To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure firstname.lastname@example.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
The first demonstration of laser action in ruby was made in 1960 by T. H. Maiman of Hughes Research Laboratories, USA. Many laboratories worldwide began the search for lasers using different materials, operating at different wavelengths. In the UK, academia, industry and the central laboratories took up the challenge from the earliest days to develop these systems for a broad range of applications. This historical review looks at the contribution the UK has made to the advancement of the technology, the development of systems and components and their exploitation over the last 60 years.
Recognizing the complexity, strangeness and variety of the Decadent interest in religion, this chapter asks what about religion proved so attractive. Noting some of the scholarly developments in this area since the turn of the twenty-first century, the chapter considers the limits of a secular purview and invites readers to join with the Decadents in seeking a more capacious understanding of what religious belief might entail. The work of reimagining belief has long been part of the life of faith, and the chapter explores this point by developing a theological account of desire in the work of Oscar Wilde and Michael Field. Just because the Christian faith is fluid and complex in the work of the Decadents, it does not follow that Decadence is inevitably heterodox. However, the Decadents’ interest in religion did sometimes take them beyond the Christian faith to other faith traditions and to mysticism and the occult.
Little is known about the types of intestinal parasites that infected people living in prehistoric Britain. The Late Bronze Age archaeological site of Must Farm was a pile-dwelling settlement located in a wetland, consisting of stilted timber structures constructed over a slow-moving freshwater channel. At excavation, sediment samples were collected from occupation deposits around the timber structures. Fifteen coprolites were also hand-recovered from the occupation deposits; four were identified as human and seven as canine, using fecal lipid biomarkers. Digital light microscopy was used to identify preserved helminth eggs in the sediment and coprolites. Eggs of fish tapeworm (Diphyllobothrium latum and Diphyllobothrium dendriticum), Echinostoma sp., giant kidney worm (Dioctophyma renale), probable pig whipworm (Trichuris suis) and Capillaria sp. were found. This is the earliest evidence for fish tapeworm, Echinostoma worm, Capillaria worm and the giant kidney worm so far identified in Britain. It appears that the wetland environment of the settlement contributed to establishing parasite diversity and put the inhabitants at risk of infection by helminth species spread by eating raw fish, frogs or molluscs that flourish in freshwater aquatic environments, conversely the wetland may also have protected them from infection by certain geohelminths.
Institutionally deprived young children often display distinctive patterns of attachment, classified as insecure/other (INS/OTH), with their adoptive parents. The associations between INS/OTH and developmental trajectories of mental health and neurodevelopmental symptoms were examined. Age 4 attachment status was determined for 97 Romanian adoptees exposed to up to 24 months of deprivation in Romanian orphanages and 49 nondeprived UK adoptees. Autism, inattention/overactivity and disinhibited-social-engagement symptoms, emotional problems, and IQ were measured at 4, 6, 11, and 15 years and in young adulthood. Romanian adoptees with over 6 months deprivation (Rom>6) were more often classified as INS/OTH than UK and Romanian adoptees with less than 6 months deprivation combined. INS/OTH was associated with cognitive impairment at age 4 years. The interaction between deprivation, attachment status, and age for autism spectrum disorder assessment was significant, with greater symptom persistence in Rom>6 INS/OTH(+) than other groups. This effect was reduced when IQ at age 4 was controlled for. Age 4 INS/OTH in Rom>6 was associated with worse autism spectrum disorder outcomes up to two decades later. Its association with cognitive impairment at age 4 is consistent with INS/OTH being an early marker of this negative developmental trajectory, rather than its cause.
The Must Farm pile-dwelling site is an extraordinarily well-preserved Late Bronze Age settlement in Cambridgeshire, UK. The authors present the site's contextual setting, from its construction, occupation and subsequent destruction by fire in relatively quick succession. A slow-flowing watercourse beneath the pile-dwellings provided a benign burial environment for preserving the debris of construction, use and collapse, while the catastrophic manner of destruction introduced a definitive timeframe. The scale of its occupation speaks to the site's exceptional nature, enabling the authors to deduce the everyday flow and use of things in a prehistoric domestic setting.
