Don Wenworth, aided by Sudh Hafiz, a Babist priest, battles Godfrey Moore, power mad practitioner of black magic. At stake is his life and the life of his fiancee. An astounding novel of Black Magic, eery murders, and weird occult happenings occasioned by The Phantom Hand. The Phantom Hand was written in 1932 and published as a five part serial novel in Weird Tales.

Hellboy’s career in the B.P.R.D. kicks off in this new paperback edition collecting his earliest missions! From his very first official case in 1952 tracking down a mad scientist in Brazil, Hellboy moved straight on to punching monsters across the globe. Revisit those very first adventures with Hellboy and the team that made him the agent he is with this new collection, featuring cases from 1952, 1953, and 1954! Features the work of Mike Mignola, John Arcudi, Chris Roberson, Ben Stenbeck, Stephen Green, Dave Stewart, and many other powerhouse creators, and includes a bonus sketchbook section. Collects Hellboy and the B.P.R.D.: 1952, 1953, and 1954.

Phantom limb pain is one of the most intractable and merciless pains ever known—a pain that haunts appendages that do not physically exist, often persisting with uncanny realness long after fleshy limbs have been traumatically, surgically, or congenitally lost. The very existence and “naturalness” of this pain has been instrumental in modern science’s ability to create prosthetic technologies that many feel have transformative, self-actualizing, and even transcendent power. In Phantom Limb, Cassandra S. Crawford critically examines phantom limb pain and its relationship to prosthetic innovation, tracing the major shifts in knowledge of the causes and characteristics of the phenomenon. Crawford exposes how the meanings of phantom limb pain have been influenced by developments in prosthetic science and ideas about the extraordinary power of these technologies to liberate and fundamentally alter the human body, mind, and spirit. Through intensive observation at a prosthetic clinic, interviews with key researchers and clinicians, and an analysis of historical and contemporary psychological and medical literature, she examines the modernization of amputation and exposes how medical understanding about phantom limbs has changed from the late-19th to the early-21st century. Crawford interrogates the impact of advances in technology, medicine, psychology and neuroscience, as well as changes in the meaning of limb loss, popular representations of amputees, and corporeal ideology. Phantom Limb questions our most deeply held ideas of what is normal, natural, and even moral about the physical human body.

The main objective in the rehabilitation of people following amputation is to restore or improve their functioning, which includes their return to work. Full-time employment leads to beneficial health effects and being healthy leads to increased chances of full-time employment (Ross and Mirowskay 1995). Employment of disabled people enhances their self-esteem and reduces social isolation (Dougherty 1999). The importance of returning to work for people following amputation the- fore has to be considered. Perhaps the first article about reemployment and problems people may have at work after amputation was published in 1955 (Boynton 1955). In later years, there have been sporadic studies on this topic. Greater interest and more studies about returning to work and problems people have at work following amputation arose in the 1990s and has continued in recent years (Burger and Marinc ?ek 2007). These studies were conducted in different countries on all the five continents, the greatest number being carried out in Europe, mainly in the Netherlands and the UK (Burger and Marinc ?ek 2007). Owing to the different functions of our lower and upper limbs, people with lower limb amputations have different activity limitations and participation restrictions compared to people with upper limb amputations. Both have problems with driving and carrying objects. People with lower limb amputations also have problems standing, walking, running, kicking, turning and stamping, whereas people with upper limb amputations have problems grasping, lifting, pushing, pulling, writing, typing, and pounding (Giridhar et al. 2001).

Does neuroscience have anything to say about religious belief or the existence of God? Some have tried to answer this question, but, in doing so, most have strayed from the scientific method. In The Phantom God, computational biologist and neuroscientist John C. Wathey, Ph.D., tackles this problem head-on, exploring religious feelings not as the direct perception by the brain of some supernatural realm, nor as the pathological misfiring of neurons, but as a natural consequence of how our brains are wired. Unlike other neurobiological studies of religion and spirituality, The Phantom God treats mysticism not as something uniquely human and possibly supernatural in origin, but as a completely natural phenomenon that has behavioral and evolutionary roots that can be traced far back into our vertebrate ancestry. Grounded in evolutionary and behavioral biology, this highly original and compelling book takes the reader on a journey through the neural circuitry of crying, innate knowledge, reinforcement learning, emotional bonding, embodiment, interpersonal perception, and the ineffable feeling of certainty that characterizes faith. Wathey argues that the feeling of God’s presence is spawned by innate neural circuitry, similar to the mechanism that compels an infant to cry out for its mother. In an adult, this circuitry can be activated under conditions that mimic the extreme desperation and helplessness of infancy, generating the compelling illusion of the presence of a loving, powerful, and all-knowing savior. When seen from this perspective, the illusion also appears remarkably like one that has long been familiar to neurologists: the phantom limb of the amputee, spawned by the expectation of the patient’s brain that the missing limb should still be there. Including a primer on the basic concepts and terminology of neuroscience, The Phantom God details the neural mechanisms behind the illusions and emotions of spiritual experience. ,

This book presents new findings on body image and also introduces new neuroscience-based methods for the fields of neurology and neurorehabilitation. Even when the hand is stationary we know its position – information that is needed by the brain to plan movements. If the sensory input from a limb is removed as the result of an accident, or as part of an experiment with local anesthesia, then a ‘phantom’ limb commonly develops. We used ischemic anesthesia of one limb to study the mechanisms that define this phenomenon. Surprisingly, if the fingers, wrist, elbow, ankle, and knee are extended before and during an ischemic block, then the perceived limb is flexed at the joint and vice versa. Furthermore, the limb is perceived to move continuously with no default position. The key parameter for these illusory changes in limb position is the difference in discharge rates between afferents in the flexor and extensor muscles at a joint. The final position of the phantom limb depends on its initial position, suggesting that a body image uses incoming proprioceptive information for determination of starting points and endpoints when generating movements. In addition, the change in position does not involve limb postures that are anatomically impossible, suggesting that illusory posture is constrained by body maps. These results provide new information about how the brain generates phantom limbs.