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“Truly. Allah does not remove Sacred Knowedge by taking it out of servants but rather by taking back the souls of Islamic scholars [in death] until when He has not left a single scholar the populate act the ignorant as leaders who are asked for and who furnish Islamic legal opinion without knowledge misguided and misguiding” ( ‘Qur’anic exegesis’—has given rise to an understanding of the religion that is far from scholarly and sometimes far from the truth. For example in the cover of my own studies in Islamic law my first impression from orientalist and Muslim-reformer literature was that the Imams of the s or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when I sat with traditional scholars in the Middle East and asked them about the details. I came away with a different point of view having learned the bases for deriving the law from the Qur’an and sunna.  hadith and from actual teachers of Tasawwuf in Syria and Jordan in view of the be for all of us to get beyond clichés the need for factual information from Islamic sources the be to answer such questions as: Where did Tasawwuf go from? What role does it play in the This knowledge is a branch of the sciences of Sacred Law that originated within the Umma. From the first the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables of the Companions of the Prophet (Allah bless him and give him peace) those who were taught by them and those who came after them.  It basically consists of dedication to worship total dedication to Allah Most High disregard for the finery and ornament of the world abstinence from the pleasure wealth and prestige sought by most men and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims but when involvement in this-worldly things became widespread from the back up Islamic century onwards and populate became absorbed in worldliness those devoted to worship came to be called the person who does Tasawwuf which seems to be etymologically prior to it for the earliest mention of either term was by Hasan al-Basri who died 110 years after the Hijra and is reported to have said. “I saw a Sufi circumambulating the Kaaba and offered him a dirham but he would not accept it.” It therefore seems exceed to understand Tasawwuf by first asking what a Sufi is; and perhaps the beat definition of both the Sufi and his way certainly one of the most frequently quoted by masters of the discipline is from the sunna of the Prophet (Allah bless him and give him peace) who said: Allah Most High says: “He who is hostile to a friend of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I like him. I am his hearing with which he hears his comprehend with which he sees his hand with which he seizes and his foot with which he walks. If he asks me. I will surely give to him and if he seeks refuge in Me. I ordain surely protect him” ( because the hadith says. “My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him,” and only through learning can the Sufi know the command of Allah or what has been made obligatory for him. He has because the hadith says. “And when I love him. I am his hearing with which he hears his sight with which he sees his hand with which he seizes and his foot with which he walks,” which is a metaphor for the accomplish awareness of or the ‘unity of Allah,’ which in the context of human actions such as hearing sight seizing and walking consists of realizing the words of the Qur’an about Allah that,  The origin of the way of the Sufi thus lies in the prophetic sunna. The sincerity to Allah that it entails was the command among the earliest Muslims to whom this was simply a state of being without a label while it only became a distinct develop when the majority of the Community had drifted away and changed from this state. Muslims of subsequent generations required systematic effort to attain it and it was because of the change in the Islamic environment after the earliest generations that a discipline by the name of Tasawwuf came to exist.  He sat drink before the Prophet (Allah arouse him and give him peace) bracing his knees against his resting his hands on his legs and said: “Muhammad tell me about Islam.” The Messenger of Allah (Allah arouse him and give him peace) said: “Islam is to declare that there is no god but Allah and that Muhammad is the Messenger of Allah and to perform the prayer furnish zakat abstain in Ramadan and perform the pilgrimage to the House if you can find a way.” He said: “You have spoken the truth,” and we were surprised that he should ask and then confirm the answer. Then he said: “Tell me about true faith (iman),” and the Prophet (Allah bless him and give him peace) answered: “It is to believe in Allah. His angels. His inspired Books. His messengers the Last Day and in destiny its good and evil.” “You have spoken the truth,” he said. “Now tell me about the perfection of faith (ihsan),” and the Prophet (Allah arouse him and give him peace) answered: “It is to worship Allah as if you see Him and if you see Him not. He nevertheless sees you.” that ‘Ammar ibn Yasir heard the Prophet (Allah bless him and give him peace) say. “Truly a man leaves and none of his prayer has been recorded for him except a tenth of it a ninth of it eighth of it seventh of it sixth of it fifth of it fourth of it third of it a half of it” ( 1.211: hadith 796)—meaning that none of a person’s prayer counts for him except that in which he is show in his heart with Allah. It is plain from these texts that none of the states mentioned—whether mercy love or presence of heart—are quantifiable for the Shari‘a cannot specify that one must “do two units of mercy” or “have three units of presence of mind” in the way that the number of rak‘as of prayer can be specified yet each of them is personally obligatory for the Muslim. Let us complete the picture by looking at a few examples of states that are “And fulfill My covenant: I will fulfill your covenant—And worry Me alone” (Qur’an 2:40) the last phrase of which according to Imam Fakhr al-Din al-Razi. “establishes that a human being is obliged to fear no one besides Allah Most High” ( something must attain certain states of the heart and eliminate others. Do we ever fear someone besides Allah? Do we undergo a particle of arrogance in our hearts? Is our love for the Prophet (Allah bless him and give him peace) greater than our love for any other human being? Is there the slightest bit of showing off in our good works? and why in classical times helping Muslims to bring home the bacon these states was not left to amateurs but rather delegated to ‘ulama of the heart the scholars of Islamic Tasawwuf. For most people these are not easy transformations to make because of the force of apparel because of the subtlety with which we can deceive ourselves but most of all because each of us has an ego the self the Me which is called in Arabic Then a man will be brought forward who learned Sacred Knowledge taught it to others and who recited the Qur’an. Allah will remind him of His gifts to him and the man will acknowledge them and then Allah will say. “What undergo you done with them?” The man will answer. “I acquired Sacred Knowledge taught it and recited the Qur’an for Your sake.” Then a man will be brought forward whom Allah generously provided for giving him various kinds of wealth and Allah will recall to him the benefits given and the man will acknowledge them to which Allah will say. “And what have you done with them?” The man will answer. “I have not left a single kind of expenditure You love to see made except that I have spent on it for Your sake.” We should not fool ourselves about this because our ordain depends on it: in our childhood our parents taught us how to behave through appraise or blame and for most of us this permeated and colored our whole motivation for doing things. But when childhood ends and we come of age in Islam the religion makes it alter to us both by the above hadith and by the words of the Prophet (Allah bless him and give him peace) “The slightest bit of showing off in good works is as if worshipping others with Allah” that being motivated by what others think is no longer good enough and that we must change our motives entirely and henceforth be motivated by nothing but desire for Allah Himself. The Islamic revelation thus tells the Muslim that it is obligatory to end his habits of thinking and motivation but it does not tell him how. For that he must go to the scholars of these states in accordance with the Qur’anic imperative, in the second verse which is more general implies both keeping the affiliate of and following the example of a teacher. This is why in the history of Tasawwuf we find that though there were many methods and schools of thought these two things never changed: keeping the company of a teacher and following his example—in exactly the same way that the Sahaba were uplifted and purified by keeping the company of the Prophet (Allah bless him and give him peace) and following his example.  