The Language of Musāyara in Arab-Moslem Culture
|
|
- Silvester Tucker
- 5 years ago
- Views:
Transcription
1 Journal of Modern Education Review, ISSN , USA April 2016, Volume 6, No. 4, pp Doi: /jmer( )/ /006 Academic Star Publishing Company, The Language of Musāyara in Arab-Moslem Culture Omar Mizel 1,2 (1. Department of Education, BU University, Israel; 2. Al Qasemi College, Department of Education, Baqa al Gharbiya, Israel) Abstract: This paper presents an analysis of how cultural impacts language and communication and the importance of understanding this connection in the context of cross-cultural communication with Arab-Moslem peoples. A brief overview of the Arab-Moslem worldview is described followed by a discussion of some of the key sociological analyses of cultural communication. Finally, the use of musāyara, the unique style of indirect communication that is ubiquitous in the Arab-Moslem world is introduced with the goal of awakening the readers' awareness to the importance of cultural familiarity and sensitivity in general, and specifically when interacting with Arab-Moslems. Through presentation of the origins, reasons and uses of musāyara the complexities and challenges in intercultural communication are elucidated. Key words: Arab, Musayara, culture, Islam, communication 1. Introduction To understand Arab culture and the Arab as an individual, one must understand the concept ofmusāyara, the unique indirect communication style used among Arabs. Literally translated, musāyara means to accompany. In practice, it means to conduct a dialogue with others using a style of communication that takes great care not to offend or challenge the other, is never confrontational, is often loquacious and always indirect. Paradoxically, to the Western mind, musāyara can be perceived of as underhanded, manipulative and/or excessively rambling and tedious. Therefore, because of the stark contrasts between communication styles in Arab and Western culture, it is imperative that Western educational management philosophy develop an understanding of the musāyara paradigm if Western educational reforms are to be implemented within an Arab cultural context. Stemming from pre-islamic times, musāyara is rooted deep in Islamic culture. It can be surmised that this linguistic device arose out of the need for closely-knit tribal communities to develop a system of stylized communication that would promote and protect social harmony. That this communication ethos was explicitly incorporated into developing Islamic society is manifest in its Adab Literature beginning in the 8th century.(adab in Arabic derives from a word meaning to invite someone for a meal, and this writing style can be compared to the English concept of polite letters or the French belles-lettres and implies politeness, culture and enrichment.) (Arabic Literature, 2011). The unique indirect communication style used by Arab -Moslems. Omar Mizel, Ph.D., Associated Professor, Department of Education, BU University and Al Qasemi College; research areas/interests: education. omarmizel@hotmail.com. 271
2 2. The Moslem Arab Worldview 2.1 A Sociological Perspective A basic tenet of Arab culture is that there is no separation between state and religion, a concept foreign to modern Western (Christian) thinking and philosophy. Hence, being a Moslem does not simply mean the individual maintains a specific set of theological beliefs, but rather, that s/he adheres to an entire way of life prescribed by a worldview that is the result of an amalgam of customs, behaviors and beliefs, including: pre-islamic social-cultural traditions that were integrated into Arab culture; Islamic religious writings and oral teachings attributed to the Prophet Mohammed; secular Arab works of jurisprudence, philosophy and literature that are nevertheless informed by Islamic religious beliefs (Ayish, 1998). Thus, the gestalt of the Islamicsocio-culture must be comprehended as being composed of elements that stem from both secular and religious sources that jointly constitute Ad-Dīn, i.e.,a complete way of life. 2.2 Secular Elements The following key concepts/values deeply influence of the Moslem way of life although they largely derive from unwritten tribal laws and codes that pre-date Islam: genealogy (nasab), paternalism (abawiyya), honor (sharaf), dignity (karama),andverbal eloquence (fasaha, balāghah) (Ayish, 1998). From this abbreviated list one can easily see that Arab-Islamic society is one in which paternal lineage, the extended family and endogamous marriage determine the individual s socio-cultural and political alliances and status. Honor and dignity are deeply embedded values, and indeed, the merit and worthiness of the individual are inextricable from the concept of honor. There is a special code of honor applied to women entitled ird, which governs women s modesty as expressed in behavior and dress. Violation of this code can even call for honor killing actual murder of the woman by her father/brothers to ensure the family s honor is maintained. From the pre-islamic period linguistic eloquence, in poetry and in prose, has been highly esteemed in Arab culture, and over the centuries there has evolved what can be termed a science of eloquence in both written and spoken Arabic, which is a rich, deeply nuanced language. 