The problem: Answer a question about this article:
Antibacterial-resistant strains and species, sometimes referred to as "superbugs", now contribute to the emergence of diseases that were for a while well controlled. For example, emergent bacterial strains causing tuberculosis (TB) that are resistant to previously effective antibacterial treatments pose many therapeutic challenges. Every year, nearly half a million new cases of multidrug-resistant tuberculosis (MDR-TB) are estimated to occur worldwide. For example, NDM-1 is a newly identified enzyme conveying bacterial resistance to a broad range of beta-lactam antibacterials. The United Kingdom's Health Protection Agency has stated that "most isolates with NDM-1 enzyme are resistant to all standard intravenous antibiotics for treatment of severe infections."
What was a once almost controlled disease that is coming back do to resistance?
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The answer: tuberculosis

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Starting one-hundred years before the 20th century, the enlightenment spiritual philosophy was challenged in various quarters around the 1900s. Developed from earlier secular traditions, modern Humanist ethical philosophies affirmed the dignity and worth of all people, based on the ability to determine right and wrong by appealing to universal human qualities, particularly rationality, without resorting to the supernatural or alleged divine authority from religious texts. For liberal humanists such as Rousseau and Kant, the universal law of reason guided the way toward total emancipation from any kind of tyranny. These ideas were challenged, for example by the young Karl Marx, who criticized the project of political emancipation (embodied in the form of human rights), asserting it to be symptomatic of the very dehumanization it was supposed to oppose. For Friedrich Nietzsche, humanism was nothing more than a secular version of theism. In his Genealogy of Morals, he argues that human rights exist as a means for the weak to collectively constrain the strong. On this view, such rights do not facilitate emancipation of life, but rather deny it. In the 20th century, the notion that human beings are rationally autonomous was challenged by the concept that humans were driven by unconscious irrational desires.
When was the enlightenment of spiritual philosophy challenged?
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The answer: in various quarters around the 1900s.

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An exception to the usual European qualification system happened in 2005, after Liverpool won the Champions League the year before, but did not finish in a Champions League qualification place in the Premier League that season. UEFA gave special dispensation for Liverpool to enter the Champions League, giving England five qualifiers. UEFA subsequently ruled that the defending champions qualify for the competition the following year regardless of their domestic league placing. However, for those leagues with four entrants in the Champions League, this meant that if the Champions League winner finished outside the top four in its domestic league, it would qualify at the expense of the fourth-placed team in the league. No association can have more than four entrants in the Champions League. This occurred in 2012, when Chelsea who had won the Champions League the previous year, but finished sixth in the league qualified for the Champions League in place of Tottenham Hotspur, who went into the Europa League.
Did the Liverpool Club place in the Champions League in 2005?
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The answer: in 2005, after Liverpool won the Champions League the year before, but did not finish in a Champions League qualification place

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One of the central problems in the anthropology of art concerns the universality of 'art' as a cultural phenomenon. Several anthropologists have noted that the Western categories of 'painting', 'sculpture', or 'literature', conceived as independent artistic activities, do not exist, or exist in a significantly different form, in most non-Western contexts. To surmount this difficulty, anthropologists of art have focused on formal features in objects which, without exclusively being 'artistic', have certain evident 'aesthetic' qualities. Boas' Primitive Art, Claude Levi-Strauss' The Way of the Masks (1982) or Geertz's 'Art as Cultural System' (1983) are some examples in this trend to transform the anthropology of 'art' into an anthropology of culturally specific 'aesthetics'.
What is the trend to transform the anthropology of 'art' into an anthropology of?
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The answer:
culturally specific 'aesthetics'