[fr] La présente étude a pour but de contribuer, par l´examen des textes du dīwān du plus ancien poète populaire mauritanien connu, Saddūm Wuld Nd̆aṛtu, à identifier le vocabulaire ancien et à en expliquer la signification. Nous interrogeons ce dīwān en tant qu´ unique témoin conservé de l´époque de l´auteur (18ème siècle) pour qu´il nous aide à identifier dans ses poèmes les mots anciens qui sont depuis longtemps tombés en désuétude et sont aujourd´hui considérés comme des (...) archaïsmes, des termes étranges ou peu familiers à la plupart des locuteurs ou à tous. L´étude comprend, d´une part une description du contexte historique dans lequel vivait le poète et, d´autre part, une brève présentation du contenu du dīwān, avant d´aborder le sujet principal, à savoir le vocabulaire ancien du ḥassāniyya contenu dans l´ouvrage. Quant aux caractéristiques communes de ce vocabulaire, il convient de noter l´abondance de termes issus du champ lexical de la guerre (batailles, armes, chevaux, etc.). (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Basado enteramente en pruebas internas, este estudio se propone mostrar que el manuscrito único del Dīwān de Ibn Quzmān, publicado en edición facsímil por David de Gunzburg en 1896, es una copia dictada. Se indica también que el copista, a quien con frecuencia se ha culpado de introducir en el texto popular andaluz correcciones o clasicismos, no estaba bien equipado para desempeñar tal papel. Si bien era un calígrafo de primera categoría, se aducen pruebas de que su conocimiento del (...) árabe no estaba a la altura de la calidad de su caligrafía. El estudio muestra que él fue el responsable de una amplia gama de problemas textuales que ha dejado perplejos a sucesivos editores del Dīwān. En marcado contraste, se muestra que Ibn Quzmān poseía un dominio magistral de la lengua árabe y de las tradiciones-árabes clásicas. Al parecer también había adquirido un alto grado de 'aculturación' en la lengua romance. Además de ofrecer las pruebas en que se basan estos asertos, el estudio constituye un ejemplo ilustrativo de cómo estas pruebas pueden ayudar a una mejor lectura e interpretación del Dīwān de Ibn Quzmān. (shrink)

El poeta andalusí Ibrāhīm ibn Sahl (609/1212-649/1251), que se convirtió del judaísmo al islam, escribió poemas pertenecientes al subgénero de la poesía amorosa conocida como al-ġazal al-ʿuḏrī sobre los amados Moisés, y con menor frecuencia Mahoma. Las investigaciones sobre Ibn Sahl se han centrado, tradicionalmente, en la cuestión acerca de si la conversión histórica al islam fue sincera o si sus poemas sobre Moisés reflejan un anhelo oculto por el judaísmo. Este artículo problematiza esta cuestión, prestando atención a lo que (...) se sabe de las circunstancias históricas en las que vivió Ibn Sahl y por medio de una discusión crítica del fenómeno de la conversión. Luego redirijo la conversación sobre la poesía de Ibn Sahl: en lugar de tratar de comprender la sinceridad de la conversión de Ibn Sahl a través de su poesía este artículo lee sus poemas como textos literarios, con atención a sus juegos de palabras, imágenes e intertextualidad. El análisis de la poesía de Ibn Sahl, que presta mucha atención a esta significativa intertextualidad, ilumina la red de referencias religiosas que hay en ella y las formas en las que funcionan dentro de la poesía. La conclusión, tras la lectura atenta de poemas seleccionados del dīwān de Ibn Sahl, es que el mérito de estos poemas y las características que los han hecho atractivos para el público proceden de las formas en que mantienen la posibilidad de diferentes interpretaciones, por lo que continuamente avivan la curiosidad del público, así como su uso, que induce a los portentos del lenguaje figurativo, la intertextualidad y los juegos de palabras. (shrink)

En este artículo se inquiere acerca de las razones que llevaron a Ḥ. Naṣṣār, en su edición del dīwān de Ŷamīl b. Ma‛mar al-‛Uḏrī, a unir en un solo poema lo que en las fuentes árabes se presentaba como dos poemas independientes, aunque con el mismo verso inicial. Sin embargo, esa coincidencia se explica fácilmente si se tienen en cuenta las técnicas de composición oral, con su uso de fórmulas y expresiones formulaicas, que se detectan en la poesía árabe (...) antigua, modo de composición que siguió vigente a lo largo de casi todo el período omeya, mientras no se generalizó el uso de la escritura. (shrink)

