University of Maryland, Baltimore County (UMBC) has achieved regional and national prominence in the US for its remarkable success preparing African American students in the STEM fields. The success is the result of the institution’s approach to innovation - framing challenges as researchable questions and testing to see which strategies work and replicating them. It has fostered a culture of curiosity and mutual support that makes the pursuit of excellence an ongoing collective effort.

This chapter examines the contours of theories and debates about the nature and function of the right to resist as a legal concept. Firstly, it identifies four main approaches to conceptualizing the nature of the right: as moral, legal, both, or other. It then considers three main conceptions of the concept’s relationship to the rule of law. Concerning its other key characteristics, the chapter considers possibilities including that it is: a fundamental ‘human right’ in the political rights cluster; an ‘unenumerated’, ‘implied’, or ‘latent’ right; an enforceable ‘claim’ right; a ‘right’ or ‘duty’ or hybrid ‘right-duty’; a primary or secondary right or both. Secondly, the chapter identifies possibilities for the legal function of the right, including as: a self-help remedy for enforcement or prevention; an exceptional immunity, justification, or temporary permission by license; a form of jus ad bellum; or a lawful exception and lex specialis rule. It concludes non-exclusively that the nature of the contemporary right to resist is a potentially enforceable human right, functioning as a lex specialis rule of exception.

This chapter of the handbook introduces dehumanization as another dark side of humanity. Humanness is a central concept in moral psychology, and whereas people normally treat other humans with moral consideration, they may turn to dehumanize others as a result of moral disengagement and moral exclusion. The author reviews recent psychological accounts of dehumanization that are grounded in empirical research and highlights the diverse forms it takes: dehumanization varies from subtle to blatant, from interpersonal to intergroup, and from simple to complex. In these theoretical accounts, dehumanizing a person or group means ascribing less of certain human attributes to the target – both attributes that distinguish humans from other animals and attributes that distinguish humans from inanimate agents. Within this general framework, the author reviews the empirical literature on how dehumanization may function to prime, facilitate, and justify harm during intergroup conflict. He also considers a number of critiques and debates over these ideas and findings that have recently surfaced.

Melatonin (N-acetyl-5-methoxytryptamine or N-[2-(5-methoxy-1H-indol-3-yl)ethyl]acetamide) is a tryptophan-derived hormone and an antioxidant, produced primarily in the pineal gland. Exogenous melatonin is an amphiphilic, white–cream to yellowish crystalline powder, unchanged in the entire pH range. It has a molecular weight of 232.28 and an empirical formula of C13H16N2O2, while its chemical structure resembles serotonin.

Chapter 9 includes a variety of methods online. These are versatile, cost effective and accessible to most of the population, but not all. Serious consideration should be given to the management of data online and protecting participant identity. Examples of successful participatory health research online are provided.

Philo of Alexandria lists several examples of things that human beings will never know, one of which is whether the moon shines of its own light or merely reflects the light of the sun. Subsequent history has proven conclusively that he was mistaken. The lesson that I draw from this is that both a certainty of knowledge and a certainty of ignorance are equally precarious. We have seen how the meaning of “God is one” is fundamentally implicated with the question of knowledge of God, but I will not here hazard a conclusion regarding whether knowledge of God is easy, difficult, possible, impossible, or impious as our various Jewish thinkers have argued. And yet our history ought to be able to provide some conclusion about what “God is one” means in a Jewish context.

Istradefylline (8-[(1E)-2-(3,4-dimethoxyphenyl)ethenyl]-1,3-dethyl-7-methyl-3,7-dihydro-1H-purine-2,6-dione) is a xanthine derivative with a molecular weight of 384.4 and an empirical formula of C20H24N4O4.

Apomorphine hydrochloride (6aβ-aporphine-10,11-diol hydrochloride hemihydrate; (R)-10,11-dihydroxy-6a-aporphine hydrochloride hemihydrate; (6aR)-5,6,6a,7-tetrahydro-6-methyl-4H-dibenzo[de,g]quinoline-10,11-diol hydrochloride hemihydrate) has a molecular weight of 303.8 and a molecular formula of C17H18ClNO2.

Chapter 6 explores the light cast on cities and their administration by the collection of administrative papyri from Italy from the fifth to seventh centuries. Frequently revolving round the sale or donation of property, they show the crucial role of local councils in registering such property transactions, and their relevance to the raising of local taxes. The same world emerges from the official correspondence of Pope Gregory at the turn of the sixth and seventh centuries in which a network of links with cities emerges as the means of holding together the church. A collection of documents from French cities similar to the Ravenna papyri imply that city administrations remained essential to property transactions in Merovingian Gaul. Rather than seeing the city administrations that were an instrument of imperial rule as now irrelevant, the conscious retention of old structures suggests a process of adaptation to new conditions.

This chapter of the handbook discusses the complex, multifaceted connection between morality and religion from an evolutionary perspective. After providing some much-needed conceptual ground clearing, the authors focus on accounts of the linkage between morality and religion in terms of evolved psychological mechanisms that promote cooperation and inhibit competition. One of the better known of these accounts is the supernatural punishment hypothesis. On this view, the morality–religion link is sustained by the fact that belief in an all-knowing, all-powerful god who monitors people’s behavior and punishes their moral transgressions motivates people to behave less selfishly and more cooperatively. Another account emphasizes religious behavior and posits that participation in religious ritual is a form of costly signaling, indicating to others that the participant can be trusted to observe the moral norms of the community. While there is considerable support for the idea that aspects of religion function to curb selfishness, however, the authors caution that the psychological and sociological mechanisms underlying this function are not yet well understood.