Symbolic arithmetic is fundamental to science, technology and economics, but its acquisition by children typically requires years of effort, instruction and drill1,2. When adults perform mental arithmetic, they activate nonsymbolic, approximate number representations3,4, and their performance suffers if this nonsymbolic system is impaired5. Nonsymbolic number representations also allow adults, children, and even infants to add or subtract pairs of dot arrays and to compare the resulting sum or difference to a third array, provided that only approximate accuracy is required6–10. Here (...) we report that young children, who have mastered verbal counting and are on the threshold of arithmetic instruction, can build on their nonsymbolic number system to perform symbolic addition and subtraction11–15. Children across a broad socio-economic spectrum solved symbolic problems involving approximate addition or subtraction of large numbers, both in a laboratory test and in a school setting. Aspects of symbolic arithmetic therefore lie within the reach of children who have learned no algorithms for manipulating numerical symbols. Our findings help to delimit the sources of children’s difficulties learning symbolic arithmetic, and they suggest ways to enhance children’s engagement with formal mathematics. We presented children with approximate symbolic arithmetic problems in a format that parallels previous tests of non-symbolic arithmetic in preschool children8,9. In the first experiment, five- to six-year-old children were given problems such as ‘‘If you had twenty-four stickers and I gave you twenty-seven more, would you have more or less than thirty-five stickers?’’. Children performed well above chance (65.0%, t1952.77, P 5 0.012) without resorting to guessing or comparison strategies that could serve as alternatives to arithmetic. Children who have been taught no symbolic arithmetic therefore have some ability to perform symbolic addition problems. The children’s performance nevertheless fell short of performance on non-symbolic arithmetic tasks using equivalent addition problems with numbers presented as arrays of dots and with the addition operation conveyed by successive motions of the dots into a box (71.3% correct, F1,345 4.26, P 5 0.047)8.. (shrink)

Several hundred thousand intellectually talented 12-to 13-year-olds have been tested nationwide over the past 16 years with the mathematics and verbal sections of the Scholastic Aptitude Test (SAT). Although no sex differences in verbal ability have been found, there have been consistent sex differences favoring males in mathematical reasoning ability, as measured by the mathematics section of the SAT (SAT-M). These differences are most pronounced at the highest levels of mathematical reasoning, they are stable over time, and they are observed (...) in other countries as well. The sex difference in mathematical reasoning ability can predict subsequent sex differences in achievement in mathematics and science and is therefore of practical importance. To date a primarily environmental explanation for the difference in ability has not received support from the numerous studies conducted over many years by the staff of Study of Mathematically Precocious Youth (SMPY) and others. We have studied some of the classical environmental hypotheses: attitudes toward mathematics, perceived usefulness of mathematics, confidence, expectations/ encouragement from parents and others, sex-typing, and differential course-taking. In addition, several physiological correlates of extremely high mathematical reasoning ability have been identified (left-handedness, allergies, myopia, and perhaps bilateral representation of cognitive functions and prenatal hormonal exposure). It is therefore proposed that the sex difference in SAT-M scores among intellectually talented students, which may be related to greater male variability, results from both environmental and biological factors. (shrink)

This study aims to analyze what drives and prevents the purchasing of eco-friendly products across different consumer groups and develops a conceptual model embracing the positive altruistic, positive ego-centric, and negative ego-centric antecedents of eco-friendly product purchase intention and behavior. We empirically validate the conceptual model for green and non-green consumers. Data are analyzed using structural equation modeling and multi-group analysis of the two groups. The results confirm the relevance of the determining factors in the model and show significant differences (...) in eco-friendly product purchasing patterns between green and non-green consumers. Altruistic motives are more important for green than for non-green consumers. Negative ego-centric motives affect the purchase intentions of non-green consumers more than the intentions of green consumers, whereas the impact of negative motives on behavior is stronger for green than for non-green consumers. The first contribution of this paper is the development and testing of a parsimonious model of eco-friendly products purchasing that embraces both positive and negative antecedents, which have been theoretically suggested in the past but have rarely been empirically tested together. The second contribution of this study is that it develops insight into the specific antecedents of eco-friendly products purchasing for green and non-green consumers to assess potential similarities and differences in eco-friendly products purchasing process, the hypothesized antecedents, their impact on eco-friendly products purchase intention and behavior, and the intention–behavior relation. (shrink)