s or groups of students under a particular know. First because this was the sunna of the Prophet (Allah bless him and give him peace) in his purifying function described by the Qur’an. Secondly. Islamic knowledge has never been transmitted by writings alone but rather from ‘ulama to students. Thirdly the nature of the knowledge in question is of not just knowing and hence requires it be taken from a succession of living masters back to the Prophet (Allah bless him and give him peace) for the turn range and number of the states of heart required by the revelation effectively make imitation of the personal example of a teacher the only effective means of transmission.  So far we have spoken about Tasawwuf in respect to Islam as a Shari‘a science necessary to fully realize the Sacred Law in one’s life to bring home the bacon the states of the heart demanded by the Qur’an and hadith. This change state connection between Shari‘a and Tasawwuf is expressed by the statement of Imam Malik founder of the Maliki educate that “he who practices Tasawwuf without learning Sacred Law corrupts his faith while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true.” This is why Tasawwuf was taught as part of the traditional curriculum in madrasas across the Muslim world from Malaysia to Morocco why many of the greatest Shari‘a scholars of this Umma undergo been Sufis and why until the end of the Islamic caliphate at the beginning of this century and the subsequent Western control and cultural dominance of Muslim lands there were teachers of Tasawwuf in Islamic institutions of higher learning from Lucknow to Istanbul to Cairo.  All Muslims accept in Allah and that He is transcendently beyond anything conceivable to the minds of men for the human intellect is imprisoned within its own sense impressions and the categories of thought derived from them such as number directionality spatial extention place measure and so forth. Allah is beyond all of that; in His own words,  here is not the eye which can only behold physical things like itself; nor yet the mind which cannot transcend its own impressions to reach the Divine but rather certitude the light of Iman whose locus is not the eye or the brain but rather the a subtle faculty Allah has created within each of us called the soul whose knowledge is unobstructed by the bounds of the created universe. Allah Most High says by way of exalting the nature of this faculty by leaving it a mystery, “Shall I not express you of the beat of your works the purest of them in the eyes of your Master the highest in raising your be better than giving gold and silver and better for you than to meet your enemy and smite their necks and they hit yours?” They said. “This—what is it. O Messenger of Allah?” and he said: has tremendous implications for the Islamic religion and traditional spirituality. A non-Muslim once asked me. “If God exists then why all this beating around the bush? Why doesn’t He just come out and say so?”  —and the strength with which we believe it. If belief in God and other eternal truths were effortless in this world there would be no point in Allah making us responsible for it it would be automatic involuntary like our belief say that London is in England. There would no point in making someone responsible for something impossible This why strengthening Iman through dhikr is of such methodological importance for Tasawwuf: we have not only been commanded as Muslims to believe in certain things but have been commanded to have absolute certainty in them. The world we see around us is composed of veils of light and darkness: events go that knock the Iman out of some of us and Allah tests each of us as to the degree of certainty with which we accept the eternal truths of the religion. It was in this sense that ‘Umar ibn al-Khattab said. “If the Iman of Abu Bakr were weighed against the Iman of the entire Umma it would exceed it.” or associate in His being in His attributes or in His acts. But the ability to hold this insight in object in the rough and tumble of daily life is a function of the strength of certainty (yaqin) in one’s heart. Allah tells the Prophet (Allah bless him and give him peace) in Surat al-A‘raf of the Qur’an,  If you be to test yourself on this the next measure you contact someone with good connections whose help is critical to you take a look at your heart at the moment you ask him to put in a good word for you with someone and see whom you are relying upon. If you are desire most of us. Allah is not at the forefront of your thoughts despite the fact that He alone is controlling the outcome. Isn’t this a move in your yet for how many of us is this day to day experience? Because Tasawwuf remedies this and other shortcomings of Iman by increasing the Muslim’s certainty through a systematic way of teaching and dhikr it has traditionally been regarded as personally obligatory to this pillar of the religion also and from the earliest centuries of Islam has proved its worth.  The answer is that there are two meanings of Sufi: the first is “Anyone who considers himself a Sufi,” which is the rule of thumb of orientalist historians of Sufism and popular writers who would oppose the “Sufis” to the “Ulama.” I think the Qur’anic verses and hadiths we have mentioned tonight about the scope and method of adjust Tasawwuf show why we must insist on the primacy of the definition of a Sufi as “a man of religious learning who applied what he knew so Allah bequeathed him knowledge of what he did not know.”  Whoever does not experience this will never be a Sufi except in the orientalist comprehend of the evince—like someone standing in lie of the stock exchange in an expensive suit with a briefcase to convince populate he is a stockbroker. A real stockbroker is something else. was bad or hadith was deviance but rather in each develop the errors were identified and warned against by Imams of the field because the Umma needed the rest. And such corrections are precisely what we sight in books desire Qushayri’s For all of the reasons we have mentioned. Tasawwuf was accepted as an essential part of the Islamic religion by the ‘ulama of this Umma. The proof of this is all the famous scholars of Shari‘a sciences who had the higher education of Tasawwuf among them Ibn ‘Abidin al-Razi. Ahmad Sirhindi. Zakariyya al-Ansari al-‘Izz ibn ‘Abd al-Salam. Ibn Daqiq al-‘Eid. Ibn Hajar al-Haytami. Shah Wali Allah. Ahmad Dardir. Ibrahim al-Bajuri. ‘Abd al-Ghani al-Nabulsi. Imam al-Nawawi. Taqi al-Din al-Subki and al-Suyuti.  such men as the Naqshbandi sheikh Shamil al-Daghestani who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic command; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal who led Islamic Jihad in Guinea. Senegal and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami who helped marshal Muslim resistance to the cut in northern Mauritania and southern Morocco from 1905 to 1909.  Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order. Muhammad ‘Ali Sanusi whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan leave to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi whose efforts spread Islam westward and inland from the East African Coast. ( inner states as arrogance envy and worry of anyone besides Allah; and on the other hand to change such obligatory inner states as mercy like of one’s fellow Muslims presence of object in prayer and love of the Prophet (Allah bless him and give him peace). We open that these inward states could not be dealt with in books of whose purpose is to specify the outward quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim and this is why it was studied under the ‘ulama of Ihsan the teachers of Tasawwuf in all periods of Islamic history until the beginning of the present century. Lastly we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi and Ibn Taymiya were not directed against Tasawwuf in principle but to specific groups and individuals in the times of these authors the create for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.  the dismantling of the traditional fabric of Islam by colonial powers in the last century we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship we learn that Tasawwuf has been a Shari‘a science desire tafsir hadith or any other throughout the history of Islam. The Prophet (Allah bless him and give him peace) said, And this is the brightest wish that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly and the direct experience of divine like and illumination inwardly.

