This is a reprinting from Jammer (1974) of Podolsky’s unpublished response to Kemble’s criticisms of the EPR paper. Podolsky rightly criticises Kemble for missing the point of EPR’s argument and adds a few comments agreeing with Kemble that a statistical interpretation of quantum mechanics is best – yet Podolsky maintains such an interpretation is incomplete.

Matthew, Mark, and Luke were likely written in the 60s, when leading apostles were dying off just as the expanding gentile mission urgently needed reference matter on Jesus. Luke based his account on oral histories taken with care from many eyewitnesses over decades. Most of his gospel was planned or in first draft around AD 60 before he incorporated parts of a source akin to Mark.

“You don't get it, do you?” Bimala-di suddenly quipped at me towards the end of her story. “The h(n)ari [cooking pot] was the only thing we had.” She was recounting her life before she came to Sonagachi about 20 years ago. Her parents could not feed the family, so every afternoon around lunch time, Bimala-di and her sister would go to the neighbors’ houses to collect the starch – usually drained and disposed off after the rice was cooked – in an aluminum pot and bring it home to share with the family. The timing was important, she emphasized. If they arrived early, it may have annoyed the neighbors, while if they arrived late, the starch would have already been discarded. Some neighbors were sympathetic and sometimes saved the starch if they remembered, but that was never assured. Moreover, Bimala-di was correct when she inferred that I had indeed overlooked the significance of the pot. As the only material possession, it symbolized her family's experience of poverty and hunger. “Yes, that is the only, the only thing we had, just a pot.” She followed up with another question: “Have you ever been hungry for days? And that you don't even know when is the next time you may secure some food?” She noticed my predictable silence and added, “Khider jala, boro jala” (The burn of hunger is especially painful). She continued:

Finally, she proudly repeated the widely recognized slogan of Durbar to sum up her argument:

Bimala-di conjures the image of a deprived life in the village, widely shared by other women in Sonagachi, which led them to migrate to the city in search of livelihood. Even in the city, she observes that sex workers are seen as ajab bastu, or strange things.

Lauren Dembowitz’s chapter focuses on race and visual culture, drawing on Blake’s notion of the “bounding line” with its “infinite inflexions and movements” that recast the visual image without relying on the inhumanity and philistinism of mass production. These “inflexions and movements” allow us to imagine new possibilities for familiar images, such as that of the “Hottentot Venus,” Sarah Baartman. Rather than write off these images as racist stereotypes, we can, with Dembowitz’s Blakean method, attend closely to how the material history of the visual text is imbricated with the history of race, which is subtly transformed with each new iteration. As Dembowitz powerfully concludes, the image compels us to “contend with the ways we are ‘intimately connected’ with, ‘bound up in,’ and ‘dependent upon’ that figure and the real women she overwrites for understanding how racial capitalism lives on in our present.”

In this chapter, the authors study the applicability of quality-adjusted life years (QALYs) within the best-known extra-welfarist framework, Sen’s capability approach. They propose a procedure to value capability sets and provide a foundation for QALYs within Sen’s capability approach. They show that, under appropriate conditions, the ranking of capabilities can be represented locally by a QALY measure and that a willingness to pay for QALYs can be defined. The validity of QALYs as a general measure of health requires the same stringent conditions as in a welfarist framework. They consider the application of the proposed approach to the analysis of public health measures adopted in response to the COVID-19 pandemic.

This chapter claims that Pound’s reconfiguration of Sophocles’s Trachiniai as a Noh play works towards the realization of the dream of the long Imagist poem that coheres (first articulated in 1916), enabling Pound to return to the writing of the Cantos – much as H.D.’s translation of Ion in the 1930s had allowed her to return to writing and led to Trilogy. Pound’s Women of Trachis offers a condensed image not only of the play which it translates, but also of Pound’s own body of work up to that time. Yet the translation also undercuts the triumphant narrative it seems to present, an undercutting that the soon-to-be-composed late Cantos will seek to refute. Section: Rock-Drill and Thrones recruit first other tragedies to balance and further clarify the relation between poetics and politics that remain ambivalent in the Sophocles translations, and then pre- and post-Athenian Greek texts that, in Pound’s excerpting, seem to harness the Greek language towards a monosemic vision dictated by Pound’s politics. The Trachinian Herakles himself has to be further translated into other mythical figures in the Cantos in order for the promise he represents to be fulfilled.

This will guide a candidate in the hip questions and topics that regularly appear in the Section 1 of the FRCS(Tr&Orth) exam. Up to date information, higher order SBA questions and detailed explanations along with an evidence based approach to the most appropriate answer.

This chapter will guide a candidate in the foot and ankle questions and topics that regularly appear in Section 1 of the FRCS(Tr&Orth) exam. The chapter deals with trauma and elective foot and ankle questions. Up to date information, higher order SBA questions and detailed explanations along with an evidence based approach to the most appropriate answer.

The uncertain character of customary international law (CIL) has been discussed time and time again among academics and practitioners. To most of them, the uncertain character of CIL entails a twofold defect: first, uncertainty is perceived with respect to the identification of the rule, since we may not know whether there is a valid legal rule; and second, uncertainty is perceived with respect to the content of the rule, since we may not know the precise meaning of the rule. Yet, what seems to be missing from the entire discussion is the mechanism by which CIL functions. Although a number of theories have been formulated, there are no persuasive answers that would explain when and how changes in CIL occur. In other words, the dynamics of CIL, as the driving force behind its evolution remain essentially unexplored. Providing answers to these questions requires an in-depth understanding not only of the structure of CIL but also of the processes that occur in and out of CIL during its operation as a social system. This chapter uses complexity science to describe the functioning of CIL and explore CIL’s construction as a social system.

In the United States wealthy tycoons funded fossil-hunting expeditions and new natural history museums to display their discoveries. Dinosaurs from the Western states dramatically transformed the way the ascent of life could be represented because they were quite unlike any living reptiles and confirmed that the ‘tree of life’ had many more branches, some of which had disappeared completely. There was increasing evidence of relatively abrupt transitions in the earth’s history, forcing geologists and evolutionists to reconsider their impression that change had been more or less continuous. As the tree of life became more complex, the assumption that the human species was the inevitable outcome of progressive evolution became less plausible. Although non-Darwinian theories were retained by some authorities, the new vision of evolution came to seem more compatible with Darwin’s vision of an open-ended and less predictable process.