This chapter focuses on the expressive functions of tears, the face and the body on the early modern stage, to probe the deep relation between drama and the law, including their entwined but distinct investments in natural self-evidence and the rhetoric of presence. Through an interdiscursive approach, it shows how drama mines the complexities of hypokrisis through an engagement with the radical performativity at the core of law, and offers the provocation that law’s disknowledges are turned into a poetic condition of theatrical knowledge, and a forging of subjecthood and inwardness that complicates the distinction between the fiction of theatre and the reality of the law court. It ends with the suggestion that the theatre looks at, as well as beyond, the vivid invisibilities of judicial encounters to unpack the epistemic, affective and ethical impulses structuring the ‘scene’ of law.

Facial and orbital trauma are frequently seen in cases of child abuse, with certain patterns, such as specific types of retinal haemorrhage, being highly indicative of abusive head trauma. These injuries can be subtle on imaging and often lack a clear history. While some abusive injuries may resemble accidental ones, particular injury patterns or combinations of injuries, alongside additional clinical findings, raise concerns for abuse. Radiologists play a critical role in diagnosing these injuries by obtaining a thorough history and utilizing advanced imaging techniques like MRI and CT with three-dimensional reconstructions, which provide detailed views of soft tissue and bone. Recognizing subtle signs of trauma and correlating them with the clinical context is essential for accurate diagnosis and the child’s protection. Early detection and precise diagnosis by the radiologist enable the multidisciplinary team to intervene appropriately, ensuring the safety and well-being of vulnerable children.

This chapter discusses the importance of conducting discourse analysis in L2 teaching and studying pragmatic norms in L2 learning. Without the knowledge about discourse and pragmatics, L2 learners might have difficulty conducting phatic communication, comprehending implicatures, performing speech acts, and appearing polite in L2 social interactions, which could lead to negative pragmatic transfer and intercultural misunderstandings. L2 learners’ motivation to interact in L2, attitude about L2 culture, or agency to accommodate or acculturate might be influenced as well. The chapter demonstrates how language teachers can analyze the L2 discourse together with L2 learners and provide pragmatics instruction to help them develop their pragmatic competence. It also displays some contextual factors that can affect L2 pragmatics learning and pedagogical activities that can promote L2 pragmatics learning.

Chapter 3 continues to explore the question of masquerade and its risks to body and identity. It turns to East Asian novels from the postwar to contemporary eras by Japanese writer Yukio Mishima, Taiwanese author Qiu Miaojin and Hong Kongese novelist Hon Lai-chu, which all involve queer (auto)fictional narratives. The chapter reads comparatively Mishima’s Confessions (1949), Qiu’s Notes of a Crocodile (1994) and Hon’s Empty Faces (2017), showing that the masquerader is equally present in East Asian life-writing, mediated by the translation and reception of European avant-garde writing in East Asia and by Japan–Taiwan postcolonial relations. Here, masquerade is located in the precarious relations between the mask and the face. The self is brought ’en jeu’ (at stake/at risk) and queered by performances of otherness. Queer autofiction is a masquerade that dismantles rather than determines identity, risking the complete collapse of identity categories. The chain of mimeses shown by the French writers in Chapter 2 is thus mirrored and extended in the East Asian texts.

The 25-item Body Parts Satisfaction Scale for Men (BPSS-M; McFarland & Petrie, 2012) is a commonly used measure of male body satisfaction, which focuses on the degree a male-identified adolescent or adult is satisfied with their appearance, particularly with respect to leanness (or low body fat) and muscularity. The BPSS measures male body satisfaction across three factors: upper body, legs, and face. The BPSS-M can be administered online or in-person to male identifying adolescents and adults and is free to use. This chapter first discusses the development of the BPSS-M and then provides evidence of its psychometrics. More specifically, the BPSS-M’s 3-factor structure is upheld within exploratory and confirmatory factor analyses. Internal consistency reliability, test-retest reliability, convergent validity, concurrent validity, and incremental validity support the use of the BPSS-M. Next, this chapter provides the BPSS-M items in their entirety, instructions for administration and scoring, and the item response scale. Logistics of use, such as permissions, copyright, and contact information, are available for readers.

