive damages differ in purpose from“aggravated damages.” Punitive damages are awarded to punish the wrongdoer,whereas, aggravated damages “are awarded to compensate the plaintiff for increasedmental suffering due to the manner in which the defendant behaved in committingthe wrong or thereafter.” 6

Thomas, J., did not participate.

three different doctrines,

Public Functions Performed by Private Entities A private entity performs a “ piblicfunction” when it “exercises powers traditionally exclusively reserved to the State.”!The rationale is that the state should not be able to avoid complying with the Constitu-tion by simply delegating its power to private persons.

whether [their employment」inthe production of goods for interstate commerce is so related to the commerce andso affects it as to be within the reach of the power of Congress to regulate it.

The power toregulate [extends] not only to those regulations which aid, foster and protect thecommerce, but embraces those which prohibit it.

Because there may be but indirect andremote effects upon interstate commerce in connection with a host of localenterprises throughout the county, it does not follow that other industrialactivities do not have such a close and intimate relation to interstate commerce asto make the presence of industrial strife a matter of the most urgent nationalconcern."

[A1-though] activities may be intrastate in character when separately considered, ifthey have such a close and substantial relation to interstate commerce that theircontrol is essential or appropriate to protect that commerce from burdens andobstructions. Congress cannot be denied the power to exercise that control.

Poliner v. Tex. Health Sys.

Plaintiff brought claims for fraud, fraudulent inducement, businessdisparagement, breach of contract, and declaratory relief against defendant.

Moreover, exemplary damages are only recoverable if the jury is unanimous in regard tofinding liability for and the amount of exemplary damages

CONTENTS

Faith only and inward sincerity are the thingsthat procure acceptance with God.

mind only their own business andare solicitous for nothing but that (whatever men think of them) theymay worship God in that manner which they are persuaded is accept-able to Him and in which they have the strongest hopes of eternal salva-tion. In private domestic affairs, in the management of estates, in theconservation of bodily health, every man may consider what suits hisown convenience and follow what course he likes best. No man com-plains of the ill-management of his neighbour’s affairs.

If Christians areto be admonished that they abstain from all manner of revenge, evenafter repeated provocations and multiplied injuries, how much more oughtthey who suffer nothing, who have had no harm done them, forbearviolence and abstain from all manner of ill-usage towards those fromwhom they have received none!

He jumbles heaven andearth together, the things most remote and opposite, who mixes thesetwo societies, which are in their original, end, business, and in every-thing perfectly distinct and infinitely different from each other. No man,therefore, with whatsoever ecclesiastical office he be dignified, can de-prive another man that is not of his church and faith either of liberty orof any part of his worldly goods upon the account of that differencebetween them in religion. For whatsoever is not lawful to the wholeChurch cannot by any ecclesiastical right become lawful to any of itsmembers

Excommunication neither does, nor can, de-prive the excommunicated person of any of those civil goods that heformerly possessed.

as the Holy Spirit has in the Holy Scriptures de-clared, in express words, to

no man will have a legislatorimposed upon him but whom himself has chosen.

Some, perhaps, may object that no such society can be said to be atrue church unless it have in it a bishop or presbyter, with ruling author-ity derived from the very apostles, and continued down to the presenttimes by an uninterrupted succession

Nobody is born a member ofany church; otherwise the religion of parents would descend unto chil-dren by the same right of inheritance as their temporal estates, and ev-eryone would hold his faith by the same tenure he does his lands, thanwhich nothing can be imagined more absurd. Thus, therefore, that mat-ter stands

free and voluntary society

minds,yet would not that help at all to the salvation of their souls.

It is only light and evidence that can work a change inmen’s opinions;

Neither the profession of any articles of faith, nor the conformityto any outward form of worship (as has been already said), can be avail-able to the salvation of souls, unless the truth of the one and theacceptableness of the other unto God be thoroughly believed by thosethat so profess and practise.

All the lifeand power of true religion consist in the inward and full persuasion ofthe mind; and faith is not faith without believing.

In the second place, the care of souls cannot belong to the civilmagistrate, because his power consists only in outward force; but trueand saving religion consists in the inward persuasion of the mind, with-out which nothing can be acceptable to God.

it appears not that God has ever given any such authorityto one man over another as to compel anyone to his religion.

by the impartial execution ofequal laws

life, liberty, health, and indolency of body; andthe possession of outward things, such as money, lands, houses, furni-ture, and the like.

