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The astonishing range of writings about the social causes and consequences of the Icelandic 2008 financial crisis proffers a unique opportunity to analyse comparative-ly how scholars from different disciplines in the humanities and social sciences deal with one and the same subject. How does the scholarly approach differ regarding the employment of theories, hypotheses, empirical data and concepts? Is the methodology of the humanities noticeably different from that of the social sciences? Did the boundaries of philosophy and related sciences change in times of crisis, momentarily or permanently?

A STXUE de 26-7-2018 (Asunto M. B) declara o carácter discriminatorio dunha normativa nacional (británica) que esixe ás persoas transexuais casadas a anulación do seu matrimonio para acceder ao recoñecemento xurídico pleno do seu cambio de xénero, en tanto condicionante do acceso á pensión de xubilación á idade establecida polo ordenamento nacional para as persoas do sexo adquirido. Este axuizamento leva a cabo en relación á Directiva 79/7/CEE, do 19 de decembro de 1978 relativa á aplicación progresiva do principio de igualdade de trato entre homes e mulleres en materia de seguridade social. ; Este traballo analiza este pronunciamento xudicial situándoo no conxunto da (escasa) xurisprudencia comunitaria que abordou as consecuencias do cambio de sexo desde a normativa comunitaria de carácter socio-laboral. Apúntase tamén a ( fragmentaria e dispersa) regulación xurídica española relativa ao cambio de sexo-xénero e as consecuencias en materia de seguridade social. O traballo pon de manifesto que non son poucos -e leste é un deles- os casos nos que a pesar da diferenciación sexo-xénero ambos os termos utilízanse no mesmo sentido. O traballo avoga por un Dereito "de-xenerado" e "de-xenerador" no sentido sinalado pola autora no epílogo final. ; The ECJ ruling of 26th July 2018 (MB) declares the discriminatory nature of a national (British) regulation that requires married transgender people to annul their marriage in order to have full legal recognition of their gender change, as a conditioning factor of access to retirement pension at the age established by the national law for persons of acquired sex. This prosecution is carried out in relation to Directive 79/7/EEC of 19th December 1978 on the progressive application of the principle of equal treatment of men and women in social security. This paper analyzes this judicial pronouncement placing it in the whole of the (scarce) EU jurisprudence that has addressed the consequences of sex change in the EU regulations of a socio-labour nature. It also points to the (fragmented and dispersed) Spanish legal regulation regarding the sex-gender change and the consequences in terms of social security. The paper shows that there are not a few - and this is one of them - cases in which, despite the sex-gender differentiation, both terms are used in the same sense. The paper advocates a Law "de-generated" and "degenerator" in the sense indicated by the author in the final epilogue.

n 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in a second one that follows, this question will be raised, especially in Icelandic context.Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-con-trolled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpret-ed as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes an extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation on religious and church life. Despite the fact that the Reformation has certainly had the broadest and most direct effects on this field, it is noteworthy that the church organization itself was only scarsely affected by the Reformation. After the Reformation the Icelandic church was for example almost as clergy-orientaded as in the middle Ages.

In 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in an another one published in last number of this journal, this question will be raised, especially in Icelandic context. Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-controlled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpreted as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation in the field of culture and society. These include e.g. the closure of monasteries and the consequences of it in the field of welfare, which have been widely discussed in recent times.The final conclusion of these two articles is that the main influence of the Reformation is found in the field of faith itself, and that the Reformation made it easier for the Lutheran Church than the two traditional denominations, the Roman Catholic Church and that Orthodox one, to meet the modernization in culture and society.

This article discusses the phenomenon of self-harming or "non-Suicidal Self-In-jury" (nSSI). The International Society for the Study of Self-Injury defines non-sui cidal self-injury as the deliberate, self-inflicted damage of body tissue without suicidal intent and for purposes not socially or culturally sanctioned." The article discusses the cultural and social representations of self-injury, what is implied in it, who engages in it, and for what reasons. A lot can be deduced from interviews with self-harmers who use it to gain control over bad feelings and stress, by hurting their body and participating in risky behaviour. This dangerous activity often has more complicated sides with reference to rituals and spiritual associations to bloodletting, cleansing of all evil and healing, absolution and much wanted peace of mind. Finally, the changes in self-harming discourse and channels of communication are discussed. It has opened up during the last two decades with the arrival of social media. The self-harmers have built their own subcultures with special aesthetics and often preferring theatrical staging or performances instead of verbal expres-sion. These channels can have an uncanny power and influence over young and vulnerable people. The conclusion of the article is that all this requires an informed discussion as a special world, a special angst which is expressing itself in ways that might develop into suicidal behaviour if it is not taken seriously.