We will show it is consistent with GCH that there is a minimal non-σ-scattered linear order which does not contain any real or Aronszajn type. In particular the assumption PFA+ in the main result of [5] is necessary, and there are other obstructions than real and Aronszajn types to the sharpness of Laver’s theorem in [8].

We show it is consistent that there is a Souslin tree S such that after forcing with S, S is Kurepa and for all clubs $$C \subset \omega _1$$ C ⊂ ω 1, $$S\upharpoonright C$$ S ↾ C is rigid. This answers the questions in Fuchs (Arch Math Logic 52(1–2):47–66, 2013). Moreover, we show it is consistent with $$\diamondsuit $$ ♢ that for every Souslin tree T there is a dense $$X \subseteq T$$ X ⊆ T which does not contain (...) a copy of T. This is related to a question due to Baumgartner in Baumgartner (Ordered sets (Banff, Alta., 1981), volume 83 of NATO Adv. Study Inst. Ser. C: Math. Phys. Sci., Reidel, Dordrecht-Boston, pp 239–277, 1982). (shrink)

The current study aims to explain the fundamentals of religious pluralism in Wittgenstein later philosophy and Gadamer philosophical hermeneutics, specifically regarding culture. It, then, proposes the approach more suitable for the Islamic context. Having fulfilled such an objective, pluralism, concerning religious rituals, becomes accepted and cultural and religious interaction is realized without any relativism conclusion. Wittgenstein’s pluralism results in pure relativism. That is to say, in order to understand the rules of the language game and life style he mentions, one (...) needs to be placed inside. However, it is a dialectical model that Gadamer philosophical hermeneutics leads to. Dialogue gives opportunity to cultural interaction and convergence, developing the religious culture. The latter is of more proximity to Islamic resources such as the Quran, proposing a religious culture transcending cultural, historical, and social limitations. All in all, the two significant features of Gadamer’s which Wittgenstein ignores are first, the interaction of religious pluralism encouraging the development of religious culture and second, reciprocal relation between culture and religion based on hermeneutics circle. (shrink)