This chapter of the handbook introduces readers to the field of moral psychology as a whole and provides them with a guide to the volume. The authors delineate the landscape of morality in terms of five phenomena extensively studied by moral psychologists: moral behavior, moral judgments, moral sanctions, moral emotions, and moral communication, all against a background of moral standards. They then provide brief overviews of research on a few topics not assigned a dedicated chapter in the book (e.g., the moral psychology of artificial intelligence, free will, and moral responsibility), noting several other topics not treated in depth (e.g., the neuroscience of morality, links between moral and economic behavior, moral learning). In the last section of the chapter, the authors summarize each of the contributed chapters in the book.

In the Bible, “YHWH is one” meant to praise YHWH, not to deny that other gods exist. In Jewish Platonism, “God is one” meant not that there are no other divine beings but that these are at best secondary to God. To some Christian trinitarians, “God is one,” meant that there is one Godhead that is, even so, internally diverse. To the rabbis, “God is one” meant that there is an unbridgeable gap between God and all other beings. Medieval Islamic and Jewish philosophers constructed yet another conceptualization: “God is one” means that God is somehow ontologically one. This in turn led to “negative theology”: that God could not be described through positive attributes that suggest diversity, but only though negative predicates. This innovation led to troubling questions. If “God is one” means that God’s unity is entirely unlike the diversity of everything else, how is knowledge of God possible?

This chapter, which begins the second part of this book examining the range of meanings that “God is one” can bear, is concerned with the rabbinic literature. In contrast to Philo’s frequent insistence that “God is one,” the rabbis rarely express this sentiment as plainly, although they were even more strongly committed to it. Rather, they mostly express ideas about God’s unity indirectly: negatively by polemicizing against “two powers” or obliquely by citing Deuteronomy 6:4. In this chapter, I argue that the rabbis refrained from explications about “God is one” because their concern was not the numerical unity or diversity of God but responding to beliefs in divine agents or intermediaries, even subordinate creations whose existence need not necessarily conflict with belief in one God. In other words, the targets of rabbinic polemics were Jews who believed in the Word or Wisdom not Christian trinitarians as many scholars suppose.

Fractional Brownian motion is a continuous-time zero mean Gaussian process with stationary increments. It has gained much attention in empirical finance and asset pricing. For example, it has been used to model the time series of volatility and interest rates. This chapter first introduces the basic properties of fractional Brownian motions and then reviews the statistical models driven by the fractional Brownian motions that have been used in financial econometrics such as the fractional Ornstein–Uhlenbeck model and the fractional stochastic volatility models. We also review the parameter estimation methods proposed in the literature. These methods are based on either continuous-time observations or discrete-time observations.

This chapter discusses the nonstationary continuous-time models, including unit root and explosive regressors. The contents cover estimation methods, inferential theory, and empirical examples demonstrating the use of these models. It starts with a univariate framework and extends to multivariate cases for generality.

Botulinum toxins are potent neurotoxins produced by Clostridium botulinum. Two of the seven available biological serotypes of botulinum toxin are used in clinical practice, those being serotypes A and B. They are proteins comprising a heavy chain and a light chain. The two chains link via a disulphide bond.

The origin of this book comes from my life story. As a child, one of my favourite games was pretending to be a teacher, and I wanted to be one. My sister was usually a pupil, with my two aunties the ‘naughty’ ones. I had a board and what seemed like loads and loads of stationery. That last bit never changed (and never will!). I was generally always a very good student and I didn’t do the adolescence bit very well, to be very honest. I was in therapy for over 10 years, and I loved having an hour of my life where somebody sat down and listened and cared about what I had to say (not that I did not have that in my life; it was just different). Therapy saved me from having a very different story. The time came when I had to decide what I wanted to be ‘for real’ this time. My auntie (one of the naughty pupils and basically a person who was a significantly positive influence in my life) suggested that if my goal was to help children maybe I could do that if I became a psychologist. So here I am, a psychologist writing about research methods (so that plan did not work out so well either).

Ropinirole hydrochloride (4-[2-(dipropylamino)ethyl]-2-indolinone hydrochloride) is a white to yellow solid, with a molecular weight of 296.8 and an empirical formula of C16H24N2O,HCl.