This chapter contributes an ethnographic case study on the creation of international tax norms at the OECD during the ‘Base Erosion Profit Shifting’ initiative. I argue that what makes countries share taxing rights and multinational corporations give money, as in tax to specific jurisdictions and not to others, is not necessarily this ‘natural’ law of reciprocity, but changes to the dominant modes of relatedness, conversation, and presence in international tax norms. Tax scholars, but also recent anthropological studies on tax, explore taxes against a gift-exchange logic. I suggest that this conceptual obsession with mutual interest, return, and benefits obscures the fact that taxes are often unilateral monetary transactions. More generally, it overlooks the human capacity to give and provide, under specific conditions, without calculating or receiving something in return. While taxation is not a form of sharing, I argue that it is productive to pay attention to the many similarities between these two types of transfers. They share, at times as I show in the chapter, more commonalities than taxation and reciprocal gift exchanges, and there are moments when taxation facilitates and enables sharing.

This introductory chapter, encyclopaedic in nature, covers the main aspects of catastrophe (CAT) risk from a qualitative perspective, offering an overview of what will be explored in quantitative terms in the subsequent chapters. It starts with the definition of the fundamental terms and concepts, such as peril, hazard, risk, uncertainty, probability, and CAT model. It then describes the historical development of catastrophe risk science, which was often influenced by the societal impact of some infamous catastrophes. The main periods are as follows: from ancient myths to medieval texts, mathematization (eighteenth and nineteenth centuries) and computerization (twentieth century). Finally, it provides an exhaustive list of perils categorized by their physical origin, including geophysical, hydrological, meteorological, climatological, biological, extraterrestrial, technological, and socio-economic perils. In total, 42 perils are covered, with historical examples and consequences for people and structures discussed for each one of them.

This chapter explores the complex networks and varied kinds of movement of people, ideas and objects that shaped artistic creativity in the early Byzantine empire. As part of a historiographic review, centers of cultural production, ethnicity, identity, style, and decorum are considered. Decades of largely futile attempts to locate the places of production of portable luxury media, especially silver, are presented. High-quality styles can be illusionistic, but can also be based on very different criteria. A more complex and nuanced model for understanding the process of creation is proposed. This chapter concludes with some remarks about Egypt’s significance in the empire, and what the visual record tells us about the distribution of artistic creativity.

This chapter introduces the three foundational questions of IP: what are intellectual things (the metaphysical question)? Is intellectual property really property (the conceptual question)? And should intellectual things be property (the normative question)? It highlights the role of argument and reason in contemporary IP law.

Experience is the cornerstone of Epicurean philosophy and nowhere is this more apparent than in the Epicurean views about the nature, formation, and application of concepts. ‘The Epicureans on Preconceptions and Other Concepts’ by Gábor Betegh and Voula Tsouna aims to piece together the approach to concepts suggested by Epicurus and his early associates, trace its historical development over a period of approximately five centuries, compare it with competing views, and highlight the philosophical value of the Epicurean account on that subject. It is not clear whether, properly speaking, the Epicureans can be claimed to have a theory about concepts. However, an in-depth discussion of the relevant questions will show that the Epicureans advance a coherent if elliptical explanation of the nature and formation of concepts and of their epistemological and ethical role. Also, the chapter establishes that, although the core of the Epicurean account remains fundamentally unaffected, there are shifts of emphasis and new developments marking the passage from one generation of Epicureans to another and from one era to the next.

Péter Lautner’s chapter ‘Concepts in the Neoplatonist Tradition’ expands the scope of the enquiry by discussing Platonist theories of concept formation in Late Antiquity. Generally speaking, the philosophers belonging to the so-called schools of Athens and Alexandria believe that the articulation of our rational capacity and the acquisition of knowledge somehow derives from the senses as well as the intellect, and they mostly agree that some elements of concept formation, notably generalisation, occur on the basis of sense-perception. They disagree, however, as to whether or not such generalisations are full-blown concepts. While all the philosophers under consideration endorse some version of the view that the main source of concepts is our intellect, which essentially contains fully fledged concepts, their accounts vary in respect of the intellect’s ability to project concepts onto the lower cognitive faculties. The problem of how the two kinds of concepts mentioned above are related to each other occupies the Platonists through the entire period under examination and constitutes the focus of Lautner’s analysis.

In ‘Aristotle on the Stages of Cognitive Development’, Thomas Kjeller Johansen examines Aristotle’s contributions to our thinking about concepts from a different perspective, namely in connection to Aristotle’s psychology. He revisits Aristotle’s account of how we acquire universal concepts mainly on the basis of Metaphysics A.1, Posterior Analytics 1.31 and 2.19, and the De Anima. The chapter begins by articulating the following puzzle. On the one hand, Aristotle points out (An. Post. 1.31, 2.19) that we perceive the universal in the particular. On the other, he suggests (Metaph. A.1) that it is only when we have craft and science that we grasp the universal, while perception, memory, and experience all are concerned with the particular. Building on the widespread view that, according to Aristotle, the universal grasped in craft and science is the universal cause, Johansen argues that we should understand perception, memory, and experience teleologically, as stages in the ordering of perceptual information that allows this causal concept to emerge.

Engaging directly with the question whether Platonic Forms are concepts, David Sedley’s chapter ’Are Platonic Forms Concepts?’ takes its start from the Parmenides 132b–c, where Socrates and Parmenides briefly examine the hypothesis that Forms are ‘thoughts’ (noēmata). Sedley asks what ‘thoughts’ are in that context, and argues that they are not thought contents, but acts of thinking. The chapter offers an ambitious and comprehensive analysis of the classical theory of Forms as showcased in the Phaedo, Republic, Parmenides, and Timaeus, in terms that clarify why Plato was bound to reject the hypothesis considered in the Parmenides (132b–c), namely that Forms are thoughts.