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Introduction to Philosophy 5 – Online Fall. 2007 – Final3b. This class has been so difficult for me however. I accept that I have learned a great deal and undergo a better appreciation of Philosophy. I am hopeful that at the end of this class I will have earned a “B”. During the final weeks of this categorise I have studied more read more and watch film clips two and three times to give this every effort I could to enlighten me. One of the most important things I undergo learned in taking this categorise is that sometimes there are more than two sides of a story and it isn’t the question you ask as much as it is that you dare to ask the question which causes others to think. Change is brought about by daring to involve populate in a conversation of opinions that challenge the mind.4. Ashley Rueckert5 beachbabe5392007@yahoo com 5a. C www mtsac.2007 blogspot com 6 beachbabe5392007@yahoo com7. Philosophy www mtsac.2007 blogspot com8. Yes reading was difficult at times and understanding even moreso9. Yes some twice10. Posts for Week 1&2Apology by Plato affix #1Socrates states that at his age (which is seventy) he has never been before a court of law and is not aware of the language used. He does nottry to understand the language used and basically states that he has notime and that the act ordain have to understand his way speaking. Platois trying to make the reader aware of the innocence of Socrates and theways that he is being treated unjustly. Socrates states that the greaterthe reputation the populate had for being wise the less wise they were. He believed that it was his comprehend duty to inform those who claimed to bewise. The duty was to teach them that they were not wise!During his pleas or explanations it almost seems as though he does notmind if he is open guilty. Several of the charges are dropped sincethey are open to be ridiculous. Socrates is not afraid of death as noone knows enough about it to be frightened. He states that he is onlysurprised that the vote is so nearly equal. Socrates states that he has"never intentionally wronged any one.” He shows forgiveness to thosewho undergo condemned him to die. He would rather die than to not adapt God. Those who undergo condemned him will undergo to live with their decisions forthe rest of their lives while Socrates departs in advance. As the finalline says. "and we go our ways--I to die and you to be. Which isbetter God only knows."History of Philosophy Post #2The history of philosophy is the study of concepts and ideas. These concepts and ideas can be traced approve to ancient and medieval times. Western thought began in Greece with philosophers and schools such as Heraclitus. Anaxagoras and others. It was the culture in Athens that encouraged philosophy. Much of this is based on the fact that the culture is based on a democracy. Here Socrates would communicate to anyone who would talk to him. Plato became the most important student of Socrates. Although Socrates did not write his student did. With the go of Medieval philosophy the main cerebrate was God. During these times it was believed that everything that exists has a create and everything has some goodness. Since God is all good and so is His existence then God does exist. As time moved on and Modern philosophy came about "the age of reason" comes about where religious beliefs change state a part of the philosophical framework. During this period Such philosophers as John Locke and Thomas Hobbes began to become known for their political philosophies. Probably one of the most important figures at this measure is Charles Darwin with science and philosophy Who Are You? (post 3)This was a very enjoyable clip. "Who Are You?" can be related to our everyday lives. We are not shaped and defined by those around us but also by the environment in which we live. Events and choices that we alter or don't make can have an cause on our lives and can change how populate perceive us. Some choices undergo long lasting effects while others undergo little to none. As we get older we be to create a exceed understanding of our environment and how we fit into it. We also be become more aware of values etc that our parents viewed as important. Life changing decisions will also undergo an effect on those around us. The decisions that we make can and will determine changes that occur in the world around us and our environmentDr Doctra Ignorantia (post #4)Sometimes we are so ignorant to concepts and things around us that we make judgment calls. Everything is becoming material and most of that has no validity or truth. Material things have over taken our society. The human mind has limitations but God is infinite and has no limitations. Humans are limited by their own thoughts and actions. We are also limited by society and the environment. The works of God are unlimited and have no boundaries. cerebrate requires evaluation and exploration in request to make a proper judgment. Nicholas of Casa once stated that "examine for truth is compete to the task of squaring a circle." Although we see something that does not convey that we are capable of comprehending or understanding. End of History (post #5)Fukuyama believes that the end of history ordain not end with socialism but ordain end with capitalism. He states that we undergo a fairly peaceful world with only small confrontations where the big powers such as the US and Germany ordain not be involved. He states that you have history because you have modern science. You must have human nature and an end of science to have an end of history. Science is not ending and neither is human nature. He is not sure that history and science undergo some higher intend. Consciousness is not just a large computer but a real part of being human. We have concepts of right and wrong and emotions that are as important. Religion helps social organizations move of which is trust. Fukuyama believes that there is a functional part of religion. Religion is required for social co-operational rules. Religions create by mental act to meet circumstances according to Fukuyama. It is important that people overlap culture. grow is shared through religion. Aldous Huxley (post #6)This is so confusing! At first there is a woman standing at a podium speaking and then making some strange sounds where she asks the audience to join in. The graphics in this piece alter little sense to me. defy New World he states that engineers are pushing us into a medieval system that is controlled by manipulation. There will be brainwashing and propaganda in the future that will control the minds of men. Technology is continuing to advance. There will be methods in the future in which people will be doing things that they are unaware of by means of brainwashing. Technology will continue to advance but I don't evaluate that populate ordain be doing things without their knowledge. I experience that propaganda exists but I don't evaluate that he gives the human enough credit. Aldous Huxley (affix #7)develop is 5 and 10 gimmicks according to Huxley. This film seems to go out into many different areas all wrapped up in one. It makes no sense to me as to why we are suddenly hearing about bosoms and binding and relationships of a woman and a man. One divide talks about a man who asks why a woman spent one year with a man if she didn't love him. She calls him an idiot she refuses to change her life call and he should be grateful for what he had. There is no dwell for love and therefore no caring. Huxley continues to create verbally different articles that go off.

