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A previously unstudied trilingual medieval medical manuscript, ca. 1400, RARES 091 M31, has been in the State Library Victoria, Melbourne, since 1862. The texts in this codex reveal the pedagogical and personal interests of a compiler from the world of Oxford colleges, halls, and libraries in the late fourteenth century. It contains academic medical texts as well as writings of a personal nature-charms, verses, prayers-in Latin, French, and Middle English. It appears to have been associated with Henry Beaumond (d. [https://www.selleckchem.com/products/diphenyleneiodonium-chloride-dpi.html Diphenyleneiodonium] 1415), whose name appears in the codex. Beaumond was a physician with a problematic association with Exeter College, Oxford University. A good deal of information survives about Beaumond and his books, as well as his association with the influential cleric at New College, Oxford, Walter Awde (d. after 1404), who is also named in the manuscript. This study provides images and a full physical description of the manuscript.This article explores the history of the immunization schedule-a table that orders mandatory and recommended vaccines and their boosters through time. My study focuses on France, from the late 1950s to the 1990s. A couple of conferences at the turn of the 1960s set the parameters for immunization schedules, providing insights into their expected disciplinary functions. In the wake of these conferences, a long series of clinical trials aimed to simplify and rationalize the schedules. These trials were carried out by the International Children's Center (ICC), an institution whose aim transitioned in the mid-1960s from the standardization of the sole vaccine against tuberculosis to the simplification of the expanding immunization device for children. I draw from the ICC's experimental work on schedules to define "simplification" with regard to the notion of standardization.This article documents Joseph Lister's reluctance to publish numerical material and aims at explaining his skeptical view about statistics through an investigation of his approach in its historical context. In this context, statistics was only one kind of evidence used in surgery, along with case histories and experimental results from the laboratory. They represent different "ways of knowing," anchored in different social, conceptual, and practical contexts. The account looks at Lister's approach to wound disease and analyzes how this relates to his attitude toward different types of evidence about surgical outcomes. For this, it also examines his contemporaries' approaches to fighting wound disease as well as their evaluation of different kinds of evidence. This article is a contribution to the history of Lister's antisepsis, but also to the history of the production and use of therapeutic knowledge in nineteenth- and early twentieth-century surgery more generally.After briefly surveying the New History of Capitalism and its objectives, this article explores ways that the history of medicine and the history of capitalism can productively interact. The article argues that historians of medicine should adopt a broad definition of "capitalism" to accommodate the distinctive nature of medical and health care markets. Across millennia and diverse cultures, medical markets have demonstrated extensive commodification, with spiritual or religious goods and services composing a significant portion of commercial trade. Moreover, health care markets, at least since the ancient era, have been susceptible to third-party interventions by both the state and voluntary organizations. Accordingly, historians of medicine should look for pockets of capitalist exchange in otherwise noncapitalist economies and also assess how the logic of capitalism has influenced government programming and other types of third-party involvement in the health care market. To illustrate that insights from the history of capitalism can be applied to many topics within the history of medicine, this article presents three case studies. It examines medical markets in ancient Egypt; in Medieval Europe as managed by the Catholic Church; and in Germany, England, and the United States at the end of the nineteenth century and into the twentieth.This essay interrogates the role of the charkha (spinning wheel) in Mohandas Gandhi's thought. It argues that spinning deserves to be recognized as belonging in the realm of other high concepts and practices, such as non-violence, that have garnered much more academic attention. The article explores the centrality of the charkha to Gandhi's ideology, emphasizing underappreciated facets such as its physical, moral, and spiritual effects. Finally, it argues that the versatility of the spinning wheel to Gandhi offers insights into how he conceived of and negotiated the relationship between means and ends in his philosophy.Like a number of contemporary progressive thinkers, William Clarke (1852-1901) was a socialist with liberal leanings. Believing in the benefits of collective ownership and democratic reform, he joined the Fabian Society in 1886 before resigning from it in 1897. This article seeks to account for Clarke's intellectual development from socialism to liberalism by focusing on the implications of his political writings. It argues that this estrangement partly resulted from the incompatibility between the principle of historic necessity underlying his critique of private ownership and his ongoing commitment to democracy and pragmatic reform.Mill's statement that "poetry is overheard" is often read as a definition of the lyric in miniature and is associated with social retreat. Yet Mill saw his encounter with the Wordsworthian lyric as a corrective to utilitarian social theory, and as a supplement to Adam Smith's theory of sympathy. Mill suggests that the writings of James Mill and Jeremy Bentham overlook the bond connecting individuals to one another. He reconceives communal aspects of feeling by drawing on Wordsworth's poetry as the fulfillment of Smith's affective account of social relations, a development which anticipates affect theory.The late eighteenth and early nineteenth centuries saw a resurgence of interest in the supernatural in Scotland as elsewhere in the United Kingdom. A number of intellectual figures responded by proposing naturalistic explanations for supernatural phenomena, drawing on the legacy of Scottish Enlightenment philosophy. These included the geologist and antiquarian Samuel Hibbert and the phrenologist George Combe. This paper explores the interrelations between these theories, their roots in the troubled cultural politics of Scotland in the early nineteenth century, and the reaction of different protagonists in the cultural conflicts of the period to their ideas.