In her chapter, Maureen O’Connor shows how feminist revivalists, in their writings and political work, experienced the Irish landscape and nature as powerful forces in the conception of “Irishness.” Revival feminists give voice and prominence to the supernatural, which has long been a component of Irish folklore. While writers such as Alice Milligan, Ethna Carbery, Eva Gore-Booth, and Hannah Lynch were critical of the dominant revival narrative – particularly when it romanticized rural Ireland and its “rustic” landscape or created gendered stereotypes about the land and Irishness generally – their work nevertheless embodied the revival insofar as it focuses on how time and political struggle are embedded in the landscape. The critique of violence and masculine power is especially important in works by latter-day revivalists such as Eilís Dillon and Edna O’Brien, who take aim at masculinist conceptions of the struggle for Irish freedom in the War of Independence and in late-twentieth century conflicts in Northern Ireland.

This chapter distinguishes various sorts of rudimentary spatial structure and particularity that are present in our visual experience, in a kind of palimpsest. It develops a modal structuralist understanding of the neurophysiology that roots this type of experience.

Chapter 14 covers the topic of hoarding disorder. Through a case vignette with topical MCQs for consolidation of learning, readers are brought through the diagnosis and treatment of a patient with hoarding disorder. Topics covered include diagnosis, risk factors, etiology, pharmacological and non-pharmacological management of hoarding disorder.

Humanity’s impact on the planet is undeniable. Fairly and effectively addressing environmental problems begins with understanding their causes and impacts. Is over-population the main driver of environmental degradation? Poverty? Capitalism? Poor governance? Imperialism? Patriarchy? Clearly these are not technical questions, but political ones.

Updated to cover new debates, data, and policy, and expanded to include chapters on colonialism, race and gender, and the impacts of energy and resource extraction, this book introduces students to diverse perspectives and helps them develop an informed understanding of why environmental problems occur.

How the international community should act is deeply contested. Guiding students through the potential responses, including multilateral diplomacy, transnational voluntary action, innovative financial mechanisms, problem displacement, consumer-focused campaigns, and resistance, this book explains the different forms of political action, their limitations and injustices.

Online resources include lecture slides, a test bank for instructors, updated weblinks to videos, and suggested readings for students.

‘Last Wills and Remembrance’ builds on Chapter 3’s findings by examining the social authority and memorial value afforded to the last will. The dramatic potency of a last will centres on its ability to evoke the presence of an absent testator, imposing the latent will of the dead upon the living through the obligation of remembrance. This chapter focuses on Ben Jonson’s Volpone, and Thomas Middleton’s The Phoenix, and The London Prodigal (of an uncertain author) to show how consistently this memorial duty elicited a struggle between the will of the testator and their beneficiaries, and that such moments often centre on the manipulation of blank, invalid, or fake wills. I argue that the execution of last wills in these plays illuminates the pitfalls associated with the commemoration of human endeavours, the anxieties related to the endurance of familial dynasties, and the sociopolitical disparities caused by patrilineal succession. The last will, once again, acts as a means by which dramatists could scrutinize and deliberate upon the relative authority or vulnerability of the individual faculty of the will.

Question 1: Which of the following paraphilic disorders is characterised by the touching and rubbing of genitals against a non-consenting person?

The aim of this chapter is to investigate the teaching of the so-called Peripatetics in the Tusculan Disputations with regard to their views on passions. Such views serve Cicero’s dialectical purposes and his wish to present the debate in Books 3–5 as primarily a dialectical exchange between Stoic ‘lack of passions’ (apatheia) and Peripatetic ‘moderation of passions’ (metriopatheia). Moreover, the Peripatetics are presented as siding with the early followers of Plato, and in particular with Crantor, in a unified camp against the Stoics. I argue that, despite the polemical features of Cicero’s presentation of the Peripatetics in the work, the metriopatheia view merits serious consideration, being much more than just a foil for an argument in favour of Stoicism.

Question 1: James is a three-year-old boy brought to the clinic for concerns over his behaviour. James appears ‘always on the go’ and does not interact with his younger brother. He has difficulties waiting his turn, which leads to conflicts with his peers. He does not appear to pay attention despite being spoken to directly. On examination in the clinic, you notice it is very difficult to sit James down in a chair. Physical examination is normal and developmentally appropriate for his age. What is the most likely diagnosis?

The legal services marketplace sits on the cusp of a revolution. For nearly a century, American lawyers have enjoyed a monopoly over the provision of legal services. Sweeping unauthorized practice of law (UPL) laws have prohibited (and in some cases, criminalized) the practice of law by anyone other than a licensed attorney – and these rules have further mandated that lawyers work as solo practitioners or in lawyer-owned law firms.1 This one-two punch has meant that only lawyers can provide legal advice and that even lawyers can’t practice law in nonlawyer-owned entities.2

Twentieth-century scholars defined “pastoral nomadism” as an environmental adaptation inherently linked to specific political, social, and economic traits: long-distance mobility; tribalism, social egalitarianism, and dependence on sedentary agricultural communities; economic specialization in pastoralism; and “marginal” land. To resolve conceptual conflation and promote the writing of histories of pastoralism, archaeologists require a new framework that draws on anthropological ideas about mobility, political complexity, intensification of production, and pastoral landscapes.