Michael Slote argues that emotion is involved in all human thought and action on conceptual grounds, rather than merely being causally connected with other aspects of the mind. This kind of general sentimentalism about the mind goes beyond that advocated by Hume, and the book's main arguments are only partially anticipated in German Romanticism and in the Chinese philosophical tendency to avoid rigid distinctions between thought and emotion. The new sentimentalist philosophy of mind Slote proposes can solve important problems about the nature of belief and action that other approaches - including Pragmatism - fail to address. In arguing for the centrality of emotion within philosophy of the mind, A Sentimentalist Theory of the Mind continues the critique of rationalist philosophical views that began with Slote's Moral Sentimentalism (OUP, 2010) and continued in his From Enlightenment to Receptivity (OUP, 2013). This new book also delves into what is distinctive about human minds, arguing that there is a greater variety to ordinary human motives than has been recognized and that emotions play a central role in this complex psychology.

In the last few decades, all major presidential candidates have openly discussed the role of faith in their lives, sharing their religious beliefs and church commitments with the media and their constituencies. And yet, to the surprise of many Americans, God played almost no role in the 2012 presidential campaign. During the campaign, incumbent Barack Obama minimized the role of religion in his administration and in his life. This was in stark contrast to his emphasis, in 2008, on how his Chicago church had nurtured him as a person, community organizer, and politician, which ultimately backfired when incendiary messages preached by his liberationist pastor Jeremiah Wright went viral. The Republican Party faced a different kind of problem in 2012, with the increasing irrelevance or absence of founders of the Religious Right such as Pat Robertson or Jerry Falwell. Furthermore, with Mormon Mitt Romney running as the GOP candidate, party operatives avoided shining a spotlight on religion, recognizing that vast numbers of Americans remain suspicious of the Church of Jesus Christ of Latter-day Saints. The absence of God during the 2012 election reveals that the United States is at a crossroads with regards to faith, even while religion continues to play a central role in almost every facet of American culture and political life. The separation of church and state and the disestablishment of religion have fostered a rich religious marketplace characterized by innovation and entrepreneurship. As the generation that launched the culture wars fades into history and a new, substantially more diverse population matures, the question of how faith is functioning in the new millennium has become more important than ever. In Faith in the New Millennium historians, sociologists, and religious studies scholars tackle contemporary issues, controversies, and policies ranging from drone wars to presidential campaigns to the exposing of religious secrets in order to make sense of American life in the new millennium. This melding of past and present offers readers a rare opportunity to assess Americans' current wrestling with matters of faith, and provides valuable insight into the many ways that faith has shaped and transformed the age of Obama and how the age of Obama has shaped American religious faith.

We must all make choices about how we want to live. We evaluate our possibilities by relying on historical, moral, personal, political, religious, and scientific modes of evaluations, but the values and reasons that follow from them conflict. Philosophical problems are forced on us when we try to cope with such conflicts. There are reasons for and against all proposed ways of coping with the conflicts, but none of them has been generally accepted by reasonable thinkers. The constructive aim of The Nature of Philosophical Problems is to propose a way of understanding the nature of such philosophical problems, explain why they occur, why they are perennial, and propose a pluralist approach as the most reasonable way of coping with them. This approach is practical, context-dependent, and particular. It follows from it that the recurrence of philosophical problems is not a defect, but a welcome consequence of the richness of our modes of understanding that enlarges the range of possibilities by which we might choose to live. The critical aim of the book is to give reasons against both the absolutist attempt to find an overriding value or principle for resolving philosophical problems and of the relativist claim that reasons unavoidably come to an end and how we want to live is ultimately a matter of personal preference, not of reasons.