Los soberanos de la dinastía Naṣrí de Granada se intitulan sultanes o Amīr al-Muslimīn en su abundante correspondencia exterior con otros príncipes musulmanes o cristianos. Sin embargo, a partir de la segunda dinastía, comienzan a utilizar también el título califal aunque parece que de forma privada, dentro del entorno familiar o el cortesano, tal como prueban determinados documentos emanados del Dīwān al-Inšā’ naṣrí. El califato ostentado por los Naṣríes no es el mismo que el de los Omeyas o los (...) Almohades que llevaba emparejado el título de Amīr al-Mu’minīn y Jalīfat Rasūl Allāh, sino que lo acompañan del título de Jalīfat al-Raḥmān o Jalīfat Allāh, como otros soberanos musulmanes de la baja Edad Media. Su legitimidad está basada en una genealogía que les hace entroncar con los Jazārŷ, es decir con los Anṣār de Sa‘d b. ‘Ubāda, que pretendió proclamarse Califa a la muerte de Muḥammad. (shrink)

On the basis of arguments showing that none of the most influential analyses of Moore’s paradox yields a successful resolution of the problem, a new analysis of it is offered. It is argued that, in attempting to render verdicts of either inconsistency or self-contradiction or self-refutation, those analyses have all failed to satisfactorily explain why a Moore-paradoxical proposition is such that it cannot be rationally believed. According to the proposed solution put forward here, a Moore-paradoxical proposition is one for which (...) the believer can have no non-overridden evidence. The arguments for this claim make use of some of Peter Klein’s views on epistemic defeasibility. It is further suggested that this proposal may have important meta-epistemological implications. (shrink)

On the basis of arguments showing that none of the most influential analyses of Moore's paradox yields a successful resolution of the problem, a new analysis of it is offered. It is argued that, in attempting to render verdicts of either inconsistency or self‐contradiction or self‐refutation, those analyses have all failed to satisfactorily explain why a Moore‐paradoxical proposition is such that it cannot be rationally believed. According to the proposed solution put forward here, a Moore‐paradoxical proposition is one for which (...) the believer can have no non‐overridden evidence. the arguments for this claim make use of some of Peter Klein's views on epistemic defeasibility. It is further suggested that this proposal may have important meta‐epistemological implications. (shrink)

On the basis of arguments showing that none of the most influential analyses of Moore's paradox yields a successful resolution of the problem, a new analysis of it is offered. It is argued that, in attempting to render verdicts of either inconsistency or self‐contradiction or self‐refutation, those analyses have all failed to satisfactorily explain why a Moore‐paradoxical proposition is such that it cannot be rationally believed. According to the proposed solution put forward here, a Moore‐paradoxical proposition is one for which (...) the believer can have no non‐overridden evidence. the arguments for this claim make use of some of Peter Klein's views on epistemic defeasibility. It is further suggested that this proposal may have important meta‐epistemological implications. (shrink)

Can trust evolve on the Internet between virtual strangers? Recently, Pettit answered this question in the negative. Focusing on trust in the sense of ‘dynamic, interactive, and trusting’ reliance on other people, he distinguishes between two forms of trust: primary trust rests on the belief that the other is trustworthy, while the more subtle secondary kind of trust is premised on the belief that the other cherishes one’s esteem, and will, therefore, reply to an act of trust in kind (‘trust-responsiveness’). (...) Based on this theory Pettit argues that trust between virtual strangers is impossible: they lack all evidence about one another, which prevents the imputation of trustworthiness and renders the reliance on trust-responsiveness ridiculous. I argue that this argument is flawed, both empirically and theoretically. In several virtual communities amazing acts of trust between pure virtuals have been observed. I propose that these can be explained as follows. On the one hand, social cues, reputation, reliance on third parties, and participation in (quasi-) institutions allow imputing trustworthiness to varying degrees. On the other, precisely trust-responsiveness is also relied upon, as a necessary supplement to primary trust. In virtual markets, esteem as a fair trader is coveted while it contributes to building up one’s reputation. In task groups, a hyperactive style of action may be adopted which amounts to assuming (not: inferring) trust. Trustors expect that their virtual co-workers will reply in kind while such an approach is to be considered the most appropriate in cyberspace. In non-task groups, finally, members often display intimacies while they are confident someone else ‘out there’ will return them. This is facilitated by the one-to-many, asynchronous mode of communication within mailing lists. (shrink)

