This essay addresses the education of religious women, figured in terms of horizontal and vertical learning, in England at the end of the Middle Ages. It highlights connections between women rather than the more widely discussed relationships between women and their male spiritual advisors. From an examination of the texts obtained by women leaders of the late medieval womenߣs houses, including the English Bridgettine abbey of Syon, it is evident that superiors acquired works relating to the religious rule of life and other devotional texts, and aimed to enable their communities to understand their life and governance. Erler shows that such works were shared via the vertical learning of refectory and other communal readings. Alongside this, more traditional horizontal learning or hierarchical instruction also took place in womenߣs houses: nuns were expected to emulate their elders, and the elders to offer guidance, including in relation to their reading, to which the exchange of books between nuns was central practice. Finally, there is evidence of more formal convent instruction, framed in compassionate and supportive terms.

How does a group of strangers, many of whom are initially unhappy about serving as jurors, become a jury that works together as a group to reach a unanimous verdict based on the evidence that was presented to them during the trial and who leave their experience satisfied with the job they have done and with the jury system? The answer lies in the jury process and the way in which it transforms citizens into jurors. The various stages of the jury process, including the summons, voir dire, instructions, and deliberations, help citizens to step into their role as jurors. The final stage, the post-verdict interview with the judge, helps jurors to leave their role as jurors behind and to resume their lives as private citizens who will serve as emissaries for the jury. Although the jury process carries out this transformation of citizens into jurors reasonably well, there is still room for improvement. Each of the stages of the jury process can be improved upon by looking at the process as a whole rather than each stage in isolation, and by ensuring that any reforms further the transformation of citizens into jurors.

Several children in a typical classroom experience persistent learning difficulties that are likely to reflect weak cognitive skills (Holmes et al., 2020). In some cases, these are related to poor working memory. In this chapter, we discuss how limited working memory resources constrain classroom learning, focusing on the impact of poor working memory on children’s abilities to follow both classroom management and learning-activity relevant instructions (e.g., Jaroslawska et al., 2016; 2017). Different ways to help children with poor working memory are discussed. These include an overview of current ideas about memory enhancement by training and brain stimulation (e.g., Byrne et al., 2020), as well as more practical ways for teachers to use action to improve children’s instruction-following.

Noting the debates around whether ‘wisdom’ constitutes a genre, Suzanna R. Millar instead studies the multiple smaller genres of which wisdom literature consists. Texts use (and sometimes intentionally misuse) genres to communicate with readers, providing them with conventions for interpretation and expectations about content. Surveying Proverbs, Ecclesiastes, Job, Ben Sira, and Wisdom of Solomon, Millar discerns four clusters of genres, grouped according to their communicative purpose. Some genres intend to instruct their users (sayings, instructions, diatribe, protreptic, and didactic narratives); others engage in reasoning (reflections and wisdom dialogues). These genres are not unexpected in wisdom literature, but the next are more familiar from other biblical corpora: some genres offer praise (either to wisdom, people of God), and others enunciate complaints (laments and legal complaints). These multiple genres combine and interact in complex ways within the wisdom book