This chapter explores the interpersonal function of emoji as they resonate with the linguistic attitude and negotiation of solidarity expressed in social media posts. We have introduced a system network for describing the ways in which this resonance can occur, making a distinction between emoji which imbue the co-text with interpersonal meaning (usually through attitudinally targeting particular ideation) and emoji which enmesh with the interpersonal meanings made in the co-text (usually through coordinating with linguistic attitude). We then explain the more delicate options in this resonance network where emoji can harmonise with the co-text by either echoing or coalescing interpersonal meaning, or can rebound from the co-text, either complicating, subverting or positioning interpersonal meaning. Following this traversal of the resonance network we considered two important dimensions of interpersonal meaning noted in the corpus: the role of emoji in modulating attendant interpersonal meanings in the co-text by upscaling graduation and emoji’s capacity to radiate interpersonal meaning through emblematic usage as bonding icons.

This chapter shifts the focus from principle to pragmatic concerns. It starts by considering a number of pragmatic maxims that apply to the enforcement of morality. These maxims limit the relevance of the more abstract principles discussed in this book and will suggest to some that a better approach would start first with the maxims and consider principles only when necessary. This chapter indirectly defends the principles-first approach adopted in this book by outlining what would be lost if this rival maxims-first approach were pursued. The chapter then turns to the problem of overcriminalization, to which the ethical environmentalism defended in this book may seem to be especially vulnerable. This problem points to the importance of identifying alternative enforcement methods to the criminal law, and the importance of comparative assessments of legal and social enforcement mechanisms. The chapter concludes by discussing the social fact of intractable disagreement over the content of morality in modern societies, and the limits, as well as the benefits, this fact presents to the project of ethical environmentalism.

In 1772 Joseph Banks recorded observations on the Hebridean island of Staffa. His most striking ‘discovery’ was a sea cave resembling a cathedral. Banks claimed the cave was known by the name of the mythical Irish warrior Fionn mac Cumhaill, or Fingal, to use the variant made famous by Macpherson’s Ossian poems. The publication of Banks’s findings prompted a small industry of travel writing that combined lithic observations with minstrelsy and national history. In 1797 the French geologist Barthélemy Faujas de Saint-Fond published his research on the topic, which suggested that the association with Ossian was the result of a misunderstanding: whereas the Gaelic for Fingal’s Cave would be ‘an-ua-fine’, the actual name was ‘an-ua-vine’, which translated as ‘melodious cave’. Far from settling the matter, Saint-Fond’s intervention only added to the mystique. In this chapter I argue that the cave’s fashionable status can be partly attributed to a series of re-soundings, by which printed texts and theatrical performances relayed aspects of on-site accounts to new readers and audiences. Where existing models of Romantic resonance have emphasized a correspondence between sound and thought, the fame of Fingal’s Cave emerges here as the result of almost mindless repetition.

Newton’s laws and consideration of units are used to present and discuss the mass on a spring as an example of a harmonic oscillator, a mechanical oscillator with a sinusoidal time dependence. Both the transient solution, where the oscillator is started away from equilibrium and left on its own, and the driven solutions, where a sinusoidal driving force is applied, are presented. The quality factor, Q, is introduced, which characterizes the relative amount of damping forces present, such as those of friction or air drag. The quality factor is related to the number of oscillations that are made when left on its own and to the excitation bandwidth, the range of frequencies over which resonance is observed. Musically relevant examples include the ocarina, tuning fork, some speaker enclosures, and the phenomenon of sympathetic resonance.

The decade of the 1950s witnessed a great transformation in the compositional practice of Pierre Boulez. The usual narratives of serialism during this decade have tended to dwell on Boulez’s experiments with multiple serialism in Structure Ia (1951), which were tremendously short lived. His desire to expand the serial principle, however, did not end with them. Ensuing works, like Le Marteau sans maître (1952–5), Pli selon pli (1957–62/89), and the Third Piano Sonata (1955–7/63), which brought Boulez to the pinnacle of his reputation within the European circle of composers, are those that truly redefined serialism. Through this redefinition, serialism remained an important element of Boulez’s compositional technique until the end of his career. This chapter shows that Boulez’s serialism was an essential forerunner of future trends, rather than a culmination of an abandoned practice, resulting in works and approaches that opened up new avenues for composition.