Psychological evidence suggests that laypeople understand the world around them in terms of intuitive ontologies which describe broad categories of objects in the world, such as ‘person’, ‘artefact’ and ‘animal’. However, because intuitive ontologies are the result of natural selection, they only need to be adaptive; this does not guarantee that the knowledge they provide is a genuine reflection of causal mechanisms in the world. As a result, science has parted ways with intuitive ontologies. Nevertheless, since the brain is evolved (...) to understand objects in the world according to these categories, we can expect that they continue to play a role in scientific understanding. Taking the case of human evolution, we explore relationships between intuitive ontological and scientific understanding. We show that intuitive ontologies not only shape intuitions on human evolution, but also guide the direction and topics of interest in its research programmes. Elucidating the relationships between intuitive ontologies and science may help us gain a clearer insight into scientific understanding. (shrink)

The current research tested the idea that it is the cultural fit of emotions, rather than certain emotions per se, that predicts psychological well-being. We reasoned that emotional fit in the domains of life that afford the realization of central cultural mandates would be particularly important to psychological well-being. We tested this hypothesis with samples from three cultural contexts that are known to differ with respect to their main cultural mandates: a European American ( N = 30), a Korean ( (...) N = 80), and a Belgian sample ( N = 266). Cultural fit was measured by comparing an individual’s patterns of emotions to the average cultural pattern for the same type of situation on the Emotional Patterns Questionnaire ( De Leersnyder et al., 2011 ). Consistent with our hypothesis, we found evidence for “universality without uniformity”: in each sample, psychological well-being was associated with emotional fit in the domain that was key to the cultural mandate. However, cultures varied with regard to the particular domain involved. Psychological well-being was predicted by emotional fit (a) in autonomy-promoting situations at work in the U.S., (b) in relatedness-promoting situations at home in Korea, and (c) in both autonomy-promoting and relatedness-promoting situations in Belgium. These findings show that the experience of culturally appropriate patterns of emotions contributes to psychological well-being. One interpretation is that experiencing appropriate emotions is itself a realization of the cultural mandates. (shrink)

Este artigo busca adentrar pelas questões relacionadas à biopolítica do corpo, sobretudo, daquelas ligadas à estatização do biológico e do racismo do Estado, que aparecem nos trabalhos de Michel Foucault e que aqui evocamos para analisar o corpo enquanto objeto discursivo analisável dessa biopolítica em duas produções francesas de horror, - Frontière(s) e em À l’interieur – que exibem imagens dos tumultos de Outubro de 2005, acontecimento marcado pelos protestos contra a política de perseguição aos sans-papiers que vitimou três jovens (...) de origem africana. É a partir daí que retomaremos a discussão do “quem somos nós”, em Foucault, para refletir sobre o sujeito, a menoridade e a liberdade na estatização do corpo, um lugar da memória nacional. (shrink)

In recent years there has been an explosion of interest by companies in developing approaches to instill values in their decision‐making processes and to manage and report on their social performance. The emerging field of social and ethical accounting, auditing and reporting (SEAAR) is characterised by considerable differentiation not only in terminology, but also in methodology and focus. This article aims to analyse the key conceptual and methodological differences between internally focussed approaches to SEAAR, dealing with ethics (behavioural) issues, and (...) externally focussed approaches to SEAAR, dealing with social (stakeholder) issues. In their discussion of the benefits and potential pitfalls of exclusively internally or externally focussed approaches the authors suggest two organisational metaphors as heuristics – the Cultish and the Chameleon organisation. The authors then propose an integrative approach to SEAAR which will overcome this dissonance and initiate a mutually reinforcing process that, in the long‐term, can build both internal trust and cohesiveness and external credibility. The suggested approach is characterised as social and ethical alchemy since the aim is to achieve more than the sum of the two separate parts – a business ethics programme and a social reporting process – by creating leverage and synergy between the key components. (shrink)