This essay explores those in pre-modern Britain (chiefly the seventeenth and eighteenth centuries) who were accused of corruption and yet denied their guilt and made defenses, disavowals, justifications, protests, vindications or at least sought to explain away, rationalize, or legitimize their behavior, both to themselves and to others. Six, sometimes overlapping, categories of rationales are identified. Focusing on the strategies and arguments used by the allegedly corrupt has both historical and philosophical value. Thinking about such cases helps both the state and its citizens to be as clear as possible about how to define integrity, and judge whether there was, or is, an intention to break, subvert, or manipulate moral codes. Thus it is not merely the legislator or the law court, but also the court of public opinion, that decides such matters; and debates about the acceptability of such defenses are an important part of a process of public debate about where society has drawn, or does now draw, ethical lines. There are degrees of corruption that need careful evaluation. Thinking about the past also raises interesting questions about whether corruption can be judged across time, culture, and space by a set of universal values. I argue that what appear to be universal values evolved over time as a result of particular cultural circumstances and contests over historical scandals. Contesting corruption allegations was an inherently political process: corruption is not just an economic issue but also a political and moral issue that demands contextualization. That process must include an understanding of national histories.
Literary studies is not the only discipline to show a new enthusiasm for religion in the opening decades of the twenty-first century. When Stanley Fish suggested back in 2005 that religion might become the new theoretical center of gravity in the humanities, his declaration was cited frequently and may have proved a little too convenient for those, like myself, who wanted to see a major theoretical realignment in the humanities’ attitude to religion. But, the reality is that Fish is just one of a number of other prominent theorists in the last twenty years or so to have shown a new appreciation for the theoretical resources that religious thought makes available. Although the term religion is understood very differently across thinkers such as Giorgio Agamben, Judith Butler, Jacques Derrida, Bruno Latour, Sabo Mahmood, Charles Taylor, and Slavoj Žižek, they share a refusal to accept crude notions of the secularization thesis, with its commitment to seeing religion as an irrelevance in the modern world, and are instead determined to see religion as more than just an antiquated ideology that needs to be unmasked.
Early-life institutional deprivation produces disinhibited social engagement (DSE). Portrayed as a childhood condition, little is known about the persistence of DSE-type behaviours into, presentation during, and their impact on, functioning in adulthood.
We examine these issues in the young adult follow-up of the English and Romanian Adoptees study.
A total of 122 of the original 165 Romanian adoptees who had spent up to 43 months as children in Ceauşescu's Romanian orphanages and 42 UK adoptees were assessed for DSE behaviours, neurodevelopmental and mental health problems, and impairment between ages 2 and 25 years.
Young adult DSE behaviour was strongly associated with early childhood deprivation, with a sixfold increase for those who spent more than 6 months in institutions. However, although DSE overlapped with autism spectrum disorder and attention-deficit hyperactivity disorder symptoms it was not, in itself, related to broader patterns of mental health problems or impairments in daily functioning in young adulthood.
DSE behaviour remained a prominent, but largely clinically benign, young adult feature of some adoptees who experienced early deprivation.
Highly active antiretroviral therapy (HAART) has led to a reduction in HIV-related morbidity and mortality, and the life expectancy of HIV-positive individuals has improved significantly. It is therefore becoming more likely that clinicians will encounter patients with psychiatric manifestations of the disease. This review summarises the evidence on prevalence, manifestations and treatment of psychiatric conditions in HIV-positive adults. The most prevalent psychiatric illness in this population is depression (35.6%), followed by substance misuse, anxiety, psychosis, adjustment disorder and bipolar affective disorder. Neurocognitive impairment is also common, ranging in severity from asymptomatic (the most frequent) to dementia (the least frequent). Effective treatment of both HIV and psychiatric manifestations is essential to maximising life expectancy and quality of life.
• Comprehend the prevalence, manifestations and treatment of psychiatric conditions in HIV-positive individuals
• Learn about the HIV-associated neurocognitive disorders
• Develop an understanding of the relationship between HIV infection and psychiatric symptoms
In December 1817 the radical publisher William Hone was tried three times, on three consecutive days, because he had parodied the church's prayers to make political points about the corruption of Parliament and the state. One of the publications for which he was prosecuted, The Sinecurist's Creed, parodied the Athanasian Creed in order to attack those who had been given a well-paid job in return for political loyalty to the government:
WHOSOEVER will be a Sinecurist: before all things it is necessary that he hold a place of profit.