Background and purpose Educators’ ethical competence is of crucial importance for developing students’ ethical thinking. Previous studies describe educators’ ethical codes and principles. This article aims to widen the understanding of health- and social care educators’ ethical competence in relation to core values and ethos. Theoretical background and key concepts The study is based on the didactics of caring science and theoretically links the concepts ethos and competence. Methods Data material was collected from nine educational units for healthcare and social (...) service in Finland. In total 16 semi-structured focus group interviews with 48 participants were conducted. The interviews were analysed with a thematic analysis according to Braun and Clarke. Ethical considerations The study is approved by the Declaration of Helsinki, the legislation regarding personal data and the General Data Protection Regulation. The study received ethical permission from the University of Jyväskylä. Informed consent was obtained from all the educational units and participants in the study. Findings The findings are presented based on three general patterns, an ethical basic motive, an ethical bearing and ethical actions. Subthemes are Humane view of students as unique individuals with individual learning, Bearing of tactfulness and firmness, Bearing of perceptiveness and accessibility, Bearing of satisfaction and joy over student learning, Valuing bearing towards each oneself and colleagues, Ability to interact and flexibility, Collegiality and a supportive work community and Educators as role models and inspirators. Conclusion Educators’ personal and professional ethos is crucial to student learning, personal growth and ethical reasoning. Therefore, it is important to further develop educators’ training regarding ethical competence. (shrink)

Can rational agents coordinate in simultaneous interactions? According to standard game theory they cannot, even if there is a uniquely best way of doing so. To solve this problem we propose an argument in favor of ‘belief-less reasoning’, a mode of inference that leads to converge on the optimal solution ignoring the beliefs of the other players. We argue that belief-less reasoning is supported by a commonsensical Principle of Relevant Information that every theory of rational decision must satisfy. We show (...) that this principle can be used to justify (some versions of) team reasoning, as well as other schemes of practical reasoning that do not involve sophisticated meta-representation. (shrink)

In order to articulate an account of erotic love that does not attempt to transcend its personal features, Robert Solomon and Martha Nussbaum lean on the speeches by Aristophanes and Alcibiades in Plato’s Symposium. This leads them to downplay the sense in which love is not only for another person, but also for the good. Drawing on a distinction between relative and absolute senses of speaking about the good, I mediate between two features of love that at first may seem (...) irreconcilable. The first is the sense in which love is deeply personal in character. The second is the sense in which we in love come to articulate ethical demands. With the help of the Diotimian ascent of love that Socrates presents in his speech, I submit that these two can come together in the realization that our personally conditioned responses in love are transformed to accommodate demands that carry an unconditional meaning. (shrink)

In learning mathematics, children must master fundamental logical relationships, including the inverse relationship between addition and subtraction. At the start of elementary school, children lack generalized understanding of this relationship in the context of exact arithmetic problems: they fail to judge, for example, that 12 + 9 - 9 yields 12. Here, we investigate whether preschool children’s approximate number knowledge nevertheless supports understanding of this relationship. Five-year-old children were more accurate on approximate large-number arithmetic problems that involved an inverse transformation (...) than those that did not, when problems were presented in either non-symbolic or symbolic form. In contrast they showed no advantage for problems involving an inverse transformation when exact arithmetic was involved. Prior to formal schooling, children therefore show generalized understanding of at least one logical principle of arithmetic. The teaching of mathematics may be enhanced by building on this understanding. (shrink)

