This chapter studies the voting behavior of members of the House of Representatives. If the presence of Fox News in a district shapes potential candidates’ perceptions about district party composition and the constituency’s electoral preferences, there are good chances that the same can be said of sitting House members. Here, of course, the expectation is not about how these perceptions affect the decision to run for office; instead, they affect decisions about how to perform so as to stay in office. Much like potential candidates, sitting members of Congress have to make inferences about what their constituents want. Typically, they make these inferences based on their perceptions of the partisan composition of their district, among other considerations. If sitting members are influenced like potential candidates, Fox News might shift their perceptions in the direction of thinking their district is more right-leaning. Alternatively, based on our evidence from Chapter 3, they might feel more vulnerable to challenges from potential candidates to their (ideological) right. In either case, a reasonable expectation, which we find evidence for, is that member roll call votes will move in a rightward direction, especially among Democrats representing more competitive districts.

In this concluding chapter, we review our findings in the context of our initial pre-analysis plan and discuss the limitations of our studies. We then analyze the implications of our study and findings for their scholarly contributions and discuss next steps for future research. We conclude with a discussion of the normative implications of our findings. Despite the hubbub about Fox News being a bull-in-the-china shop, its effects on politicians were contingent on the context of the district they represented. Even if its effects were circumscribed, our evidence shows that the consequences were real. The implications of our findings are twofold. On the one hand, it throws some cold water on the popular notion that Fox News was a right-wing bulldozer that pulled American politics uniformly in a conservative direction. On the other hand, it makes clear that standard theoretical models of congressional behavior are founded on an assumption that, while useful, is most certainly flawed. Namely, politicians are not fully informed rational calculators. Politicians are people.

Chapter 6 turns to the attack on the Whig view of the state, and especially to the rejection of the Whig contention that no arbitrary or despotic power is any longer being exercised. The chapter focuses on two major challenges to this complacency. One line of criticism pointed out that, with the creation and rapid growth of the national debt, enormous sums were now being paid directly to the crown, thereby bringing an obvious danger of despotism. The second and epoch- making challenge came from the American colonies. When the British government resolved in 1764 to tax them directly, the colonists denounced this innovation as an obvious act of despotism. They argued that, because they had no representation in the British Parliament, they had no means of expressing or withholding their consent. They were thus being subjected to a wholly arbitrary form of power, and were consequently being treated as slaves. The chapter traces the development of this patriot case in the writings of Otis, Hopkins, Dulany, Dickinson, Jefferson and other colonists, and concludes with the defence of the patriot cause by Price and Paine and the publication of the Declaration of Independence.

Scholars have observed that Schopenhauer did not develop much of a political philosophy but have failed to recognize that this is a deliberate deflationary strategy. Schopenhauer’s aim was to circumscribe the function of politics narrowly and assign it a place in a broader range of human responses to the agony of existence. However, his attempt to differentiate politics from religion and the state from the church led to contradictions. One the one hand, Schopenhauer favored a strong state that could control social strife and noted that political leadership can rely on religious justifications to ensure stability. On the other hand, he observed that state-affiliated religious institutions often eliminate critical perspectives on their doctrines by silencing philosophical reflection, an attitude he could not accept. Schopenhauer thus ended up with an ambivalent conception of statehood as simultaneously protective of life and property and damaging to free inquiry.

Childhood statelessness is an urgent global human rights issue. Yet, there is limited ethnographic data on the everyday and varied experiences of stateless children and youth, whose representations in mainstream media and campaign materials tend to transmute them into generalized subjects with an ostensibly universal experience of total abjection. Drawing on thirteen months of ethnographic fieldwork in northern Thailand, this chapter examines the process of ‘learning to be stateless’ among Shan youth participants and the impact of statelessness during their various life stages. The chapter argues that statelessness is not necessarily a fully and actively internalized status since birth but a dynamic condition that constantly undergoes re-interpretation by the affected youth at punctuated moments and at various life stages. By examining the contemporary regime of statelessness in a country such as Thailand, where stateless persons have access to certain rights as children but not as adults, this chapter calls attention to the intersection of life stages and statelessness and the complex ways in which such regimes of simultaneous inclusion and exclusion place the emotional and practical burdens on stateless persons as they transition from childhood into adolescence and adulthood.