The 12-item Body Parts Satisfaction Scale-Revised (BPSS-R; Petrie et al., 2002) is a straightforward and commonly used measure of female body satisfaction, which focuses on the degree a female-identified adolescent or adult is satisfied with their bodies as assessed through common body parts (e.g., stomach, hips, overall face). The BPSS-R provides three measures of body satisfaction: body (7 items), face (4 items), and overall body size/shape (1 item). The BPSS-R can be administered online or in-person to female identifying adolescents and adults and is free to use. This chapter first discusses the development of the BPSS-R and then provides evidence of its psychometrics. More specifically, the BPSS-R’s 2-factor structure (i.e., body satisfaction, face satisfaction) is upheld within exploratory and confirmatory factor analyses. Internal consistency reliability, convergent validity, concurrent validity, and incremental validity support the use of the BPSS-R. Next, this chapter provides the BPSS-R items in their entirety, instructions for administration and scoring, and the item response scale. Logistics of use, such as permissions, copyright, and contact information, are available for readers.

This chapter examines how exchange participants resolve uncertainties in corrupt transactions by focusing on the buying and selling of government positions, a typical form of corruption in China. Drawing on sixty-two in-depth interviews, this chapter suggests that corrupt transactions are highly embedded in strong-tie relationships, the power structure of which is often imbalanced. Exchange participants who are connected through strong ties have a strong incentive to cooperate and exchange favors because the cost of losing “hostages” (e.g., ganqing – deep feelings of emotional attachment – and human capital investment in maintaining exchange relations) and mianzi (“face,” which is used to describe reputation and social esteem) is high and difficult to recover. We also find that favor-seekers, who are often low-power actors, develop power-balancing strategies, such as bribe payments and disclosing compromising information, to win exchange opportunities and lower the risk of exploitation by high-power actors (power-holders who are favor-givers). Given that corrupt intermediaries are commonly brought in when a strong tie between favor-seeker and favor-giver does not exist, this chapter also empirically examines how corrupt exchanges involving intermediaries are governed. We find that face functions as a primary assurance and enforcement mechanism regulating corrupt transactions facilitated by intermediaries.

The role of emotions is both undertheorized and inadequately investigated in the relational literature, particularly within non-Western contexts. Chapter 6 addresses the gap through a sociopragmatic study of doctors’ engagement with affective aspects of relational practice, specifically in the context of urging payments by patients. The notion of ‘heart’ (qíng) is introduced as another foundational rationale in analysing Chinese relational practice, complementing the orthodox focus on ‘face’ (liǎn and miànzi). ‘Heart’ (or qíng) is conceptualized as a general concern for others’ feelings and emotional well-being in interaction, manifested through displays of rénqíngwèi (人情味, ‘human sentiment’ or ‘human touch’) and wēnqíng (温情, ‘emotional warmth’) in Chinese interactional contexts. The analysis identifies six strategies in navigating the potentially heart-threatening act of urging payment, including evoking rénqíng (‘favours’), eliciting payment topicalization from the other party, directly disclaiming ‘heart’ (qíng) threat, emphasizing shared goals, providing for ‘heart’ enhancement, and acknowledging the other party’s ‘moral face’ (liǎn). This study concludes by discussing the relationship between ‘heart’ and ‘face’ in Chinese relational practice.