This is a compelling and revealing look at the history of the U.S.-Mexico border as a place, a symbol of cross-cultural melding, and a source of growing anxiety over immigration and national security. The U.S.-Mexico border is far more than a line that separates two countries. A winding path of nearly 2,000 miles from the Pacific Ocean to the Gulf of Mexico, it is history, commerce, and culture. In recent years, however, attitudes about border crossings and border issues have hardened as has immigration policy. A source of growing anxiety over illegal immigration, national security, and safety, the border has become a symbol of political cataclysm over immigration law and enforcement, the future of DACA, the increasingly harsh treatment of refugees and others who attempt to cross without authorization, and the future of U.S. policy. This book traces the history of the border and its people, from the creation of the border line to explosive issues surrounding immigration and the future of the United States as a nation of diverse cultures and races. Explores the creation and development of the border in the late 19th century and the growing industrialization of the region in the early 20th century Examines the cross-border violence during the US Civil War and the Mexican Revolution, the increasing racial hostility and deportation policies in the 1930s and 1950s, and cartel violence Provides an unbiased assessment of the advent of the Chicano movement and politics on the border, NAFTA and border economics, and the increasingly hostile political debate over immigration and demands for a wall Provides critical background and contextual information to the events that have led to a turning point in America: How do we as a nation treat those seeking a new life at the border? Shows how the border has brought out feelings of community and acceptance along the border and at the same time birthed nativist and racial stereotypes Supplements political material with relatable information about the lives of cross-border workers and the blending of cultures along the border as they include food, language, and art

Through its extensive use of primary source materials and invaluable contextual notes, this book offers a documented history of one of the most famous adventures in early American history: the Lewis and Clark expedition. This book is the first to situate the Lewis and Clark expedition within the political and scientific ambitions of Thomas Jefferson. It spans a forty-year period in American history, from 1783–1832, covering Jefferson's early interest in trying to organize an expedition to explore the American West through the difficult negotiations of the Louisiana Purchase, the formation of the "Corps of Discovery," the expedition's incredible journey into the unknown, and its aftermath. The story of the expedition is told not just through the journals and letters of Lewis and Clark, but also through the firsthand accounts of the expedition's other members, which included Sacagawea, a Native American woman, and York, an African American slave. The book features more than 100 primary source documents, including letters to and from Jefferson, Benjamin Rush, and others as the expedition was being organized; diary excerpts during the expedition; and, uniquely, letters documenting the lives of Lewis, Clark, Sacagawea, and York after the expedition.

Berdine se lewe in Johannesburg is vir goed verby, en die verbintenis met haar familie en vriende wat sy jare lank verwaarloos het, is aan die herstel.

Haar ouma Bertha se nalatenskap van diensbaarheid en naasteliefde staan voorop vir Berdine en haar droom om ’n kliniek op te rig om die armes gratis te bedien gaan nie om eie eer nie. Dit gebeur nie oornag nie en ten spyte van haar nuutgevonde geloof pak die twyfel en mismoedigheid haar beet. Berdine loop ook ’n pad met Tiekie en haar babadogtertjie en sy kuier weer by Bekkie. Sy leer die vernames van die dorp ken wat hul naaste met onselfsugtige liefde dien.

Dieter Daneel is steeds aan die voorpunt van omtrent elke bedrywigheid en met die naamgee-seremonie, toe die skuiling aan Bertha Human opgedra word ter waardering van haar jare lange diens aan die dorp en sy mense, word die wêreld onderstebo gekeer en Berdine weereens voor ’n keuse gestel.

Modernism has long been understood as a radical repudiation of the past. Reading against the narrative of modernism-as-break, Pragmatic Modernism traces an alternative strain of modernist thought that grows out of pragmatist philosophy and is characterized by its commitment to gradualism, continuity, and recontextualization. It rediscovers a distinctive response to the social, intellectual, and artistic transformations of modernity in the work of Henry James, Marcel Proust, Gertrude Stein, Oliver Wendell Holmes, John Dewey, and William James. These thinkers share an institutionally-grounded approach to change which emphasizes habits, continuities, and daily life over spectacular events, heroic opposition, and radical rupture. Pragmatic modernists developed an active, dialectical approach to habit, maintaining a critical stance toward mindless repetitions while refusing to romanticize moments of shock or conflict. Through its analysis of pragmatist keywords, including "habit," "institution," "prediction," and "bigness," Pragmatic Modernism offers new readings of works by James, Proust, Stein, and Andre Breton, among others. It shows, for instance, how Stein's characteristic literary innovation-her repetitions-aesthetically materialize the problem of habit; and how institutions-businesses, museums, newspapers, the law, and even the state itself-help to construct the subtlest of personal observations and private gestures in James's novels. This study reconstructs an overlooked strain of modernism. In so doing, it helps us to reimagine the stark choice between political quietism and total revolution that has been handed down to us as modernism's legacy.

