This chapter advances the premise that one way in which racism impacts health and developmental outcomes is through the experiences of the finite resource of time. Although all humans experience the same twenty-four hours in a given day, how those hours are allocated, how much agency over how those hours are spent, and the lived experiences of that time are stratified by structural systems such as racism. Taking a lifecourse perspective, we describe how human development is shaped as much by social factors as biological influences, using time as an example. Ultimately, stratified experiences of time set the stage for racism to shape even the most fundamental of human experiences. We call upon the field to deepen our study of the connections between time, racism, and health inequities, and offer a few recommendations for future research.

Agglomeration effects and an abundant supply of skilled workers were not the only reasons Britain industrialized first. Its political institutions also gave it a century’s lead over the rest of western Europe. By the early 1700s, it had a national representative body – Parliament – and something approaching a unified legal and fiscal system. Parliament could pass legislation valid anywhere in Britain, and it allowed Britain to raise more tax revenue and borrow at a lower cost. The revenue let Britain win wars and garner the lion’s share of intercontinental trade as spoils of victory, which spurred innovation. Parliament also facilitated lobbying by entrepreneurs, and it could pass acts that rearranged property rights to improve transportation and agriculture, with a credible promise of compensation for property owners. The legislation helped entrepreneurs build canals and toll roads, which greatly improved transportation. The rest of northwestern Europe had wait until at least the French Revolution to have similar institutional advantages. The delay took a significant economic toll on agriculture and on transportation in Continental Europe, as French evidence shows.

In 2004 Pam Peters published arguably the first usage guide to systematically use corpus methods. Peters tackled three main challenges: using corpora to find relative frequencies of prescribed and proscribed forms; presenting corpus findings clearly and concisely in a general reference book; translating that information into practical usage advice. For the first challenge, Peters mostly used corpus evidence for issues that could be evaluated with string searches, like curriculums vs. curricula, as well as a more nuanced approach to evaluating matters like the evolving meaning of reticent. For the second challenge, Peters used both numbers and relationship terms to compare frequencies of prescribed and proscribed forms. For the third challenge Peters seldom gave categorical advice or treated variation as error. Instead she presented the data and let it speak for itself; her approach emphasised understanding the factors behind variation rather than condemning it. This chapter argues that Peters is a pioneer in showing ways to use corpus data on a large scale in a general usage guide, setting a model for future usage guides and inviting further exploration of unresolved challenges.

This final chapter, rather than rehearsing the argument made thus far, reframes the discussion in a practical light in an effort to more concretely articulate mechanisms by which engagement and connection to the arts can be deepened and enriched. The chapter does so by highlighting four key “habits of mind” to engage in during art-appreciating and art-making: slowing down, embracing uncertainty, self-reflecting, and engaging in shared meaning-making.

This chapter seeks to triangulate three key figures in the world of books: Pope, the elite author; John Dennis, a writer in the middle ranks (though he aspired to a higher station, something that he has partially achieved in modern times as a critic); and Curll, the populist bookseller who did not know his place. The discussion follows the interweaving careers of this trio, as the story of their dealings confirms how central their role was in the battle of the books taking place before and after The Dunciad – a site where Dennis as author and Curll as publisher are made to stand for their respective professions. Each man was useful to the others in one way or another. His adversaries would take advantage of the resources of print culture to engage Pope where the literary, the religious, and the political routinely met. In this way, the critic and the publisher came to operate in a perverse synergy with the poet.

A 70-year-old woman with no past neurological history presents to the neurology clinic with family. Her daughter states the patient has become progressively unable to care for herself over the past 3 years, specifically more confused and having difficulty walking. The patient states she does not feel imbalanced or confused, but her daughter says she has become unsteady on her feet over the past year and will sometimes stand in place, unable to take a step. She is falling more frequently, usually backward, and cannot safely or reliably pay bills, schedule and attend appointments, or independently grocery shop.

Among some Indigenous peoples, the Seventh Generation philosophy refers to the idea that our present actions affect future generations of the earth and its inhabitants. Accordingly, it is important to move through the world with the next seven generations in mind. As Indigenous scholars, we consider the implications that Seventh Generation “thinking” has for the future of developmental science. Specifically, we imagine the potential that an Indigenous strengths-based approach to developmental science has for promoting the healing, growth, and flourishing of Indigenous futures. Towards this end, we describe what an Indigenous strengths-based developmental science may entail, which we adapted from recent research conceptualizing an Indigenous strengths-based approach in health and wellness research. Overall, an Indigenous strengths-based approach to developmental science withstands coloniality, honors relationships, transforms Indigenous futures, promotes intergenerational healing, incorporates original instructions, and centers Indigenous cultures.

A 31-year-old woman with history of tobacco and alcohol use presents to the emergency department at 6 a.m. with 1 week of episodic unilateral severe “sharp/stabbing” pain behind her right eye. She describes them as “attacks,” reaching maximum intensity over 5–10 minutes, lasting 30–60 minutes, and occurring 2–4 times back-to-back each morning. These attacks wake her from her sleep, with 10/10 pain, and are associated with a runny nose and tearing. She has tried over-the-counter medications without relief and finds herself pacing the house in tears waiting for the pain to resolve. These symptoms have occurred twice before, in the previous 2 months, each with 1 week of being awakened with 10/10 headache, and resolving spontaneously within an hour with no visual, motor, or speech symptoms during or around the time of headache/eye pain. Her last headache was approximately 1 hour ago, and she is scared it will happen again.

The interventionist approach to causation has become a dominant perspective in the philosophy of science, for many reasons. One reason is that it can be generalized to causation across the physical sciences, biological sciences, psychological sciences, and social sciences without losing plausibility; in other words, in an interventionist framework, causality is not “softer” in psychology than it is in the physical sciences. That is not to say that the applications work the same way across sciences. For instance, in their chapter, Roskies, Busch, and Walton note that applying a neuroscientific intervention directly to the interconnected causal network that constitutes the brain is laden with complications.

Adolescents of color experience accelerated premature aging (e.g., more epigenetic age acceleration) and are disproportionately stopped by the police. To protect their children against the possible physiological stress linked to police intrusion, fathers may have beliefs and practices that reflect their ethnic and racial identities, which may spillover into their interactions with children. To test our theories, we leveraged a longitudinal study of 1,688 fathers and their biological children in the Future of Families and Child Wellbeing study (54 percent Black, 26 percent Latinx, 20 percent Other youth of color; 50 percent female). Adolescents who experienced more police intrusion showed more accelerated epigenetic aging, according to the second-generation epigenetic clocks (i.e., GrimAge, PhenoAge, and DunedinPACE). Fathers’ ethnic and racial identity commitment (but not their exploration) weakened the link between police intrusion and adolescents’ epigenetic age acceleration. Although fathers were sources of resilience for the youth, policies and practices need to be amended to reduce police surveillance in youths’ lives.