(from Greek επιστάζω (epistazo) to bleed from the nose: επί (epi) - “above”, “over” + στάζω (stazo) - “to drip” [from the nostrils]) also known as a nosebleed - the relatively common occurrence of haemorrhage from the nose, usually noticed when the blood drains out through the nostrils. There are two types: anterior (the most common), and posterior (less common, more likely to require medical attention). Sometimes in more severe cases, the blood can come up the nasolacrimal duct and out from the eye. Fresh blood and clotted blood can also flow down into the stomach and cause nausea and vomiting.
Greek mythology: Horkos (Ancient Greek: ὅρκος, “oath”) personifies the curse that will be inflicted on any person who swears a false oath. In his Works and Days, Hesiod states that the Erinyes (Furies) assisted at the birth of Horkos, “whom Eris bore, to be a plague on those who take false oath”.
Hesiod’s Theogony identifies him as the son of Eris (“strife”) and brother of Ponos (“toil”), Limos (“starvation”), the Algea (“pains”), the Hysminai (“fightings”), the Makhai (“battles”), the Phonoi (“murders”), the Androktasiai (“man-slaughters”), the Neikea (“quarrels”), the Pseudologoi (“lies”), the Amphilogiai (“disputes”), Dysnomia (“lawlessness”), Atë (“ruin”), and Lethe (“forgetfulness”).
from the French for “a madness shared by two” (or shared psychosis) - a psychiatric syndrome in which symptoms of a delusional belief are transmitted from one individual to another. The same syndrome shared by more than two people may be called folie à trois, folie à quatre, folie en famille or even folie à plusieurs (“madness of many”).
a sociological theory of knowledge which applies general philosophical constructivism (the theory that humans generate knowledge and meaning from an interaction between their experiences and their ideas) into social settings, wherein groups construct knowledge for one another, collaboratively creating a social conceptual framework of shared artifacts with shared meanings. When one is immersed within a particular culture, one is learning all the time about how to be a part of that culture on many levels.
Social constructivism is closely related to social constructionism in the sense that people are working together to construct artifacts. However, there is an important difference: social constructionism focuses on the artifacts that are created through the social interactions of a group, while social constructivism focuses on an individual’s learning that takes place because of their interactions in a group.