Lubiprostone ((–)-7-[(2R,4aR,5R,7aR)-2-(1,1-difluoropentyl)-2-hydroxy-6-oxooctahhydrocylcopenta[b]pyran-5-yl]heptanoic acid) has a molecular weight of 390.5 and a molecular formula of C20H32F2O5.

Chapter 7 is focused on videos and animations. These methods are particularly suitable to work with adolescents and are also cost effective. Participatory videography can be a powerful tool to amplify the voices of adolescents to enable significant change in their lives. Specific ethical considerations are included as video may expose adolescent identity.

This chapter addresses the effects of migration and resulting diversity in healthcare. Providers, patients, and clients in all phases arrive from a huge variety of cultures, bringing worldviews and biases with them. The discussion turns to the difficult topics of inequity and discrimination in healthcare around the world, which may stem from implicit bias and unintentional racism. Communication provides both problems and solutions, if we can appreciate and honor the viewpoints we encounter. We will always tend to believe what we already know, but if we can open our minds a bit, we can collaborate more effectively to create the best outcomes for everyone. The latter is described as culturally safe practice.

Although the Hebrew Bible hardly uses the expression “God is one” at all, the idea that YHWH is the only God that exists does appear in its latest editorial layers. This chapter surveys how the Bible expresses YHWH’s relationship to other gods. We concentrate on three strands throughout the biblical books: first, an earliest stratum that preserves evidence of a theology according to which YHWH was one deity in a pantheon; second, the dominant biblical theology according to which YHWH was the greatest among the many gods in existence; and, finally, the theology that post-dates a deuteronomistic editorial hand, according to which only YHWH is God. This survey shows that the later ubiquity of the expression “God is one” was not inevitable. Yet verses declaring “YHWH is one” and “I am who I am” become the scriptural foundation on which later thinkers base a theology of God’s unity and transcendence.

This chapter assesses the richest source of positive law on the right to resist, in its historical and contemporary iterations. It first considers several examples of antecedent provisions for lawful tyrannicide in ‘ancient constitutions’ or equivalent law including customary law. It then reviews examples of provisions for a right to resist unlawful exercise of power in Middle Ages ‘constitutions’ or public law equivalents including customary law, and other quasi-constitutional sources such as coronation oaths, as well as intervention appeals rooted in custom. It concludes consideration of the historical right to resist provisions with a review of key modern revolutionary republican and anti-colonial foundational declarations and constitutions. The remainder of the chapter concerns approximately forty contemporary constitutional provisions for the right to resist in African, Asian, European, and Latin American constitutions. Using the template developed in Chapter 4, it provides comparative analysis of their legal features and content. Finally, the chapter evaluates the provisions’ legal meaning by way of a two-fold typology, and their legal value against the question of ‘sham law’.

*Information provided below applies to naltrexone use in the context of Parkinson’s disease and not for opioid/alcohol dependence or IM administration.

Donepezil hydrochloride ((±)-2,3-dihydro-5,6-dimethoxy-2-[[1-phenylmethyl)-4-piperidinyl]methyl]-1H-inden-1-one HCl or (±)-2-[(1-benzyl-4-piperidyl)methyl]-5,6-dimethoxy-1-indanone hydrochloride). It is a white crystalline powder, soluble in water, with a molecular weight of 415.95 and an empirical formula of C24H29NO3.HCl.

Memantine (1-amino-3,5-dimethyladamantane hydrochloride) is a white to off-white fine powder or a clear and colourless to light yellowish solution, with a molecular weight of 215.76 and an empirical formula of C12H21 N•HCl.