2.3 Religious Fundamentals Under this rubric are not only theological convictions (and their accompanying behaviors), such as tawhid the doctrine of the Oneness of God (Tawhid 2011), iman faith, ibadah worship, and ilm knowledge, (i.e., referring to the epistemology of Islam), but also the idea of the umma the nation. This is a belief that Moslems belong to a world community without borders that is the manifestation of the epitome of the harmony and perfection of God s creation. (Ayish, 1998). (This is similar to the way that Jews conceive of themselves as a people with a national mission/destiny, and not only followers of a specific religious creed). Together, the above-described religious, secular and sociological concepts and precepts constitute the foundation of the Moslem-Arab view of the world and the cultural context that informs Arab-Islamic society. 3. The Sociology of Communication The communication style known as musāyara can best be understood in the context of cultural communication models as developed by a number of theorists over the years. One useful model is that developed by Hall (1976)who coined the terms high-context culture (HCC) and low context culture (LCC). Briefly, these 272
3 terms refer to how extensively a given culture relies upon context when communicating. In a high context culture, many things are left unsaid, as it is assumed the interlocutor knows and understands the cultural framework. In Hall s words: People in high-context systems expect more from others than do the participants in low-context systems. When talking about something that they have on their minds, a high-context individual will expect his interlocutor to know what s bothering him, so that he doesn't have to be specific. The result is that he will talk around and around the point, in effect putting all the pieces in place except the crucial one. Placing it properly this keystone is the role of his interlocutor. Thus, HCC communication styles work well with in-groups, i.e., groups of individuals who share values, experiences and expectations, from whence they draw inferences regarding the topic under discussion. In juxtaposition, a LCC culture values logic, facts, and directness and thus many details and explanations are supplied in verbal interchanges. LCC communicators assume little about the interlocutor's implicit cultural understandings, and so they are explicit, straightforward, and precise in speaking with others. The differences in these two paradigms can be summarized as follows: Table 1 Low-Context Cultures Explicit, direct verbal communication. Communication in HCC and LCC Societies High-Context Cultures Implicit, indirect, embedded meanings in communication. Values individualism. Values collectivism. Low commitment to relationship. Task more important than Investment in cultivating long-term and permanent personal relationships. relationships. Utilizes linear logic. More focus on verbal communication than body language. More use of metaphor and suggestion than logic Much nonverbal communication. Other researchers have delineated the differences in cultural communication styles using different semantics, such as Levine (1985) who talks about clarity which he calls univocality versus ambiguityin communication patterns. Kluckhohn and Strodtbeck (1961) proposed that the different communication styles derive from the contrasts between what they call Doing versus Being cultures. Specifically, Chinese, Japanese and Arab cultures are viewed as Being cultures, where importance is attached more to who and what the individual is (his lineage, tribal status, etc.), that to what he does. A simple way of conveying this concept is by example: the Arabic equivalent of the question How are you doing? is literally What is your condition? to which the appropriate response is to say Thank God for his blessings (Kluckhohn & Strodtbeck, 1961). Dodd (1992) generated the terms configurational (non-linear) thought framework versuslinear thought framework. He claims that cultures based upon non-linear configuration utilize simultaneous bombardment and processing of a variety of stimuli, so these people think in images, not just in words, decreasing the need for explicit verbal details, instructions, etc. (Dodd, 1992). Ting-Toomey (1985) emphasizes the HCC individual's concern for the group and how in a cross-cultural negotiation they tend to be indirect and nuanced, which confuses and frustrates opposing LCC negotiators. The direct and even confrontational style used by LCC negotiators is intimidating to individuals from HCC societies. The table below briefly contrasts some of the terminology and descriptions used in models of cultural communication styles (other than Hall s): 273