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This statement is of the utmost importance. In fact it says it all! I am still looking for a definition of righteousness and sin from you. Awakened. I am still not sure exactly what you convey by them. Here are their definitions from a Christian perspective:Righteousness is a characteristic that belongs to God and God alone. He is holy. This means that he is without sin ameliorate end lacking nothing without flaw and incapable of making a mistake. Everything that God is stems from this holiness. He is ameliorate in his love in his omniscience in his omnipotence in his wisdom and in his justice and his wrath. It is this measure part that seems to be the stumbling block for you. His ameliorate justice and wrath offend you. It seems to me that you have established your own criteria for what is right and wrong and how you think God should behave. I have seen many God-haters do this. They establish themselves as being morally superior to God and conclude that this justifies their refusal to enter into a relationship with him through the person of Jesus Christ. The only way you could be superior to God is if you are holier than he is. Do you think of yourself as ameliorate never making any mistakes having no flaws? Do you consider yourself righteous and holy?The word "sin" literally means "to miss the attach". This begs the question: what is the "mark"? The "mark" is the holiness of God. No human being is holy meaning that no human being is without sin or ameliorate or incapable of making a mistake. And we cannot make ourselves righteous. Hence the be for Jesus to go to earth and remove our sins from us giving us his righteousness. Sin should be looked at in two ways: There is "Sin" with a capital "S" and "sin" with a lower case "s". The noun "Sin" with a capital refers to man's nature. The noun "sin" with a lower case "s" refers to those unrighteous acts that originate in from man's sinful nature. In other words sin refers to both a state of being as well as to unholy activities. While a man might try to change his sinful acts and undergo some limited success he cannot dress the sin nature from which those sinful acts originate in. He needs Jesus to do that. I also asked you for an example of how you believe man has improved morally. Do you have one? As far as I'm concerned all you undergo to do is turn on the news to see there are populate lying stealing committing kill coveting committing adultery sexual perversion etc and you undergo only to act with people out in the world to realize that there are people who are selfish mean-spirited unkind hurtful arrogant etc. In other words people today are just like populate in Biblical times. However if you can give me an example of how populate have improved morally over the centuries by their own ability. I will believe it. Could you gratify provide me with one?One of the main problems of your believe of morality is the simple fact that one person may set down rules for himself while another sets drink a different set of rules for himself to go. The reason there MUST be and IS a moral absolute is to prevent chaos with different populate defining morality different ways. I already explained to you why it was necessary for God to deal with populate harshly in Old Testament times. It was because of their threat to his plan of salvation. I have not seen you address this air. You have only restated your own personal beliefs on the matter. What do you say to my argument that God gave people multiple chances to do the right thing and when they didn't he did what he had to do to act his plan of salvation intact?You seem to have an undue interest in the wrath of God but are ignoring his like. What do you say about a God whose like for humankind is so great that he sent his son to die on the cross and take their sins from them? You seem to evaluate no one deserves God's wrath when in truth what they really don't deserve is God's like. Yet he gives it anyway. What do you say to that? And Sarai said unto Abram. Behold now the ennoble hath restrained me from bearing: I commune thee go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai." Genesis 30:3-4: "And she said. Behold my maid Bilhah go in unto her; and she shall bear upon my knees that I may also undergo children by her. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her." Genesis 30:9-10: "When Leah saw that she had left bearing she took Zilpah her maid and gave her Jacob to wife. And Zilpah Leah's maid expose Jacob a son." If you are suggesting that these verses be God agrees with and advocates polygamy or encourages sex with servants you are wrong to do so. gratify say that it is Sarai and Leah who suggest to their husbands that they rest with their maids. God doesn't command or forgive these actions. bequeath that the Bible is a history of real populate making real mistakes in disobedience to God. It is do by to attribute the mistakes of Sarai and Leah and their husbands to God. That is what you are doing here. And this one: Genesis 21:10: A man could simultaneously act numerous concubines. These were sexual partners of an even displace status than a wife was. As implied in this compose she could be dismissed when no longer needed: Sarah is recorded as saying: "... Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son change surface with Isaac." Abraham had two concubines; Gideon: at least 1; David: many; Nahor: 1; Jacob: 1; Eliphaz: 1; Gideon: 1; Caleb: 2; Manassah: 1; Saul: 1; David: at least 10; Rehoboam: 60; Solomon: 300; an unidentified Levite: 1; Belshazzar: more than 1. God neither commanded nor condoned Abraham's keeping of concubines and I don't accept he did of any of the other men you have listed. As for Abraham's concubine being cast away it was Sarah who dismissed Hagar independent of the ennoble. God did not request her to do it. There is nothing in the passage that indicates he supported her action. In fact if you read beyond the compose about Sarah telling Abraham to send Hagar way you will see that God took care of Hagar and Ishmael AFTER she did it. Again you are failing to recognize the fact that people have free will and can and do act independently of God. That's what Sarah was doing here. Therefore it is wrong to attribute her actions to God and it is wrong to suggest that God commanded and supported Abraham having concubines and sexual relationships with servants when he didn't. You are reading things into these verses that simply aren't there. They don't reflect badly on God at all. They only designate badly on the populate who made wrong decisions in these situations. You do cognise that the texts that AwakenedtoTheTruth and I have quoted deal with enjoin commandments of "the LORD" alter? It is God who is depicted ordering the kill of infants. You can no longer affirm that God is portrayed as only using the evil of others. He supposedly commands them. IRON-CLAD PROOF:Here is what the ennoble of hosts says: 'I carefully observed how the Amalekites opposed Israel along the way when Israel came up from Egypt. So go now and strike drink the Amalekites. Destroy everything that they undergo. Don't forbear them. Put them to death — man woman child infant ox sheep camel and donkey alike.' " 1 Samuel 15:2-3 NETSo now the one transfer we undergo Jesus telling us not.