I esteem it above all things neces-sary to distinguish exactly the business of civil government from that ofreligion and to settle the just bounds that lie between the one and theother

are certainly more contrary to the glory of God

The business of true religion is quite another thing. It is not insti-tuted in order to the erecting of an external pomp, nor to the obtaining ofecclesiastical dominion, nor to the exercising of compulsive force, butto the regulating of men’s lives, according to the rules of virtue andpiety.

he bedestitute of charity, meekness, and good-will in general towards all man-kind, even to those that are not Christians, he is certainly yet short ofbeing a true Christian himself.

For whatsoever some peopleboast of the antiquity of places and names, or of the pomp of theiroutward worship; others, of the reformation of their discipline; all, ofthe orthodoxy of their faith

Herodotus, one certainly gets the impression that the confrontationsturned into major altercations at the festival of Papremis.

Note that neither the Min or the Opet festival is a reenactment of a mythicalevent, in which men or women would have played roles and performed narratives.Both are essentially celebrations of divine and royal power.

By the sweat of your brow(CB)    you will eat your food(CC)until you return to the ground,    since from it you were taken;for dust you are    and to dust you will return.”

You are free to eat from any tree in the garden;(AC) 17 but you must not eat from the tree of the knowledge of good and evil,(AD) for when you eat from it you will certainly die.”

helper suitable for him

dualities were fundamental to the Egyptian worldview, withinwhich chaos was balanced by order.

The ancient Egyptian and Mayan societies had the strongest commonalities. Public lifewas organized around elaborate annual religious festivals featuring commemorative celebra-tions, rituals, and other performances, held on specific dates in the sacred calendar. Some ofthese performances were highly choreographed and were believed necessary for maintain-ing social, civic, and cosmic cohesion. The idea that performances could have such power isrelated to the nature of religion in these early societies, which was less a matter of personalfaith than the duties and actions which the gods or spirits required in order to receive theirdue and keep the universe in balance. To the religions of oral cultures, voice and gesture –especially in ritual – are themselves powerful, a view that could extend to other types ofperformance.

She locates the “power” ofritual not in the structure, but in the active engagement of the individual “actor

While all rituals have a structure, not allritual structures possess a rigid score. Indeed, Yoruba ritual practices are founded on thetransformative possibilities of ritual becoming a “journey” for its participants. Through ritual,deep learning may occur by “playing” in the moment

In contrast to storytelling, rituals may involve the impersonation or embodiment ofdeities

This is a significant distinction between storytelling and theatre.

An example of storytellers today is a notable group in western Africa (mainly in what isnow Mali) known as griots (Figure 1.1). Griots could be male or female. The earliest referenceto them was in 1352 CE , but they undoubtedly existed much earlier.

This single excerpt provides examples of many of the strategies that oral cultures use to preserveand transmit ideas:

All that is finest in the play is lost in the representation.

Romantic criticism usually praised A Midsummer Night’sDream on the assumption that its spell should be complete,

Onemight summarize their role by saying that they represent the powerof imagination. But to say what they are is to short-circuit the life ofthem and the humor. They present themselves moment by momentas actual persons; the humor keeps recognizing that the person is apersonification, that the magic is imagination.

The aim was not to make the audi-tors “forget they are in a theater,”

Where all is left to the imagination (as is the case in reading)every circumstance, near or remote, has an equal chance of be-ing kept in mind and tells according to the mixed impressionof all that has been suggested. But the imagination cannotsufficiently qualify the actual impressions of the senses. Anyoffense given to the eye is not to be got rid of by explanation.

embodying in thefairies the mind’s proclivity to court its own omnipotence

fairyland as a borderland betweenIndia and Athens

The change that Bottom and the Indian boy literally and symbolicallyregister, on the other hand, is of a more particularized form-it is an ethnic(or racial) change that involves the forcible removal of a person from oneculture to another and, in the case of Bottom, a change that produces aphenotypical transformation as wel

