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This chapter discusses large-scale agent-based modeling and simulation (ABMS). Useful features of toolkits are discussed and the Repast and Swarm toolkits are considered as examples. Important features of large-scale development environments are also presented. The large-scale modeling lifecycle is discussed including tools such as design patterns, with the “agent-based model” and the “scheduler scramble” design patterns used as examples.

This chapter explores the idea that language and music may have co-evolved, and proposes that language and music constitute complementary components of the ‘human communicative toolkit’. Drawing on ethnomusical, cognitive, and neuroscientific evidence, it is argued that music is a communicative medium with features that are optimally adapted for the management of situations of social uncertainty. Music achieves this by presenting the characteristics of an honest signal, while underspecifying goals in a way that permits individuals to interact even while holding personal interpretations of goals and meanings that may actually be in conflict. The chapter adduces a theory of meaning in music, in which the experience of music is accounted for in specific ways by reference to principles that are said to underlie both animal communication in general, and human communicative interaction in particular. Exploring the implications of this theory for the evolution of language, it is argued that as complementary components of the ‘modern human communicative toolkit’, music and language are best thought of as having co-evolved from a precursive communicative system that embodied features of both.

This chapter surveys a range of applications of computers to the analysis of music, placing particular emphasis on large corpora. Subjects covered include notation-based visualization, the principles underlying music representation languages, and David Huron's Humdrum Toolkit, with a number of case studies being described in which computational approaches measure the validity of speculative analyses or enable new correlations of data. There is a final discussion of the potential of integrating such techniques within the practice of “mainstream” musicology, the difficulties inherent in this, and some ways in which they might be solved.

This chapter begins with a discussion of the simpler syntax hypothesis (SSH). It argues that given some phenomenon that has provided putative evidence for elaborate syntactic structure, there exists numerous examples which involve semantic or pragmatic factors, and such factors are either impossible to code uniformly into a reasonable syntactic level, or impossible to convert into surface structure by suitably general syntactic derivation. The Bare Argument Ellipsis, goals of linguistic theory, the architecture of grammar, and core grammar and its relation to universal grammar, are discussed.

The first part of the book provides a conceptual map of theories of vagueness. At the centre of the map is the classical view of vagueness, according to which the semantics of vague language is exactly the same as the semantics of precise language. This view applies the standard model theory for precise mathematical language to vague language. The key elements of this classical model theory then give the axes of the space of possible theories of vagueness. This chapter deals with preliminaries. Section 1.1 introduces some basic formal tools. Section 1.2 presents the classical semantic picture which will be located at the origin of the map.

This chapter explores how Catholicism operated in VOTF as a cultural code for participants, a meaning system through which they selected and interpreted movement discourse, form, and tactics. As an IISM, VOTF shared tools from the cultural toolkit of the Catholic Church they sought to change. This chapter and the next reveal how this shared culture led the movement to both replicate and rescind the very institution it sought to reform.

This chapter extends the discussion of how Catholicism operated as a cultural code and cultural toolkit influencing VOTF’s decision making. Here the focus is on tactics and the how a shared culture can lead to a bounded tactical repertoire for an IISM. The chapter discusses how the meaning of “protest” shifts to fit the institutional space within which a movement operates.

This chapter provides the essential public health toolkit for primary care practitioners. The term ‘toolkit’ is used to cover the knowledge, skills, and activities that are required to practice public health within primary care. These tools can be used to improve the health of populations at general practice and at primary care organization (PCO) levels, although the focus is on those tools that can be used to make change at practice level.

Buddhism likens its psychological techniques to a raft that is used to cross a river, the river being dukkha. The raft is merely a tool to be used to gain the further shore and then to be abandoned, its task fulfilled. Likewise, the conceptual apparatus used by Buddhism to effect change should not be clung to after their task is fulfilled. These techniques are dubbed ‘skilful means’ and are the conceptual toolkit of Buddhist philosophy and psychology. The means by which change is brought about differs from person to person, society to society and time to time, giving rise to the variety of practices one finds in Buddhism. At a deeper level, however, the very mental apparatus that is both utilised and worked upon is likewise to be seen as a means and not an end in itself.

This chapter describes the cognitive and practical processes whereby chefs design dishes, from an initial idea until a dish goes on the menu. How chefs go about creating dishes is tightly associated with their views on cooking and their culinary styles, and with the cognitive patterns through which they think about food and work on new ideas. Chefs approach cuisine as either a conceptual or practical activity, and this informs how they conceive of new ideas and create dishes. Some chefs choose a special context conducive to deliberative thinking to play with ideas and create new dishes. Others are more improvisational and create dishes at random times and places, without much deliberative thought about how they assemble ingredients to make a new dish. In describing the processes whereby chefs create dishes, this chapter engages with understandings of dual-process models of cognition, dispositions, and creativity.

Buddhism in early medieval Japan encompassed multiple discourses, logics, and explanatory frameworks for addressing death. Understanding Buddhism not as a fixed, internally unified system but as a shifting repertoire or “toolkit” of resources makes sense of such tensions and inconsistencies without privileging one element as normative and the others as second-tier accommodations. It also challenges the stance of Buddhist modernism that would dismiss concern with death and the afterlife as a falling away from the Buddha’s putative original focus on the “here and now” and his no-self doctrine. Belief in the power of the last thought to affect one’s postmortem destination is attested in early Indian Buddhist sources. With the rise of the Mahāyāna, especially in China, it was assimilated to aspirations for birth in a pure land (ōjō), such as Amida Buddha’s realm. Daoxuan, Daoshi, and Shandao wrote instructions for deathbed practice that would prove influential in Japan.