Previous studies have found that narrative input conveyed through different media influences the structure and content of children’s narrative retellings. Visual, televised narratives appear to elicit richer and more detailed narratives than traditional, orally transmitted storybook media. To extend this prior work and drawing from research on narrative elaboration, the current study’s main goal was to identify the core plot component differences (the who, what, where, when, why, and how of a story) between children’s retellings of televised versus traditional storybook (...) narratives. However, because children also differ individually in their IQ, we further incorporated this variable into our analysis of children’s narrative retellings. For our purpose, a novel coding schema was developed, following and extending the existing narrative elaboration approaches. Participants were 46 typically developing children aged 4–5 years from Germany. The current study incorporated two narrative input conditions to which children were randomly assigned: in the video condition, children watched a non-verbal, visually conveyed, televised story from a DVD; and in the book condition, children read the story with an adult and experienced an orally conveyed version in the form of a book with minimal accompanying pictures. In both conditions, the same story was conveyed. After including IQ as a covariate in our analyses, results show that the children from the video condition gave significantly more elaborated retellings, particularly across the who, what, and where (sub-)components. Differences between the conditions in the component when, how and why did not reach statistical significance. Our findings indicate that different media types entail differential cognitive processing demands of a story, resulting in type-specific memories and narratives. The effect of different medial conditions was significant and persisted when individual differences in cognitive development were considered. Consequences for children’s development, education, and interaction with and within today’s digital world are discussed. (shrink)

When it comes to the relationship between art and nature, research on Adorno’s aesthetics usually centres on his discussion of Kant and Hegel. While this reflects Adorno’s own position – his comprehension of this relationship is to a large extent developed through a critical re-reading of both the Kantian and the Hegelian position – I argue that we are able to gain important insights into Adorno’s aesthetics and the central art–nature relation by reading his ideas in the light of Schelling’s (...) conception of this relationship. The article focuses on the similarities between Schelling’s notion of nature’s productivity and Adorno’s understanding of natural beauty. It concludes with a discussion on Adorno’s re-evaluation of the reconciliatory power of the exemplary unity of the artwork in conjunction with Schelling’s comparison between artwork and organism, as well as his concept of the construction of nature. (shrink)

Abstract What sense are we to make of the promise of love against the contingency of human life? I discuss two replies to this question: (1) the suggestion that marriage, based on the probable success of this kind of relationship, is a more or less worthwhile endeavour (cf. Moller and Landau), and (2) Martha Nussbaum's Aristotelian proposal that we only live life fully if we embrace aspects of life, such as loving relationships, that are vulnerable to fortune. I show that (...) both responses, in different ways, depend on the presupposition that the sense of our promises to love is dependent on our ability to make predictions. The philosophers I discuss assume an epistemological standpoint from which we may attempt to judge whether it is in our general interest to love. I argue that embracing such a perspective by itself leads our attention away from the kind of personal and moral engagement in other people of which our promises to love are expressive. From the perspective of love, the attempt to calculate the risks and gains of loving itself appears as a moral failure to be present to the reality of other people. (shrink)

Are there reasons for loving? How can I promise to love someone? Is there such a thing as unconditional love? Am I responsible for loving or for failing to love someone? Can there be love without idealization? -/- This work sets out to show that many of the questions we raise when philosophizing about love are expressive of confusions about what we talk about when we talk about love. Addressing questions pertaining to philosophical discussions about emotions, personal identity and the (...) meaning of language and morality, the author shows how these confusions can be dissolved by carefully attending to our different conversations about love. Her investigations show that many of the challenges we face when reflecting on love do not have the kind of scientific or strictly philosophical character that would allow us to settle them once and for all. They are moral in character and gain their significance from the questions they raise about the place love has in our own lives. The kind of reflection on the meaning of love suggested in this work does not depend on any new discoveries about the phenomena of love. It is available to anyone who is prepared to reflect on our ways of speaking and to question our preconceptions of love and of philosophy. Through such reflection our understanding of love may continually deepen. (shrink)

During evaluative conditioning, a neutral conditional stimulus becomes pleasant or unpleasant after pairings with a positive/negative unconditional stimulus. Measures of US expectancy are...