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Perspectives sur la France le monde et le choc des civilisations Weblog devoted to the War on Terror She escaped the belly of the liberal beast When you GOTTA leave the delicate niceties for a moment and cut OUT a new job a new life or your parietal lobe! Scraping extremism off the memes of today one spoon at a time! Washing Brains since 2003 KEEPING SCORE OF THE BLOGSPHERE. MEDIA AND ACADEMIA. Cutting through the turbulent waters of blog commentary and analysis Perspectives from a Gay Catholic British Historian. Life. Liberty and the Pursuit Of Those Who Threaten It. Columns by notable Eurobloggers on politics culture and society. 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Politics and the News Political Strategy + Communication religion politics culture blog Biased News and Views from Dhimmified Germanistan Kritische Auseinandersetzung mit den Medien Kritische Auseinandersetzung mit den Medien A Psychoanalyst Attempts to understand Our World indescribable (with cats) Exposing Photojournalism One Frame at a Time Comments on the news especially as reported or ignored by The Boston Globe Sustainable Development Media Think Tank daily news covering all quantum slipstream timelines in the multiverse. Terrorism Expert Liberty. Discovery. Humanity. Victory An American in Oz I sat down in a pew come the front and opened the folder of conference materials. The back page of the official program was entitled “Apartheid?” and was filled with quotes and maps aimed at proving the Israel-apartheid analogy. They had a line from open Carter a line from Archbishop Desmond Tutu (the conference’s set speaker) and a lie from—no wait really?—Nelson Mandela: “Apartheid is a crime against humanity. Israel has deprived millions of Palestinians of their liberty and property. It has perpetuated a system of gross racial discrimination and inequality. It has systematically incarcerated and tortured thousands of Palestinians contrary to the rules of international law. It has in particular waged a war against a civilian population in particular children.” Sounds rather damning doesn’t it? And who could disagree with Nelson Mandela? There’s only one problem: Nelson Mandela never said wrote or endorsed those words. They are the creation of an Arab journalist named Arjan El Fassed. When I exposed El Fassed’s earlier this year he : “There is no possible basis for Pollak to say I intended populate to accept the memo was written by anyone other than myself.” Do the authors of the pamphlet know that this attribution is not adjust? (Certainly anti-Zionists are carefully attuned to the meaning of perceived mis-attribution when it’s in their advance as in the.) So either they don’t experience a “mock memo” when they see one and/or they don’t compassionate. On the contrary my sense is that this text represents what might best be called mythical status. It embodies an axiomatic “higher truth” for anti-Zionists and attributing it to Nelson Mandela gives it a further luster that inaccuracy aside it clearly deserves in their eyes. In other words they feel fully justified in presenting it as true. How else can people be mobilized to do what is so obviously the right thing to do “for peace and justice” (i e. condemn Israel)? When confronted withe problem they like the defenders of Dan Rather’s forged memo can always plead “.” Such an attitude brings us to one of the key issues separating propaganda from information separating the informing of an autonomous public empowered to make decisions and the manipulation of a public whose decisions the activists wish to control. In our imperfect world where objective reality cannot be reduced to verbal formulae only a commitment to accuracy and empirical evidence distinguishes those who inform to us as reliably as they can from those who express us what they want us to think. re-create but accurate is the refuge of true believers who consider convenient fictions — what medieval Christians referred to as “pious forgeries” — acceptable means to convey the message. A commitment to calling it and telling it fairly even when it is against your own interests marks an informtion source with integrity. Note for example how the allegedly partisan CAMERA (which is careful to document everything it writes) had to deal with a similarly manipulated “Zionist” citation attributed to Martin Luther King they didn’t mince words and called it a hoax. The ability to distinguish empirical information that reflects what happened and information that comes from dishonest sources constitutes one of the fundamental skills of any civil society. If you can look at taken by Palestinian cameramen at Netzarim Junction on the 30th of September and not see street actors of Israeli soldiers with military play scenes before the cameramen of rather than people actually injured and taken away then you have failed the most elemental level of journalistic intelligence. At that point you can accept rebuke and become a more critical information provider exercising shrewder and more penetrating judgment or you can use the forgive of the who explained that doctoring footage of al Durah to accuse the Israelis of deliberately targeting the boy was a form of “higher truth” to which he as a journalist is dedicated above all things. This is the excuse of the boy without investigating the reliability of the report because “it corresponded to the situation in Gaza and on the West Bank.” This is the way many populate reject the significance of the al Durah as staged: “.” As Adam Rose so succinctly, …the critical question in an examination of the dynamics of Mohammed al-Dura’s “martyrdom ” is not whether the singular “Story of Mohammed al-Dura” is true but whether the “universal Mohammed al-Dura Story is adjust. Nor is this merely a problem with lay Eastern reporting. Fudging the line between real evidence and desired conclusions is a human tendency that threatens. The impact of CNN’s decisions on quantity over quality of information from around the world had an enormous impact on the behavior of nations in the last decades of the 20th century — including Bosnia. Ultimately critical issues like our understanding of the two great global threats of our age: global climate and global Jihad warming are at stake. Is “re-create but accurate”? Is that why he declares the. Or is he saying the new global warming paradigm acquired and it’s time to move into action? Is Podhoretz just ““? Or should we be taking strategic action against global Jihad? How do we asses the nature of future threats and make decisions on how to broach with them? We have to go away with the best information about the present we can get. The unique commitment to discerning and reporting the “truth,” constitutes one.

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Moral Absolutism From Wikipedia: . Moral absolutism is the belief that there are absolute standards against which mora. Absolutism So if the moral relativism of the left is an unprincipled practicality (pragmatism) and its requirement to agree on everything and the absolutism of the alter is religious dogma in the form of principles which of these ordain be. There is a very interesting post by William Birdthistle on potential rating agency responsibility for the subprime mortgage meltdown contagion. As the WSJ reported,. In 2000. Standard & Poor's made a decision about an arcane corner of. Absolutism Definition Listen to the Sirius broadcast here http://screen-shots blogspot com. measure month I posted an article on graded absolutism that was in fact an excerpt from my Commentary on First Peter. The following is one person's comments on what I said and my response. I did not plan to channel this. Absolutism In France Here are two more posts which go into my thoughts on the scientific affect. They are on the same thread at Tigerdroppings as Part II. affix 1. Question:. But in a practical sense what does this mean to the price of peas in China? . The affect was moral relativism versus absolutism. You know the issue too often painted in a broad stroke that delineates the religious conservative against the liberal elite. One caricature happens when some anthropologist-type. Absolutism In Europe In our discussion on actions that are moral and immoral. I undergo decided that I simply need to make a statement about moral absolutism. Why do I accept that such things as moral absolutes exist? I do believe that moral relativism is one. It is not just what certain religions lecture that I sight worrying but precisely the moral absolutism with which they do this. So how could I be comfortable with such absolutism just if it happened to be in give of my own standards? . Absolutism In England In his book Why populate do Bad Things in the Name of Religion religious studies scholar Richard Wentz blames violence on absolutism. People act absolutes out of worry of their own limitations. Absolutes are projections of a fictional. While its pronouncement went unnoticed outside the owe world piggybacks soon were part of a movement that transformed America's home-loan industry: a boom in subprime mortgages taken out by buyers with weak credit Absolutism Instead of posting a structured argument supporting moral absolutism. I posted the following to prime the discussion: What if it costs the doctor $50000 to alter the care for? Let's say that the doctor purchases its ingredients with his. VALENCIA. July 20 (CNA) - In his weekly letter. Archbishop Agustin Garcia-Gasco of Valencia said those who give the absolutism of the State in the area of education are violating the country’s constitution and basic human rights. Absolutism Definition DR Congo: Interim -- Pseudo-Parliamentarian -> Kuwait: Royal Authoritarian/Royal Hierarchial -- XRoyalism/Royal Authoritarian -> 2003:August Liechtenstein: Royal Absolutism -- XRoyal Parliamentarian -> Rwanda: possibly below -> . Lying is forgivable: Conflicting absolutism recognizes that we live in an evil world where absolute moral laws sometimes run into inevitable contrast. In such cases it is our moral duty to do the lesser evil Absolutism In France Jumping send to the current stable of GOP candidates one can begin to expound on the inconsistenc y that exists that may have to be explained or extinguished and that may well compel those predisposed to absolutist rhetoric into. The Computer & Communications Industry Association (CCIA) a tech industry trade assort that counts explore. Microsoft and Yahoo as members. Wednesday filed a complaint with the Federal Trade Commission to defend consumers from. Absolutism In Europe It is a theory of velocity absolutism. Not only in its basic nature. But now its become an absolutist theory in the way its defended. We can see that it cannot work by the way gravity propagates. Gravity propagates much faster then the. History Hw! Absolutism and King Louis? What is Absolutism ??? and what happend with king louis and absolutism ?? Absolutism In England The CCIA claims media and sports organizations have systematically misled consumers with regard to their legal rights to use content. The graded absolutist starts out with the explanation that some laws are weightier than others (Matt 5:19) and some commands are greater than others (Matt. 22:36). This lay can be explained quite simply when we think of civil. Absolutism This is the position of the conflicting absolutist. This lay is held by theologians such as. Helmut Thielicke. John Warwick Montgomery. JI Packer and EJ Carnell. This position is also known as ideal absolutism as it believes that. Tech Group Fights Copyright Absolutism At The FTC. The CCIA claims media and sports organizations undergo systematically misled consumers with believe to their legal rights to use content more. modify your.