4 Table 2 American versus Arab Communication Styles (Zaharna, 1995) Researcher American Verbal Style Arabic Verbal Style Levine Kluckhohn Strodtbeck Dodd & Univocality, direct, to the point simplicity valued objective emotionalism avoided Activity/Doing Emphasis on action to connect between word and deed Linear One theme Organized with beginning Object-oriented Ambiguous, indirect, circular embellishments valued subjective deliberately use emotion Being & Becoming Emphasis on relationship words for social effect Configurational - Non-linear Not necessary to have single theme Organization and end not important Not people & event-oriented In addition to the characteristics and styles noted in the above table, the language of musayara differs from that of typical Western communication. A brief comparison of the characteristics of the language of musāyara with Western linguistic style follows: Table 3 Musāyara-speak Repetition Imagery Exaggeration Descriptiveness and verbosity Vagueness Comparison between Musāyara and Western Linguistic Styles Western linguistic style Simplicity Accuracy Understatement Action words Specificity of terms Among non-western researchers is Arab psychologist Dr. Marwan Dwairy (2006), who describes cultures as being located along two continua: Figure 1 Individualism Collectivism Liberalism Authoritarianism Geert Hofstede Cultural Continnua as Quoted in Dwairy According to this schema, Arab-Moslem society is located along the collectivist-authoritarian dynamic, and is thus a society which values family integrity, hierarchy, saving face, social harmony, and interdependence over individual achievement, competition, equality, self-fulfillment. In collectivist cultures there are authorities and the ruled. For example, the father is the authority in the family, he alone makes the rules, does not consider the needs of his individual family members and expects full obedience. The collectivist-ruled, i.e., generally women and children (or students in a school), passively submit to the norms and rules of authority, often at the expense of suppressing their own needs. He describes musāyara is a way of life in which the individual adapts himself to the expectations of others by hiding his true feelings and thoughts. An extreme variant form of musāyara is termed taqiyya or nifāq. Originally referring to the permissibility of lying/deception to protect oneselffrom religious persecution, this concept arose among Shia Muslims in the face of oppression by their rival Sunni Moslem brethren, from whom they concealed their true beliefs. Over the centuries 274
5 this concept has spread to much of the Moslem world and serves to justify deceitfulness and dishonesty, especially in relations with non-moslems. Ibrahim (2010), says of the pervasiveness of taqiyya in today s Islamic world: Taqiyya is of fundamental importance in Islam. Practically every Islamic sect agrees to it and practices it We can go so far as to say that the practice of taqiyya is mainstream in Islam, and that those few sects not practicing it diverge from the mainstream Taqiyya is very prevalent in Islamic politics, especially in the modern era. In addition to taquiyya, there are several other terms, representing various motives for concealing one s intentions, used in conjunction with musāyara, including: Mujāmala To get something from someone. Mudārāh To lure the unbeliever to Islam. Mudāhanah Literally, this word means to camouflage one s true intensions. 4. The Goals of Musāyara Musāyara is a ubiquitous form of communication within Arab society, and its use is pervasive throughout the Moslem world. Historical linguistics and sociology attribute its development to the need to find a means of avoiding and/or solving conflicts affably in small, kinship-based societies in which there is a high degree of interdependence between community members. On the level of the individual musāyara can be conceptualized as an expression of social conformity, or imtithal in Arabic. Social conformity can be defined as an innate need to adapt to and internalize social norms out of fear of negative repercussions/sanctions/social ostracism on the part of society. It is well documented that for the most part there are negative consequences to non-conformity, such as social rejection, chastisement, ridicule, even death (see example regarding honor killings in Secular Elements 上方 ) (Epley & Gilovich, 1999.) Thus, being part of a group/community in effect compels the individual to conform to its norms. Social conformity can thus be seen as a force that preserves social order by clearly delineating expectations and identifying obligations of group members. Following these rules and norms enables the individual to belong to a group. Belonging (as first articulated by Abraham Maslow in his seminal 1943 paper A Theory of Human Motivation ) is seen by many psychologists today as