One of the standard examples in contemporary moral psychology originates in the works of social psychologist Jonathan Haidt. He treats people's responses to the story of Julie and Mark, two siblings who decide to have casual, consensual, protected sex, as facts of human morality, providing evidence for his social intuitionist approach to moral judgements. We argue that Haidt's description of the facts of the story and the reactions of the respondents as ‘morally dumbfounded’ presupposes a view about moral reasoning that (...) is more substantial than he acknowledges. Drawing on the philosophical work by Iris Murdoch and Cora Diamond, we explore how different descriptions of human morality, sexuality, and family relations engage us in evaluations about distinctive features of human life and language that go deeper than Haidt envisages. Thus, we show the need to attend to the concepts used to describe the facts of human moral psychology and the pictures of morality these concepts reveal about the researcher's own understanding of moral experience. This points to the particular responsibility any researcher into human moral psychology has for ensuring that the descriptions they offer are attuned to the complexities of the lives of those they form theories about and that these do not appear conceptually confounding. (shrink)

In this article, I argue that Adorno’s conception of a possible reconciliation with nature is neither one of complete synthesis, nor absolute alienation. The most elaborated formulations regarding the possibility of such a reconciliation, which would be tantamount to a liberated nature, are to be found in Adorno’s aesthetics, and particularly in his discussion of the art–nature relation. The article engages Simon Hailwood’s recent criticism of the concept of the Anthropocene and his discussion of Adorno’s conception of the domination of (...) nature. While I concur with Hailwood’s insistence on the idea of “alienation from nature” in order to reach a more appropriate understanding of our current predicament, his analysis of Adorno’s take on this idea is problematic. I conclude by discussing another recent work on our troubled relationship with nature. While more attentive to artistic expressions than Hailwood’s work, Andreas Malm’s The Progress of This Stormconstitutes an inverted parallel to the former through its negligence of Adorno’s contribution to the discussion of the human–nature dialectic. (shrink)

Recent work on workplace narratives as a site for the discursive construction of professional identities has focused on speakers who can be considered experienced and knowledgeable experts in their fields. The present study, in contrast, explores two types of workplace narratives — reflective and relational narratives — produced by a group of professionals who are non-experts: in this case, novice language teachers. Specifically, the article illustrates how the moral stance that a novice constructs within a narrative may be formulated in (...) uncertain terms, may be destabilized by the primary narrator, or may be subject to revision by other participants. Finally, the study highlights the relationship between the narrative dimensions of moral stance and tellership, and suggests that participant structure, participants' role relationships, and institutional power asymmetry are especially relevant factors to consider in any further analyses of novices' workplace narratives. (shrink)

The social intuitionist approach to moral judgments advanced by social psychologist Jonathan Haidt presupposes that it is possible to provide an explanation of the human moral sense without normative implications. By contrast, Iris Murdoch’s philosophical work on moral psychology suggests that every description of morality necessarily involves evaluative features that reveal the thinker’s own moral attitudes and implicit philosophical pictures. In the light of this, we contend that Haidt’s treatment of the story about Julie and Mark, two siblings who decide (...) to have casual, protected, and in his view harmless sex, provides a too simplistic picture of what is involved in understanding human morality. Despite his aim to explain the roots of moral judgments, he fails to provide a deeper understanding of morality in two different respects. First, he does so by suggesting that his story contains all the relevant information needed to take a moral stand on it, and by rejecting as irrelevant the wider human context in which questions about sexual and family relations arise. Second, he simplifies the responses of the people who are subject to his experiment by disregarding their various reasons for disapproving and by equating understanding human morality with explaining an impersonal psychological process. (shrink)

Engaging with the philosophical writings of Iris Murdoch, we submit that there are difficulties associated with providing a good description of morality that are intimately connected with difficulties in understanding other human beings. We suggest three senses in which moral philosophical reflection needs to account for our understanding of others: (1) the failure to understand someone is not merely an intellectual failure, but also engages us morally; (2) the moral question of understanding is not limited to the extent to which (...) we understand a particular person, but also presents itself in how we picture difficulties in understanding people; and (3) “philosophical pictures of morality” fundamentally shape the conceptual framework we use to investigate morality, as well as the analysis of morality we find illuminative and satisfactory. Exploring the implications of these claims, we ask what it means to think of others as the same, or as different, from ourselves. We then consider the ethical significance of finding, or not finding, our feet in our encounters with others, dwelling on how the metaphor of movement reveals one way in which we are never at peace in the exploration of morality. (shrink)

