This special issue is the result of concerns about the marginalized status of gender within the sociology of religion. The collection of exciting new research in this special issue advocates for the importance of a gender lens on questions of religion in order to highlight issues, practices, peoples, and theories that would otherwise not be central to the discipline. We encourage sociologists who study religion to engage more in interdisciplinary and intersectional scholarship, acknowledge developments in the global South, and develop (...) more compelling theoretical frameworks that analyze religion from a gendered perspective. Our aim is to bring religion to the attention of gender and feminist scholars and to encourage religion scholars to consider gender not just as a variable but as a social structure. We hope that both groups of scholars will consider gender and religion as mutually constitutive social categories. (shrink)

The Moral Nexus develops and defends a new interpretation of morality—namely, as a set of requirements that connect agents normatively to other persons in a nexus of moral relations. According to this relational interpretation, moral demands are directed to other individuals, who have claims that the agent comply with these demands. Interpersonal morality, so conceived, is the domain of what we owe to each other, insofar as we are each persons with equal moral standing. The book offers an interpretative argument (...) for the relational approach. Specifically, it highlights neglected advantages of this way of understanding the moral domain; explores important theoretical and practical presuppositions of relational moral duties; and considers the normative implications of understanding morality in relational terms. The book features a novel defense of the relational approach to morality, which emphasizes the special significance that moral requirements have, both for agents who are deliberating about what to do and for those who stand to be affected by their actions. The book argues that relational moral requirements can be understood to link us to all individuals whose interests render them vulnerable to our agency, regardless of whether they stand in any prior relationship to us. It also offers fresh accounts of some of the moral phenomena that have seemed to resist treatment in relational terms, showing that the relational interpretation is a viable framework for understanding our specific moral obligations to other people. (shrink)

Recent turmoil in the Middle East and North Africa has prompted renewed concerns about women’s rights in Muslim societies. It has also raised questions about women’s agency and activism in religious contexts. This article draws on ethnographic research with women activists in Indonesia, the country with the world’s largest Muslim population, to address such concerns. My fieldwork shows that some Muslim women activists in democratizing Indonesia manifest pious critical agency. Pious critical agency is the capacity to engage critically and publicly (...) with religious texts. While some scholars have argued that pious and feminist subjectivity are inherently at odds, the emergence of pious critical agency in Indonesia demonstrates that piety and feminism can intersect in surprising and unexpected ways. Moreover, it shows that women’s agency can draw on both secular and religious resources and that religion can be used to promote critical discourses on gender. (shrink)

We propose a discrete time branching process to model the appearance of drug resistance under treatment. Under our assumptions at every discrete time a pathogen may die with probability 1−p or divide in two with probability p. Each newborn pathogen is drug resistant with probability μ. We start with N drug sensitive pathogens and with no drug resistant pathogens. We declare the treatment successful if all pathogens are eradicated before drug resistance appears. The model predicts that success is possible only (...) if p<1/2. Even in this case the probability of success decreases exponentially with the parameter m=μN. In particular, even with a very potent drug (i.e. p very small) drug resistance is likely if m is large. (shrink)

In _The Long Emancipation_ Rinaldo Walcott posits that Black people globally live in the time of emancipation and that emancipation is definitely not freedom. Taking examples from across the globe, he argues that wherever Black people have been emancipated from slavery and colonization, a potential freedom has been thwarted. Walcott names this condition the long emancipation—the ongoing interdiction of potential Black freedom and the continuation of the juridical and legislative status of Black nonbeing. Stating that Black people have yet (...) to experience freedom, Walcott shows that being Black in the world is to exist in the time of emancipation in which Black people must constantly fashion alternate conceptions of freedom and reality through expressive culture. Given that Black unfreedom lies at the center of the making of the modern world, the attainment of freedom for Black people, Walcott contends, will transform the human experience worldwide. With _The Long Emancipation_, Walcott offers a new humanism that begins by acknowledging that present conceptions of what it means to be human do not currently include Black people. (shrink)

The issue of organ donation and of how the donor pool can or should be increased is one with significant practical, ethical and logistic implications. Here we comment on an article advocating a paradigm change in the so-called.