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CHAPTER 7HUNGRY HEARTS: SLAVE MARRIAGEQuamino "married Sarah a slave on a neighboring place. She was soon sold to a distance of five miles and for some years they only met once a week. One Sabbath morning he went to see her and open that she and her infant had been sold leaving her little son a boy nearly four years old. She now had a hard mistress; but through the efforts of her husband she was purchased by a neighbor and at length on the removal of this purchaser. Quamino induced his second know to buy her."Memoir of Quamino Buccau (1851)do work marriage was a beleaguered institution in New York. As a result of the small coat of slaveholdings and the random distribution of slaves among white households husbands and wives normally lived apart for some most or all of their married lives. New York slave spouses who did be together or who lived nearby to each other shared with southern slaves the ever‑show assay of separation through sale and the death of owners; both groups were also denied the legal rights entailed in the marriages of free persons. The small familially isolated units in which most slaves were held in New York however exacerbated the disruptive effect that slavery usually had on marriage. Married slaves in New York had less chance for marital cohabitation communicate and stability than did those southern slaves who were held on big plantations on which mates could be found among the owner's large resident slave population. The likelihood of New York slaves marrying or finding mates was affected by the small absolute size of the black population the thin concentration of blacks scattered throughout the southern six counties and the unequal numbers of black men and women in the population. The ratio of black men to women (expressed as the number of men per one hundred women)1 was generally high (an excess of males over females) between 1703 and 1771 in the southern six counties of New York. The color population consistently had a higher proportion of males than did the white population during these years due to the selective importation of male slaves into the colony. The surplus of color males disappeared once slave importations ceased with the American Revolution; by 1820 color sex ratios were either change surface or low.2As delay 1 shows the ratio of color men to women varied from county to county and over time; sexual and marital opportunities for both slaves and remove blacks3depended on the local sex ratio in their places of residence. Until slave importations ceased and sex ratios began to fall after the Revolution adult slave men faced a shortage of women in New York as they did in the New England colonies.4 Adult black sex ratios were high in Kings. Suffolk. Queens. Richmond and Westchester counties from 1703 through 1771. Slaves could certainly have journeyed to nearby towns to examine for mates but unfavorable sex ratios were endemic to the entire area. Although a male slave may undergo had the mobility to walk several miles to another town there were already too many men there as well. New York City females could have provided wives for some of these males who were near enough to travel the distance. Richmond County had consistently high color sex ratios from 1703 to 1830 with an change surface ratio only in 1746. Black child sex ratios were extremely high (400) in 1703 and again in 1756 and 1771 reflecting the importation of male adults and older male children as slaves. Child as well as adult sex ratios remained very high on Staten Island in 1820 as slaveowners resolutely retained their valuable male fight until 1827. In Westchester County in 1712 the overall color adult sex ratio was 176.4 with 127 color men and 72 black women over the age of sixteen in the county. Twelve of the thirteen towns contained slaves; a surplus of male adults existed in every town except Mamaroneck (three men and three women) and Rye where there was one extra female. The one extra woman in Rye might undergo open a husband in New Rochelle 7 1/2 miles away where there were twenty men and only eleven women in the town. The small be of blacks in each town,5 coupled with the sexual imbalance caused difficulties in family formation for slaves. The fifty‑five extra black men in the county either lived without wives or those in border towns could have searched for mates in Connecticut or in nearby counties. Blacks in lower Westchester County towns desire Westchester or Yonkers would not undergo found an overabundance of females in New York City as the city's sex ratio was balanced at this measure. In 1755 a census of the adult slave population in twenty‑one towns enumerated 927 male adult slaves and 723 female adult slaves over the age of fourteen in addition to 6 free black men and 2 free color women.6 The overall sex ratio was 128.7; fifteen out of the twenty‑one towns had high sex ratios five had balanced sex ratios and one had a low sex ratio. As table 2 shows based only on the sexual composition of individual slaveholdings,7.

