People with intellectual disability are as likely to experience menstrual cycle-related mental problems as the general population; however, there may be problems in recognition and communication. Exploration of these health problems and potential treatments associated with menstrual cycle, from puberty through to menopause, are discussed.

Inscribed metrical texts are often marginalised in the study of archaic and classical poetics. This chapter integrates examples from c. 725 to c. 450 BCE with wider practices of intertextuality, where epigrams both share techniques with other kinds of literature and have some distinctive modes of signification. Early epigrams frequently use formulas to demonstrate the adherence of a dedication or funeral to traditional norms. The apparent decline in use of glaukopis on the Acropolis after 550 BCE suggests that these formulas were not just metrically convenient: semantics mattered. Epigrams also replicate formulaic phrases from both elegy and epic with their traditional connotations intact; such connotations enrich our understanding of Phrasicleia’s epitaph (CEG 24), and of ancient epigrammatists’ conceptualisation of the relationship between oral and inscribed poetry. Inscriptions, unlike other texts, also invited interpretation against monuments situated nearby. Early dialogues of this type tend to be cooperative rather than polemical. Examples discussed include Onatas’ signatures at Olympia, the tripods at the Theban Hismenion described by Herodotus, and the relationship of the Eion herms to CEG 2–3.

Lucian of Samosata emerges as a complex character through his writings, showcasing a deliberate engagement with ambiguity and boundary transgressions. From his caustic and comedic attitude towards Olympian deities to later categorisations as an enemy of Christianity in the tenth-century Suda lexicon, Lucian remains elusive in his spiritual allegiances as well. Similarly, the diverse reception of his theocentric writings prompts a valid inquiry into the best approach to understanding his work. Situating Lucian within the context of the Greco-Roman author’s perceptions of the divine and scholarly inquiries into Greco-Roman religion, this chapter considers his stance regarding religion in general and Christianity in particular. The chapter suggests viewing Lucian as a social anthropologist studying human perceptions of the divine. By delving into the socio-pragmatics of religious practices, Lucian verbalises long-standing debates, shedding light on the realities of belief and disbelief in the contemporary pagan and Christian divine systems.

The Platonic quest has often been characterized by a famous passage from the Theaetetus: “we ought to try to flee from here to there [the seat of the gods] and flight is to become like God, as far as this is possible” (176a–b). Yet, according to Socrates in the Phaedrus, the dilemma is that Socrates does not know whether he is “really a beast more complex and violent than Typhon … or a simpler animal, participating by nature in some divine, non-typhonic portion” (230a: θείας τινὸς καὶ ἀτύφου μοίρας φύσει μετέχον). In short, “I am not yet capable … of knowing myself.”

Summarizes the industrial policies of the US from 1750 to 1865, especially the fact that the US was founded as a protectionist nation with active industrial policies.

The centrality of the repatriation in Ezra–Nehemiah resulted in a rich reception history, as Judaism, Christianity, and Islam had to confront questions regarding religious identity within the orbit of social displacement.

George Eliot and Mary Ward explicitly reject orthodox Christianity and hold a prominent place in standard accounts of Victorian doubt. However, their professed unbelief and yet simultaneous interest in liturgy reveals once again the problem with excarnated accounts of religion. To reduce religion merely to interior belief is to miss how Eliot and Ward use ritual forms to embody their post-Christian ethics. In Eliot’s Daniel Deronda (1876), Jewish ritual galvanizes Daniel’s own ethical aspirations, and Christian liturgy frames key scenes in Gwendolen Harleth’s moral progress. Similarly, the protagonist of Ward’s Robert Elsmere (1888) is more than just a moral exemplar who imitates a purely human Jesus by working for social justice. Rather, he founds a new religion with its own liturgical forms, some of them borrowed directly from traditional liturgies. Thus, even the unorthodox Eliot and Ward feel the threat of excarnation and the attraction of ritual.

This chapter proposes that the manifold tinkering and experimenting that happens in and around markets and their infrastructures over time holds valuable lessons for the future design of these markets. More specifically, we argue that a fair and equitable market design can only be achieved if the legal and political mechanisms that have shaped that particular market over time are understood, and misfires and repair attempts of the past are acknowledged and reflected upon. Using a historical perspective, this chapter maps the decades-long tinkering behind the HIV medications market, a market that has historically misfired in and through its very blueprint, which is strongly framed by its legal infrastructures. To examine the experiments in this particular market to create a collective good, we trace the relevant laws, property rights provisions and amendments, market governance practices, and civil society actions over the past forty years. Reflecting on the many misfires of this market and the equally numerous attempts to repair it, our study considers market tinkering as a reaction to overflows as an iterative, experimental process, but one that is likely to never fully transcend the market’s formative blueprint. Ending on an optimistic note, though, we also think through ways of radically redesigning the market for essential medicines.

One of the enormous contributions of the Monetary Policy Committee is simply to make interest rate decisions a systematic process reflecting the needs of the economy. Over 25 years, the MPC has, I think, proved a great success in institutional reform. Inflation averaged close to the 2% target, at least until 2021. People accepted that this was a good way of making technocratic judgements to meet a target set by Parliament. This chapter offers five lessons for the continuing conduct of monetary policy. Inflation targeting is a way of living not a theory of the monetary transmission mechanism; money matters; set policy in the world not in a model; abandon point forecasts and finally understand the real equilibrium or disequilibrium of the economy

This chapter presents how scientists currently use the increasing number of individuals who live to an age above 90 years (i.e. long-lived individuals) to investigate biological determinants of longevity. It will provide an overview of the most extensive studies of exceptionally long-lived individuals and long-living families that have been established since the early 1970s. The focus of the chapter will be on the metabolic phenotypes and the genetic determinants that characterize them. It will discuss the delayed occurrence of age-related disease in long-lived individuals and their offspring as well as their favourable immune-metabolic profile, that is, improved glycaemic control, lipid and thyroid metabolism and immunity. Moreover, it will provide an overview of studies focused on unravelling the genetic component of longevity, which is assumed to be partly responsible for the observed immune-metabolic profile. The findings from these studies indicate that longevity is most likely determined by many different rare protective genetic variants that still need to be identified, for example using whole genome/exome sequencing approaches. Last, but not least, the chapter will discuss some of the implications of the presented findings for medical research on ageing and age-related diseases.