This chapter of the handbook inspects the relationship between antisociality and morality from the dual perspectives of moral psychology and moral neuroscience. The authors provide a comprehensive overview of research on the moral cognition of different types of antisocial individuals. Based on their review of the research, they suggest that the capacity for moral reasoning in psychopathy is less defective than generally assumed. While the propensity of psychopathic individuals to engage in immoral behavior is due largely to affective deficits, it also stems from dysfunction in the neural circuitry underlying moral decision making. This simple narrative, however, is complicated by the fact that there is no single explanation of the immoral behavior exhibited by the full range of antisocial individuals. For example, while dysfunction in the neural circuitry of moral decision making may account for the immoral behavior of individuals with primary psychopathy and individuals prone to proactive aggression, it is less apt for explaining similar behavior by individuals with secondary psychopathy and a propensity for reactive aggression.

In Chapter 1, we provide an introduction for the present book. First we present our take on language and politics, by outlining how and why our bottom-up, strictly language-anchored and replicable analysis contributes to previous inquiries in the field. Here we also outline the elements of our framework and the ways they are interconnected, as well as the analytic pitfalls that our approach helps to avoid. Following this, we present the contents of the book.

Chapter 3 traces the history of bowing at the name of Jesus, one of the ritual actions inherited from the medieval church which survived into the post-Reformation period. Although it was included in the 1559 Injunctions, most Elizabethan writers regarded it as a matter of indifference and assumed it would gradually die out of its own accord. Yet in the early seventeenth century it unexpectedly resurfaced as a point of theological debate when some divines argued that it was directly commanded by scripture. The chapter challenges the idea that theological controversy was conducted at a high academic level with little relevance to the lives of ordinary people. The dispute over bowing originated in polemical exchanges between Protestants and Catholics in Westphalia, which were taken up by the Reformed theologian David Pareus at Heidelberg, and then spilled over into the Church of England when Pareus’s writings were translated into English. But while it began in Latin works of religious polemic, it also led to conflict at a parish level, and a study of these parish conflicts shows that the lay opponents of bowing were often very well informed about the theological issues.

In Chapter 10, we revisit the problem that certain politically relevant, culturally embedded notions are very difficult to translate. A key issue that such a difficulty of translating causes is the following. Often, when we talk about a politically relevant issue in two linguacultures by using English as an academic lingua franca, we may be comparing apples with pears. Such a comparison leads to the previously mentioned problem of ethnocentrism, and so it is important to consider how to resolve it by merging politics and translation studies. As a case study, we examine the problematics of translating the sociopolitically relevant Chinese expression wenming (‘civilised’) into English. Following the translation framework of House, we argue that untranslatability can be overcome by House’s notion of ‘cultural filtering’.

Oxybutynin (4-diethylaminobut-2-ynyl 2-cyclohexyl-2-phenylglycolate; 4-(diethylamino)-2-butynyl α-phenylcyclohexaneglycolic acid ester) has a molecular weight of 357.5 and a molecular formula of C22H31NO3.