This paper attempts to articular a notion of a Black ontological order or form experienced through a set of conditions that seek to produce a coherent incoherent blackness. I argue that Black being is one that is only known through an external essential imposition of a Euro-American narrative of what I call global niggerdom in which all Black people are made the same through post-Enlightenment modernist antiblack logics. The conditions, identifications, and practices that constitute global niggerdom, however, only hold insofar (...) as Black people are specified from without. The paper turns to the debates on reparations and their ethnicization to make the case that the Euro-American logics that produce global niggerdom also collapse when Black people turn to nation as the force through which to make sense of themselves. (shrink)

Like Caesar's Gaul, my essay is divided into three parts, according to the subjects mentioned in the subtitle. The “crisis consciousness” of the main title forms less a subdivision of the essay than a leitmotif accompanying all the parts as well as the whole.

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

The ideology of evidence-base medicine (EBM) has dramatically altered the way we think, conceptualize, philosophize and practice medicine. One of its major pillars is the appraisal and classification of evidence. Although important and beneficial, this process currently lacks detail and is in need of reform. In particular, it largely focuses on three key dimensions (design, [type I] alpha error and beta [type II] error) to grade the quality of evidence and often omits other crucial aspects of evidence such as biological (...) plausibility, reproducibility, generalizability, temporality, consistency and coherence. It also over-values the randomized trial and meta-analytical techniques, discounts the biasing effect of single centre execution and gives insufficient weight to large and detailed observational studies. Unless these aspects are progressively included into systems for grading, evaluating and classifying evidence and duly empirically assessed (according to the EBM paradigm), the EBM process and movement will remain open to criticism of being more evidence-biased than evidence-based. (shrink)

This paper explores the question whether utilitarianism is compatible with the autonomy of the moral agent. The paper begins by considering Bernard Williams' famous complaint that utilitarianism cannot do justice to the personal projects and commitments constitutive of character. Recent work (by Peter Railton among others) has established that a utilitarian agent need not be free of such personal projects and commitments, and could even affirm them morally at the level of second"order reflection. But a different and more subtle problem (...) confronts this approach: the use of utilitarian principles to justify the cultivation of personal projects and attachments undermines the autonomy to support this objection, according to which autonomy is a matter of acting in a way one can reflectively endorse. (shrink)

It is not the purpose of this short essay to try the impossible and give an adequate historical survey of the Western image (or rather images) of China. There is, moreover, a vast literature on the subject to which both sinologists and historians of European culture have contributed. The following paragraphs will restrict themselves to two poles in this history: the perception and reception of China in the 17th century (with Leibniz as the most significant and impressive representative of the (...) period)—in other words the image of China as current among the philosophes i.e., the pre-enlightenment, still Christian humanists, none of which was (or could have been) a sinologist properly speaking—and again at the end of the 19th century, when academic sinology began to get into stride. Without in any way detracting from the significance of his great predecessors and contemporaries, especially Marcel Granet, we shall limit our discussion to J.J.M. de Groot (Leiden and Berlin, d. 1921). (shrink)

The problems and the history of contacts between distant continents in bygone ages and long before the age of fast and easy travel, have always fascinated both professional scholars and the interested public. Was ancient history really nothing but the history of co-existing and isolated geographic, cultural and political “islands?” Already at school we learned too much about migrations of peoples, economic contacts, influences on art styles, conquests, and the rise, expansion and fall of empires to believe that. The (highly (...) improbable) theory that certain archaeological finds in America suggest, or even prove, Mediterranean influence (e.g., the arrival of Phoenician ships), or the alleged Viking discovery of America centuries before Columbus, or Thor Heyerdahl's adventurous journey to prove South American influence on remote Pacific islands did not fail to cause widespread interest and even excitement (although many scholars still feel that Heyerdahl's epic adventure, thrilling as it is, failed to prove what it set out to prove). The island of Madagascar is pretty close to the African continent, but its language exhibits more points of contact with Polynesian than with African tongues. And the blow-bellows used by Malagache smiths are similar to those used in Malaysia and unlike those known to African metalworkers. Clearly the Polynesians, those great ancient mariners, sailed further than originally seemed likely. Musicologists studying the cantillation of the Hebrew Bible in the liturgy of the ancient Jewish communities on the Malabar coast in India discovered to their surprise that it was similar to the cantillation not of the Babylonian but of the Yemenite Jews! This surprise was, of course, no surprise to those who knew anything about trade-winds and shipping routes between South Arabia and the Indian coast. Historians of religion, even more than general historians, studying the spread and expansion of religious ideas and movements have realised long ago that the beginning of all wisdom is a basic knowledge of economic geography. (shrink)

Miqdādī Iṣfahānī, ʻAlī - Correspondence ; Islamic ethics ; Sufi poetry, Persian.