Eyewitnesses to crimes sometimes search for a culprit on social media before viewing a police lineup, but it is not known whether this affects subsequent lineup identification accuracy. The present online study was conducted to address this. Two hundred and eighty-five participants viewed a mock crime video, and after a 15–20 min delay either viewed a mock social media site including the culprit, viewed a mock social media site including a lookalike, or completed a filler task. A week later, participants (...) made an identification from a photo lineup. It was predicted that searching for a culprit on social media containing the lookalike would reduce lineup identification accuracy. There was a significant association between social media exposure and lineup accuracy for the Target Present lineup, but for the Target Absent lineup there was no significant association with lineup identification accuracy. The results suggest that if an eyewitness sees a lookalike when conducting a self-directed search on social media, they are less likely to subsequently identify the culprit in the formal ID procedure. (shrink)

Information of high evidentiary quality plays a crucial role in forensic investigations. Research shows that information provided by witnesses and victims often provide major leads to an inquiry. As such, statements should be obtained in the shortest possible time following an incident. However, this is not achieved in many incidents due to demands on resources. This intersectional study examined the effectiveness of a chatbot (the AICI), that uses artificial intelligence (AI) and a cognitive interview (CI) to help record statements following (...) an incident. After viewing a sexual harassment video, the present study tested recall accuracy in participants using AICI compared to other tools (i.e., Free Recall, CI Questionnaire, and CI Basic Chatbot). Measuring correct items (including descriptive items) and incorrect items (errors and confabulations), it was found that the AI CI elicited more accurate information than the other tools. The implications on society include AI CI provides an alternative means of effectively and efficiently recording high-quality evidential statements from victims and witnesses. (shrink)

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)

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)

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)

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 paper examines Kahneman and Tversky’s standard explanation for preference reversal due to framing effects in the famous “Asian flu” case. It argues that, alongside with their “loss/no gain effect” account, an alternative interpretation, still consistent with the empirical data, amounts to a more reasonable psychological explanation for the preference reversal. Specifically, my hypothesis is that shifts in the baseline induce shifts in the agents’ classification of the same action as “doing harm” rather than “allowing harm to occur”, and that (...) people are risk-seeking when it comes to avoid causing extra deaths–doing harm–and risk-averse when it comes to preventing more deaths–by the means of allowing other deaths to occur as a side effect. I then survey the two most influential concurrent accounts in the moral literature, with respect to the relation between the loss/no gain and the doing/allowing distinction: Horowitz’s reductionist conclusion, which argues that the latter collapses into the former, and Kamm’s rebuttal, which claims instead that the two distinctions can be pulled apart. I eventually explain why my interpretation differs from both these positions. (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)

The purpose of this chapter is to analyze Hölderlin’s emphasis on the importance of aesthetic comportment for reconceiving the relationship between human beings and their surroundings, and for enabling what he calls a “higher enlightenment.” Hölderlin shares the romantic critique of the mechanistic conception of nature and life, and argues that human beings have to achieve a higher connection than the mechanical one between themselves and their surroundings. In order to establish this, the bond between human beings and their environment (...) needs aesthetic representation. Poetry is able to particularize and concretize that which in discursive knowledge remains abstract and removed from life. A necessary feature of a higher enlightenment is, according to Hölderlin, the salutary remembrance that human creations, such as art and society, are not completely autonomous but, in a Shaftesburian fashion, ultimately dependent on nature. As this chapter shows, for Hölderlin, an authentic poem is not a closed autonomous work of art but rather an open unity that remembers its dependence on nature and thus can be said to reflect on its own aesthetic heteronomy. (shrink)

All effective communication is based on the participants trusting that they share their basic orientations to the world – that is, they have a common ground. In this paper, however, we examine situations in which such trust is lacking. Drawing on conversation–analytic methodology and on 30 hours of video data featuring persons with dementia and their caregivers in a Swedish-language daycare center in Finland, we consider some of the social consequences resulting from a lack of trust. Our analysis focused on (...) three different interactional contexts, highlighting the relevance of different facets of the participants’ common ground. These facets are anchored in the deontic, epistemic, and emotional orders, respectively. We show that, with regard to each order, a lack of trust in the existence of common ground has drastic consequences, leading to problems related to getting one’s will acknowledged, a scarcity of conversational partners, and a lack of resources to maintain affection. (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...

Questa ricerca, attraverso alcune letture incrociate di Michel Foucault e di Claude Lévi-Strauss, mette in luce l’attualità di due grandi pensatori che pongono al centro delle loro teorie il tema della distanza, dell’altro da sé e del ritorno a sé per comprendere il ruolo del soggetto nella civiltà occidentale. Al di là delle rilevanti differenze che li contraddistinguono, Foucault e Lévi-Strauss percorrono due cammini teorici volti a decostruire il rapporto tra verità e soggetto nella civiltà occidentale adottando una prospettiva della (...) distanza e dell’allontanamento da sé, quali tecniche per comprendere se stessi. Da una parte il concetto foucaultiano di eterotopia, in quanto «spazio assolutamente altro», permette di comprendere i meccanismi attraverso i quali ci si proietta in un altrove senza luogo preciso per localizzare se stessi. Il campo dell’etnologia, sarà dunque letto attraverso la lente foucaultiana, quale «eterotopologia», o scienza eterotopica, per eccellenza. Dall’altra, questo concetto sarà analizzato alla luce di quello che Lévi-Strauss ha definito nel saggio sui Tre umanesimi una «tecnica dello straniamento», ovvero un metodo che permette di pensare se stessi grazie al confronto con l’Altro, con culture di altri luoghi ed altri tempi: per conoscere il soggetto che è l’uomo, non si può non prescindere da un lavoro di continui raffronti e paragoni tra diverse società nel tempo e nello spazio. (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)

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 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.

