This book is timely considering that the beginning of the 21st century is marked by the tragedy of 9/11 which witnessed the most heinous act of terrorism committed in the land of democracy. This tragedy has changed the discourse on religion and terrorism and continues to be discussed by scholars. Experts are interested to explore the role of religion especially Christianity and Islam in the age where religious fundamentalism has been closely linked to violent acts. The book contains nine chapters (...) that are based on papers presented at the conference on ‘Faith in an Age of Terror’ organised by the Biblical Graduate School of Theology, Singapore. The editors of this book, Quek Tze-Ming and Philip E. Sattherwaite, are lecturers at the BGST. The most interesting fact about the book is that it includes the perspective of inter-faith relations especially Muslim-Christian relations and the discussion on how to move forward in a multi-cultural and diverse society such as Singapore. The other contributors to the book are from various academic disciplines such as Sociology, Political Science, and Theology. They are Kumar Ramakrishna, Robert M.Solomon, Timothy T.N Lim, Lewis E. Winkler, Kiem-Kiok Kwa, Sng Bee Bee, Benjamin Pwee, and Mohammad Alami Musa. Through the inter-disciplinary perspective of these contributors the book discusses terror acts that are inspired by religious values, and methods that religious community can adopt in trying to understand and curb them. (shrink)

הייתכן לדבר על השתיקה כשפה? במסע ארוך המשתרע על שבעה עשר פרקים מנסה המחבר להתמודד עם התפיסה המקובלת בימינו, לפיה השתיקה האנושית היא שפה פרטית, פנימית ואינטימית, כזו הנגישה רק לאדם כיחיד. תחילת המסע להתגברות על תפיסה זו מצוי בבחינה מחודשת של הרציונאליזם ואידיאל האינדיבידואליות המודרני בזיקה עם הגישה שלנו אל השתיקה האנושית. בעוד ששפת המילים מוגדרת כשפה המשקפת את העולם, המהווה תמונה של המציאות, שפת השתיקה מתוארת כשיקוף של הפרטי שרק היחיד ככזה יכול לגשת אליו. האומנם השתיקה היא שפה (...) פרטית? רגעים של שתיקה נחשפים במהלך הספר כחלק מהדיאלוג של האדם עם עצמו, עם הזולת ועם מכלול המציאות שמסביבו. ניתוח היחסים בין התחזקות האמונה המודרנית בפוטנציאל הרציונאליזם ו/או מדע האדם לבין תהליך הגדרת השתיקה כשפה פרטית עומד במרכז הדיון. האמונה בכוחן של המילים לשקף ולשלוט על המציאות כמו גם האמונה בכוחו של מדע האדם לתאר באופן אובייקטיבי/מדעי את האדם כסובייקט אנושי ניצבים למבחן מחודש. מטרת הדיון לאפשר לשפת השתיקה לחשוף עצמה כשפה שאיננה פרטית, כשפה של דיאלוג של האדם עם עולם החיים ו/או המציאות האנושית שהוא חלק בלתי נפרד ממנו. היחס של החברה לשפת השתיקה כמו גם יחסה לשפת המילים הוא שיקוף של יחסה לתפקידו של האדם החי בה. הגדרת השתיקה כשפה פרטית מהווה חלק מתהליך ההתעצמות ההיסטורי של ניכור האדם מעצמו ומעולם החיים שהוא חלק ממנו. שתי סוגיות מרכזיות השזורות זו בזו ושמופיעות לאורך כל פרקי הספר: סוגיית הניכור החברתי ובחינה מחדש של החלק של הרציונאליזם בהתעצמות תחושת הניכור של האדם המודרני. (shrink)

ʻInyene Orah ḥayim : ʻavodat H., tefilah, berakhot, Shabat, Rosh ha-shanah, Yom ha-kipurim, ḳiyum mitsṿot, teshuvah, ḥinukh -- ʻInyene Yoreh deʻah : Torah, tsedaḳah, ʻinyanim shonim, midot, biṭaḥon, yom huledet -- Heʻarot ʻal Talmud Yerushalmi -- Hosafot le-Sefer Derekh ʻavodato, Shaʻar ha-biṭaḥon -- Ḳunṭres Tsidḳat Ḥanah : ḥidushim ṿe-liḳuṭim ʻal hilkhot ḥag he-Pesaḥ ṿe-Hagadah shel Pesaḥ (Mahadurah 3) -- Ḳunṭres Tsemaḥ Yiśraʼel : ʻal ʻinyene minhagim (Mahadurah 2) -- Ḳunt̥res Ḥesed ṿe-emunah : heʻarot ṿe-ḥidushim ʻal Sefer ḥasidim (Mahadurah 2) -- (...) Ḳunṭres Mile di-hespeda : ʻal zeḳeni ha-r. he-ḥ. Rabi Shelomoh Ḥayim Haizler zatsal. (shrink)

Le...rabi Shneʼor Zalman Meliyadi baʻal ha-tania ṿeha-shulḥan ʻarukh.