a basic need of human beings, second in importance only to the needs for physical sustenance, safety and security. Solving problems by avoiding conflict is the prime aims of musāyara. For example, an Arabic adage explains that musāyara is needed to protect friendships and warns that speaking the truth leaves one without friends sai ir al achrein v t hene. Doing musāyara requires emphasizing and reinforcing personal relationships through courtesy and positive concern for the other. Negative messages may be communicated but only in a highly indirect manner which, can however, be easily understood by insiders, i.e., members of one's group who share the same social-cultural context. Following is a brief overview of descriptions of musāyara by some of the well-known researchers in the field. Katriel and Griefat (1980) describe musāyara as involving the following: Engaging in acts of social compromise that are intended to preserve social harmony by getting the parties to a potential conflict to reach an agreement by taking the needs of the other into consideration. Built into the ethos of musāyara is a degree of surrender, even self-effacement and acting with a modicum of appeasement/self-renunciation in terms of money, time, effort, status, or freedom of expression. However, 275
6 musāyara is only relevant if this does not involve any insult to the individual s honor. For example, if a male feels his masculinity is questioned he may react aggressively, even violently, foregoing any pretense of musāyara. A style of interpersonal communication that dictates etiquette and manners and thus provides a formalistic means for parties to a conversation to express themselves. This typically implies allocating a large block of time, attention and focus to the conversation while engaging in circuitous, indirect speech. Dwairy (2004) feels that musāyara and a conflicting behavior entitled is tighaba have developed in Arab society to enable the individual to deal with the challenges of living in a close-knit group. Istighaba means to allow an individual to express personal ideas and negative opinions, as long those who are the subjects of these sentiments, towards whom one must display respect (e.g., parents, teachers, social authorities), are not present. Thus, musāyara an expression of conformity and submission and istighaba a means of challenging authority, voicing one s individuality work together as a system of checks and balances enabling individuals to air their dissatisfactions without incurring sanctions. This subtle play between overt and covert systems exists in the collectivist-authoritarian Arab society in a variety of contexts, including in gender roles, parent-child dynamics, teacher-student relationships, and others. Mari (1978) looked at musāyara from a different perspective; he claims it arose to be used in majority versus minority contexts where its function is to prevent opposition or resistance to the majority. He describes how the more musāyara is prevalent in such societies, the less likely it is for the minority to rise up and revolt against the majority. This, he claims, is an especially common situation in societies where the minority is poor and subject to tyranny and oppression. The self-effacement and abnegation that are intrinsic to musāyara act to suppress desires of the dominated minority to object to their situation, even verbally. On the contrary, musāyara facilitates a culture of accepting one s status as the downtrodden. 5. Musāyara in Action In pragmatic terms, musāyara-speak utilizes two formats: (1) linguistic restraint and (2) linguistic aggrandizement, or effusiveness (Griefat & Katriel, 1989). Linguistic restraint requires that the speaker adhere strictly to specific rules of conversational etiquette, such as: never interrupting, never changing the topic, always avoiding confrontation or challenge, never raising one s voice nor increasing the speed of speech. Conversational effusiveness uses exaggeration and dramatization. Typically, this involves repetitions, interjecting blessings, an almost fawning politeness, and sometimes addressing the other in an especially endearing, intimate way, such as calling an uncle my father to express especial closeness, esteem, respect. These interchanges usually require allocating a large block of time, attention and focus to the conversation while engaging in circuitous, indirect speech. Katriel and Greifat (1989) have categorized four general types of musāyara, as follows: Musāyara of respect: Used in situations involving social inequality, hierarchical relationships, this refers to how lower status individuals behave towards, and address, higher status individuals, e.g., young people vs. their elders, women vs. men, a villager vs. the tribal sheikh. In general the deferring individual the one with lower status will employ linguistic restraint, evasion, non-response. This clearly requires a degree of surrender and self-relinquishment on the part of the individual doing musāyara. 276
