A gap divides modern ideas of genius from the sentimental conceptions of the 1760s and 1770s. Though talent was a common feature, musical genius for Rousseau and Diderot was integrally related to expression, affective identification with a community, and an orientation towards ‘the people’. Also important was ‘enthusiasm’, originally a type of religious inspiration fostered after 1700 within radical Protestant groups such as Count Zinzendorf’s Moravians, who radically challenged contemporary ideas of masculinity, sexuality and religious faith. Enthusiasm’s secularization with Goethe and Herder initiated the countercultural ‘period of genius’ (Genieperiode) later known as the Sturm und Drang. Its composers, such as J. M. Kraus, Neefe and Reichardt, lavished attention on popular, commercial forms such as German comic opera and ‘popular song’ (Volkslied) – priorities only challenged when the movement’s opponents such as J. N. Forkel tactically redefined ‘genius’ to centre it on technical mastery rather than inspiration and expression.

This chapter discusses the section on rebellion from the Radd al-Muḥtār of the Damascene Ottoman muftī Ibn ʿĀbidīn (d. 1252/1836), with remarks on how social reality features in juristic texts, in this case the meteoric rise and destruction of the first Wahhābī state. The major theme of the extract is baghy (rebellion), and the correct response to it. Ibn ʿĀbidīn draws on centuries of Ḥanafī legal thought and carefully distinguishes brigands from rebels with a legitimate cause. In 1801, Mecca was invaded by the followers of the Wahhābī movement. By putting an end to the delivery of the Friday sermon in the name of the Ottoman sultan and barring Muslims from Ottoman lands from performing the pilgrimage, the Wahhābīs proclaimed the dawn of a new order in this, the holiest of cities. Ibn ʿĀbidīn, though by no means distinctive in designating the Wahhābīs Khārijites, is nevertheless interesting for his choice to address them in the chapter on rebellion. By doing so, he deploys an existing category of fiqh literature to evaluate a phenomenon of his own time.

The term “providence” refers to God’s detailed rule of the universe, to His provision for all things. Why should He pay attention to details? In particular, why should He take notice of all our doings and govern what happens to us? According to a certain common view of God, He doesn’t. At most He exercises “general” providence, for example setting up space and time and the sorts of regularities that occupy physicists, but not paying attention to us. Our ability to govern even our own small affairs is limited. How then can a Being in charge of the whole universe take notice when each sparrow falls, and number each hair on our heads? Besides, the great among us do not trouble themselves much with the affairs of their underlings. So wouldn’t God be above all that sort of thing?

The concept of participation has a long and complex history. It is also inextricably linked to other cognate issues such as the nature of universals, analogy, perfect being theology, or the problem of evil. Elucidating its history and its possible relevance today for both philosophy and theology is the aim of the present work. ‘Participation’ is a central concept in various forms of Thomism, and yet it has become marginal in much post-seventeenth century Western philosophical thought. This volume should furnish a handbook and guide to such a paradigmatic, and yet enigmatic, concept. The last few decades have seen a remarkable upsurge in the study of Neoplatonism, with a flowering of commentaries and translations; this volume builds upon this outstanding development in recent scholarship. Whereas the Victorians and Edwardians were often apt to envisage Neoplatonism and its key concepts as symptoms of an age of decadence, contemporary scholarship has successfully revised this view of Late Antiquity.

When St. Thomas asks whether God exists, this is not like asking whether Zeus, Apollo, or Athena exist. Rather we are asking whether there is a Something or Someone on which all else depends. None of the five arguments St. Thomas presents for the existence of God depend on Scripture. Each is purely philosophical. We are not in the realm of faith, but still in the realm of the reasonable preambles to faith – although faith goes on to purify and fortify reason, and confirms the conclusion that reason has attained.

It is no longer news to argue that economics is performative, that it does not only describe markets, but takes part in producing or manufacturing them. Once accepted as close to a matter of fact, the performativity argument risks becoming too much of a general statement. So, what’s next for performativity? This chapter turns the performativity into an empirical research agenda which moves from demonstrating the existence of performativity to putting the performativity argument to the test and investigate sites and modes of performativity. We need to distinguish between the performativity of research as constitutive, that is how knowledge production has an effect on the world; while simultaneously being aware that this is not by itself enough to effectively shape actual markets. To find empirical and analytical ways to observe performativity in action, we go back to one of the original sites from where the performativity of economics argument was developed: economic and marketing experiments. We find that both much more is made in these settings than the making of actual markets, for instance the making of economics as a discipline and so also knowledge of markets, and much less, as the markets produced in these settings do not always move out of them.