The idea of the pre-existence of the soul has been extremely important, widespread, and persistent throughout Western history--from even before the philosophy of Plato to the poetry of Robert Frost. When Souls Had Wings offers the first systematic history of this little explored feature of Western culture.
Terryl Givens describes the tradition of pre-existence as "pre-heaven"--the place where unborn souls wait until they descend to earth to be born. And typically it is seen as a descent--a falling away from a happier and untroubled state into the turbulent and sinful world we know. The title of the book refers to the idea put forward in antiquity that our souls begin with wings, and that only after shedding those wings do we fall to earth. The book not only traces the history of the idea of pre-existence, but also captures its meaning for those who have embraced it. Givens describes how pre-existence has been invoked to explain "the better angels of our nature," including the human yearning for transcendence and the sublime. Pre-existence has been said to account for why we know what we should not know, whether in the form of a Greek slave's grasp of mathematics, the moral sense common to humanity, or the human ability to recognize universals. The belief has explained human bonds that seem to have their own mysterious prehistory, salved the wounded sensibility of a host of thinkers who could not otherwise account for the unevenly distributed pain and suffering that are humanity's common lot, and has been posited by philosophers and theologians alike to salvage the principle of human freedom and accountability.
When Souls had Wings underscores how durable (and controversial) this idea has been throughout the history of Western thought, the theological dangers it has represented, and how prominently it has featured in poetry, literature, and art.

This book explores an issue at the nerve of the long term health of all churches: how godly wonder can be reborn through renewed attention to the place of beauty in preaching and worship.
The book opens with an exploration of the theological and cultural difficulties of defining beauty. It traces the church's historical ambivalence about beauty and art and describes how, in our own day, the concept of beauty has been commercialized and degraded. Troeger develops a theologically informed aesthetic that provides a counter-cultural vision of beauty flowing from the love of God.
The book demonstrates how preachers can reclaim the place of beauty in preaching and worship. Chapter two employs the concept of midrash to mine the history of congregational song as a resource for sermons. Chapter three introduces methods from musicology for creating sermons on instrumental and choral works and for integrating word and music more effectively. Chapter four explores how the close relationship between poetry and prayer can stir the homiletical imagination. Each of these chapters includes a selection of the author's sermons illustrating how preachers can use these varied art forms to open a congregation to the beauty of God.
A final chapter recounts the responses of congregation members to whom the sermons were delivered. It uses the insights gained from those experiences to affirm how the human heart hungers for a vision of wonder and beauty that empowers people to live more faithfully in the world.

Hindu Christian Faqir compares two colonial Indian saints from Punjab, the neo-Vedantin Hindu Rama Tirtha (1873-1906) and the Christian convert Sundar Singh (1889-1929). Timothy S. Dobe shows that varied asceticisms, personal exemplary models, and material religion exuded their ambivalent and powerful public presence in Protestant metropolitan centers as much as in colonial peripheries. Challenging ideas of the invention of modern Hinduism, the transparent translation of Christianity, and the construction of saints by devotees, this book focuses on the long-standing, shared religious idioms on which these two men creatively drew to appeal to transnational audiences and to pursue religious perfection. Following both men's usage of Urdu, the book adopts the word "faqir" to examine the vernacular and performative dimensions of Indian holy man traditions, thereby calling special attention to missionary and Orientalist anti-ascetic accounts of the "fukeer" indigenous Islamic traditions and this-worldly religion. Exploring Rama Tirtha and Sundar Singh's global tours in Europe and America, self-conscious sartorial styles, and intimate autobiographical writings, Dobe demonstrates that the vernacular holy man traditions of Punjab provided resources that both men drew on to construct their forms of modern monkhood. The rise of heroic, anti-colonial sannyasis or sadhus of modern Hinduism like Swami Vivekananda is thus repositioned in relation to global Christianity, Sufi, bhakti, and Sikh regional practices, religious boundary-crossing, contestation and conversion. A comparative and contextualized story of two Punjabi holy men's particular performance of sainthood, Hindu Christian Faqir reveals much about the broad, interactional history of religious modernities.

