Derrida stated in Specters of Marx that the twentieth century was, among other things, the century ‘of the ego cogito – and of the very concept of nar¬cissism whose aporias are, let us say in order to go too quickly and save ourselves a lot of references, the explicit theme of deconstruction’. Although one can make too much of such rare, bombastic moments that seem to offer a ‘master-concept’ around which we might understand Derrida's oeuvre as a unified whole, it is not difficult to imagine some of the references he could have offered to demonstrate that narcissism has indeed been his theme, albeit not always terribly explicitly. For example, although Voice and Phenomenon never uses the word ‘narcissism’, its deconstruction of the ‘ideal or absolute solitude of “proper” subjectivity’ in its supposedly ‘pure auto-affection’ – performed via exposing the constitutive role of the indicative sign in ‘hearing-oneself-speak’– can be understood as an engagement with narcissism in at least two senses. Not only does it dispute the tenability of the phenomenological philosopher's narcissistic dream of achieving the view from nowhere of a pure and objective scientific knowledge, it does this through showing that the closed-in-on-itself, world-constituting, self-constituting and self-sufficient transcendental subject or ego cogito is an illusion, in at least the Freudian sense.

This chapter presents a case of an 89-year-old female with fever and altered mental status. The patient presents with systemic inflammatory response syndrome (SIRS) due to pneumonia. The case presents the medical interventions to mitigate progression to multiorgan dysfunction or septic shock.

This book offers an overview of Chinese folk religion, mainly in the period from 1949 to 1976, when Mao Zedong presided over a period of unprecedented political turbulence and steady modernization of economic, social, and cultural life. It explores the involvements and investments of ordinary people in sustaining folk religion through these hard times and seeks to understand why it survived in spite of all the efforts made by the Mao regime to suppress it. The starting assumption – one seldom articulated in histories of the People’s Republic of China (PRC) – is that when the Chinese Communist Party (CCP) took power in 1949, it did so in an overwhelmingly religious society. The CCP declared freedom of religion but restricted it to five religions that it believed conformed, if only potentially, to the model of a modern religion. These were Buddhism, Daoism, Islam, Protestantism, and Roman Catholicism, and each of these was placed under fairly strict state regulation under a national association. The religion of the vast majority of the populace, however, was deemed by the CCP not to correspond to a religion at all, but was dismissed as ‘feudal superstition’ (封建迷信 fengjian mixin), a loose congeries of unscientific beliefs and disabling rituals that prevented the masses from taking control of their lives, promoting dependence on gods and cosmic forces.

This chapter introduces readers to the lived experience of an anxious student, providing a human lens through which to explore mathematics anxiety – a global, multi-dimensional phenomenon that has evolved over more than seventy years. It offers foundational definitions and situates mathematics anxiety within the context of non-specialist university students, particularly those encountering barriers to engaging with statistics and quantitative research methods. While the discussion is especially relevant to students in the social sciences, the issues addressed also resonate with learners in STEM disciplines. The chapter sets the stage for a pedagogical intervention designed to moderate anxiety and enhance learning, previewing its implementation and key highlights. It concludes with an overview of the book’s structure, guiding readers through themes of inclusive education and emotionally intelligent teaching practices.

This chapter presents a thematic review of past interventions designed to address mathematics anxiety, identifying five key areas of focus: enhancing self-efficacy, implementing blended learning strategies, fostering growth mindsets, supporting working memory and attention, and promoting student-led education. These themes collectively establish a foundation for a forward-looking pedagogical framework. Drawing on students’ reflections about their prior learning experiences, the chapter offers qualitative insights into the emotional and cognitive dimensions of mathematics anxiety. It concludes by articulating the theoretical rationale for a pedagogical intervention underpinned by an innovative overarching theoretical framework ‒ informed by Symbolic Interactionism, a theory not previously applied to mathematics anxiety ‒ described in five subsequent chapters. This intervention responds to gaps in earlier approaches and contributes to the evolving discourse on effective strategies for moderating mathematics anxiety among non-specialist university students.

