The final chapter explores the problems of agency and conformity among the enslaved at both individual and communal levels. I situate the Shepherd among ancient Mediterranean writers who understood enslaved persons to function as extensions of their own personae, as well as in conversation with Africana, feminist, postcolonial, and slavery studies on the agency of enslaved and possessed individuals. I suggest that God’s enslaved persons, as possessed instrumental agents of God, are imagined to be empowered by the enslaver to take particular actions and acquire particular virtues that contribute both to their enslaved obedience and their salvation. I then turn to the construction of a tower, the most lengthy visionary account in the Shepherd. Placed alongside Vitruvius’s On Architecture and Sara Ahmed’s scholarship, I argue that the Shepherd portrays the bodies of the enslaved as (ideally) uniformly shaped pieces of a monolithic ecclesiastical whole. Being “useful for the construction of the tower” is made manifest by how the various stones are shaped, reshaped, or rejected from being used to build a tower that is said to represent both God’s house and the Christian assembly itself.

Research in political science, economics, and public policy has primarily examined two types of government housing programs. The first involves low-income public housing in advanced industrialized nations like the United States, United Kingdom, and Japan, where beneficiaries receive subsidized rental housing or housing benefits without property rights. In contrast, research from cities in Latin America, sub-Saharan Africa, and South Asia has focused on policies that grant land titles to residents of slums and informal settlements, providing property rights without additional housing benefits. I focus on a third type of program, understudied yet prevalent in low- and middle-income countries, including India: subsidized homeownership. It is theoretically distinct from rental programs or those accommodating informal settlements because it involves a large in-kind transfer and property rights. I argue that these initiatives uniquely influence how citizens invest in the future, escape poverty, develop agency (or what I call dignity) in social relationships, and wield power in local politics. To support this theory, I outline a multi-method study across three different programs.

This chapter explores the effects of government-subsidized homeownership on dignity. I develop a two-part definition of dignity as beneficiaries' experienced agency in their own lives and in their relationships with others. This definition builds upon and engages with work in philosophy, history, political science, and international development. I further show how housing shapes individuals' perception of themselves and the future through quotes, causally identified effects, and a measure of dignity based on eye contact. Broadly, beneficiaries seem to be much more able to pursue their own goals and interests and assert themselves in society. I provide evidence for my theoretical mechanisms, which are related to wealth, certainty about the future, and the fact that housing is an important marker of status in society. This chapter highlights the importance of studying dignity in its own right, but it also serves as an important bridge connecting the effects on income and wealth, as explored in Chapter 3, to the effects on political behavior in Chapter 5.

The modern study of the Peloponnesian War has suffered from a double blind spot. On the one hand, the traditional study of political history based on events has shown little interest in the great development in the study of ancient Greek economic, social and cultural history. On the other hand, social, economic and cultural history has shown little interest in the study of events like the Peloponnesian War. In this chapter I want to discuss an alternative framework that can incorporate the full wealth provided by Thucydides and bridge the gap between economic, social and cultural history based on static analysis and political history based on dry narrative. The key for accomplishing this task is the concept of entanglement. The Peloponnesian War can be understood as a history of three different kinds of entanglements. The first entanglement is that between different levels: local communities, micro-regions, macro-regions and the Panhellenic world. The second entanglement concerns a series of processes put into motion by certain key factors: violence, honour, wealth and political discourse. The third entanglement concerns the variety of actors involved in the Peloponnesian War: state apparatuses, alliances, empires, potentates, factions, networks, exiles, mobile humans, the enslaved.

Despite strong opposition within the army and society, the Women’s Army Auxiliary Corps was created in 1942. Although segregated, it attracted many African-American women in search of income, emancipation or recognition of their contribution to the nation. The first two black companies were assigned to Huachuca to take over bureaucratic duties and traditionally female tasks. They were welcomed both as rivals and as possible sexual partners. Most of them turned this experience into an opportunity to assert their political, professional, and sexual agency. Their photographic and written documentation of their military experience at the fort offers a unique female gaze on the infantrymen’s training experience.

The history of psychology shows strong parallels with that of psychiatry. At its inception, psychology placed itself between the natural and the social sciences, which was reflected in its conceptual and methodological choices. Historically, no single school of thought within psychology managed to provide a full explanation of mental illness, but they all had the potential to advance our understanding and complemented each other. The usefulness of any psychological approach for psychiatry is determined to a large degree by how much it can incorporate person-centredness and agency into its theory and research. This is an area where psychology has benefited from more (rather than less) social science and humanities input during its history. This chapter contrasts four major schools of thought in psychology from this perspective: psychoanalysis and behaviourism as well as cognitive and humanistic psychology. Psychoanalysis focussed on the whole person and managed to incorporate values and ethics into its epistemology more than other approaches could; in addition to recognizing the role of psychological trauma and conflict and of meaning, this was one of its crucial contributions to psychiatry.