Who or what is a public intellectual and how are they created? What is the role of the public intellectual in social, cultural, political and academic contexts? What are the kinds of questions they raise? What compels intellectuals to put forward their ideas? The Fabric of Dissent: Public Intellectuals in South Africa is a pioneering volume, representing a rich tapestry of South Africans who were able to rise beyond narrow formulations of identity into a larger sense of what it means to be human. Each brief portrait provides readers with an opportunity to consider the context, influences and unique tensions that shaped the people assembled here. In its entirety, the book showcases an astonishing array of achievements and bears testimony to the deep imprint of these public intellectuals. As South Africans continue to grapple with their past, present and future, it is clear that the insights of these remarkable people into reimagining an inclusive society continue to be relevant today.

Katja Maria Vogt's Belief and Truth: A Skeptic Reading of Plato explores a Socratic intuition about the difference between belief and knowledge. Beliefs - doxai - are deficient cognitive attitudes. In believing something, one accepts some content as true without knowing that it is true; one holds something to be true that could turn out to be false. Since our actions reflect what we hold to be true, holding beliefs is potentially harmful for oneself and others. Accordingly, beliefs are ethically worrisome and even, in the words of Plato's Socrates, "shameful." As Vogt argues, this is a serious philosophical proposal and it speaks to intuitions we are likely to share. But it involves a notion of belief that is rather different from contemporary notions. Today, it is a widespread assumption that true beliefs are better than false beliefs, and that some true beliefs (perhaps those that come with justifications) qualify as knowledge. Socratic epistemology offers a genuinely different picture. In aiming for knowledge, one must aim to get rid of beliefs. Knowledge does not entail belief - belief and knowledge differ in such important ways that they cannot both count as kinds of belief. As long as one does not have knowledge, one should reserve judgment and investigate by thinking through possible ways of seeing things. According to Vogt, the ancient skeptics and Stoics draw many of these ideas from Plato's dialogues, revising Socratic-Platonic arguments as they see fit. Belief and Truth retraces their steps through interpretations of the Apology, Ion, Republic, Theaetetus, and Philebus, reconstructs Pyrrhonian investigation and thought, and illuminates the connections between ancient skepticism and relativism, as well as the Stoic view that beliefs do not even merit the evaluations "true" and "false."

In a long-overlooked diary entry, Franz Kafka admitted to suffering from ''bouts of clairvoyance.'' These bouts of clairvoyance can be seen in his writing, in moments when the solid basis of human cognition totters, the dissolution of matter seems imminent, and objects are jarringly severed from physical referents. June O. Leavitt offers a fascinating examination of the mystical in Kafka's life and writings, showing that Kafka's understanding of the occult was not only a product of his own clairvoyant experiences but of the age in which he lived.
Kafka lived during the modern Spiritual Revival, a powerful movement which resisted materialism, rejected the adulation of science and Darwin, and idealized clairvoyant modes of consciousness. Kafka's contemporaries - such theosophical ideologues as Madame H.P. Blavatsky, Annie Besant, and Dr. Rudolph Steiner - encouraged the counterculture to seek the true, spiritual essence of reality by inducing out-of-body experiences and producing visions of higher disembodied beings through meditative techniques. Leaders of the Spiritual Revival also called for the adoption of certain lifestyles, such as vegetarianism, in order to help transform consciousness and return humanity to its divine nature.
Interweaving the occult discourse on clairvoyance, the divine nature of animal life, vegetarianism, the spiritual sources of dreams, and the eternal nature of the soul with Kafka's dream-chronicles, animal narratives, diaries, letters, and stories, Leavitt takes the reader on a journey through the texts of a great psychic writer and the fascinating epoch of the Spiritual Revival.

What form should Europe take? Should it be based on 'nation states' or 'states of nations'? On what basis should European unification proceed? Should it be an elite undertaking pioneered by statesmen elected to democratic government offices, or should true unification also demand a significant European cultural forum open to spokesmen and -women representing the continent's nationality groups? Was the League of Nations really such a thing? Or was it a League of States? All these questions were posed by Ewald Ammende and his fellow minority associates during the 1920s. Coming to terms with the consequences of collapsed empires and at least four years of conflict, they were forced to consider how best to re-build their continent as if it were a tabula rasa. In the process, they provided intelligent, perceptive analyses of the national and international affairs of the day, particularly as they affected Central and Eastern Europe. Their voices, reflecting their status as national minorities and a geographical location beyond the borders of the post-war Great Powers, deserve to be written more thoroughly into the history of the interwar years. Their ideas still provide food for thought even today.