Banking firms are becoming increasingly aware that their clients’ management of environmental and social risks may in term threaten their own business as lenders and investors. In addition, stakeholders are requiring banks to improve their social performance. As a result, some banks are developing corporate social responsibility (CSR) policies and management systems to reduce potential risks and improve their performance. In the Spanish financial system, half of the banking firms are savings banks, most of which have always used some Corporate (...) Social Responsibility (CSR) criteria in their management. Private Banks have only recently started to integrate social aspects in their performance. However, no formal analysis has been carried out on the impact of CSR strategies. Various initiatives have been launched nationally and internationally to include the social dimension in management systems. The purpose of this research is to analyse the social performance of the main Spanish financial companies through public data such as social or sustainability reports and media sources. In order to do this, we need to determine which CSR criteria most greatly affect banking firms and to choose the most accurate quantitative and qualitative indicators to measure social performance. (shrink)

This article discusses five propositions about managerial moral tractability -- that is, a morality that is amenable to the complexity of managers’ continual pressure to decide and act -- in their customer relations. The propositions come from the comparison of three case studies of different types of managers. To analyze the morality of managers, discursive practices of managers are studied. At the end of the article also some consideration is given to “information strategies” of managers, in relation to their tractable (...) morality. (shrink)

[Ronald de Sousa] Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like (...) states, by contrast, are digital representations. I argue that the gravest problem-objectivity-is not insurmountable. /// [Adam Morton ] It is accuracy rather than truth itself that is valuable. Emotional truth is a dubious though attractive notion, but emotional accuracy is much easier to make sense of. My approach to accuracy goes via an account of what makes a story accurate. Stories can be accurate but not true, and emotions can be accurate whether or not they are true. The capacity for emotional accuracy, for emotions that fit a person's situation, is an aspect of emotional intelligence, which is as important an aspect of rational human agency as the intelligent formation of beliefs and desires. (shrink)

We introduce non-associative linear logic, which may be seen as the classical version of the non-associative Lambek calculus. We define its sequent calculus, its theory of proof-nets, for which we give a correctness criterion and a sequentialization theorem, and we show proof search in it is polynomial.

Within discourse theory, language is seen as constitutive of reality. Furthermore, facts and values are viewed as inseparable. This has consequences for business ethics. In this paper the relationship between discourse theory and business ethics is discussed. Both the descriptive and prescriptive aspects of business ethics are taken into account. Furthermore, an example of an empirical study is presented. A discourse analysis is conducted to answer the questions of how bankers in Holland conceptualize and thus treat their customers and whether (...) there are differences between the largest three banks. The article contains the description of five different discourses on customers within the banks. (shrink)

A definition is given for formulae $A_1,\ldots,A_n$ in some theory $T$ which is formalized in a propositional calculus $S$ to be (in)dependent with respect to $S$. It is shown that, for intuitionistic propositional logic $\mathbf{IPC}$, dependency (with respect to $\mathbf{IPC}$ itself) is decidable. This is an almost immediate consequence of Pitts' uniform interpolation theorem for $\mathbf{IPC}$. A reasonably simple infinite sequence of $\mathbf{IPC}$-formulae $F_n(p, q)$ is given such that $\mathbf{IPC}$-formulae $A$ and $B$ are dependent if and only if at least (...) on the $F_n(A, B)$ is provable. (shrink)

In the past decades, recent paradigm shifts in ethology, psychology, and the social sciences have given rise to various new disciplines like cognitive ethology and evolutionary psychology. These disciplines use concepts and theories of evolutionary biology to understand and explain the design, function and origin of the brain. I shall argue that there are several good reasons why this approach could also apply to human mathematical abilities. I will review evidence from various disciplines (cognitive ethology, cognitive psychology, cognitive archaeology and (...) neuropsychology) that suggests that the human capacity for mathematics is a category-specific domain of knowledge, hard-wired in the brain, which can be explained as the result of natural selection. (shrink)