On 18 October 1932, the young Samuel Beckett, highly uncertain about his poetry, wrote a letter to his friend, the poet and critic Thomas McGreevy, drawing a distinction between conscious, agential events, and reflex actions. The tension between the conscious, agential subject, and automatic bodily events comes to constitute a key concern in Beckett’s writing, which dedicates meticulous attention to those bodily functions that fall between intentional and non-intentional acts, such as sexual reflexes, breathing, habitual actions, and even, at times, the production of speech itself. In staging this tension, Beckett is in search of a literary form to accommodate an emerging understanding of the self that has its origins in a finding of late-eighteenth- and early-nineteenth-century neurology: the discovery of the autonomous nervous system as independent or near-independent from the conscious, intentional subject.

The Introduction focuses on the experiences of victims of the Holocaust rather than perpetrators. It addresses victims’ perceptions, understandings, reactions, self-help and varied attempts at resistance. It also concerns Roma, mentally and physically challenged individuals, Slavs and Soviet POWs, and homosexuals. Finally, it addresses historiography, as do most of the chapters in this volume.

On behalf of the Edinburgh Ladies Emancipation Society, Quaker reformer Eliza Wigham drafted a public letter of condolence to Maria Jane, wife of George William Gordon, who had been executed for his alleged involvement in Jamaica’s 1865 Morant Bay rebellion. Wigham applied Matthew 25:40 – “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” – to George William Gordon. Chapter 5 shows how this text reflected a central pillar of the logic of the international anti-slavery movement. As deployed in sermons, speeches at public meetings, and argumentative pamphlets and books, including some penned by Wigham, this biblical text encoded a hierarchy that valued White heroism while delegitimizing Black agency in resisting White power. The chapter thus reckons with the fact that in the years and decades after the rebellion Bogle and other Black Jamaicans who died with him were viewed, even by White liberals, as misguided, or even barbarous.

This chapter analyzes how Prince’s text underscores her disabilities and illnesses resulting from the physical, emotional, and psychological abuse she encountered and the labor she performed in both enslaved and free legal situations across geopolitical locations. Her memoir also moves between past and present tenses, active and passive voices. Through these literary techniques, she emphasizes disability and mobility as hardship as well as means of acquiring agency within the legal and everyday restrictions and demands people in power in the Caribbean and Britain placed on her in daily life. Prince’s intervention in the slave narrative genre as the first-known woman-authored autobiography in the genre widens interpretative terrain about Black enslavement and freedom, as she draws our attention to her physicality, disability, movement, and agency as a woman.

Percy Shelley’s relationship to the so-called ‘Lake School’ Poets (Wordsworth, Coleridge, and Southey) has long been framed as a narrative of the earlier poets’ broken political commitments and the missed personal and emotional encounters of the ‘second-generation’ Romantic at his later post-revolutionary moment. Enriching the interpretive texture of this account, this chapter understands Shelley’s complex, productive relationship with Wordsworth, in particular, not simply through the charge of apostasy (political falling-away) but as an affective and poetic performance of inter-generational grief. I engage reading methods drawn from speech-act theory, affect studies, sociolinguistics, and deconstruction to show the weird temporalities of Shelley’s major poems addressing Lake Poet disconnection: ‘To Wordsworth’, Peter Bell the Third, and The Witch of Atlas. I conclude that Shelley’s generous lateral conception of unbounded agency opens his thinking up to an enlarged remit for receptive disappointments.

This chapter explores the nature of the legislature and its relationship to constitutional government, focusing in particular on the importance of legislative agency and the dynamics that frame its exercise. The chapter begins by reflecting on the objects of legislative action, arguing that authorising a legislative assembly to legislate changes who legislates but not what it is to legislate. The object of legislative deliberation and action should be the common good and securing this end requires agency. The assembly faces many challenges in exercising agency, which it is structured to overcome, partly by way of its relationship to government, a relationship that goes well beyond acts of legislation. The relationship between legislature and government shapes the character of a constitutional order and bears on the relationship between legislature and the people. The legislature’s duty is to represent the people, which makes self-government possible. The legislature should deliberate and act for the people and be accountable to the people, with legislative deliberation taking its place in a wider public conversation. The legislature’s capacity for agency informs how legislative acts should be understood to change the law and helps explain the moral importance of legislative freedom and the limits on that freedom.