In Chapter 3, I illustrate the macro-level role of a society’s emotional history, defined as the collective emotional response to historical events, in galvanizing state support. I argue that by leveraging the opportunities offered by the Kirchner moment and the bicentennial, with its opening toward new histories of women, people of color, and other marginalized communities, Black activists successfully employed discursive and emotional repertoires of the human rights movements in interactions with the state. For example, societal shame and haunting tied to the concept of “the disappeared” provided the political currency to achieve state-level recognition by calling on the government to address the historically attempted genocide of Afro-Argentines as a human rights issue. This strategic activism resulted in Law 26.852, the National Day of Afro-Argentines and Black Culture, as well as other Movimiento Negro successes at the state level.

In this chapter, we present the most important market forms that are relevant for understanding the functioning of energy markets and energy-related markets. This presentation is introduced by a deep discussion on the concepts of economies of scale and density, that are relevant to understand these market forms. We then discuss the following market forms: monopoly, perfect competition, monopolistic competition, and oligopoly. The presentation of these market forms is also integrated with some applications in the energy sector. For example, after presenting monopolies in a general way, we describe the natural monopoly and role regulation in the electricity and gas distribution sectors. At the end of the chapter, we discuss issues in developing countries related to the topics discussed in the chapter.

With the technological advancement in medicine, a paradigm shift has been noted in what can be achieved with the minimally invasive endoscopic procedures with equal, and in some cases superior, outcomes as the conventional modalities due to lower procedure and recovery time and markedly reduced adverse outcomes. Approximately 50 million gastrointestinal endoscopic procedures were performed in 2017. Of these, over 19 million were lower gastrointestinal endoscopies (sigmoidoscopies and colonoscopies) [1, 2], and most of these procedures were performed under varying levels of sedation. The advancement in the endoscopic sedation has been equally tremendous, from the unsedated procedures early on, to over 98% of endoscopies being performed under sedation in the United States, with similar trends elsewhere in the world [3]. The most notable change over the last couple of decades has been the shift from hospital to office-based practices and the slow but growing use of sedatives like propofol by non-anesthesiologists despite the ongoing debate on who the appropriate provider for this administration should be [4]. Even though some procedures can be performed unsedated, it is recommended that sedation should be offered to every patient before endoscopy [5], especially since patient satisfaction, in addition to other factors affected by adequate sedation, is considered a quality indicator of endoscopy [3, 6]. As a result, sedation and analgesia are now an integral part of the practice of gastrointestinal endoscopy.

A 41-year-old male was referred with a six-month history of progressive, exercise-related muscle pains, cramps, and muscle weakness. He also was found to have hyperCKaemia. His past medical history was unremarkable, and the family history was negative for neuromuscular disorders.

This chapter demonstrates how Sweden as a state, and in particular Stockholm as a city, has played an oversized role in the emergence of global environmental governance since the mid-1960s, with the 1972 Stockholm Conference on “the human environment” as a defining event. The chapter argues that “human” is a key word to identify the set of properties of Swedish society that can explain Sweden’s vanguard role, including strong popular movements, widespread social trust, robust social institutions, the high status of knowledge and research, and a rational positioning of Sweden as a progressive, nonaligned advocate of small state cooperation bringing advantages for both the country and its capital city. It is thus a counternarrative that is presented, in contrast to many conventional environmental narratives of decline, with theoretical and historiographical implications not only for environmental history but also for the understanding of what “environmental progress” might mean on the international level. The chapter identifies four “con”-words – contributing, connecting, convening, and contributing.

This chapter examines the emerging field of legal design through a critical reflection on the literature on academic disciplines and disciplinarity and argues that legal design does meet the criteria for recognition as an emerging academic subdiscipline. Its central contention is that legal design academics (together with their collaborative partners) have a timely opportunity to intentionally design the modalities of their nascent discipline. Academic disciplines can be understood in various ways. Whether this is, for example, from a sociological or an anthropological perspective, legal design has the chance to examine the human experience of disciplinarity and to consciously build an academic discipline that promotes dignity and value for its users, be they academic practitioners, students, or wider professional communities.

The book looks to the creative potential of experiences of failure, haunting, estrangement, impasse, or dream in Shakespeare. The focus is not just on what the plays represent but on what they do and how they inspire and unsettle the political imaginations of their audiences. The Introduction sets out the intellectual heritage underpinning this approach, including the tradition of negative theology and subsequent philosophies of the negative (Hegel, Kierkegaard, Benjamin, Adorno, Derrida, Badiou). It thereby establishes a negative political theology that challenges the official (or positive) political theology that sacralises power. By outlining “the disruptive spirit of negativity”, it shifts critical focus from the mimetic to the affective and opens new and more nuanced readings. The approach builds on the work of critics such as Annabel Patterson, Andrew Hadfield, and Chris Fitter, who have highlighted the anti-monarchical or popular political forces at play during the period. In the via negativia, however, it explores a very different origin and mode of egalitarianism. It focuses on the way negativity and unsettlement imaginatively transform political thought and relations. Shakespeare’s drama opens up visions of something other, including radical experiences of the “perhaps” or “what if”, that deepen the audience’s political thought.