On March 21, 1960, a line of 150 white policemen fired 1344 rounds into a crowd of several thousand people assembled outside a police station, protesting against the Apartheid regime's racist "pass" laws. The gunfire left in its wake sixty-seven dead and one hundred and eighty six wounded. Most of the people who were killed were shot in the back, hit while running away.
The Sharpeville Massacre, as the event has become known, marked the start of armed resistance in South Africa, and prompted worldwide condemnation of South Africa's Apartheid policies. In Sharpeville, Tom Lodge explains how and why the Massacre occurred, looking at the social and political background to the events of March 1960 as well as the long-term consequences of the shootings. Lodge offers a gripping account of the Massacre itself as well as the wider events that accompanied the tragedy, particularly the simultaneous protest in Cape Town which helped prolong the political crisis that developed in the wake of the shootings. Just as important, he sheds light on the long term consequences of these events. He explores how the Sharpeville events affected the perceptions of black and white political leadership in South Africa as well as South Africa's relationship with the rest of the world, and he describes the development of an international "Anti-Apartheid" movement in the wake of the shootings.
In South Africa today, March 21 is a public holiday, Human Rights Day, and for many people, it remains a day of mourning and memorial. This book illuminates this pivotal event in South African history.

Cardinal Francis E. George, O.M.I., was a model pastor and a heroic disciple of Christ. A native Chicagoan, he was told as a young man that he would never be a priest in Chicago because of a physical disability resulting from polio. He went on to be ordained a priest with the Oblates of Mary Immaculate in 1963. He was appointed as Archbishop of Chicago in 1997, created a cardinal in 1998, and served in Chicago until 2014, just months before his death at the age of 78.
Cardinal George's many gifts — including his superior intellect — made him a pivotal player in Church affairs nationally and internationally. He governed during difficult and challenging times, yet he always attempted to lead with the heart of Christ, living out his episcopal motto, "To Christ be glory in the Church."
A man of pastoral availability, Cardinal George poured out his life in service to Christ and the Church, always attentive to the poor and those on the margins. Universally admired for his pursuit and proclamation of the truth, and his personal witness to the Gospel, Cardinal George remains a model for discipleship and leadership. By the time of his death in 2015, Cardinal George was regarded as one of the most respected bishops in American Catholic history. His fascinating and inspiring story reminds us that God's ways are always better than our own.

Servant of God Nicholas Black Elk (1863-1950) is popularly celebrated for his fascinating spiritual life. How could one man, one deeply spiritual man, serve as both a traditional Oglala Lakota medicine man and a Roman Catholic catechist and mystic? How did these two spiritual and cultural identities enrich his prayer life? How did his commitment to God, understood through his Lakota and Catholic communities, shape his understanding of how to be in the world? To fully understand the depth of Black Elk's life-long spiritual quest requires a deep appreciation of his life story. He witnessed devastation on the battlefields of Little Bighorn and the Massacre at Wounded Knee, but also extravagance while performing for Queen Victoria as a member of "Buffalo Bill" Cody's Wild West Show. Widowed by his first wife, he remarried and raised eight children. Black Elk's spiritual visions granted him wisdom and healing insight beginning in his childhood, but he grew progressively physically blind in his adult years. These stories, and countless more, offer insight into this extraordinary man whose cause for canonization is now underway at the Vatican.

Cultural conflicts about the family-including those surrounding women's social roles, the debate over abortion, and in more recent years, debates about stem cell research, same-sex marriage, and contraception-have intensified over the last few decades among Catholics, as well as among American citizens generally. In fact, these conflicts comprise much of the substance of the moral polarization that currently characterizes our public politics. Scholars have demonstrated the importance of the media in the endurance of these conflicts, as well as the important role played by elites, particularly religious elites. But less is known about how individuals in local settings and cultures-especially religious settings-experience and participate in them. Why are these conflicts so resonant among ordinary Americans, and Catholics in particular? By exploring how religion and family life are intertwined in local parish settings, this book strives to understand how and why Catholics are divided around these cultural conflicts about the family. It presents a close and detailed comparative ethnographic analysis of the families and local religious cultures in two Catholic parishes: religiously conservative Our Lady of the Assumption Church and theologically progressive St. Brigitta Church. Through an examination of the activities of parish life, together with the faith stories of parishioners, this book reveals how two congregational social processes-the practice of central ecclesial metaphors, and the construction of Catholic identities-matter for the ways in which parishioners work out the routines of marriage, childrearing, and work-family balance, as well as to the ways they connect these everyday challenges to the public politics of the family. The analysis further demonstrates that these institutional processes promote polarization among Catholics through practices that unintentionally fragment the Catholic tradition in local religious settings.