Toldot ha-meḥaber, zatsal -- Haḳdamat ha-meḥaber, zatsal, le-mahadurah 1 -- Haḳdamah le-mahadurah 3 -- Maʼamar ʻal "Beḥire ha-yetsurim" -- Rabi Yiśraʼel mi-Salanṭ -- ha-Saba mi-Ḳelm -- Rabi Yitsḥaḳ Blazer -- Rabi Naftali Amsṭerdam -- Toldot ha-Saba mi-Novhardoḳ ṿe-yeshivotaṿ -- ha-Saba mi-Novhardoḳ -- ha-Saba mi-Slabodḳah -- he-Ḥafets Ḥayim --Gedole Novhardoḳ -- R. Avraham Zalmens -- R. Daṿid Blaikher -- R. Daṿid Bodniḳ -- R. Yiśraʼel Yaʻaḳov Lubṭshansḳi -- R. Shemuʼel Ṿainṭrob -- Talmide Novhardoḳ -- Peninim ṿe-leḳaḥim musariyim -- Ḥinukh ṿe-ʻidun ha-hergeshim (...) -- Reshimat ʻarakhim -- Mafteaḥ ʻarakhim - Mafteaḥ ishim. (shrink)

Sudah sejak awal abad pertama Kristianisme memisahkan diri dari tradisi Yudaisme dan menjadi agama baru sama sekali, meskipun Yesus yang menjadi pokok iman mereka adalah seorang Yahudi. Agama Kristen diajarkan oleh Yesus dengan melepaskan diri dari tradisi Yahudi yang ortodoks, demikianlah anggapan umum hingga sekarang. Maka baik bagi orang Kristen maupun orang Yahudi, seluruh ajaran Kristiani tidak bisa dikembalikan pada akar tradisi Yahudi. Keduanya saling membedakan diri satu sama lain. Yesus mengajarkan “cinta kasih” dan para murid-Nya mempertentangkan ajaran ini dengan (...) ajaran Taurat yang sangat menekankan hukum. Sementara itu jemaat Yahudi menuduh orang Kristen (Yahudi) murtad dari tradisi mereka. Kesan mengenai pertentangan yang sangat keras antara Kristianisme dan Yudaisme di masa lalu ini antara lain juga yang menjadi sebab dari dan memicu—atau setidaknya diduga demikian—munculnya gerakan antisemitisme di Eropa hingga abad keduapuluh. Akan tetapi apakah Kristianisme dan Yudaisme patut dipertentangkan satu sama lain? Dalam buku kecil ini, Daniel Boyarin—seorang rabi Yahudi yang ortodoks serta Profesor Retorika dan Budaya Talmud, Universitas California, Berkeley—mengajukan pandangan bahwa Yesus adalah seorang yang setia pada tradisi Yahudi. Ini berarti ajaran-ajaran yang disampaikan-Nya, setidaknya yang asli, tidaklah menyimpang dari Taurat dan Kitab para Nabi. Jikalau dalam Kristianisme terdapat ajaran yang menyimpang dari sumber Yahudi, maka kiranya karena hal itu ditambahkan atau ditafsirkan secara lain oleh para murid Yesus di kemudian hari, tetapi bukan dari Yesus sendiri. Dari lain pihak, menurut Boyarin, apa yang diajarkan oleh Yesus dapat dilacak kembali dari sumber aslinya dalam Kitab Suci Yahudi. Ajaran Yesus sungguh merupakan bagian dari Yudaisme sendiri. Boyarin mencoba merunut ajaran Yesus yang asli dari sumber-sumber Yudaisme dan mempertemukan tradisi Kristen yang paling awal ini dengan tradisi asli Yahudi............ Dalam bab 4 Boyarin membicarakan penderitaan Kristus. Pokok ini sering dikaitkan dengan Yesaya 53 tentang hamba yang setia. Tetapi sekali lagi di sini, kontroversi yang terjadi adalah bahwa sebagian penafsir menempatkan bangsa Yahudi sebagai hamba itu, dan bukan individu, sebagaimana tafsir Kristiani yang menempatkan Yesus dalam posisi tersebut. Alasannya, menurut kebanyakan tafsir Yahudi, “Mesias” tidak menderita. Penderitaan dianggap sebagai aib. Mengutip Joseph Klausner (“The Jewish and Christian Messiah,” dalam The Messianic Idea in Israel, from Its Beginning to the Completion of the Mishnah, trans. W.F. Stinespring, New York: Macmillan, 1955) topik penderitaan Messias dalam Kristianisme diangkat setelah Yesus mengalaminya, jadi semacam apologi (hlm. 130). Kalau demikian, mengapa Allah membiarkan “hamba pilihan”-Nya menderita? Klausner menjawab, demi atau untuk penebusan manusia, sebagaimana diramalkan Yesaya 53. Di sini Klausner mengubah pan-dangan Yahudi, penderitaan itu bukan ramalan tentang pengejaran bangsa Yahudi, melainkan tentang penderitaan Yesus (hlm. 131-132). Menurut Boyarin, tampaknya Midrash dan tradisi ortodoks rabi Yahudi memberi ruang juga pada penderitaan Mesias, karena kedekatan teks Markus 8:38 (“… barangsiapa malu karena Aku dan perkataan-Ku…”), yang menggunakan gaya Middrash untuk mengembangkan gagasan itu untuk Yesus menyangkut penderitaan-Nya, sementara penderitaan dan kematian Mesias juga merupakan bagian dari ajaran umum ortodoksi rabinik (hlm. 134). Tidak semua tafsir Boyarin dapat diangkat dalam resensi pendek ini, tetapi secara umum jalan pikirannya mudah dipahami, juga oleh mereka yang tidak ahli dalam Kitab Suci. Secara ringkas, dalam buku ini Profesor Boyarin mendalami akar Yudaisme dalam Kristianisme awal dan menemukan bahwa ajaran Yesus sama sekali tidak menyimpang dari tradisi Yahudi dan bahwa konsep inkarnasi dan Trinitas pun sudah ada benihnya dalam sumber Yahudi. Maka sebenarnya, tidak ada pemutusan (break) antara ajaran Yesus yang awal dengan Yudaisme sebab kedatangan Messias yang diajarkan Yesus merupakan bagian utuh dari kepercayaan Yahudi, sebagaimana terdapat dalam sumber mereka. (A. Sudiarja, Fakultas Teologi, Universitas Sanata Dharma, Yogyakarta). (shrink)

