The Prophet’s Letter to al-ʿAlāʾ b. Al-Ḥaḍramī: An Assessment of Its Authenticity in Light of the Covenants and the Correspondence with the People of Yemen

The letter to al-?Alā? b. al-?a?ramī embodies a number of parallels to the covenants and to the Prophet Mu?ammad's correspondence with the people of Yemen. This study examines the different versions of the letter that have come down to us from the Musnad of al-?ārith b. Abī Usāma and from a recension from al-?abarānī's Al-mu?jam al-kabīr to reconstruct a critical edition. Having translated the critical edition and analysed its contents, the study then concludes that the letter is in all likelihood authentic and that it is, generally speaking, textually accurate. The implication of this is that the letter and the covenants represent mutual attestations of one another and that the religion of Islam was well-established, having attained a great level of maturity in the Prophet's lifetime.     

The Public Has to Define Itself

In the article texts by John Dewey, JürgenHabermas and Richard Rorty are discussed in thelight of different meanings of the Public. Thisis done by discussing foundational andnon-foundational claims on a philosophy ofpragmatism and democracy, and by looking atdifferent meanings of intersubjectivity. Onecrucial difference I am pointing at, is thatwhile Dewey's intersubjectivity is stemmingfrom philosophical arguments as well aspolitical, Habermas's intersubjectivity isrestricted to the level of (an almostscientific) philosophical abstractargumentation without any concrete language ofpolitics. When it comes to Rorty I stress thathe is far closer than Habermas to Dewey'spragmatism, especially his ambition to includethe specific individuals and to stressindividuality in a philosophy of communicationand public conduct.     

Patient and Partner Quality of Life and Psychosocial Adjustment Following Radical Prostatectomy

We prospectively examined differences in quality of life and psychosocial adjustment in 80 prostate cancer patients and their partners (n = 65) beginning before radical prostatectomy and proceeding across the first year postsurgery. Both members of the couple experienced significant changes associated with the patient's cancer, however their experiences differed in some regards. Patients experienced reprieve from emotional distress and negative affect immediately following surgery despite worsened physical functioning. Partner quality of life and psychosocial adjustment scores were generally more constant from presurgery to postsurgery, with improvements noted 1 year later. For both patients and partners, cancer-specific stress symptoms declined progressively over the year. We also obtained partial support for the effectiveness of a single-session communication intervention on patient social/family wellbeing and partner general stress. Findings have implications for patient and partner adjustment following radical prostatectomy, and attest to the importance of incorporating partner evaluations into psychosocial oncology research.     

Muslim religious oratory on Swedish public service radio

This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. Inviting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims.     

Religious Representation in Comenius's Orbis sensualium pictus (1658)*

The Orbis sensualium pictus (1658) was an important element in the pedagogical programme of the Czech Reformer, Jan Amos Komenský (Comenius). Through the use of illustrations with an associated key, it was intended to educate young children about the names and terms of items and activities that they saw in the world around them. Although the significance of the work has long been recognised and has been studied in the wider context of Comenius’ philosophical ideas, comparatively little attention has been paid to the illustrations in this work. The intention of this article is to examine the portrayal of religious faiths in the Orbis sensualium pictus as well as to demonstrate that, in spite of Comenius's rejection of confessional differences, they depict Christian worship and religious practice from a largely Lutheran perspective.     

Towards a humanistic approach to the Quran: new direction in contemporary Islamic thought

Historically, Muslim orthodoxy has regarded the Quran as God’s Word dictated to Muhammad through the mediation of the Angel Gabriel, and has thus maintained the corresponding argument that the Prophet played no role in shaping the content of the Quranic revelations. This paper discusses a project of what I shall refer to as ‘reforming theology’ within contemporary Islamic scholarship which stands in contrast to the dominant orthodox view of revelation and the nature of the Quran. In particular, the paper examines how several contemporary Muslim scholars, namely Fazlur Rahman (from Pakistan), Abdolkarim Soroush and Muhammad Mujtahed Shabestari (from Iran) and Nasr Hamid Abu Zayd (from Egypt), challenge the widely accepted idea about the Quran being the literal Word of God. The paper argues that the project of these scholars represents a radically new direction in Islamic theology because of its strong emphasis on the human side of the Quran. It also shows that the implications of these scholars’ re-examination of traditional theories of revelation are not only limited to theological matters, or specifically the communicative relationship between God and His Prophet, but also have a number of consequences for the practice of exegesis.     

Being an Intelligent Slave of God

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ?abdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Mu?āsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.     

部件启动范式下可成字部件的位置效应

可成字部件在汉字中的位置和功能多种多样。实验1采用部件启动范式考察在汉字识别中可成字部件在不同位置的功能。启动刺激为处于三种位置(主要义符位置、次要义符位置、声符位置)的可成字部件, 目标刺激为包含这三种位置可成字部件的汉字, 要求被试对目标字做词汇判断。实验2结合部件启动范式和视觉搜寻范式探查可成字部件在不同位置的功能。结果表明：(1)可成字部件处在声符位置时的启动效应强于处在义符位置时。(2)可成字部件作义符时的启动作用只出现在处于主要义符位置时。(3)处在声符位置的可成字部件启动不仅促进对包含声符位置部件的汉字的识别, 还促进对包含主要义符位置部件的汉字的识别, 但阻碍对包含次要义符位置部件的汉字的识别。(4)当启动部件处于次要义符位置时, 不影响对包含相关部件的汉字的识别。整个研究表明, 部件位置效应不仅包含部件位置对汉字识别的影响, 还包含部件位置频率对汉字识别的影响。     

MUSLIM IMAGINARIES AND IMAGINARY MUSLIMS: Placing Islam in Conversation with A Secular Age

This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A Secular Age might be complicated or otherwise challenged by taking account of parallel processes within Islamic thought and practice. It then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the Muslim world.