Theodor W. Adorno’s criticism of human beings’ domination of nature is a familiar topic to Adorno scholars. Its connection to the central relationship between art and nature in his aesthetics has, however, been less analysed. In the following paper, I claim that Adorno’s discussion of art’s truth content (Wahrheitsgehalt) is to be understood as art’s ability to give voice to nature (both human and non-human) since it has been subjugated by the growth of civilization. I focus on repressed non-human nature (...) and examine Adorno’s interpretation of Eduard Mörike’s poem ‘Mausfallen-Sprüchlein’ (Mousetrap rhyme). By giving voice to the repressed animal, Mörike’s poem manages to point towards the possibility of a changed relationship between mice and men, between nature and humanity, which is necessary in order to achieve reconciliation amongst humans as well. (shrink)

Guiado pelas teorias da decolonialidade e da performatividade, este artigo pretende discutir as possibilidades de uma teoria do humano no Direito que seja expansiva, rompendo com as leituras cis-heteronormativas e brancas das teorias dominantes sobre Direito e Justiça. Para isso, realiza duas tarefas: primeiro, toma as teorias sobre sexo, gênero e raça como linguagens atribuídas a corpos para usar o corpo como categoria jurídica de análise e, com esse corpo, aprendendo com as travestilidades, compreender o humano como sempre sendo “em (...) processo de”, exigindo-nos compromisso com “dignidades” produzidas a partir da multiplicidade da “pessoa”. Depois, usa duas categorias jurídico-constitucionais para rediscutir a entrada do “humano” no Direito nos marcos do gênero e da raça – e das múltiplas corporalidades: dignidade da pessoa humana e povo. Sem pretender resolver a oposição universalismo/individualismo contida nessas categorias, o trabalho sustenta a fronteira como lugar de expansão: um povo que performa pluriversalidades e a pessoa humana em suas multiplicidades. Essa teoria expansiva exige reconhecer que o humano é humano “em processo de” e coloca o limite dos sentidos produzidos pela tensão entre as duas categorias jurídicas no corpo, lido sob as linguagens de sexo, gênero e raça. Isso exigirá o compromisso e a responsabilização pela diminuição da distribuição diferencial de humanidade produzida na matriz branca e cis-heterconforme e o reconhecimento de que o sujeito que dá a si mesmo a “lei” deve poder se fazer mutuamente povo e pessoa humana. (shrink)

Review of The Path to Hidden Knowledge, art exhibition curated by Nina Kokkinen, 3.6.–11.10.2020 at Villa Gyllenberg, Helsinki.

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)

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)

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)

Who has what and why in our societies is a pressing issue that has prompted explanation and exposition by philosophers, politicians and jurists for as long as societies and intellectuals have existed. It is a primary issue for a society to tackle this and these answers have been diverse. This collection of essays approaches some of these questions and answers to shed light on neglected approaches to issues of distribution and how these issues have been dealt with historically, socially, conceptually, (...) and practically. The volume moves away from the more dominating and traditionally cast understandings of distributive justice and shows novel and unique ways to approach distributive issues and how these can help enlighten our course of action and thought today by creating new pathways of understanding. The editors and contributors challenge readers by exploring the role and importance of restorative justice within distributive justice, exploring the long shadow of practices of trusteeship, and concepts of social and individual rights and obligations in welfare and economic systems, social protection/provision schemes, egalitarian practices and post-colonial African political thought. Distributive Justice Debates in Political and Social Thought empowers the reader to cast a more critical and historically complete light on the idea of a fair share and the implications it has on societies and the individuals who comprise them. (shrink)

In most countries in the global north, social differences in health status and disease prevalence and outcomes are persistent and growing. This is also the case in the welfare states of Scandinavia. In Denmark, the empirical point of departure for this article, income inequality is relatively low and social mobility is generally considered to be high. One of the ideals of the Danish welfare state is that all citizens have free and open access to the tax-funded health-care system. All Danish (...) citizens can register at a general practice, which serves as the gatekeeper for more specialized health-care... (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...

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)

Este artículo estudia la visión que Ibn Ḥazm de Córdoba tenía del concepto de fiṭra, que aparece en el Corán y en algunas tradiciones exegéticas. Basándose en este texto, Ibn Ḥazm 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 Ḥazm 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 Ẓāhiríes. Ibn Ḥazm 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. Ese 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 fanatismo personal contra los seguidores de otras religiones» de Ibn Ḥazm, 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)