While we might naturally think that artworks possess sensible and physical properties in the same way that other finite, natural objects do, there is reason to think that on Hegel’s account artworks “work” only insofar as they quite literally suspend their otherwise finite, natural properties, thereby realizing a decidedly infinite and autonomous way of being. This chapter appeals to some of the distinctive insights of Hegel’s idealist metaphysics to develop what is in effect an original, Hegelian-inspired ontology of the artwork. It argues that artworks make an express show of their own suspension of the natural, affirming the birth of their distinctive, autonomous reality in and through a movement that involves the transcending of the otherwise natural terms of their own existence. To experience the beauty of an artwork is to experience this transformative movement, and the chapter argues that what is at issue here is akin to the nature of transformative historical events that on Hegel’s account set the terms of world history.

This chapter explains how the technical evolution of rifled guns and their bullets altered the lethality of gun violence during the industrial era. It explains how over the course of a century (1850–1950), these industrial weapons, which were so much more lethal than the smoothbore muskets of the past, revolutionised gun violence and made the power to kill accessible to all. It argues that it was the accessibility of this power of life and death, and the expansion of the global trade in these weapons, that affected what contemporaries viewed as legitimate forms of gun violence. The chapter argues that it was the invention of ‘less’ lethal bullets in the 1880s and early 1890s that ensured that when the British military deployed deeply destructive ‘dum-dum’ bullets in their wars in India and Sudan it inspired global media outrage. This outrage inspired the delegates at The Hague Conference of 1899 to ban these ammunitions in the laws of war. This ban helped to entrench the idea that some forms of gun violence are more transgressive than others and that dum-dum bullets are unconscionable weapons.

This chapter explores the concept of a worldview and provides a helpful definition. Additionally, the differences between religious and secular worldviews are examined and explained.

The quality of our health is largely determined by foetal development in pregnancy and the experiences and environments to which we are exposed in infancy and childhood. These factors shape and contribute to lifelong health effects that occur into adult life. While there is little documentation about the health of Aboriginal and Torres Strait Islander children prior to the invasion, and it is conflicted, it is known that Aboriginal and Torres Strait Islander children were few and precious and their holistic health needs were met within their strong and extended family structures. Child mortality and morbidity were accepted parts of life in pre-invasion times; this is reflected in traditional birthing practices and women’s business. Traditionally, our children learnt culture, food-gathering, ceremony, kinship relationships, law, gender-specific work and other important values and structures throughout childhood. Post-invasion, the introduction of disease, the impacts of loss of traditional food sources due to dispossession of lands and the fracturing and removal of traditional family and community structures fuelled the increased rates of Indigenous mortality and morbidity evidenced today.

A concluding chapter that offers additional readings and resources for the interested reader.

This chapter provides the key immunophenotypic features of various subtypes of T-large granular lymphocytic leukemia (T-LGLL). The differential diagnosis of T-LGLL, including reactive T-LGL proliferation, T-cell clone of uncertain significance, and other T-cell leukemias/lymphomas, especially hepatosplenic T-cell lymphoma, is also discussed. Diagnostic pitfalls associated with T-LGLL are highlighted.

Generalized seizures that occur in children between 6 months and 5 years of age during a febrile illness and last less than 15 minutes are known as simple febrile seizures. Children may experience a brief post-ictal period but should return to baseline fairly quickly. Children with simple febrile seizures should be given antipyretics and a careful history and physical should be performed. If a source of the fever is identified, it should be treated. Most often, children do not require blood work or a lumbar puncture in the work-up of a simple febrile seizure. If the child has returned to baseline and is well-appearing, they may be discharged home with follow-up with their primary care physician. Complex febrile seizures, in contrast, may last longer than 15 minutes, may occur several times in a short period of time, or may be focal. A more thorough work-up is often required for complex febrile seizures.