The Buddhist monk Tanxu surmounted extraordinary obstacles--poverty, wars, famine, and foreign occupation--to become one of the most prominent monks in China, founding numerous temples and schools, and attracting crowds of students and disciples wherever he went. Now, in Heart of Buddha, Heart of China, James Carter draws on untapped archival materials to provide a book that is part travelogue, part history, and part biography of this remarkable man.
This revealing biography shows a Chinese man, neither an intellectual nor a peasant, trying to reconcile his desire for a bold and activist Chinese nationalism with his own belief in China's cultural and social traditions, especially Buddhism. As it follows Tanxu's extraordinary life, the book also illuminates the pivotal events in China's modern history, showing how one individual experienced the fall of China's last empire, its descent into occupation and civil war, and its eventual birth as modern nation. Indeed, Tanxu lived in a time of almost constant warfare--from the Sino-Japanese War of 1895, to the Boxer Uprising, the Russo-Japanese War, the Japanese occupation, and World War II. He and his followers were robbed by river pirates, and waylaid by bandits on the road. Caught in the struggle between nationalist and communist forces, Tanxu finally sought refuge in the British colony of Hong Kong. At the time of his death, at the age of 89, he was revered as "Master Tanxu," one of Hong Kong's leading religious figures.
Capturing all this in a magnificent portrait, Carter gives first-person immediacy to one of the most turbulent periods in Chinese history.

A provocative re-examination of a major romantic composer, Rethinking Schumann provides fresh approaches to Schumann's oeuvre and its reception from the perspectives of literature, visual arts, cultural history, performance studies, dance, and film. Traditionally, research has focused on biographical links between the composer and his music, encouraging the assumption that Schumann was solitary, divorced from reality, and frequently associated with "untimeliness." These eighteen new essays argue from a multitude of perspectives that Schumann was in fact very much a man of his time, informed not only by music but also the culture and society around him. The book further reveals that the composer's reputation has been shaped significantly by, for example, changes in attitudes towards German romanticism and its history, and recent developments in musical scholarship and performance. Rethinking Schumann takes into account cultural and social-institutional frameworks, engages with ongoing and new issues of reception and historiography, and offers fresh music-analytical insights. As a whole, the essays assemble a portrait of the artist that reflects the different ways in which Schumann has been understood and misunderstood over the past two hundred years. The volume is, in short, a timely reassessment of this ultimately non-untimely figure's legacy.
While the essays consider some of Schumann's most famous music (Dichterliebe, Kinderszenen and the Piano Quintet), they also provide crucial adjustment to judgments against the composer's later works by explaining their musical features not as the result of diminishing creative capacity but as reflections of the political and social situations of mid-nineteenth-century German culture and technological developments. Schumann is revealed to have been a musician engaged by and responsive to his surroundings, whose reputation was formed to a great extent by popular culture, both in his own lifetime as he responded to particular poets and painters, and later, as his life and works were responded to by subsequent generations.

The Global History of Paleopathology is the first comprehensive global compendium on the history of paleopathology, an interdisciplinary scientific discipline that focuses on the study of ancient disease. Offering perspectives from regions that have traditionally had long histories of paleopathology, such as the United States and parts of Europe, this volume also presents important work by an international roster of scholars who are writing their own regional and cultural histories in the field. The book identifies major thinkers and figures who have contributed to paleopathology, as well as significant organizations and courses that have sponsored scientific research and communication, most notably the Paleopathology Association. The volume concludes with an eye towards the future of the discipline, discussing methods and research at the leading edge of paleopathology, particularly those that employ the analysis of ancient DNA and isotopes.

In fifteen essays-one new, two newly revised and expanded, three with new postscripts-Kendall L. Walton wrestles with philosophical issues concerning music, metaphor, empathy, existence, fiction, and expressiveness in the arts. These subjects are intertwined in striking and surprising ways. By exploring connections among them, appealing sometimes to notions of imagining oneself in shoes different from one's own, Walton creates a wide-ranging mosaic of innovative insights.