Chapter 8 examines occurrences of embarrassment and laughter in natural dyadic conversations during the completion of a complex task (assembling a Tetris-like puzzle). The authors consider embarrassment as an emotional response to a social or moral transgression, thus, situating this study within the sociopragmatic approach viewing face management, emotional stance, and alignment as an integral component of the multimodal communicative exchange. Analysis of the correlation between laughter and embarrassment conclusively shows that laughter and felt smiling occur frequently with embarrassment, and contests previous research suggesting embarrassment is largely accompanied by unfelt smiles or that laughter is strictly a marker of humour. Further, a significant number of embarrassment episodes show laughter as a source or co-component of mitigation. The authors then develop a sociopragmatic typology of embarrassment situations: self-embarrassment, vicarious embarrassment (a participant is embarrassed for another participant), and joint embarrassment (both participants are embarrassed). Additionally, The authors identify a strategy to resolve the embarrassment episode and return to a normal exchange through self-absolution. Finally, the authors offer some tentative considerations on the relatively underexplored area of embarrassment and personality type.

Chapter 8 considers the politics and poetics of alterity or otherness. Others confront us with experiences that may be radically unfamiliar, strange, and unsettling. This may be compounded by illness, trauma, and cultural difference. With empathy and imagination, we can gain an understanding of another’s experience, see their perspective, and build a picture of their predicament. The imaginative spaces and places in their stories offer us a way into another’s lifeworld—even when that world is profoundly different from our own. Narrative medicine provides a pedagogy of empathic understanding through literature. While much of this work employs story, lyric poetry offers another mode of articulating illness experience that may be closer to patients’ emotionally charged, confused efforts to make sense of experiences that do not fit cultural models or templates. The work of the poets Paul Celan and Edouard Glissant sheds light on the power of language to bridge disparate worlds and on the ethical stance needed when empathy fails. A poetics of alterity has implications for efforts to understand individuals’ illness experience and grounding an ethics of care.

In this chapter explore language usage and interaction in general and discuss the overlap of sociolinguistics with the fields of pragmatics and discourse analysis. We will investigate the conventional patterns used by speakers when they construct, participate in and evaluate discourse at large. The concept of face is an important one here, namely the self-image of speakers that they wish to maintain and protect via the sociolinguistic resources available to them: speech events in the form of narratives, telephone conversations, weblogs, university lectures, etc. Context effects on sociolinguistic interaction are discussed with examples of turn-taking, power, solidarity and cross-cultural communication, and also with a focus on social hierarchies and language practices in the workplace. We conclude with a discussion of crossing and translanguaging in multilingual contexts.

Although rare, nonvertex cephalic presentations can present to labor and delivery at any gestation. It is important to be able to describe and understand the mechanics as well as risks to these malpresentations in order to be able to counsel patients and decrease maternal and neonatal complications. There are significant differences in the fetal skull diameters and with persistent brow presentation there is a risk of fetal trauma or hypoxic injury. Persistent mentum posterior and brow presentations require cesarean delivery. Informed consent should be obtained, and parents should be aware of the risks of fetal compromise based on malpresentation. Given the natural mechanics of labor, some patients remain great candidates for vaginal birth. However, in certain scenarios, patients will warrant surgical intervention with cesarean delivery.

In this chapter the macro-structures in the TLC, its L1/L1 counterpart and the spoken BNC 2014 are compared. The results broadly divide into three groups: discourse unit functions, which are shared across all three corpora; task-specific discourse unit functions; and a number of discourse unit functions unique to individual corpora. The overall findings are that the construct used in the test in the Trinity corpus is a good match, in terms of discourse unit functions, for everyday conversational English, but also that some apparent differences, especially in Dimension 1, are illusory. The analysis of the BNC and the L1/L1 Trinity corpus leads to a revision of the Dimension 1 data for the L2/L1 Trinity corpus, which has the effect of making all three corpora more similar functionally. The chapter also explores the possibility of meso-structures within the discourse units and uses the concept of face to explain some of its findings. Throughout, the presence of narrative is so salient in all three corpora that the chapter concludes with a decision to explore narrative in more detail.

