This chapter demonstrates the importance of viewing socioeconomic and political relationships between sedentary and herding societies from the perspective of long-term shifts in climate. Such a perspective offers the possibility of reconsidering the socioeconomic features of conflicts that appeared between similar communities in South Asia, the American West, Africa, Australia, and the Middle East in the nineteenth and twentieth centuries.

This chapter considers five practices, or constellations of practices, that emerge from imitating Jesus: (1) care for the poor and needy, including the contested practice of seeing Christ in the poor; (2) sacramental practices of the Lord’s Supper and baptism; (3) prayer, including lament; (4) forgiveness, reconciliation, and peacemaking; and (5) self-giving or kenōsis. Each practice flows in its own way from the twin imperatives to love God and the neighbor.

The title of this chapter points to the frequent use of the word ‘we’ in Brexit discourse before and after the referendum. The pronoun ‘we’ in Brexitspeak almost always serves the exclusion of other nations or those in the domestic arena perceived as enemies of ‘the people’. Three different cases of the uses of ‘we’ are examined, each of which in their different ways shows how ‘we’ expressed an exclusionary notion of national identity. One of these cases shows how Brexitspeak persisted in the years after the referendum, and included the long-standing idea, at all levels of society, that ‘we’ speak only English. The second case is the 2013 speech by the then prime minister David Cameron, who favoured remaining in the EU. That speech, which announced the referendum, was apparently intended to placate the Eurosceptics and neutralise UKIP’s attractiveness. The speech repeatedly used ‘we’, embedded in an exceptionalist narrative of British greatness. Cameron’s speech failed in its aims and in fact boosted national-populist discourse. It was in tune with Farage’s own speeches of the same year, which is the third case of Brexiter ‘we’ examined in this chapter.

Named after eccentric and controversial French physician Charles-Edouard Brown-Sequard, who first described the syndrome in 1849, Brown-Sequard syndrome (BSS) is a form of incomplete spinal cord injury. Though most often caused by acute trauma in the form of stabbing, gunshot, or severe displacing trauma to the spinal column ultimately resulting in hemi-section of the spinal cord, BSS can also be caused by more chronic progressive conditions such as spinal spondylosis, multiple sclerosis, neoplasm, radiation, or severe vertebral disc herniation. Brown-Sequard syndrome accounts for a low minority of all spinal cord injuries and has no gender predominance.

Monopodial evergreen, mostly tall, long-lived forest trees with pillar-like trunks and canopy-emergent crowns. The foliage is bright green, of two types with few intermediates mixed together on the same shoot or mostly of one type predominant on different shoots. Leaves are small, symmetric, triangular, basally adpressed, spreading scale-like to awl-shaped, or larger, non-scale-like and bilaterally flattened, obliquely spreading into two opposite comb-like pectinate rows forming frond-like branchlet sprays. Foliage develops a billowing appearance en-masse.

Strictly speaking, there are slight neuroanatomical and neuropathological differences in syringomyelia and hydromyelia, but given their similar symptomology and difficulty to differentiate on neuroimaging, they are grouped using the general term “syrinx.”

I begin by considering the connection between Collingwood’s Essay on Metaphysics and A. J. Ayer’s Language, Truth and Logic. Knox and Donagan believe that “between 1936 and 1938 Collingwood radically changed his mind about the relation of philosophy to history.” Donagan contends that this break stemmed from Collingwood’s having “come to endorse Ayer’s view that the propositions of traditional metaphysics are unverifiable.” Recently, Vanheeswijck and Beaney have claimed that Collingwood in effect endorsed Ayer’s verificationism. There is a considerable gulf between their claims and my own view of what Collingwood thought about logical positivism. In my view, Collingwood denied logical positivism flat-out. My chapter lays out and assesses the main points Vanheeswijck and Beaney use to support their view. I develop a viable alternative, one that takes account of Collingwood’s treatment of absolute presuppositions (in particular, on the vexed question of whether they can be determined to be true or false) and at the same time avoids the conclusion that Collingwood had, mistakenly, bought into logical positivism in his discussion of absolute presuppositions.