Muslim leaders of the UOIF further cement their claim to respectability through an elite project of community-building. This project consists of forming a respectable class of Muslims who embody the petit bourgeois values of hard work, politeness, and individual responsibility. This is concretely enacted through various institutions, starting with private Muslim schools, and implemented through a range of regular activities, such as reading groups, diploma ceremonies, and self-development workshops. This chapter draws on comparisons made with Black elites in the US and upper-class Jews in nineteenth-century Europe to show that French Muslim leaders’ uplift ideology is also scripted into bodies. Physical exercise, hygienic practices, and appropriate outfits comprise the primary medium of perfectionist politics seeking dignity. These politics are articulated using the language of Islamic virtues – the centrality of education is predicated upon the Quranic injunction iqrāʾ (“read”), the search for professional accomplishment is understood as a duty of iḥsān (excellence), and the importance of behavioral exemplarity is reasoned in reference to ādāb (good manners) and akhlāq (ethical conduct). These moral principles, however, are also consistent with neoliberal definitions of social worth and rely on the continuous erection of boundaries against lower-class, “undeserving” coreligionists.

Compared to people who are rated as less creative, more creative people tend to produce ideas more quickly, with more novelty, and more actively engage regions of the brain associated with cognitive control. Both inside and outside the laboratory, the evidence is clear: the creative mind is a productive mind. Structural analysis of what more creative people produce has led to two different proposals for how this is achieved. One is based on differences in the underlying knowledge representation – the structure of semantic memory – called the associative theory of creativity. The other is based on more effortful cognitive control – how semantic memory is accessed – called the executive theory of creativity. Evidence supports both, but there are few models integrating these two ideas. Network analysis offers some inroads into how to tackle this problem and invites some creativity of its own.

The final chapter of this book teases out the empirical and theoretical threads of respectability politics in the French Muslim context. It stresses the ways in which this form of politics operates as a reactive, embodied, gendered, racialized, and class-layered tactic of community advancement, resulting in both conservative and emancipatory outcomes for minority citizens. It further reflects on the relative failure of respectability politics, which falls short of its promise to French Muslims to fully exercise their citizenship. This argument goes beyond the French case; although the problematic relationship between religion and citizenship is often deemed “typically French,” respectability politics seems to be pervasive in Muslim-minority contexts and accompanies the reconfiguration of Islamic traditions into ethical projects of self-fashioning. The chapter concludes with a discussion on the importance of breaking away from the insularity of Islamic scholarship and opening up a transatlantic conversation about the role of ethics and religion in minority politics. The ambition of this chapter, then, is to look beyond the Muslim case and draw parallels with other minority citizens, such as Black elites in the US and European Jews. It examines how these groups have resorted to inconspicuous religiosity and social upliftment to advance their conditions, as well as how such stories reflect the intricate workings of power in situations of subjection.

Methodological approaches in social neuroscience have been rapidly evolving in recent years. Fueling these changes is the adoption of a variety of multivariate approaches that allow researchers to ask a wider and richer set of questions than was previously possible with standard univariate methods. In this chapter, we introduce several of the most popular multivariate methods and discuss how they can be used to advance our understanding of how social cognition and personality processes are represented in the brain. These methods have the potential to allow neuroscience measures to inform and advance theories in social and personality psychology more directly and are likely to become the dominant approaches in social neuroscience in the near future.

Classical Greece was a high period for city networks, with trading centers dotting the map of the Aegean Sea like “frogs around a marsh” in the words of Aristotle. These were strange times, where Spartans annually declared war on their slaves. Where the Athenian reformer Solon banned the export of vital foodstuffs – on penalty of death – while at the same time laying the groundwork for unprecedented political pluralism. Yet we see an uncommon iteration of city networking that was well ahead of its time. Embedded in the lives of these cities was an early echo of the modern. Athens was the alpha city in a polis system of autonomous city-states that, at its height, spanned from Spain to Africa to the Black Sea with a total population of thirty million people. This was an incredible period of seafaring. Language, culture, aesthetics, and revolutionary political ideas flowed in the currents alongside goods and services in an elaborate trading network. Far from localized cultures of self-sufficiency, most Greek cities depended on trade for basics such as foodstuffs, but also for military, intellectual, and cultural production.

Considers the structure of polymers, their dynamics, gels and bacterial polymers including EPS.