A personal memoir by the author of Warriors of God describes his own daughter Hillary's courageous battle with a devastating chronic illness, its impact on the entire family, and the daunting medical and social implications of such controversial issues as stem cell research, animal organ transplants, and reproductive and therapeutic cloning. Reprint. 15,000 first printing.

Preventing Harmful Behaviour in Online Communities explores the ethics and logistics of censoring problematic communications online that might encourage a person to engage in harmful behaviour. Using an approach based on theories of digital rhetoric and close primary source analysis, Zoe Alderton draws on group dynamics research in relation to the way in which some online communities foster negative and destructive ideas, encouraging community members to engage in practices including self-harm, disordered eating, and suicide. This book offers insight into the dangerous gap between the clinical community and caregivers versus the pro-anorexia and pro-self-harm communities – allowing caregivers or medical professionals to understand hidden online communities young people in their care may be part of. It delves into the often-unanticipated needs of those who band together to resist the healthcare community, suggesting practical ways to address their concerns and encourage healing. Chapters investigate the alarming ease with which ideas of self-harm can infect people through personal contact, community unease, or even fiction and song and the potential of the internet to transmit self-harmful ideas across countries and even periods of time. The book also outlines the real nature of harm-based communities online, examining both their appeal and dangers, while also examining self-censorship and intervention methods for dealing with harmful content online. Rather than pointing to punishment or censorship as best practice, the book offers constructive guidelines that outline a more holistic approach based on the validity of expressing negative mood and the creation of safe peer support networks, making it ideal reading for professionals protecting vulnerable people, as well as students and academics in psychology, mental health, and social care.

In the 1930s, Shirley Temple was heralded as “America’s sweetheart,” and she remains the icon of wholesome American girlhood, but Temple’s films strike many modern viewers as perverse. Shirley Temple and the Performance of Girlhood examines her early career in the context of the history of girlhood and considers how Temple’s star image emerged out of the Victorian cult of the child. Beginning her career in “Baby Burlesks,” short films where she played vamps and harlots, her biggest hits were marketed as romances between Temple and her adult male costars. Kristen Hatch helps modern audiences make sense of the erotic undercurrents that seem to run through these movies. Placing Temple’s films in their historical context and reading them alongside earlier representations of girlhood in Victorian theater and silent film, Hatch shows how Shirley Temple emerged at the very moment that long standing beliefs about childhood innocence and sexuality were starting to change. Where we might now see a wholesome child in danger of adult corruption, earlier audiences saw Temple’s films as demonstrations of the purifying power of childhood innocence. Hatch examines the cultural history of the time to view Temple’s performances in terms of sexuality, but in relation to changing views about gender, class, and race. Filled with new archival research, Shirley Temple and the Performance of Girlhood enables us to appreciate the “simpler times” of Temple’s stardom in all its thorny complexity.

Moving nimbly between literary and historical texts, Monica Flegel provides a much-needed interpretive framework for understanding the specific formulation of child cruelty popularized by the National Society for the Prevention of Cruelty to Children (NSPCC) in the late nineteenth century. Flegel considers a wide range of well-known and more obscure texts from the mid-eighteenth century to the early twentieth, including philosophical writings by Locke and Rousseau, poetry by Coleridge, Blake, and Caroline Norton, works by journalists and reformers like Henry Mayhew and Mary Carpenter, and novels by Frances Trollope, Charles Dickens, Wilkie Collins, and Arthur Morrison. Taking up crucial topics such as the linking of children with animals, the figure of the child performer, the relationship between commerce and child endangerment, and the problem of juvenile delinquency, Flegel examines the emergence of child abuse as a subject of legal and social concern in England, and its connection to earlier, primarily literary representations of endangered children. With the emergence of the NSPCC and the new crime of cruelty to children, new professions and genres, such as child protection and social casework, supplanted literary works as the authoritative voices in the definition of social ills and their cure. Flegel argues that this development had material effects on the lives of children, as well as profound implications for the role of class in representations of suffering and abused children. Combining nuanced close readings of individual texts with persuasive interpretations of their influences and limitations, Flegel's book makes a significant contribution to the history of childhood, social welfare, the family, and Victorian philanthropy.