For Oberon, who is initially pleased withPuck's prank, the "sweet sight" (1. 43) of Titania embracing a "translated"Bottom in her bower eventually loses its charm. Once central to Titania'serotic desires, Oberon finds himself displaced twice: first by a changelingand then, in Bottom, by a monstrous "changeling" to boot. And whileOberon may now possess the Indian boy, it appears that the new changelinghas become for the fairy king more than the "fierce vexation of a dream" (1.66)

I examine differing views of the world and how they changedover time

I investigate the position that southeastern Eu-rope assumed in the emerging global connections—from a political, eco-nomic, and cultural perspective.

reconstruct global interrelationships and inter-actions in space and time as concretely as possible

These approaches have become so influential that we can now speakof a “new consensus” in the study of history, one that identifies interac-tions between societies as a driving force of change.3 As Christopher Baylyconcludes, “all local, national, or regional histories must, in important ways,therefore, be global histories.”

Fromthese sources, we learn most about how the empires saw themselves—namely, as good and just hegemons—rather than how relations betweenthe metropolises and provinces actually functioned, how people in the re-gions experienced imperial authority, or how certain centrifugal dynamicsemerged

This interpretive approach tendstoward Eurocentrism: processes that transcend borders are too often pre-sented only in terms of the transfer and diffusion of Western ideas and in-ventions

Some histories have assumed the establishment of thenation-state to be the logical culmination of a supposedly linear process.Broader European and global processes, and experiences that are commonto more than one region, have too easily slipped from view

This book reinterprets the evolution of southeastern Europe from theperspective of transcultural relations and global history.

Laws framed by man are either just or unjust.

Why is written law better than thelaw of judges?

M]an has a natural aptitude for virtue, but the perfec-tion of virtue must be acquired by man by means of somekind of training.

derived

the law of nature has it that the evil-doer should be pun-ished;

The human reason cannot have a full participation ofthe dictate of the divine reason but according to its ownmode, and imperfectly.

And thusthe inclination of the members to concupiscence is called“the law of the members.” [Ed. Concupiscence is a too-strong inclination to sensuality. It is an inclination that bothprecedes reason and threatens to lead persons into actionsthat are contrary to reason.]

Judeo-Christian tradition is the failure to distinguish between the manifest values a tradition asserts to be binding and the ethos generated by that same tradition

t was only possible to overcome the moral barrier that had in the past prevented the system-atic riddance of surplus populations when the project was taken out of the hands of bullies and hoodlums and delegated to bureaucrats.

liminating from official business love, hatred, and all purely personal, irrational and emotional elements which escape calculation.

it was bureaucratic in structure

Israelis and the Palestinian Arabs.

heir country's young men were expendable.

an enemy within the gates

But then, in the entire exercise we miss the spirit of life. We erect the walls of separation: brain from heart, reason from intuition, fact from value, science from poetry, mental from manual, and theory from practice. In other words, with the prevalent practice of education, we become more and more fragmented, divided and hence, soulless.

productive tension between exchange-value (learning for enhancing labour-power) and use-value (learning for politico-ethical development)

eza Shah had left behind “agovernment of the corrupt, by the corrupt, and for the corrupt.

Financial constraints – in plain English, bankruptcy – lay at theroot of the problem

Institutional Dilemma

Civil War

Musher al-Dowleh typified the newnotables

Capitulations.

southern

“Great Game”

ew intellectuals had little incommon with the traditional “men of the pen”

introduced a mutual threat to the many dispersed urbanbazaars and religious notables

The relationship between landlords and peasants was invariablyinfluenced by the availability of labor. In the late nineteenth century,especially after the catastrophic 1870 famine, peasants could threatento move to underpopulated regions since they, unlike medieval Europeanserfs, were not legally bound to the land. But population growth over thecourse of the next century eroded their bargaining power.

Persianliterature

The Qajars also tapped into pre-Islamic Iranian sentiments.

Thus the Babi movement split into the activistAzali and the quietist Bahai sects.

Street flagellators, meanwhile, cursedand stomped on the names of the Sunni caliphs – Abu Bakr, Omar, and‘Uthman.

the most seniormojtahed in Tehran was so powerful

In the main cities, the formal judicial system was divided in asomewhat ambiguous fashion into shari’a (religious) and ‘urf (state)courts.

In reality, however, the power of theshah was sharply limited – limited by the lack of both a statebureaucracy and a standing army

But by the outbreak of the 1979 revolution, Shi’ism had beendrastically transformed into a highly politicized doctrine which was morelike a radical ideology than a pious and conservative religion.