With Guy Spielmann’s chapter, the collection shifts to eighteenth-century theatre, the common vision of which has rested until recently on a limited number of neo-Aristotelian ‘regular’ dramas staged at the Comédie-Française and Théâtre-Italien. Spielmann accounts for the huge theatrical activity taking place in fairgrounds and domestic spaces during this period. Acrobatic entertainments at Parisian fairgrounds grew into fully-fledged dramas, violating the privilège granted to the official troupes who pursued, in vain, every legal avenue to stop them. The Académie Royale de Musique’s monopoly was also compromised when fairground entrepreneurs bought the right to stage musical plays, giving rise to the opéra-comique (fanciful shows influenced by commedia dell’arte). A further illustration of the circumvention of monopolies was afforded by amateur théâtre de société, already mentioned in this Introduction. Spielmann presents a vast field, characterized by extreme diversity, although he argues that its allegedly subversive quality was more aesthetic, than political.

Rare, unusual pupillary syndromes can confound the interpretation of the measured reflexes. This chapter provides a summary of these syndromes. The “tonic pupil,” for example, will not respond to a brief light stimulus, but might constrict to a longer flash of light. The chapter can be readily assessed for review by the healthcare provider and has references to more complete descriptions.

The Patient Safety Incident Response Framework is a new NHS-mandated approach to incident reporting. This chapter provides a brief overview with the aim of allowing readers to have an initial baseline knowledge of a framework with which they will have to work in the coming years.

One of the ways in which artificial intelligence can be a useful tool in the scientific study of religion is in developing a computational model of how the human mind is deployed in spiritual practices. It is a helpful first step to develop a precise cognitive model using a well-specified cognitive architecture. So far, the most promising architecture for this purpose is the Interacting Cognitive Subsystems of Philip Barnard, which distinguishes between two modes of central cognition: intuitive and conceptual. Cognitive modelling of practices such as mindfulness and the Jesus Prayer involves a shift in central cognition from the latter to the former, though that is achieved in slightly different ways in different spiritual practices. The strategy here is to develop modelling at a purely cognitive level before attempting full computational implementation. There are also neuropsychological models of spiritual practices which could be developed into computational models.

After the Green Revolution successfully raised wheat and rice yields in more auspicious farming contexts, attention in agricultural development turned to crops that grew on poorer soils and in regions of indifferent rainfall. When Rockefeller Foundation agronomists reached out to India with an urge to establish an international center for research on such crops in the 1970s, they found eager hosts. The foundation’s agronomists had been active in India during the 1950s and 1960s and built a community of local collaborators. Indian scientists saw the proposal for an international center as offering the next frontier in crop development. The possibility of a center also met with considerable appeal among the political establishment in India. Two prime ministers from opposite political camps, Indira Gandhi and Chaudhary Charan Singh, came to support the eventual International Crops Research Institute for the Semi-Arid Tropics (ICRISAT) due to common ground in their respective politics of the poor and farmers’ politics. As the chapter shows, the circumstances of postcolonial India allowed for the emergence of institutionalized expertise outside the direct realm of the local state.

This chapter comprehensively lays out all the possible ways that artificial intelligence (AI) might interact with Jewish sources as their relationship develops over the next many years. It divides the scope of the relationship into three parts. First, it engages with questions of moral agency and their potential interactions with Jewish law, and suggests that this path, while enticing, may not be particularly fruitful. Second, it suggests that Jewish historical sources generally distinguish human value from human uniqueness, and that there is therefore quite a bit of room to think of an AI as a person, if we so choose, without damaging the value of human beings. Finally, it considers how Jewish thought might respond to AI as a new height of human innovation, and how the human–AI relationship shares many characteristics with the God–human relationship as imagined in Jewish sources.

Sepsis, a life-threatening dysregulated host response to infection, represents the leading cause of death among adults in US hospitals and remains one of the most prevalent causes of death in children worldwide.[1,2] Every year in the United States, 1 in 1,000 people will become septic, and over half of these will require intensive care.[3,4] The estimated 5-year mortality related to sepsis approaches 80%.[5] Following the widespread implementation of sepsis guidelines, 3-year absolute mortality has significantly decreased by 20%.[6] The increased survivorship of sepsis patients has prompted the investigation of long-term outcomes including cognitive, psychiatric, functional, and quality-of-life sequelae.