While all four canonical gospels present Jesus performing astonishing deeds – healing the sick, raising the dead, feeding multitudes, exercising dominance over winds and waves, casting out demons, and more – the Fourth Gospel artistically stands apart from its gospel neighbors.

Chapter 4, ‘The Efficacy of Empirical Vision’, argues that physical sight can and should lead to belief in John. Scholars often cite John 2:23; 4:48; and 20:29 as evidence for John’s own critique of physical seeing as a means of coming to belief. The chapter argues that close reading of John 2:23 and 4:48 reveals human hearts to be the true cause of unbelief and shows that physical sight is the catalyst for all unbelief and all belief. Neither does John 20:29 condemn sight as a means of acquiring belief. Rather, it suggests that mediated seeing – via the text of the Gospel – can be as efficacious for belief as an actual encounter with Jesus. The chapter concludes that sight is complex, but that no critique of the positive relationship between sight and belief exists in John.

Having established that God is the goal of belief, that God is physically visible in Jesus, and that physical sight can lead to belief, Chapter 6, ‘Seeing Jesus and Seeing God’, draws these three points together by asking whether John portrays visual encounters with Jesus as visual encounters with God. The chapter argues that the physical act of seeing Jesus is a necessary condition for seeing God in him despite the challenge that God emerges as most visible in Jesus’s most acutely human moments. Evidence for this position arises from exegesis of three passages in which Johannine characters see Jesus (John 6:19; 19:6; 20:14–29) as well as John’s account of the crucifixion as glorification (12:1–50; 19:28–37). The chapter closes by turning to the crucifixion and examining the profound irony of Jesus’s death as the high point of divine visibility in the Gospel.

Chapter 1, ‘My Lord and My God’ in John 20:30–31’, asserts that the cause, content, and consequences of belief all suggest that Jesus is God. In John 20:27–29, Thomas sees Jesus and calls him ‘my Lord and my God’. After Jesus blesses those who believe without seeing him, John claims that he has written down signs in this book so that his readers can come to believe that ‘Jesus is the Christ, the Son of God’ and ‘receive life in his name’ (John 20:30–31). The proximity of both statements is not coincidental but reveals that 20:30–31 describes the same fullness of belief as Thomas’s exclamation. What emerges is that John’s portrayals of the ‘signs’, the titles ‘Christ’ and ‘Son of God’, and the resulting ‘life in his name’ are fundamentally theological. True belief will always make Thomas’s declaration.

Chapter 3 focuses on some of the signifiers that have long been argued to provide proof for how Punic culture survived and persisted through molk-style rites, especially the “sign of Tanit,” the crescent, and terms like sufete. Instead of continuities, these signs were appropriated and visibly transformed by the new elite of the first century BCE. It was not meanings, significances, or interpretations that bound togther these worshippers from Mauretania to Tripolitania, but rather the signs themselves. Rather than veneers that can be dismissed as epiphenomena, signifiers had the power to create imagined communities, and they did so within a Third Space distinct from the markers of prestige embraced by Numidian kings and Roman authorities.

The goal of Chapter 5 is to examine emoji use across the healthcare landscape, as well as what implications related to emoji theories can be gleaned from such usage and how emoji use can be applied to training healthcare professionals more generally. Prominently discussed in the chapter are clinical studies that indicate emoji writing (between practitioners and patients) may actually enhance medical outcomes. Also highlighted is the empirically attested fact that emoji scales and models may be good gauges for assessing well-being. The overall conclusion that can be drawn from the studies is that emoji might affect patients positively. Emoji are not medical cures in themselves, needless to say; they are simple pictures that affect patients positively, much like humor. They may also counteract the so-called nocebo effect, defined as a detrimental effect on health produced by psychological or psychosomatic factors such as negative expectations of treatment or prognosis.

Proposals that gesture played a pivotal role in the evolution of language have been highly influential. However, there are many differences between gestural origin theories, including different definitions of ‘gesture’ itself. We use a cognitive semiotic approach in order to categorize and review these theories. A semiotic system is a combination of signs or signals of particular type, defined by characteristic properties, and the interrelations between these signs/signals. Signal systems like spontaneous facial expressions and non-linguistic vocalizations are under less voluntary control than sign systems. The basic distinction relates to the question of whether gesture played an exclusive role in early stages of language evolution (monosemiotic theories), or whether other semiotic systems were involved as well: polysemiotic theories. The latter may be equipollent, where language and gesture are considered equally prominent from the onset, or pantomimic, where gesture played the main but not exclusive role in breaking from predominantly signal-based to sign-based communication. We conclude that pantomimic theories are the most promising kind.

This chapter describes, through attention especially to Augustine’s De trinitate, how Christ’s humanity comes to be the point of redemptive mediation between humanity and divinity through the reference of creaturely signs to him. Christ’s flesh is made the unsurpassable redemptive sign as all other creaturely signs come to point to it; yet because Christ’s flesh is shaped through its receptivity to the world, and because the existence and agency of each creature is included within its ability to point to the sign of Christ’s flesh, we must say that creation is given a role to play in God’s redemptive work.

The epilogue charts a return to the earliest Greek poets on record, Homer and Hesiod, and a discussion of how these poets used monumentality to depict matter shaping time.

Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, management and treatment options

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Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, management and treatment options

Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, management and treatment options

Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, management and treatment options

Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, manaeament and treatment options

Types of infections, early detection, diagnosis impact on pregnant woman, treatment

Aetiology, pathogenesis, clinical presentations, diagnosis, differential diagnosis, management and treatment options