info:eu-repo/semantics/publishedVersion.

Although the mental time travel (MTT) hypothesis provides a rich, conceptual framework, the absence of clear, empirically tractable, behavioural criteria for determining the capacity for MTT restricts its usefulness in comparative research. Examples of empirical criteria for evaluating MTT in animals are given. We also question the authors' evaluation of semantic foresight and their even-handedness in assessing human and nonhuman behaviour.

The book develops the necessary background in probability theory underlying diverse treatments of stochastic processes and their wide-ranging applications. With this goal in mind, the pace is lively, yet thorough. Basic notions of independence and conditional expectation are introduced relatively early on in the text, while conditional expectation is illustrated in detail in the context of martingales, Markov property and strong Markov property. Weak convergence of probabilities on metric spaces and Brownian motion are two highlights. The historic role of size-biasing (...) is emphasized in the contexts of large deviations and in developments of Tauberian Theory. The authors assume a graduate level of maturity in mathematics, but otherwise the book will be suitable for students with varying levels of background in analysis and measure theory. In particular, theorems from analysis and measure theory used in the main text are provided in comprehensive appendices, along with their proofs, for ease of reference. Rabi Bhattacharya is Professor of Mathematics at the University of Arizona. Edward Waymire is Professor of Mathematics at Oregon State University. Both authors have co-authored numerous books, including the graduate textbook, Stochastic Processes with Applications. Advanced undergrads and graduate students, analysts. (shrink)

Ikhwān al-Ṣafāʼ; philosophy, Islamic.