Sartre's conception of bad faith suggests that every desire to be someone in love is self-deceptive in the attempt to define my factual being. Departing from İlham Dilman's discussion of personal identity, I argue that this view on selfhood is inattentive to the kind of personal and moral reflection inherent in asking who I am. There is a temptation in love to deceive myself and you by renouncing responsibility. Yet the concept also embodies demands that allow me to continuously shape (...) myself into a loving subject by scrutinising my responses and by asking whether they are expressive of love or not. (shrink)

Este artículo discute las opiniones de Ibn Ḥazm de Córdoba jurista y teólogo, acerca de la homosexualidad. Aunque se hace referencia a su obra literaria Ṭawq al-ḥamāma, rica en anécdotas sobre atracción homoerótica, el artículo se centra en su voluminosa obra legal zahirí Kitāb al-Muḥallā y analiza el razonamiento legal de Ibn Ḥazm sobre la homosexualidad tanto masculina como femenina comparándola con la de otros juristas, en particular, malikíes.A diferencia de sus contemporáneos malikíes, Ibn Hazm mantiene que la homosexualidad no (...) debe equipararse a la fornicación que incurre en la pena de muerte. Por el contrario, aboga por el relativamente suave castigo de diez latigazos por prácticas homosexuales, basado en su interpretación de las fuentes reveladas tal y como se expone en este artículo.Aunque algunos autores modernos han insinuado que el propio Ibn Ḥazm era homosexual, él condena categóricamente las relaciones entre miembros de un mismo sexo y mantiene que los homosexuales deben reformarse. (shrink)

This article focuses on the importance of Hölderlin for Adorno’s comprehension of the art–nature relationship. Adorno’s most detailed discussion of Hölderlin appears in the essay, “Parataxis: On Hölderlin’s Late Poetry.” Adorno has been accused of projecting his own philosophical beliefs on Hölderlin. However, I will show that there is valid support in Hölderlin’s poetry as well as in his philosophical and poetological writings to reinforce Adorno’s claim that Hölderlin’s late poetry is striving to give voice to what is traditionally thought (...) to be art’s opposite: nature. The ability of art to mediate nature, and specifically natural beauty, is also of central importance in Adorno’s Aesthetic Theory, and many of the claims of the “Parataxis” essay re-emerge in this later work. (shrink)

Negative conditional stimulus valence acquired during fear conditioning may enhance fear relapse and is difficult to remove as it extinguishes slowly and does not respond to the instruction that unconditional stimulus presentations will cease. We examined whether instructions targeting CS valence would be more effective. In Experiment 1, an image of one person was paired with an aversive US, while another was presented alone. After acquisition, participants were given positive information about the CS+ poser and negative information about the CS− (...) poser. Instructions reversed the pattern of differential CS valence present during acquisition and eliminated differential electrodermal responding. In Experiment 2, we compared positive and negative CS revaluation by providing positive/negative information about the CS+ and neutral information about CS−. After positive revaluation, differential valence was removed and differential electrodermal responding remained intact. After negative revaluation, differential valence was strengthened and differential electrodermal responding was eliminated. Unexpectedly, the instructions did not affect the reinstatement of differential electrodermal responding. (shrink)

Does one’s love for a particular person, when it is pure, also constitute a love of life? The significance of speaking about leading a passionate life, I submit, is found in the spontaneous, embodied character of opening up to and finding meaning in one’s life rather than in heightened fleeting feelings or experiences of meaning that help one forget life’s meaninglessness. I contrast this view with Simone Weil’s suspicion that our passionate attachment to another person is an obstacle to attending (...) to him or her from the distance proper to love and friendship. From that perspective it appears as if the meaning with which personal love endows life is mostly illusory, including the loss of meaning characteristic of grief. I question whether Weil’s view should be seen as an unconditional, though for most unattainable, ideal of love, or if it is rather expressive of a rejection of one of the central features of love: the vulnerability that ensues from the recognition that when we love there are times where we stand in need of the other’s love to be able to embrace life as meaningful. (shrink)

