This article follows the fascinating mythology of grace and gift exchange to construct an argument about appearances as transcending the boundaries of things through a form of radiance or shining. The latter is based on the primary figure of the Graces, Aglaea, whose name literally signifies shining. The question arises how the obligatory rules of gift exchange - giving, receiving, and returning - apply to appearances, which leads to a cyclical ’alternating current’ of shining and working. It now becomes clear why the ancient Greeks married the ethereal figure of Aglaea to the sweaty, club footed smithgod Hephaestus: shining things are necessarily linked to the making of shining things. In the magic realm of Hephaestus shining and automation are fully merged: automata are without exception made of gold or silver, while the abundantly embellished objects he creates always evoke movement. At this point in the essay the term ’phenotechnology’ is coined: the work of making things lies in their overworking, which is sharply contrasted to the classic notion of ornament as parergon, as by-work, or in the words of Aby Warburg, as bewegtes Beiwerk. Instead of viewing movement as added on (Alberti) to structure we find that the figural movement of pliant motifs in fact creates structure, a structure that according to Gottfried Semper undergoes ’the mystery of transfiguration’, which reverses the relationship between surface and space: space is the very depth of radiating surfaces.

Over the years, scholars in the field of world Englishes and other relevant areas of research and practice refer to ‘Chinese English’, assuming that it exists, by a number of different names, e.g., Chinese English, China English, Chinglish, New Chinglish, Chinese Pidgin English, and Chinese Englishes, to list just a few. There are underlying ideologies and perspectives to these names: e.g., whether Chinese English is conceptualized as a variety of English, an interlanguage, a lingua franca, or a constituent of a multilingual repertoire for intercultural communication involving Chinese speakers of English.

Punitive policy responses to substance use and to abortion care constitute direct attacks on personal liberty and bodily autonomy. In this article, we leverage the concept of “syndemics” to anticipate how the already synergistic stigmas against people who use drugs and people who seek abortion services will be further compounded the Dobbs decision.

On June 18, 2023, the U.S. Supreme Court in the matter of Amgen, Inc. et al. v. Sanofi, et al.1 unanimously upheld the 2021 decision of the U.S. Court of Appeals for the Federal Circuit,2 striking down as overbroad Amgen’s patent claim to an entire functional genus of monoclonal antibodies. Amgen’s patent claims were not limited to antibody structure or antibody amino acid sequences. This is significant because Amgen’s patent claims did have amino acid sequences, but they were directed to the epitope.

Taxonomies are key to creating certainty in language across the legal landscape. In this article Alice Laird and Katy Snell of Howard Kennedy examine why taxonomies are still important in the age of AI. They also discuss how they have built on their expertise on taxonomies for the benefit of their firm, and how they have become involved with a cross firm project called noslegal.

This paper works from the ITC document, Synodality in the Life and Mission of the Church (2018), to outline four essential components of an emergent theology of synodality: the claim that synodality is constitutive of the Church, an ecclesiology of communion, the ecclesial title People of God, and the sensus fidei. The paper then critically assesses the interplay of these four elements in the ITC document, along with the Vademecum and the Preparatory Document which were disseminated with the beginning of the synodal process itself (2021). Certain issues from this interplay, it is argued, require further reflection as this emergent theology develops: the theological weight of consensus, the degree to which belonging to the Church is (or is not) essentially discursive in character, how the sensus fidei seems to imply that the practice of the faith is an integral element of meaningful synodal participation by Catholics, and indeed, finally, the participation of those who do not bear the name of Christian.