In Virgin Whore, Emma Maggie Solberg uncovers a surprisingly prevalent theme in late English medieval literature and culture: the celebration of the Virgin Mary’s sexuality. Although history is narrated as a progressive loss of innocence, the Madonna has grown purer with each passing century. Looking to a period before the idea of her purity and virginity had ossified, Solberg uncovers depictions and interpretations of Mary, discernible in jokes and insults, icons and rituals, prayers and revelations, allegories and typologies—and in late medieval vernacular biblical drama. More unmistakable than any cultural artifact from late medieval England, these biblical plays do not exclusively interpret Mary and her virginity as fragile. In a collection of plays known as the N-Town manuscript, Mary is represented not only as virgin and mother but as virgin and promiscuous adulteress, dallying with the Trinity, the archangel Gabriel, and mortals in kaleidoscopic erotic combinations. Mary’s "virginity" signifies invulnerability rather than fragility, redemption rather than renunciation, and merciful license rather than ascetic discipline. Taking the ancient slander that Mary conceived Jesus in sin as cause for joyful laughter, the N-Town plays make a virtue of those accusations: through bawdy yet divine comedy, she redeems and exalts the crime. By revealing the presence of this promiscuous Virgin in early English drama and late medieval literature and culture—in dirty jokes told by Boccaccio and Chaucer, Malory’s Arthurian romances, and the double entendres of the allegorical Mystic Hunt of the Unicorn—Solberg provides a new understanding of Marian traditions.

How does Victorian fiction represent personality? How does it express emotion and how does it imagine the mind? These questions stand at the centre of Eros and Psyche, first published in 1984. In examining how three authors – Charlotte Brontë, Charles Dickens and George Eliot – depict the mind and organise emotion, Chase approaches their works as expressive structures, and analyses their struggle to accommodate rival imperatives in depicting personality: desire and duty, guilt and innocence, love and autonomy. The title begins with Brontë’s early Angrian tales, which introduce the problem that unifies the book: the attempt of Victorian fiction to escape the constraints of the romance mode, while assimilating its energies. There follow readings of The Pickwick Papers, Jane Eyre, Bleak House, and Middlemarch, in the light of such problems as confinement and exposure in Brontë, tragic doubt in Dickens, and the image of the moral mind in George Eliot.

Jason Mahn traces the concept of the fortunate Fall through the later writings of Soren Kierkegaard, examining Kierkegaard's blunt critique of Idealism's justification of evil, as well as his playful deconstruction of romantic celebrations of sin.

The invention of the nation-state was the crowning achievement of the Sykes–Picot Agreement between the United Kingdom and France in 1916. As a geostrategic move to divide, defeat, and dismantle the Ottoman Empire during World War I, it was a great success and the modern colonial borders of the Arab nation-states eventually emerged in the course of World War II. Today, as nations are reconceiving their own postcolonial interpolated histories, Arab and Muslim states are becoming total states on the model of ISIS with Iran, Syria, Turkey and Egypt, among others, violently manufacturing their legitimacy. And yet simultaneously, examples such as the Nobel Peace Prize winning formation of a civil society 'Quartet' in Tunisia allude to a growing transnational public sphere across the Arab and Muslim world. In The Emperor is Naked, Hamid Dabashi boldly argues that the category of nation-state has failed to produce a legitimate and enduring unit of post-colonial polity. Considering what this liberation of nations and denial of legitimacy to ruling states will actually unfurl, Dabashi asks: What will replace the nation-state, what are the implications of this deconstruction on global politics and, crucially, what is the meaning of the post-colonial subject within this moment?

The New York Times best-selling book exploring the counterproductive reactions white people have when their assumptions about race are challenged, and how these reactions maintain racial inequality. In this “vital, necessary, and beautiful book” (Michael Eric Dyson), antiracist educator Robin DiAngelo deftly illuminates the phenomenon of white fragility and “allows us to understand racism as a practice not restricted to ‘bad people’ (Claudia Rankine). Referring to the defensive moves that white people make when challenged racially, white fragility is characterized by emotions such as anger, fear, and guilt, and by behaviors including argumentation and silence. These behaviors, in turn, function to reinstate white racial equilibrium and prevent any meaningful cross-racial dialogue. In this in-depth exploration, DiAngelo examines how white fragility develops, how it protects racial inequality, and what we can do to engage more constructively.