Acute liver failure (ALF), a liver injury developing over 26 weeks or less with evidence of coagulopathy and encephalopathy, disproportionately affects young, healthy adults with high resultant mortality.[1] ALF results in cerebral dysfunction, which can range from minor encephalopathy to coma, and is associated with high neurological morbidity due to higher grade hepatic encephalopathy (HE), cerebral edema, and elevated intracranial pressure (ICP),[2,3] although other complications including seizures may contribute.[4]

While ALF is considered a rare syndrome, with an estimated annual incidence of 1–5 cases per million people yearly,[5] there appears to be a trend toward increasing numbers of hospitalizations for ALF, including up to a 30% increase in the United States over a 4-year period.[6] Etiologies of ALF vary geographically; in developed countries, the majority of cases are caused by toxic ingestions, autoimmune hepatitis, or hepatitis B, while cases in developing countries most commonly are caused by hepatitis A, B, or E.[7] ALF etiologies appear in Table 11.1.

It may seem that this Article is unnecessary – isn’t God’s omnipotence already plain from the earlier demonstration of His complete actuality and His primacy in the order of causes? Yes, and in that sense, the Article proves nothing new. However, our imaginary Objectors think they have compelling reasons to think that God couldn’t be omnipotent. If they are right, then despite appearances, the previous arguments must have been flawed somehow, and we need to backtrack and find out how. St. Thomas finds that each Objection misunderstands what it means for God to be omnipotent. So despite the wording of the “whether” in the title of this Article, the real question is not so much whether God is omnipotent, but what it means for Him to be omnipotent.

This graduate textbook covers the basic formalism of supergravity, as well as its modern applications, suitable for a focused first course. Assuming a working knowledge of quantum field theory, Part I gives basic formalism, including on- and off-shell supergravity, the covariant formulation, superspace and coset formulations, coupling to matter, higher dimensions, and extended supersymmetry. A wide range of modern applications are introduced in Part II, including string theoretical (T- and U-duality, anti-de Sitter/conformal field theory (Ads/CFT), susy and sugra on the worldsheet, and superembeddings), gravitational (p-brane solutions and their susy, attractor mechanism, and Witten’s positive energy theorem), and phenomenological (inflation in supergravity, supergravity no-go theorems, string theory constructions at low energies, and minimal supergravity and its susy breaking). The broader emphasis on applications than competing texts gives Ph.D. students the tools they need to do research that uses supergravity and benefits researchers already working in areas related to supergravity.

In “Impressions of Isaiah in Classical Rabbinic Literature,” Joshua Ezra Burns surveys the reception of Isaiah in postbiblical Jewish culture. Focusing on the works and folkways of the rabbinic sages, the author illustrates how early Jewish interpreters understood the book of Isaiah as a testament to the life and vocation of its ancient namesake and as a source of reassurance for future generations of Jews. Innocent of contemporary science concerning his book’s composition, the sages portrayed Isaiah as a brash prophet of unmatched visionary ability who foretold the destruction of the first Jerusalem Temple and its restoration with uncanny accuracy. The fulfillment of his visions made Isaiah’s prophecies valuable resources for liturgies, homilies, and other rabbinic literary compositions expressing hope in another national revival led by their long-promised Messiah following the loss of the second Jerusalem Temple and subjection of the Jews to Christian imperialism.

If a Christian account of mythopoiesis owns that not only do all things depend upon God for their being, but that ‘all things exist in Christ’, then following Ward, we can assert that mythopoiesis, as a cultural artefact, is shot through with God’s presence: it is a means by which God is revealing God’s self to us. To the degree a myth speaks truly of God it can be understood as participating in God’s self-disclosure to creation; to the degree it is enmeshed in and occluded by sin, myth speaks less truly. Following Henri de Lubac, I argue that the nature–grace distinction can be overstated and that a paradoxical affirmation of the operation of grace within nature without violating the proper autonomy of creation is necessary in order to meaningfully express how human action (mythopoiesis) apart from Christian formation can be said to speak of God (theology). The interplay of the cultural mediation of God’s grace and God’s already-there-ness in nature offers a way of speaking about mythopoiesis’ theological possibilities without necessarily resorting to a doctrine of ‘anonymous Christianity’.

This chapter examines the reception of expellees in West Germany. I show that expellees were perceived as foreigners, despite sharing ethnicity and language with the locals. I then document expellees’ exclusion from local voluntary associations and the formation of new associations based on migration status and region of origin. I conclude by analyzing contributions to public goods provision in Bavarian municipalities. I show that the more expellees a given community received, the lower the rates at which it taxed the locals’ property and business.

Summarizes the industrial policies of South Korea since World War II, emphasizing that nation’s success despite political instability and initial poverty.

Although the 13 United States courts of appeals are the final word on 99 percent of all federal cases, there is no detailed account of how these courts operate. How do judges decide which decisions are binding precedents and which are not? Who decides whether appeals are argued orally? What administrative structures do these courts have? The answers to these and hundreds of other questions are largely unknown, not only to lawyers and legal academics but also to many within the judiciary itself. Written and Unwritten is the first book to provide an inside look at how these courts operate. An unprecedented contribution to the field of judicial administration, the book collects the differing local rules and internal procedures of each court of appeals. In-depth interviews of the chief judges of all 13 circuits and surveys of all clerks of court reveal previously undisclosed practices and customs.

A breakdown of the mark schemes of each station for the core surgical training interview, along with new data on the distribution of scores at interview. We then provide a thorough guide for the practice methods we used with each other to top the interview process. We cover common questions like which interview time and date to book, whether or not to do practice courses, and which other resources we found most helpful.

The chapter determines one set of obligations of the human right to internet access using the idea of rights as social guarantees against standard threats. These obligations regard duties of provision to protect against digital poverty. The chapter first provides the statistical background on the global digital divide. Digital poverty has several causes. People lack financial means to afford (1) digital devices and (2) data services. (3) Digital infrastructure is missing especially in the poorest and most remote regions. Hundreds of millions of people everywhere lack (4) basic digital skills. The chapter sets out a global standard concerning all four dimensions of connectivity that public authorities must guarantee. It thereby specifies the first meaning of ‘free’ internet access as ‘free for those unable to afford it’. It also distinguishes between the general content and minimal core obligations of the human right to free internet access. Minimal core obligations are those all states currently can and must fulfil. The general content specifies the full set of duties that states must progressively realise if they are currently unable to do so.