Disenchantment is doubtless a serious part of a modern attitude to nature. Even Lucretius’ ancient materialism gave good reasons for celebrating nature as a random interplay of forces without seeking a deeper meaning within. In addition, experiences of a silent nature and personal accounts by the deaf have become common. Nevertheless, human consciousness exhibits phenomena that allow us to speak of a voice of nature; closer examination of these phenomena of resonance and empathy provides good reasons for an idealistic understanding of the enchantment of nature. In the human mind, the spirit of the universe awakens unto itself.

Chapter 3 focuses on Paul Auster’s autobiographical diptych (Winter Journal (2012) and Report from the Interior (2013)) which are both entirely written in the second-person pronoun. It demonstrates why the pronoun is particularly fitting a choice in the general economy of life writing and memory gathering of Auster’s enterprise. The second-person pronoun is also shown to be instrumental in the interpersonal connection Auster is ethically constructing with his readers, making his own personal experience somehow shareable. ‘You’ positions the reader in a most singular way in the intrapersonal dialogue Auster is having with himself, placing her close to his deictic centre, as a sort of co-habitant of his mental space. The American author’s autobiographical works most unusually written in a doubly subjective ‘you’ indeed pragmatically invites the reader to meet him half way via the ethical vector that the second person represents.

A firm grounding in single-input, single-output feedback theory leaves the reader well positioned to jump off into many other topics.Modern control theory as it is normally presented is such a blizzard of linear algebra that it can seem at first to have nothing at all to do with what appears in this book.The first section of this chapter offers a short bridge to that world. Next, this chapter treats an extremely common misunderstanding about oscillation, whose genesis is often an overinterpretation of phase margin. Finally, many students of "classical" control theory find themselves utterly at sea when it comes to applying their hard-earned knowledge to digitally controlled systems. The final section of this chapter aims to bridge that gap.

This chapter presents how a phenomenological approach can help developing a more integral and relational understanding of embodied and resonant practices of new work in organisations. Building on seeing work as situationally and temporally placed, the concept of ‘inter-practice’ will be discussed. In such relational practices material, economic and socio-cultural, political dimensions come together. Based on a Merleau-Pontyian inspired phenomenology of embodied practicing, the processual concept of “inter-practice” is presented. Afterword the relational mode of ‘resonance’ as developed by Rosa will be presented and critically discussed and by concluding some implications and perspectives offered.

Chapter 8 offers a development of thinking about social influence by considering the role of modern mass mediation. The chapter starts by looking at the role of communication in cultivating social representations of the world, both in formal and informal ways. It proceeds by reviewing several hypotheses concerning mass media effects, including diffusion, knowledge gap, cultivation, diegetic prototyping and serial reproduction. The chapter further considers the extended role of mass mediation in agenda setting, priming and framing issues for public consumption. The idea of a 'spiral of silence' best illustrates how mass media effect analysis adds a second level of analysis to the phenomena of social influence: the theory explicitly elaborates the notion of conformity in the context of modern mass mediation. Hence, the chapter asks a question rather than offering the answer: how do media effect theories elaborate social influence simultaneously on two levels, that of interaction and that of mass mediation. For example, how does this tie in with the rediscovery of crowds as 'internet bubbles' and 'echo chambers dominated by conformity bias and motivated reasoning'?

The relations between embodiment and temporality reach from the micro-temporality of conscious experience to the enactment of human existence. First, the basic internal time consciousness is marked by the rhythmicity of vital processes (heart beat, respiratory rhythm, daily periods, etc.). Moreover, the bodily drives, urges, and needs, which may be subsumed under the term conation, crucially determine the future-directed temporality of primary experience. On the other hand, the body forms an extract of sensorimotor and affective experience which are sedimented in implicit or body memory, thus shaping an individual's capacities and dispositions. Finally, existential temporality is essentially characterized by the vital processes of birth, growth, aging, and dying.

Body, time, and intersubjectivity are equally interconnected. First, interbodily resonance establishes the primary experience of the shared present, beginning in the child's early development. Thus, a basic contemporality emerges, which later continues in social synchronizations and temporal orders as the basis of social life. However, this temporal alignment is also subject to desynchronizations, for example, in backlogs of tasks, in guilt, remorse, or grief – situations that require processes of psychosocial resynchronization.

All these interconnections are subject to various kinds of disturbances which are also found in psychopathology and thus crucially determine the emergence and course of mental disorders.