The basic challenge that readers of the New Testament face is not only about what Jesus Christ teaches but who he is. Functional Christology has developed at the expense of ontological Christology. This challenge centres on Jesus Christ’s relevance, in terms of his identity, not only for Christians in particular but also for creation as a whole. The question ‘who is Jesus Christ in relation to creation?’ is thus of special interest to this study. Various authors such as Gunton, Gregersen, (...) Peacocke and others have approached this question from different perspectives. The PhD study by Rabie-Boshoff was completed to shed light into the context of dialogue between Christian theology and the science of linguistics in an effort to understand the Genesis 1 creation story. This article refers to part of the study in an effort to make sense of who Jesus Christ is in relation to creation. This provides consolation in a time of worldwide lockdown because of the Coronavirus Disease 2019 virus. The human struggle of making sense of the world is brought into sharp focus in times like these, more so in terms of making sense of their creatureliness and mortality. Although science as a valid knowledge base may provide some answers to this human dilemma, Christians in particular appeal to the Bible and their belief in Jesus Christ. This turn to Jesus, and who he is, provides human beings with enduring and satisfying answers to their suffering and pain.Contribution: This article is an attempt to contribute to the ongoing discussion on creation in terms of how human beings make sense of creation, considering who Jesus Christ is in relation to creation. Human beings have always been engaged in a process of making sense of the world they live in. Ancient cultures provide such a window, allowing a glimpse into how those cultures perceived their world. (shrink)

Islamic accountability system as administered in Pakistan.

1. Moʻadim. Torat ha-midot -- 2. Pirḳe maḥshavah -- 3. Penine ha-Meshekh ḥokhmah.

Lawami' al-Nazar fi Tahqiq Ma'ani al-Mukhtasar is Aḥmad b. Ya'qub al-Wallali's (d. 1128/1716) commentary on al-Sanusi's (d. 895/1490) compendium of logic, al-Mukhtasar. Al-Wallali was the first commentator on al-Sanusi's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre. Safri also tries to show the indirect influence of Avicennism on logic in the Maghribi tradition in the seventeenth and eighteenth centuries. On the basis (...) of his writings on logic and philosophical theology, al-Wallali was considered a master of rational sciences by his contemporaries. (shrink)

Letters, speeches, articles and memos written by a pioneer Muslim educationalist.

PUBLISHER'S NOTE "The Philosophy of the Teachings of Islam" is a well known essay on Islam by Hadhrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement ...

In traditional societies the relationship between the group members was more personal and less individual. Most societies were patriarchal, hierarchical and static and most people understood themselves according to their social position. Only a small minority of the members tried to differentiate themselves from the collective in order to follow their potential of individuality. In modern times the social relations became less personal and more individual and the ideal was to allow every citizen to strive for accomplishing his special vocation. (...) The ideal of the vocation of man was presented in the writings of many philosophers and it reflected social, technological and scientific changes. Kant’s ideal of autonomic reason and Nietzsche’s ideal of authenticity were the two ideals of individuality. The first aim of this paper is to reexamine the limits of these ideals by following the ideas of different writers and to convince that this historical change should be conceived as the burden of individuality. The second aim is to rethink the relation between the imperative of individuality and the status of metaphysics in the writings of modern philosophers. (shrink)

Disoriented animals from ants to humans reorient in accord with the shape of the surrounding surface layout: a behavioral pattern long taken as evidence for sensitivity to layout geometry. Recent computational models suggest, however, that the reorientation process may not depend on geometrical analyses but instead on the matching of brightness contours in 2D images of the environment. Here we test this suggestion by investigating young children's reorientation in enclosed environments. Children reoriented by extremely subtle geometric properties of the 3D (...) layout: bumps and ridges that protruded only slightly off the floor, producing edges with low contrast. Moreover, children failed to reorient by prominent brightness contours in continuous layouts with no distinctive 3D structure. The findings provide evidence that geometric layout representations support children's reorientation. (shrink)

The question of how human beings are to understand their role in creation is of particular interest in our current time of extreme exploitation of the earth and severe environmental degradation. Historically, critiques have been raised against the Judeo-Christian interpretation of the biblical command to subdue the earth and rule over the animals. In all sincerity, the question then needs to be asked what Christian theology has to offer in response to these critiques. Having considered the various interpretations of the (...) meaning of the biblical command to subdue and rule, and with the understanding that the spiritual gifts of wisdom, understanding, knowledge and an ability to perform work have been bestowed by God on human beings, the proposition that this article offers is an alternative understanding of the role of human beings tendered in terms of ‘the justice of the peace’. The Hebrew understanding of peace is used as a basis; shalom does not refer to an absence of war but points to life and maintaining the balance and harmony in creation for life in all its varied forms to prosper. In the context of the imago mundi, it is proposed that human beings have been divinely appointed to uphold justice in creation and rule by keeping the peace.Contribution: The metaphor of ‘the justice of the peace’, used concomitantly with the verbs ‘subdue’ and ‘rule’ within ecotheology, offers a viable alternative to the idea of ‘stewardship’ of creation. This article focuses attention on possible alternative interpretations of the two verbs, contributing to an understanding of our relationship with creation. (shrink)

Professional ethics -- Religious aspects -- Islam.