This typological survey of Asian Christologies examines leading missionaries and theological writers about Jesus from antiquity to the present. It raises critical hermeneutical issues regarding the indigenized faces of Jesus, Asian soteriological engagement with sociopolitical and religious contexts, and the role of languages and arts in Asian understandings of Jesus Christ. Jesus bears many faces, but his church in Asia – as is true also in other continents – remains dynamically catholic as well as indigenized – and precisely this dialogical tension of universality and indigeneity makes the church authentic and its mission transformative.

This chapter uses conversation analysis to investigate how different quiz formats facilitate or impede participation in group quizzes for people living with dementia. Quizzes are an important way to prompt social interaction and engage people living with dementia. However, their reliance on memory and cognition can present difficulties for staff and players alike. Despite quizzes being based on a question–answer format, the way they are enacted can vary in the following ways: question formulation and type; the type of appropriate answer (i.e., is there one, or more than one, possible correct answer?); the social structure of the quiz (Is the quiz played in teams or individually? Do players self-select to answer or do so in a mediated turn allocation format?); the way the players are spatially organised. All these variations impact the degree to which players can engage with the activity and with one another. Through the examination of different types of quiz format, this chapter outlines and make recommendations for quiz structures which facilitate high participation and uptake, and low threats to face. Data are taken from a corpus of ten quizzes recorded in four different group settings in England.

This chapter shows that the entire intelligible world in Plotinus has a personal nature. Every real being is a person, not an abstract concept or a dead thing. Moreover, those real beings don’t exist in separation, and they are not autonomous individuals, but form a unified, living whole, an organism or, as Plotinus calls it, a city with a soul. The Forms are sacred statues of the gods, which can be seen through their sensible images. In the end, Plotinus coins a neologism to describe this peculiar vision of reality: παμπρόσοωπόν τι, “being-all-faces”. This grand vision gives a deeper meaning to all the earlier metaphors of statues, reflected images, and faces that I have been elucidating in the book. In a deep unity of the intelligible world, to know and love one’s own face or to know and love the face of another is to contemplate all the other faces that participate in the living city that is reality.

Convex polytopes, or simply polytopes, are geometric objects in some space $\R^{d}$; in fact, they are bounded intersections of finitely many closed halfspaces in $\R^{d}$.The space $\R^{d}$ can be regarded as a linear space or an affine space, and its linear or affine subspaces can be described by linear or affine equations. We introduce the basic concepts and results from linear algebra that allow the description and analysis of these subspaces. A polytope can alternatively be described as the convex hull of a finite set of points in $\R^{d}$, and so it is a convex set. Convex sets are therefore introduced, as well as their topological properties, with emphasis on relative notions as these are based on a more natural setting, the affine hull of the set. We then review the separation and support of convex sets by hyperplanes. A convex set is formed by fitting together other polytopes of smaller dimensions, its faces; Section 1.7 discusses them.Finally, the chapter studies convex cones and lineality spaces of convex sets; these sets are closely connected to the structure of unbounded convex sets.

In this book, Rong Chen provides a thorough discussion of Chinese politeness and argues for universality in politeness theorizing. Based on in-depth analyses, the author dichotomizes Chinese face into Face1 and Face2 – the former referring to the person and the latter to the persona of the speaker – and proposes a model of Chinese politeness (MCP), with the notion of harmony at the center. Chinese politeness thusly conceived – the author argues – should be seen as a cultural-specification of a universal theory of politeness dubbed Brown and Levinson Extended (B&L-E), a model that anchors with Brown and Levinson’s theory but with the incorporation of the notions of self-politeness and impoliteness. The author then applies MCP and B&L-E to the analyses of Chinese politeness, both diachronically and synchronically, and to comparisons of politeness between Chinese and other languages. The results demonstrate that B&L-E is capable of accounting for variation as well as consistency across time and space, differences as well as similarity between linguacultures, and fluidity as well as stability in meaning making in authentic interaction. The monograph hence presents a rare challenge to politeness research and pragmatics, which have emphasized particularism at the expense of universalism.