While in his major works – the Treatise, Enquiries, History of England, and writings on religion – Hume makes observations about ‘art’ and ‘the arts’ and refers to subjects that fall under the then nascent discipline of ‘aesthetics’, these appear tangentially, in the course of pursuing other matters; only in the Essays does he address these subjects directly and in sufficient detail to warrant his inclusion among figures who have made an original contribution to ‘philosophical aesthetics’ and its history. With these observations in mind, this chapter provides a systematic presentation of Hume’s views as he develops them in the ‘aesthetic essays’, where he engages in contemporary debates on various topics – ‘Of the Delicacy of Taste and Passion’, ‘Of Eloquence’, ‘Of Simplicity and Refinement in Writing’, ‘Of Tragedy’, and ‘Of the Standard of Taste’ – as well as in others where he either treats the arts historically (‘Of the Rise of the Arts and Sciences’) or as an element of political economy (‘Of Commerce’ and ‘Of Refinement in the Arts’). The discussion proceeds thematically, organizing his thought under the headings of ‘taste and its standard’, ‘literary style and artistic representation’, ‘the paradox of tragedy’, and, finally, ‘a history and political economy of the arts’.

Chapter 6 analyses narrative representations of local women, who feature throughout UN mediation texts as ‘the women’. This subject position is multifaceted and articulated differently according to different logics of UN mediation. Especially within the logic of UN mediation as a science, ‘the women’ are expected to play a legitimating, information-providing role to support the UN. This is an extractive, rather than an empowering, relationship. UN narratives position ‘the women’s’ labour as central to mediation effectiveness, but they also question their abilities and authenticity as representatives of their communities. Capacity-building training is one method that the UN, and particularly gender advisors, use to discipline women into appropriate forms of participation. The logic of UN mediation as an art has less use for 'the women' in its narratives and instead questions whether they are 'political enough' to be appropriate representatives in negotiations. In turn, local women resist and navigate the subject position of ‘the women’ through strategic essentialism, critique, or opting out.

Chapter 4 examines how the logic of UN mediation as a science produces and disseminates technical knowledge. It focuses on the practices of conflict analysis and the circulation of ‘best practices’ in implementing the WPS Agenda in Syria and Yemen. The beginning sections argue that conflict analysis produces instrumental knowledge about conflict by fixing actors and issues in a schema that is legible to interveners. It emerges from colonial schemes of knowledge production that diagnose the local sphere as lacking in capacity. As such, ‘gender-sensitive conflict analysis’ – a common tool for implementing the WPS Agenda in UN mediation – is subject to many of the same problems. The remainder of the chapter analyses the UN's institutional learning practices, arguing that its ‘best practice’ case studies of WPS in mediation depoliticise knowledge about gender, position the UN as the protagonist of women’s participation by erasing its own resistance to WPS, and diminish local women’s agency. Crucially, these best practice cases also elide ‘participation’ with ‘consultation’, undermining the WPS Agenda’s call for the meaningful participation of local women in UN mediation.

Julius Caesar presents the theatrical creation of “the spirit of Caesar”. The chapter turns to Hobbes to help articulate how Shakespeare captures the role of the popular imaginary in the generation of the sovereign spirit, the Leviathan that subsumes the raucous multitude. Negation is here central. First, the spirit of Caesar is raised in and through his sacrificial death. Second, we see the power of the people (deciding Rome’s fate) as it is not seen, as it is lost, as it is given away to Antony’s manipulative theatricality and all the future Caesars. The play’s conclusion also reveals what haunts monarchical sovereignty: “a man”. Brutus is negated, but the negation, like Caesar’s before him, raises him to spiritual status. The spirit of Brutus becomes an imaginary rival to the victorious spirit of Caesar. It raises a haunting republican “what if”, a spectral, negative carrier of justice or the common good. Brutus becomes our spirit in the second circle of the audience. The audience is constituted as an alternate crowd, an overarching seat of judgment, able to see the potentially radical implications of this sceptical play: that supposedly divinely ordained sovereignty is an imaginative creation of the theatrical crowd.

The formal details of the modeling frameworks that have been most useful in accounting for specific empirical phenomena are presented. At the highest, most abstract level are mathematical models used to describe how the contents of the short-term store are managed. At the middle level, the search of associative memory models (SAM) describe how information is transferred from the short-term store to the long-term store, and how memories in the long-term store are retrieved to the short-term store. At the lowest, most complex level, the retrieving effectively from memory (REM) models are described, which implement multidimensional memory representations and rational decision processes.

Of all European literatures, the Russian literary canon has perhaps been the one most focused on the figure of the ruler. In the eighteenth-century odes, the relationship between the poet and the ruler was described as vertical: the poet looks up at the ruler and exalts him or her through poetry. The first attempts to shift from the vertical to the horizontal plane took place in Gavriil Derzhavin’s verse, most notably through the familiar depiction of Catherine II in his ode ‘Felitsa’ (1782). The influence of this ode can still be felt half a century later in Aleksandr Pushkin’s novel The Captain’s Daughter (1836), where the titular Masha Mironova meets (but does not recognise) Catherine II, and the empress comes to personify history itself. Such images of the pre-Revolutionary ruler went on to shape depictions of the leader (namely Lenin and Stalin) in the first half of the twentieth century.