Danièle Moyal-Sharrock and Constantine Sandis have suggested that our sense of being ‘women’ (and ‘men’) can be elucidated by thinking of it as an animal certainty. The suggestion is helpful in resisting the notion that ‘being woman’ can be modelled either on the idea of indubitable first-person knowledge of one’s inner self or of a third person’s unquestionable knowledge of one’s body. One’s being woman is manifested in one’s ways of acting and reacting; it constitutes a mode of being, which (...) cannot be given further justification. Nevertheless, I argue that the emphasis on certainty may render the possible doubts an individual may entertain about being a woman at different stages and in different contexts of their life opaque. It may also obscure the philosophical analysis of what thinking of certainty with Wittgenstein may offer to the understanding of ‘woman’, since for him the exploration of meaningful and impossible forms of doubt always ran parallel to his thinking on certainty. Considering everyday examples of certainty and doubts in being a woman, I therefore discuss the dialectic between certainty and doubt in the constitution of being ‘a woman’, giving special attention to the significance of second person assertions and comments for the first person’s experience of being or not being a woman or not being ‘woman enough’. (shrink)

Presentation of the dossier. Places for testimony: history and justice.

This volume deals with the way in which the Jewish religion and its holy scriptures were viewed by nine medieval Muslim authors, representing different genres of Arabic literature: historical and chronological writing, polemical and apologetical literature, theology, and Koranic commentary.

Skilled handwriting of single letters is associated not only with a neat final product but also with fluent pen-movement, characterized by a smooth pen-tip velocity profile. Our study explored fluency when writing single letters in children who were just beginning to learn to handwrite, and the extent to which this was predicted by the children’s pen-control ability and by their letter knowledge. 176 Norwegian children formed letters by copying and from dictation. Performance on these tasks was assessed in terms of (...) the counts of velocity inversions as the children produced sub-letter features that would be produced by competent handwriters as a single, smooth action. We found that there was considerable variation in these measures across writers, even when producing well-formed letters. Children also copied unfamiliar symbols, completed various pen-control tasks, and tasks that assessed knowledge of letter sounds and shapes. After controlling for pen-control ability, pen-movement fluency was affected by letter knowledge. This was the case when children retrieved letter forms from dictated letter sounds, but also when directly copying letters and, unexpectedly, when copying unfamiliar symbols. These findings suggest that familiarity with a letter affects movement fluency during letter production but may also point towards a more general ability to process new letter-like symbols in children with good letter knowledge. (shrink)

Introduction The starting point is that ethical competence is the basis for ethical healthcare practices and quality of care. Simultaneously, there is a need for research and development from a holistic multi-professional perspective. Aim The aim is to create a proposed model for multi-professional ethical competence grounded in clarified meanings and dimensions of ethical competence studied from a multi-professional healthcare perspective. The research questions are, what is ethical competence from a multi-professional healthcare perspective and what strengthens a multi-professional ethical healthcare (...) practice? Research design The research has a qualitative approach and hermeneutic application research design. Two groups with six participants from clinical practice and two scientific researchers in each group met four times for dialogue. Thematic analysis was used as an analysis method. Ethical considerations The research is approved by the Declaration of Helsinki, the General Data Protection Regulations, and ethical permission was asked from the Norwegian Centre for Research Data (NSD). Results The proposed model for multi-professional ethical competence encompasses a three-dimensional ethical value base that is underpinned by: Ethical attitude – a personal desire to do good; Ethical basis – the best for the patient as a common goal and Ethical culture – common goals and values in the organization. Multi-professional ethical competence is strengthened by: Reflection – to see with new wondering eyes; Time for talk – interdisciplinary teamwork and Leadership – an ethical role model and support. Discussion Ethical competence has a strong link to the core of caring ethics and a deeper personal value base and attitude. Ethical competence involves the whole culture and is seen as a shared value base and a responsibility to do the best for the patient as a multi-professional team and organization. Ethical competence becomes active in healthcare practice by opening up for meaningful multi-professional talks and reflections. (shrink)

Medical decision-making on behalf of intellectually and developmentally disabled (IDD) patients amounts to a critical challenge, one which has been widely discussed by bioethicists, medical, and le...