What are the underlying generative principles that produce multicellular forms, ensure that they are inherited in a type-specific fashion, but also allow for the possibility of evolutionary transformations? This chapter presents the view that the physics of materials of the middle (meso-) scale, acting on embryos at the stage when they consist of dozens to a few hundred cells (blastula, blastoderm, inner cell mass, etc.), provides a functional scaffolding for body plan organization. The specific physical processes and effects that are brought into play at this intermediate “morphogenetic” stage of development depend on the evolutionary-lineage-specific subset of conserved, ancient developmental “toolkit” genes present in a given cell population. This physics-based scaffolding provides the mechanistic basis for the perpetuation from one generation to the next of phylotypic morphological motifs such as multilayering, lumens, segmentation, appendage formation, and so forth. It also accounts for the phenomenon of the “embryonic hourglass” of comparative developmental biology, whereby phyla exhibit extensive morphological variation at stages leading up to, and beyond, the morphogenetic stage, but a high degree of conservation partway through ontogeny.

The conclusion returns to the present and uses the stories of participation past as precursors to the technologically-enabled and institutionally mobile forms of participation of the 21st century. The rise of the apps, instruments, devices, platforms, and especially algorithms are said to enable new possibilities for human development and progress today. Over the last 10 years, the enthusiasm for such devices and tools has only seemed to intensify as people have taken the fire of participation and transformed it into algorithms, platforms, apps, and websites meant to facilitate and scale it up, so that it might move quickly around the world to wherever it might be needed. So too has the skepticism of participation and even outright rejection of it grown. Several lessons are proposed concerning participation: the role of groups, the visibility of participation, its dyadic or diarchic character, its mobility or inertia, and the possibility for disagreement that makes participation into a valuable ethical experience.

Descriptions of aspect systems cross-linguistically and of individual languages tend to focus on variation in grammatical aspect rather than lexical aspect, or aspectual classes. Although Vendler’s (1967) classification is often assumed to be universal, recent research reveals that the semantics of these classes is subject to cross-linguistic variation. Fieldworkers who do not investigate aspectual classes are likely to miss their potential variation in those languages. Fieldworkers who do investigate aspectual classes tend to rely on standard tests for classification (e.g., Dowty 1979). Many of these tests, however, are language-specific and depend on metalinguistic intuitions. This chapter proposes that fieldworkers need a toolkit that enables them to document the full range of variation in the inventory of aspectual classes. Investigating commonly held assumptions about aspectual classes and their documented variation, this chapter outlines the types of contrasts that should be examined when conducting cross-linguistic research on aspectual classification.

This chapter argues that ill persons are particularly vulnerable to epistemic injustice in the sense articulated by Miranda Fricker. Ill persons are vulnerable to testimonial injustice through the presumptive attribution of characteristics such as cognitive unreliability and emotional instability that downgrade the credibility of their testimonies. Ill persons are also vulnerable to hermeneutical injustice because many aspects of the experience of illness are difficult to understand and communicate and this often owes to gaps in collective hermeneutical resources. The chapter argues that epistemic injustice arises in part owing to the epistemic privilege enjoyed by the practitioners and institutions of contemporary healthcare services—the former owing to their training, expertise, and third-person psychology, and the latter owing to their implicit privileging of certain styles of articulating and evidencing testimonies. The chapter suggests that a phenomenological toolkit may be part of an effort to ameliorate epistemic injustice.

Recent studies have suggested that the decisions that hunter–gatherers make about the diversity and complexity of their subsistence toolkits are strongly affected by risk of resource failure. However, the risk proxies and samples employed in these studies are potentially problematic. With this in mind, we retested the risk hypothesis with data from hunter–gatherer populations who lived in the northwest coast and plateau regions of the Pacific Northwest during the early contact period. We focused on these populations partly because the northwest coast and plateau differ in ways that can be expected to lead to differences in risk, and partly because of the availability of data for a wide range of risk-relevant variables. Our analyses suggest that the plateau was a more risky environment than the northwest coast. However, the predicted differences in the number and complexity of the populations’ subsistence tools were not observed. The discrepancy between our results and those of previous tests of the risk hypothesis is not due to methodological differences. Rather, it seems to reflect an important but hitherto unappreciated feature of the relationship between risk and toolkit structure, namely that the impact of risk is dependent on the scale of the risk differences among populations.

The concluding chapter summarizes the book’s findings on the religious, spiritual, and secular lives of American twentysomethings. It compares the findings from the National Study of American Twentysomethings with research on adolescent religiosity and analyses the role of spirituality in the lives of Christian and religiously unaffiliated Twentysomethings. Chapter 7 also includes multivariate analyses of the strength of association between religion, spirituality, and eight life statuses. Lastly, this chapter discusses the importance of the 20s to understanding the life course as well as thinking about what the future holds for America’s Christian traditions and the growing number of adults with no religious affiliation.