Which place except every Sinecurist do receive the salary for, and do no service: without doubt it is no Sinecure.
And a Sinecurist's duty is this: that he divide with the Ministry, and be with the Ministry in a Majority.
Another of the offending pamphlets, The Late John Wilkes's Catechism, parodied a religious catechism to offer instructions ‘to be learned of every Person before he be brought to be confirmed a Placeman or Pensioner by the Minister’. Its central character, Lickspittle, is taught to become ‘the Child of Corruption, and a Locust to devour the good Things of this Kingdom’ by doing the ministry's every bidding. It offered ‘ten commandments’, which included the injunctions ‘Thou shalt not take the Pension of thy Lord the Minister in vain’ and ‘Thou shalt not say, that to rob the Public is to steal’. The catechism also included a parody of the Lord's Prayer:
OUR Lord who art in Treasury, whatsoever be thy name, thy power be prolonged, thy will be done throughout the empire, as it is in each session. Give us our usual sops, and forgive us our occasional absences on divisions; as we promise not to forgive them that divide against thee. Turn us not out of our Places; but keep us in the House of Commons, the land of Pensions and Plenty; and deliver us from the People. Amen.
A third offending publication, The Political Litany, similarly used a parody of conventional religious responses in order to attack corruption.
This interdisciplinary collection considers the related topics of satire and laughter in early modern Britain through a series of case studies ranging from the anti-monastic polemics of the early Reformation to the satirical invasion prints of the Napoleonic wars. Moving beyond the traditional literary canon to investigate printed material of all kinds, both textual and visual, it considers satire as a mode or attitude rather than a literary genre and is distinctive in its combination of broad historial range and thick description of individual instances. Within an over-arching investigation of the dual role of laughter and satire as a defence of communal values and as a challenge to political, religious and social constructions of authority, the individual chapters by leading scholars provide richly contextualised studies of the uses of laughter and satire in various settings - religious, political, theatrical and literary. Drawing on some unfamiliar and intriguing source material and on recent work on the history of the emotions, the contributors consider not just the texts themselves but their effect on their audiences, and chart both the changing use of humour and satire across the whole early modern period and, importantly, the less often noticed strands of continuity, for instance in the persistence of religious tropes throughout the period.MARK KNIGHTS is Professor of History at the University of Warwick.ADAM MORTON is Lecturer in the History of Britain at the University of Newcastle.Contributors: ANDREW BENJAMIN BRICKER, MARK KNIGHTS, FIONA MCCALL, ANDREW MCRAE, ADAM MORTON, SOPHIE MURRAY, ROBERT PHIDDIAN, MARK PHILP, CATHY SHRANK.
This volume argues that laughter and satire played significant roles in political processes and social practices in a range of historical contexts in early modern Britain. Their role was contradictory and ambiguous: laughter and satire both defined or solidified communal boundaries by confronting those who breached social mores and offered potent ways to challenge and corrode those boundaries. Satire did not necessarily provoke laughter, and not all laughter was satirical, but the two were often closely intertwined even though they had slightly separate histories and purposes: both raised questions about when they were appropriate and, as a result, both occupied a highly ambiguous and contested space. Both could foster common identities whilst at the same time being capable of dividing, attacking and subverting those identities, cultural assumptions or political and religious positions. Indeed, this vibrant duality, constructive and destructive, and the fundamental ambiguity about when laughter was appropriate, are reflected in the linguistic inventiveness of the early modern period, when new words to describe types of laughter were forged or when old words acquired new meanings.
To understand what past cultures laughed at, and why they found certain types of laughter objectionable in certain contexts, is to open a window onto the social mores and assumptions of those cultures: to understand in what ways they are both familiar and unfamiliar to us. Because laughter is an instant reaction, it speaks to the heart of those mores. In the words of Robert Darnton: ‘When you realise that you are not getting something – a joke, a proverb, a ceremony – that is particularly meaningful to the natives, you can see where to grasp a foreign system of meaning in order to unravel it.’ Getting the joke helps us to ‘get’ at fundamental assumptions in a given society or culture.