This paper argues that the moral legitimating reasoning of terra nullius assumed an under-recognised, different guise in the later years of colonial justification in the form of trusteeship. The idea of terra nullius has a central place in the political thought of thinkers such as Grotius and Locke. Although terra nullius, consolidated in European colonial thought in the early modern period, differed conceptually from the doctrine of trusteeship as the colonial legitimation for Africa, both instituted a moral justification for the (...) appropriation of native land, and of empire itself. The contention is that the trajectory from the one doctrine to the other was aligned with the change in the underlying moral framework of the rights and duties of Europeans and non-Europeans. In the early days of colonisation, there was a certain permissiveness on the part of the colonisers to appropriate the land of American Indians. By the late nineteenth century this seemed to change into a moral requirement for civilising the native Africans. Edmund Burke's conceptualisation of trusteeship illustrates the way in which traditionally conceived natural rights were transformed into fundamental social rights, and central to this idea was the expansion of European ?civilised? moral communities on which rights now depended. (shrink)

Este artículo estudia la visión que Ibn Hazm de Córdoba (m. 456 / 1064) tenía del concepto de fitra, que aparece en el Corán (azora XXX, aleya 30) y en algunas tradiciones exegéticas. Basándose en este texto, Ibn Hazm afirma que todos los seres humanos nacen musulmanes, incluso los idólatras y otras clases de infieles, y que todos han de ser considerados musulmanes hasta que alcancen la mayoría de edad. En ese momento de sus vidas han de elegir entre reafirmar (...) su fe y, si no son hijos de musulmanes, de elegir entre la religión en la que han nacido o renunciar a ella. Su decisión afectará a su destino en el Más Allá. La creencia de Ibn Hazm de que todos los niños son musulmanes hasta la edad en que puedan discernir y, por tanto, de que en caso de que mueran niños irán al Paraíso, tiene también implicaciones legales y, a través de ellas, se puede observar cómo actúan los principios zahiríes. Ibn Hazm muestra una tendencia a otorgar a los musulmanes la custodia de niños no musulmanes, así como a evitar que los nacidos musulmanes queden desvinculados de su religión. Este es el caso de los niños expósitos o cuya paternidad es dudosa. Aunque, en general, no requiere que los niños no musulmanes fallecidos, que en el fondo son considerados creyentes, sean enterrados de acuerdo con el rito islámico, ordena que un niño, cuyos padres no sean musulmanes y hayan sido hechos cautivos, reciba un entierro musulmán. Aunque, a primera vista, estas normas parezcan confirmar las afirmaciones de Goldziher sobre "el fananatismo personal contra los seguidores de otras religiones" de Ibn Hazm, se observa también que, según su punto de vista, la indemnización que se debía pagar por la lesión del feto de una mujer no musulmana era igual al que le correspondía a una musulmana que hubiese perdido su hijo en las mismas circunstancias. (shrink)

This volume represents the state of the art in research on the controversial Muslim legal scholar, theologian and man of letters Ibn azm of Cordoba (d. 456/1064), who is widely regarded as one of the most brilliant minds of Islamic Spain.

Dieser Band lotet vor dem Hintergrund einer krisenhaften Gegenwart das Verhältnis von Verletzbarkeit und Institutionen aus. Im Fokus stehen dabei die Fragen, wie Dimensionen der Verletzbarkeit durch Anrufungen und soziale, politische, kulturelle Praktiken (doing vulnerability) institutionell hergestellt und perpetuiert werden, in welchen Bedeutungszusammenhängen sie verankert und verstetigt sind und wie Anrufungen der Verletzbarkeit schließlich auch provoziert und subvertiert werden können. Institutionen werden dabei nicht als homogene Gebilde, sondern als Bündelung von Kräften verstanden, die es immer wieder neu zu entwerfen, zu (...) imaginieren, zu erstreiten und zu verteidigen gilt. (shrink)