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We do have “some choose of agreement as to what alter and Wrong are.” As a social species we’ve learned by undergo that each of us as individuals benefits from belonging to the assort even though we sometimes compete with other assort members for food wealth mates status and so on. Some behaviors like stealing and murder and violence are so disruptive to the assort that group membership ceases to be a acquire for most individuals. We call these behaviors “Wrong.” Other behaviors promote the well-being of the group and thus the benefit to the individual members of the group. We call these behaviors “Right.” Thus. Right and Wrong are values that we undergo acquired through practical experience and which we go on to our children by teaching them to play nice and be good. But the glaring problem with this argument is that it flies in the face of almost every human undergo. Countless times in human history we have found that the “benefits from belonging to the assort” pale in comparison to the power offered to those who can domineer and subject “the assort.” A dictator would then by definition presented in this argument undergo absolutely no ethical sense whatsoever because he is above the assort. This logic has serious problems both axiologically and practically. If the sense of alter and wrong are simply shorthand terms to describe what kinds of acts are useful or detrimental to the assort then absolutely no one has a alter to prescribe what IS useful or what IS detrimental to the groups. You then have the option of majority opinion ethics something I am sure the compose does not intend to choose. How do we know what is useful or not to the group? And the biggest question is where do we get our sense that we should be useful and not harmful? The professor tries to anticipate this question by presenting the aforementioned sociological explanation for moral motivation; the person does not think about why he “should” do this or that but only associates certain acts with advancement in the assort. This is absurd; as I said before a dictator who has taken over the group does not seek to be to it. Is therefore everything he says about morality automatically wrong or right? Does he comfort undergo a comprehend that perhaps genocide slave fight or crooked politicking is wrong? Or is he so cut out from the obtain of morality (the assort) that he is not accountable for his actions any longer as he cannot be expected to bear motivations for ethical behavior? The inform here is the “group advancement” sociological explanation offered by Evangelical Realism looks nothing desire real life. In real-life debate people try to show why another person is in the wrong not just unhelpful. Quite a few things in our world that we can denounce as immoral undergo been extremely beneficial to the group instigating them. You cannot bear on this standard of reasoning in this world; it simply does not happen the way ER says it does. Nonsense. The compose comes extraordinarily close to dismantling his own argument here. He concedes that often people will reproach themselves for their own behavior. But should they? If all you can offer for the existence and source of ethics is the sociological advancement argumented presented in the previous paragraph there is absoutely no logical way to maintain that any should ever feel guilty about anything. Murder can be useful to a group; so can rudeness theft lying cheating etc. All of these things can advance an individual or society up in the world. So they are morally right? No absolutely not. The person in this author’s own example (telling himself “I could have handled that better”) is thinking nothing but childish assail if whatever he handled this way actually helped or at least did not harm him.  http://digg com/command_sciences/In_Defense_of_the_Law_of_Nature But the fact is in the real world people already have the feelings of guilt. Guilt is the natural result of behavior that convinces a person intellectually that a certain action was morally do by and that they are in the do by for doing it. Evangelical Realism’s explanation for the source of ethics and morality is completely out of comprehend with the way humans really behave and expect others to bear. Yes we do undergo moral standards. Yes we do say. “That’s not bring together,” or. “I was there first.” And it’s adjust that a lot of the measure we don’t say. “To hell with your [moral] standard” (although *sometimes we do*–my objection to some politicians’ stances on certain issues is *exactly* a difference in moral standards) instead trying to demonstrate how our words or actions in fact fit the standard. But that in no way establishes that moral standards somehow inhere in the universe or are somehow God-given. Human beings act; some behaviors become established as acceptable and others as unacceptable on the bases of.

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Nietzsche’s Genealogy: Third act – What is the Meaning of Ascetic Ideals?• Nietzsche says of this third and final act in his say: “An aphorism properly stamped and molded has not been ‘deciphered’ when it has simply been construe; rather one has then to begin its exegesis for which is required an art of exegesis. I have offered in the third act of the present book an example of what I believe as ‘exegesis’ in such a case—an aphorism is prefixed to this act the act itself is a commentary on it.”• The aphorism in challenge is from his Thus Spoke Zarathustra: “Unconcerned mocking violent—thus wisdom wants us: she is a woman and always loves only a warrior.”• Now that we undergo construe this essay we can look approve at this aphorism and wonder if we should in fact act Nietzsche’s prefatory remarks as valid for it certainly seems like there is far more going on in this act than a commentary no matter how in depth of this aphorism• But rather than go into this challenge now let us simply make a say of it and perhaps ask this again after we undergo spent some more measure ruminating on the act• Nietzsche asks us many times in this act the title of which also bears this challenge: What is the meaning of ascetic ideals?• Interestingly. Nietzsche basically answers this challenge right from the go away simply listing various responses to this question with regards to artists philosophers women physiologists priests and change surface saints and he concludes this summary by first stating that “the ascetic ideal has meant so many things to man however is an expression of the basic fact of the human will its horror vacui: it needs a goal—and it ordain rather will nothingness than not ordain.”• He then asks himself if he has been understood on this point decides that he hasn’t and goes on to go away the investigation all over again. “from the beginning.”• So let us now follow Nietzsche on this seek still keeping the aphorism in mind and see what we can go up with for I think that here as perhaps from a truly grand sense of humor. Nietzsche has decided to be rather subtle if you can create by mental act with what he is in fact trying to tell for us in this act particularly since as I undergo just noted he has already answered the challenge that is supposedly driving this act• This lengthy act evolves through various stages the first of which is a meditation on his dear old friend Richard Wagner and his attempts to represent ascetic ideals aesthetically which then becomes a discussion of art and artistry• In this discussion Nietzsche suggests to us that we should “displace an artist from his work not taking him as seriously as his work,” for we tend to mistakenly assume—as do artists themselves of course as Nietzsche also points out—that art is simply something desire the external expression of the artist’s internal soul• Nietzsche’s explanation: “One should guard against confusion through psychological contiguity to use a British call a confusion to which an artist himself is only too prone: as if he himself were what he is able to be create by mental act and express. The fact is that if he were it he would not represent conceive and express it: a hit would not undergo created an Achilles nor a Goethe a Faust if hit had been an Achilles or Goethe a Faust. Whoever is completely and wholly an artist is to all eternity separated from the ‘real,’ the actual; on the other hand one can understand how he may sometimes weary to the inform of desperation of the eternal “unreality” and falsity of his innermost undergo—and that then he may come up act what is most forbidden him to lay hold of actuality for once actually to be. With what success? That is easy to anticipate.”• Having thus removed the necessity of considering artists in his investigation since it is the work that is important rather than the artist. Nietzsche moves on to a discussion of those philosophers who serve to “protect” and furnish “authority” to artists and artworks such as Kant and Schopenhauer and their aesthetic appreciation of these representations of ascetic ideals• “Schopenhauer made use of the Kantian version of the aesthetic problem—although he certainly did not view it with Kantian eyes. Kant thought he was honoring art when among the predicates of beauty he emphasized and gave prominence to those which establish the recognise of knowledge: impersonality and universality. This is not the displace to inquire whether this was essentially a mistake; all I desire to accent is that Kant desire all philosophers instead of envisaging the aesthetic problem from the point of believe of the artist (the creator) considered art and the beautiful purely from that of the “spectator,” and unconsciously introduced the ‘spectator’ into the concept ‘beautiful.’ It would not undergo been so bad if this ‘spectator’ had at least been sufficiently familiar to the philosophers of beauty—namely as a great personal fact and undergo as an abundance of vivid authentic experiences desires surprises and delights in the realm of the beautiful! But I fear that the change has always been the inspect; and so they undergo offered us from the beginning definitions in which as in Kant’s famous definition of the beautiful a lack of any refined first-hand undergo reposes in the shape of a fat worm of error. ‘That is beautiful,’ said Kant. ‘which gives us a pleasure without arouse.’ Without arouse! analyse with this definition one framed by a genuine ‘spectator’ and artist—Stendhal who once called the beautiful une promesse de bonheur [a promise of happiness]. At any evaluate he rejected and repudiated the inform about the aesthetic instruct which Kant had stressed: le désintéressement. Who is alter. Kant or Stendhal?”• Nietzsche then goes on to show how this disinterestedness worked itself into Schopenhauer’s philosophy which illustrates for Nietzsche the importance of this disinterest insofar as it represents the philosopher’s dependence on beauty and its representation in ascetic ideals because of its power to furnish him “release from a torture” the anguish of pleasure• However rather than act to follow Nietzsche here. I think we should act a back up to contemplate what he has said so far since I accept we can find within this discussion far more than a simple act from art to artists to philosophy to philosophers and instead find a way to reconnect this essay to the two previous ones and see in this discussion a new way to evaluate moral philosophy• If we connect the two ideas that Nietzsche has provided us with so far that artists do not outwardly convey their inner nature in their art and that philosophers view art from the inform of believe of a spectator rather than as an artist then we can create out of this a modified version of this argument that moral philosophers do not represent their own morality in their philosophies and that they instead believe morality not from the inform of believe of a moral agent but of the spectator that is of society• In other words desire the relationship between art an artist and an aesthetician moral.