The resurrection of Jesus, pivotal to Christian history and praxis, is universally attested in early Christian sources, even if often critiqued or sidelined as myth or apologetics in modern scholarship. Paul’s letters and of the Gospels in their narrative diversity document the resurrection’s transformative and abiding impact on Jesus’s followers. In bringing the aspirations of myth and metaphor to fruition in time, the resurrection of Jesus is both an event in history and yet constitutes a new reality that transcends the register of available language and analogy.

Evergreen shrubs or small trees of strongly architectural appearance, with foliage superficially of tropical Araucaria-like form but regularly ranked along the shoots into eight-ranked arrays, combined with an open, markedly candelabriform, overall tree habit.

In Australia, the educator landscape continues to be dominated by persons who are non-Indigenous, middle-class, speakers of English as their primary language and of European/Anglo cultural heritage (Daniels-Mayes 2016; Perso & Hayward 2015). When working with culturally minoritised learners, educators currently find themselves operating amid educational imperatives that are often complex and contradictory (Unsworth 2013). As foregrounded in chapters 3–5, cultural responsivity is a pedagogical approach that seeks to value, recognise and utilise the intelligence and cultural capacities that students already possess in the classroom (Morrison et al., 2019). This is a practice that requires educators to go beyond the limitations of simply being culturally aware, having cultural understanding or being culturally competent and instead seeks to tailor an educator’s practice according to learners’ unique place-based linguistic and cultural repertoires. In doing so, the eductor acknowledges through their practice that First Nations contexts are not all the same and that learners will often speak a range of differing home languages.

This chapter maintains that the International Court of Justice (ICJ) may usefully intervene in the complex and multifaceted litigation that has developed before national and international tribunals, as well as human rights treaty bodies, concerning national climate policies adopted to implement international obligations. By considering the rationale and nature of climate litigation, the chapter seeks to point out what international law rules the ICJ should take into account (especially clarifying their existence and scope) in order to make a real contribution to national and international jurisprudence.

This chapter is devoted to a foundational question in astrobiology: how and where did life originate? The narrative commences with a brief description of the four major categories of biomolecules (proteins, nucleic acids, carbohydrates, and lipids) on Earth and their associated functions. Partly based on this knowledge, biophysical and biochemical constraints on the minimum size of a viable cell are derived. The various origin(s)-of-life hypotheses are discussed next – like the replication-first (e.g., RNA world) and metabolism-first paradigms – along with their attendant strengths and weaknesses. The pathways by which the building blocks of life (e.g., amino acids) could be synthesised through non-biological avenues, such as the famous Miller experiments, are elucidated. Subsequently, the abiotic channels that may facilitate the polymerisation of these molecules to yield biomolecules are delineated. The focus of the chapter is then shifted to the specialised environments that might have enabled the origin(s) of life to readily occur. Two candidates are reviewed in detail (submarine hydrothermal vents and hydrothermal fields), with others mentioned in passing. Finally, the concept of entropy and its subtle connections with living systems are sketched.

Fairly long-lived, often mountain ridge trees of medium size, with rough-barked trunks. They mostly develop a broad but open-crowned and sometimes gaunt habit with age. The foliage and shoots with rounded leaf scars have a general similarity to Abies, from which plants are clearly distinguished by their rougher bark, high tendency to sprout epicormic shoots, leaves with a midrib (and not groove) prominent above, male cones in umbellate clusters, and female cones long-retained and not dismembering from the tree at maturity.

Also one of the four trigeminal autonomic cephalgias, hemicrania continua (HC) is known for being indomethacin-responsive (the other being chronic paroxysmal hemicrania). The signs and symptoms of HC are notably completely unilateral and consist of moderate to severe continuous side-lock headache without painless periods, lasting for more than three months. This prolonged headache period can fluctuate in intensity and during exacerbations must also occur with at least one sign of autonomic involvement ipsilateral to the headache such as conjunctival injection, lacrimation, nasal congestion, rhinorrhea, miosis, or ptosis. Patients with HC also commonly complain of a sharp, needle-like orbital and temporal pain. Though neuroimaging is relatively unremarkable in most cases of headache, a small study in 2004 did show that PET scans of those with HC did show activation of the ipsilateral rostral pons and contralateral posterior hypothalamus.