The most notable change, however, has come in the structure ofthe state.

Public entertainment now comes in the form of soccermatches, films, radio, newspapers, and, most important of all, videos,DVDs, internet, and television – almost every urban and three-quartersof rural households have television sets.

In a just society, all persons would have broadly equal access to the material and social means necessary to live a flourishing life.

Do you think that anyone who heard this messagewould choose to fight hard, lean hounds, rather than to join the hounds infighting fat and tender sheep?

we should compel or persuade the auxiliaries and guardians to ensurethat they, and all the others as well, are the best possible craftsmen at theirown work; and then, with the whole city developing and being governedwell, leave it to nature to provide each group with its share of happiness.

Their education and upbringing. For if a good educationmakes them moderate men, they will easily discover all this for them-selves—and everything else that we are now omitting, such as the posses-sion of women, marriages, and the procreation of children,

In all likelihood, then, our athletes will easily be able to fighttwo or three times their number.

This: do you think that a potter who has become wealthy willstill be willing to devote himself to his craft?

make any one group in it outstandingly happy,but to make the whole city so as far as possible.

wages in addition to their upkeep,

the city really belongs to them, yetthey derive no good from the city.

hose dogs themselves—because of intemperance, hunger, or some other bad condition—try to doevil to the sheep, acting not like sheepdogs but like wolves.

First, another world is indeed possible. Second, it could improve the conditions for human flourishing for most people. Third, elements of this new world are already being created in the world as it is. And finally, there are ways to move from here to there.

hat people mea

Consider the case of Edward Theodore Gein –a serial killer, grave robber, and bodysnatcher –who was caught when investigators found the dead body of Bernice Wor-den in his woodshed, a 58-year-old woman who had been missing for some time.Worden’s decapitated corpse was suspended upside down from the ceiling with ropestied to her wrists. Her torso was torn open from vagina to sternum. She was ‘dressedlike a newly bagged deer for skinning.

Of course, many people purchase and use these products justifiably. If the choice isbetween supporting harm and not, then the latter is obviously preferable. But noteveryone is in that situation –ourselves included.21©Society for Applied Philosophy, 2016

many vegans are willing to spendconsiderable amounts of money on dress shoes that look just like polished leather andwinter jackets with imitation fur linings. In light of the above, perhaps they shouldn’t.

it isn’t easyto see how to avoid the argument’s conclusion

Most people are callous toward animals, and most peopleare accustomed to seeing animal flesh on plates. Between callousness and custom,we’re largely insensitive to the moral significance of fake meat, and so we aren’t both-ered by the thought of it. So, our failure to react is no evidence of moral innocuous-ness. Indeed, our failure to react is precisely what we’d expect given our unjustsocialisation. We’ve been trained to so deeply discount the value of animals that mostof us can ignore the horrors of factory farms. Why think we’d be attentive to symbolicwrongs?

then it should be disturbing that vege-tarians can quarantine their knowledge of slaughter and dismemberment from theirappreciation for fake meat

listening to certain jokes are morally problematiceven when they don’t harm others.

f you have moral concerns about simulated violence in video-games,17 then you’re probably committed to such a principle. Likewise, you’re proba-bly committed to such a principle if you think that certain works of art can be morallyproblematic because of the heinous acts they depict

But since we’ve already registeredthat premise as an assumption, this objection is misguided

Contra

black-bean patties

two ways: on theone hand, it’s a failure of reverence; on the other, it’s an instance of enjoying the bad

not everyone will agree that it is, infact, wrong for Clouseau to have the replica: various consequentialists and Kantians,for example, will write off his preferences as peculiar but permissible

pro tanto

prima facie

The same view is available to virtueconsequentialists, or Kantians who construe respect in a sufficiently broad way

have harmless pleasures

consequentialist

The beauty myth tells a story: The quality called “beauty” objectivelyand universally exists. Women must want to embody it and men mustwant to possess women who embody it. This embodiment is an imper-ative for women and not for men, which situation is necessary andnatural because it is biological, sexual, and evolutionary: Strong menbattle for beautiful women, and beautiful women are more reproduct-ively successful. Women’s beauty must correlate to their fertility, andsince this system is based on sexual selection, it is inevitable andchangeless