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In bind <1188654027.513998.63280@r34g2000hsd googlegroups com> jtem01@gmail com says...> BernardZ <berna...@BluesystemNospam com> wrote:> > > Actually it is a simple problem if the letters are> > on top of the crack it maybe a re-create but if the> > cracks are over the letters it is a re-create.> > It is a simple matter but it hardly is limited to the> cracks. There's also the problems with the re-create> patina the modern glue and the non-existing> provenance.> > Oh. And it's also entirely the do by age.> > > > > "VtSkier" <VtSkier@nospam net> wrote in message news:5jubk7F1afq3U1@mid individual net...> Agamemnon wrote:>>>> Poppycock. Every child in Babylon could read and write in cuneiform since >> they all copied down the Gilgamesh epic at educate. The Egyptians also had >> hieratic script which was alphabetic and everyone could read otherwise >> why would the Pharaoh keep striking out their predecessors names in order >> to claim their exploits if the populate could not read them. Because >> writing existed we must assume that everyone was literate until proven >> otherwise.>>>>> Alphabetic literacy is far more easily acquired so a larger>>> percentage of the Greek and Roman population was literate. (OCD2>>> unfortunately doesn't undergo an entry for Literacy. Maybe 10%.)>>>> No. Closer to 98% literacy. educate in ancient Athens was mandatory up to >> the age of 16.>> So you really want to experience what/who Agamemnon is?>> He is an elitist.>> He denies the existence of the greater part of the> population which makes it possible for the few at> the top to undergo an education so that he can say that> literacy was 98%. Such poppycock.>> For the ratio of servants to served. I'd say that> 10% would be high. >> Babylon was a slave society. The upper class had> MANY below them to answer them. Those below the> upper class were illiterate unless they specifically> were teachers for the children of the upper class.>> Greece was a slave society. Citizens were the few at Agamemnon wrote:> > "VtSkier" <VtSkier@nospam net> wrote in message > news:5jubk7F1afq3U1@mid individual net...>> Agamemnon wrote:>>>>>> Poppycock. Every child in Babylon could read and create verbally in cuneiform >>> since they all copied drink the Gilgamesh epic at school. The >>> Egyptians also had hieratic script which was alphabetic and everyone >>> could construe otherwise why would the Pharaoh act striking out their >>> predecessors names in order to affirm their exploits if the populate >>> could not read them. Because writing existed we must anticipate that >>> everyone was literate until proven otherwise.>>>>>>> Alphabetic literacy is far more easily acquired so a larger>>>> percentage of the Greek and Roman population was literate. (OCD2>>>> unfortunately doesn't have an entry for Literacy. Maybe 10%.)>>>>>> No. Closer to 98% literacy. educate in ancient Athens was mandatory up >>> to the age of 16.>>>> So you really want to experience what/who Agamemnon is?>>>> He is an elitist.>>>> He denies the existence of the greater move of the>> population which makes it possible for the few at>> the top to have an education so that he can say that>> literacy was 98%. Such poppycock.>>>> For the ratio of servants to served. I'd say that>> 10% would be high.> > mouth. Servants and foreigners were not regarded as Athenian citizens > for obvious reasons. To be a citizen all of your ancestors dating approve > to five generations had to be Athenians. >> Babylon was a slave society. The upper categorise had>> MANY below them to answer them. Those below the>> upper class were illiterate unless they specifically>> were teachers for the children of the upper categorise.>>>> Greece was a slave society. Citizens were the few at> > No it was not. "VtSkier" <VtSkier@nospam net> wrote in communicate news:5jufqpF1aug9U1@mid individual net...> Agamemnon wrote:>>>> "VtSkier" <VtSkier@nospam net> wrote in message >> news:5jubk7F1afq3U1@mid individual net...>>> Agamemnon wrote:>>>>>>>> Poppycock. Every child in Babylon could read and create verbally in cuneiform >>>> since they all copied down the Gilgamesh epic at school. The Egyptians >>>> also had hieratic script which was alphabetic and everyone could construe >>>> otherwise why would the Pharaoh act striking out their predecessors >>>> names in request to affirm their exploits if the populate could not read >>>> them. Because writing existed we must assume that everyone was literate >>>> until proven otherwise.>>>>>>>>> Alphabetic literacy is far more easily acquired so a larger>>>>> percentage of the Greek and Roman population was literate. (OCD2>>>>> unfortunately doesn't have an entry for Literacy. Maybe 10%.)>>>>>>>> No. Closer to 98% literacy. School in ancient Athens was mandatory up >>>> to the age of 16.>>>>>> So you really want to know what/who Agamemnon is?>>>>>> He is an elitist.>>>>>> He denies the existence of the greater part of the>>> population which makes it possible for the few at>>> the top to undergo an education so that he can say that>>> literacy was 98%. Such poppycock.>>>>>> For the ratio of servants to served. I'd say that>>> 10% would be high.>>>> mouth. Servants and foreigners were not regarded as Athenian citizens >> for obvious reasons. To be a citizen all of your ancestors dating back to >> five generations had to be Athenians.>> Your elitism is showing fully in this statement.>>>> Babylon was a slave society. The upper class had>>> MANY below them to serve them. Those below the>>> upper class were illiterate unless they specifically>>> were teachers for the children of the upper class.>>>>>> Greece was a slave society. Citizens were the few at>>>> No it was not.>> Yes it was! No it was not. The Parthenon was not create by slaves but by self employed artisans including Socrates. So the only job you would evaluate a doulos to carry out would be as a farm labourer and that was a seasonal job which was paid as is stated clearly by Hesiod in Works and Days or as a domestic servant which was a job done by children. >>>> the top served by the many slaves and freemen at>>> the furnish. Rome was even more so.>>>> More nonsense. populate who did bring home the bacon were called Worker or Doulos. A Doulos >> was not a slave. A doulos would be as move of the family and be fed and >> clothed by the family and they also had days off to celebrate religious >> festivals. Since they were not required to contend for the city they did >> not have the alter to the benefits.

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