‘Concepts and Universals in Aristotle’s Metaphysical Thought’ by Christof Rapp starts with the recognition that Aristotle does not have a general term for ‘concept’ and examines which entities in his metaphysical theory might play the role of concepts. According to Rapp, many of Aristotle’s discussions focus on the meaning of general terms and whether they signify something real and existing independently in its own right. Aristotle remains committed to the view that universals as captured by genuine definitions are crucial for human knowledge and understanding. Insofar as Aristotle resists a conception of universals as existing in the way that particular substances do, he can be taken to intimate that universals are ‘merely conceptual’. In the Metaphysics, he distances himself from the view that universals such as genera and species qualify as substances. His main contribution to our thinking about concepts consists in the view that both universals and embodied substantial forms have mental counterparts, by which we grasp and understand the things falling under the conceived form or essential definition.

‘Early Christian Philosophers on Concepts’ by George Karamanolis integrates some of the themes encountered in previous chapters into the broad theological perspective of the early Christian thinkers, according to which explorations in every area of philosophy are ultimately intended to reveal aspects of God’s relation to His creation. It is argued that the position of the early Christian philosophers on concepts is part of their perceptual realism and their stance against scepticism. Karamanolis examines three case studies: the theories of Clement of Alexandria, Origen, and Gregory of Nyssa. In all three cases, he maintains, concepts are treated both as mental representations and semantic/linguistic items through which we grasp reality. Clement develops his view on concepts in the context of an anti-sceptical elaboration of his thesis that knowledge of the world is propositional and attainable by humans, while Origen and Gregory of Nyssa defend more sophisticated theories of concepts in connection with their respective epistemologies. In every case a theological question motivates the Christian author’s stance with regard to the nature and formation of concepts.

Remarkably, the classification of science is only now being studied historically. The introduction specifies this book’s question: What made applied science seem such a potent economic, cultural, and political elixir in the United Kingdom for many decades and then saw it superseded? The book explores the meaning of the term that gave it such potency using five tools: institutions, narratives, sociotechnical imaginaries, concepts, and ideologies. The term has epistemic connotations; it has been promoted and blamed for its science policy implications, and cultural reality once weighed heavily. The book explores the relationship between ‘applied science’ and ‘technology’ with their different emphases to describe the space between pure science and the market. The argument has three parts: the nineteenth-century concern with pedagogy, the early twentieth century as attention shifted to research, and the period after World War Two in which the visibility of applied science first rose and then collapsed.

This chapter focuses on how to explore opportunities to partner with families in articulating support systems for child health and wellbeing. In particular, it explores how student educators and educators can reach out to families and develop the necessary partnerships to successfully support parents in their parenting and caring roles, with the aim of positively influencing children’s family lives, health and wellbeing.

Chapter 3 introduces another cognitive mechanism called categorization. Categorization is an automatic and unconscious cognitive process that enables our limited cognitive capacities to understand and organize information, make predictions, and respond to new situations. Notable crosslinguistic variation can be found in conceptual categories. Such variation can be manifested in morphemes, words, grammar, phonology, and other levels of linguistic structure. The theory of linguistic relativism suggests that linguistic categories may implicitly affect how we categorize objects and events. Consequently, learning L2-specific categories generally entails a certain degree of conceptual recategorization.

Melancholy is an ‘epidemicall’ disease, Burton says, noting the multitude of causes which, along with human wickedness and inherent humoral imbalances, explain the extensive and increasing suffering he observes around him. His observations tell us little about seventeenth-century epidemiology, I argue. Moreover, the meanings accorded to seemingly familiar terms such as ‘disease’, ‘symptom’, and ‘epidemic’ rest on assumptions that leave them orthogonal to today’s standard etiological medical assumptions. Yet they find resonance within recent broad theorizing about the concept of disease, in public health emphases and alternative medicine, as well as in the larger health culture of our times.

Linguists, philosophers and pragmatists have tended to stay close to those areas of meaning illuminated by semantics and logic. In this chapter we suggest that relevance theory offers a solution to this limiting view. We say a little about the context in which the framework was devised, present the main tenets of the theory itself and then explain the two theoretical advances which form the basis of our belief that it is uniquely positioned to accommodate the communication of affect and emotion. The first of these is the notion of non-conceptual or procedural meaning. The second involves two key innovations in relevance theory which result in theoretical divergences from post-Gricean and Neo-Gricean approaches. In the first of these, the relevance-theoretic informative intention is not characterised as an intention to modify the hearer’s thoughts directly. In the second, relevance theory does not attempt to draw the line Grice drew between showing and meaningNN and recognises both as instances of overt intentional communication. These two innovations result in the theory’s being able to accommodate extremely vague types of communication and, further, demonstrate that communicated information - whether clock-like or cloud-like - can be shown rather than merely meantNN.

This chapter outlines a novel method for discerning the structure and history of concepts and their aggregation as ideas. Based on the analysis of co-ocurrence data in large data sets, the method creates a measure of ‘binding’ that allows one to inspect the larger constellations of words and concepts that comprise ideas which can be tracked diachronically. The chapter also describes the method used for ascertaining the ‘binding’ between concepts, and for modelling ‘ideas’. A detailed account of how the ‘shared lexis tool’ was built is also included.