ABSTRACT In this article, we will first give a historic overview of the concept of benefit sharing and its appearance in official agreements, particularly with respect to crop genetic resources. It will become clear that, at present, benefit sharing is primarily considered as an instrument of compensation or exchange, and thus refers to commutative justice. However, we believe that such a narrow interpretation of benefit sharing disregards, and even undermines, much of its (historical) content and potency, especially where crop genetic (...) resources are concerned. We argue that benefit sharing should not be based merely on commutative justice but rather on a broader model that is also grounded in the concept of distributive justice. This has repercussions for the application of benefit sharing, which we try to clarify by distinguishing between downstream and upstream benefit sharing. Upstream benefit sharing is not so much inspired by compensation for actions done, or the distribution downstream of benefits developed, but by the idea of shared decision‐making on the research and development of resources fundamental to human welfare. Going upstream in the research process of crop genetic resources, and determining research agendas and improving crops according to the needs of the poor, benefit sharing may well be a tool to contribute to world food security and global justice. We concretize our ideas on upstream benefit sharing by introducing a set of criteria that determine the success of consultations on agricultural research agenda setting. (shrink)

Public debate on acceptable farm animal husbandry suffers from a confusion of tongues. To clarify positions of various stakeholder groups in their joint search for acceptable solutions, the concept of animal welfare was split up into three notions: no suffering, respect for intrinsic value, and non-appalling appearance of animals. This strategy was based on the hypothesis that multi-stakeholder solutions should be based on shared values rather than on compromises. The usefulness of such an artificial value distinction strategy was tested in (...) a small series of experiments. The results demonstrate that the chosen concept to distinguish between values is effective in a stakeholder context. Farmers’ views on doing good to animals appeared to be largely based on their value to prevent suffering and predominantly focused on the provision of regular care. Their priority for this value is clearly shared with other stakeholders, providing a basis for joint solutions. The concept of intrinsic value does not play a discernable role in farmers’ considerations. Based on the varying views on welfare, it can be inferred that there is a gradual rather than a principal difference between government legislation and farmers’ values, whereas public perception and acceptance of farm practices remains complicated. Distinction between value groups and focusing on a selected notion (such as no suffering) proved to be effective in bringing representatives of stakeholder groups together, but is unlikely to bridge the emotional gap between commercial farm practices and public ideals. (shrink)

It is generally accepted that liberal states should fund public schools for compulsory education. But whether states should also finance denominational schools is controversial. Does such funding not compromise the principle of liberal neutrality? In this article we evaluate two opposing views on this question. Both views give different interpretations of liberal neutrality and both have contrasting views on the relation between education and conceptions of the good. Arguing that neither view is convincing, we defend an alternative view, which holds (...) that the liberal state under certain conditions should fund denominational schools. (shrink)

A theory of collective violence must explain both why it is collective and why it is violent. Whereas my earlier work addresses the question of why collective violence is violent, here I apply and extend Donald Black's theory of partisanship to the question of why violence collectivizes. I propose in general that the collectivization of violence is a direct function of strong partisanship. Strong partisanship arises when third parties support one side against the other and are solidary among themselves. Such (...) support occurs when third parties are socially close to one side and remote from the other and when one side has more social status than the other. Third parties are solidary when they are intimate, culturally homogeneous, and interdependent. I focus in particular on lynching: Lynching is a joint function of strong partisanship toward the alleged victim and weak partisanship toward the alleged offender. Unequal strong partisanship appears in both classic lynchings and communal lynchings across societies and history. Where partisanship is weak or strong on both sides, lynching is unlikely to occur. Evidence includes patterns of lynching in various tribal societies, the American South, imperial China, and medieval Europe. (shrink)

Relatively subtle forms of exploitation of human subjects may arise from the inefficiency or incompetence of a researcher, from the existence of a power imbalance between principal and subject, or from the uneven distribution of research risks among various segments of the population. A powerful and knowledgeable person (or institution) may perpetrate the exploitation of an unempowered and ignorant individual even without intending to. There is an ethical burden on the former to protect the interests of the vulnerable. Excessive or (...) insufficient compensation may be exploitative. However, genuine economic imperatives motivating needy volunteers have to be considered. These forms of exploitation should be appreciated in the context of social and cultural factors suggesting that the relationship between researcher and subject cannot properly be appraised as a contractual undertaking. While compliance with pertinent codes and regulations minimises the exploitative potential, they cannot be enforced in a way that does not recognise a society's peculiar characteristics. The experience with some Filipino cultural traits illustrates this point. (shrink)