There are many studies of the prescribing of psychotropic medications for people with intellectual disability. This chapter provides data about that prescribing, the issues associated with the data and the trends in usage. Excessive or unnecessary prescribing of psychotropic medication that exposes individuals to unwanted side-effects and imposes unwarranted costs on services has been the focus of many medications review programmes. This section will review outcomes data from medication reduction programmes for individuals with intellectual disability and present practitioner guidelines. The NHS England programme STOMP (Stopping The Over-Medication of People with a learning disability and autistic people) and STAMP (Supporting Treatment and Appropriate Medication use in Paediatrics) has been the focus for many initiatives in England, resulting in the generation of many resources to assist both professions and non-professionals involved with intellectual disability.

Generative phonologists share the goal of modeling the internalized grammars that allow members of a linguistic community to produce and understand utterances they have not previously encountered. But while most generativists assume that the internalized grammar maps lexical to surface representations, they may disagree on the nature of that mapping, the makeup of the mental representations of phonological structure, and the role of universal well-formedness constraints in grammar. This chapter surveys analyses of data from multilinguals, foreign language learners, and loanword adapters within different generative models, exploring both strengths and limitations of competing approaches. Issues addressed include the role of phonological vs. phonetic structure, the relationship between the production grammar and the perception grammar, and the role of putative innate learning biases vs. factors such as input frequency and perceptual salience.

This chapter discusses the famous Plotinian image of the transparent, luminous sphere, appearing in several versions in different treatises. Psychic contemplation is divided into two levels: imaginative and dianoetic. The first corresponds with the level of Nature by virtue of our higher imagination, while the second one corresponds with the level of the World Soul by virtue of our reason. At the imaginative level, we overcome the sense that we are located in our head and experience a sort of the expansion of our self, in which we feel ourselves permeating the whole of the sensible world. At the dianoetic level, we find ourselves to be present everywhere in a completely non-localised and non-extended way. Our reason becomes the transparent sphere in which we see all the sensible world, but this doesn’t mean that we use discursive thinking or that we analyse the world. Reason is an intuitive, “transparent eyeball”, in which we see everything as united and through which we see the sensible qualities in their archetypes, the higher logoi in the World Soul. It is freedom from anything spatial, temporal, and sensible. The world is seen as existing in ourselves, but we are not the world.

This chapter explores a 2011 Egyptian court case of marriage authentication (ithbāt al-zawāj). Such requests are often filed when the registration of the marriage contract has failed, or in cases in which one party denies the existence of marriage. The text translated in this chapter shows the methods used by judges to fill gaps in the law. The broader historical context is the transformation of Egypt from the 19th century onwards, which period witnessed the emergence of a centralised and hierarchical legal system and the promulgation of law codes inspired by French law, which effectively marginalised Islamic law and its practitioners, a process that continued throughout the 20th century.

This chapter is a provocation to think less Globally and in a more Earthy fashion about the makings of History. What will it take to move from the globe as artifice in global history, a taken-for-granted signifier, to what lies beyond that sensibility, the Earth as a fissured, crusted, summited, atmospheric and terraqueous platform? I begin by linking the creation of the globe as cartographic model to the modern definitions of History as a discipline, then move to a discrete bit of Earth, the storied rendition of the fabulous island of Taprobane, in order to think beyond the map and model of both science and history, to the signs of the terrain of the past. Taprobane, now Sri Lanka, was and is a materially particular and evolving space which was prone to narrative and historical capture. I end with methodological reflections on current preoccupations in historical writing around environmental history, agricultural history, oceanic history, animal history, and the history of medicine and the extent to which they engage both the Global and the Earth as matter, while concluding with a retrospect on the concept of the Anthropocene, taking global historical practice towards a more materially attentive methodology.

Doubtless many readers take the saying that God is truth in a merely figurative sense, as a dramatic way to emphasize that He loves truth, reveals truth, and loves those who live according to His truth and are truthful themselves. All of those claims are made in Scripture too. But could the statement that God simply is truth be meant literally? We should not carelessly dismiss the possibility, for by this point in the Treatise on the One God many other startling things about God have already proven to be the case. St. Thomas investigates whether this is another.

Many global historians do not use quantitative evidence and are sceptical towards the systematic use of numerical data to uncover general patterns in history. Yet as global history concerns itself with questions about the rise and declines of global connectivity and the comparative development of societies across the world, there are clear benefits to quantification. This chapter first reviews the evidence on global trade volumes and commodity prices to suggest that the process of globalisation was already happening during the early modern period. Second, it shows that the most recent evidence and estimates of total economic output and real wages point to an early divergence in comparative incomes between Europe and Asia starting prior to the 1700s. It is shown that historical quantitative data are fraught with difficulties, but that the evidence is constantly being improved upon, leading to an increasingly accurate picture of global connections and comparative incomes in global history. Such quantitative global history complements rather than substitutes qualitative historical research as many historical developments are difficult, if not impossible, to quantify.

The chapter introduces the concept of human rights, their justifications, and functions. Rights in general are explained as social guarantees against standard threats and human rights are introduced as universal moral rights that protect the conditions of minimally decent lives. Human rights are special rights because, unlike other rights, they are matters of international concern. That is, even though states bear primary responsibility to protect and fulfil human rights, if states are unwilling or unable to do so, the international community has obligations as secondary guarantors to provide aid or step in to end human rights abuses. The chapter also responds to two possible objections that are of particular relevance for the topic of this book: first, that as rights grounded in our nature as human beings, all human rights must be claimable by every person throughout history. And second, that we cannot have human rights to technologies or artefacts that are merely useful for realising other things, but only to what is of immediate necessity for decent lives, for example, water, food, shelter, clothing, and basic civil rights.

This chapter concerns a 2005 Malaysian court case in which the plaintiff defaulted on home-purchasing loan and then claimed he could obtain favourable repayment terms if he switched his borrower from Affin (Islamic) Bank to a regular commercial bank. According to the local regulatory framework, all commercial transactions, including those of Islamic banks, fall under the jurisdiction of the civil courts. The government issued a specific law - namely the Islamic Banking Act 1983, later enhanced as the Islamic Financial Services Act 2013 - to regulate the Islamic banking and financial industry. As Malaysia practises a dual banking system, whereby Islamic banking products are offered side by side with the conventional ones, the case presents interesting comparison between the two banking products.

Of all areas of medicine, the practice of neurological prognostication requires one of the deepest understandings of the humanistic aspects of medicine.  Neurological injuries affect the most human aspects of a patient’s life – the ability to think, feel, talk, eat, and walk. The impact of neurological injuries must be considered in the context of a patient’s and their family’s cultural, moral, and religious beliefs.  Additionally, a patient’s geographical location influences their case from legal and social perspectives.  Neurological prognostication for a severely brain-injured patient is practiced in a very different way by a clinician at a major medical center in New York City caring for an Orthodox Jewish patient than it is by a clinician in Bangladesh caring for a Muslim patient. All neurological prognostication requires an intimate understanding of a patient’s ethical and religious beliefs and the local laws and customs.