7 Musāyara of magnanimity: This, too, is musāyara used in unequal social situations, but the reverse of the above: it refers to how individuals speak with those of lower status. This bears a resemblance to the Western notion of noblesse oblige. For example, although normally a man does not treat children or women with deference, he might do so under specific exigencies; if the child or woman is sick. Indeed, this is often referred to as musāyara of the weak or sick, which may also be used with strangers, because they are considered fish out of water, and so deserve special indulgence, understanding. Political musāyara: This use of musāyara is not related to social status, but rather promotion of self-interest. In the words of one of the researchers interviewees, this is musāyara of the small politics of everyday life. Musāyara of conciliation: This form of musāyara is applied specifically in conflict situations, used between social equals who are in a confrontational situation. Typically, this is seen when outsiders to the conflict enjoin one or both of the parties to act with musāyara to preclude escalation of the situation. A summary of the differing forms musāyaracan take follows: Table 4 Variations of Musayara, in What Situations They at Used, Between Whom, and to What Aim Type of musayara Situation/purpose Population Function Status Qualities Respect Inequality, hierarchy All members of society Maintain social harmony Low towards equals or higher standing Reserve, requires linguistic eloquence Magnanimity Inequality between dialogue partners Socially weak (low status) vs. strong (high status) Exhibit concern and kindness High status vs. Low status Respect, concern, hosting foreign guests Political Equal & unequal relationships Majority/ Minority To protect personal interests Daily situations Power struggle, acquire something from someone Conciliation Conflicts Equal parties Conflict resolution Disagreements between individuals Return situation to prior harmony/ preserve honor Mudārāh Influence others Moslems vs. non-moslems Accepting others Believers towards non-believers Opposing evil, making the other a believer Taqiyya Minority towards majority Shia vs. Sunni sects, Moslem towards non-moslem Out of fear of majority, loss of status Special ethnic, religious groups Praising the government/ majority to protect oneself Nifāq (lie) Fear of truthfulness Believers vs. Heretics Seek approval Especially weak groups Can lie to an enemy as a ploy 6. Conclusion While Westerners may see musāyara, and its variants, as flattery, deceit, obsequiousness, etc., in fact, its social sophistication can be compared to the concept of Interpersonal Intelligence as articulated by Gardner in 277
8 1983 (this term was later replaced by Emotional Intelligence by Goleman (1995), who proposed that human intelligence can be defined as a psychobiological potential to process information so as to solve problems or to fashion products that are valued in at least one cultural context (Gardner, 1998). Musāyarawas developed by people to enable them to solve conflicts and live harmoniously within a close-knit community, and its expression and usage are valued within an Islamic context. References Ayish Muhammad I. (2003). Beyond western-oriented communication theories: A normative Arab Islamic perspective, The Public, Vol.10, No. 2, pp Dodd Carley H. (1992). Dynamics of Intercultural Communication, Dubuque: Wm. C. Brown. Dwairy M. (2004). Culturally sensitive education: Adapting self-oriented assertiveness training to collective minorities, Special Issue of the Journal of Social Issues, Vol. 60, No. 2, pp Dwairy M. (2006). Counseling and psychotherapy with Arabs and Muslims: A culturally sensitive approach, in: E. Ivey, Allen E & Sue, Derald Wing (Eds.), Multicultural Foundations of Psychology and Counseling, New York: Teachers College Press. Epley N. and Gilovich T. (1999). Just going along: Nonconscious priming and conformity to social pressure, Journal of Experimental Social Psychology, Vol. 35, pp Gardner H. (1998). A multiplicity of intelligences, Scientific American (Special Issue), Vol. 9, No. 4, pp Goleman D. (1995). Emotional Intelligence, New York: Bantom Books. Hall E. T. (1976). Beyond Culture, NY: Doubleday. Ibrahim R. (2010). How Taqiyya Alters Islam s Rules of War: Defeating Jihadist terrorism, Middle East Quarterly, pp Katriel T. and Griefat Y. (1989). Life demands musayara: Communication and culture among Arabs in Israel, in: Ting-Toomey S.& Korzenny F. (Eds.), Language, Communication, and Culture, Newbury Park, CA: Sage, pp Kluckhohn F. and Strodtbeck F. (1961). Variations in Value Orientations, Evanston, Il: Row Peterson. Levine D. N. (1985). The Flight from Ambiguity, Chicago: University of Chicago Press. Mari S. K. (1978). Arab Education in Israel, Syracuse, NY: Syracuse University Press. Ting-Toomey S. (1985). Toward a theory of conflict and culture, in: Gudykunst W., Stewart L. and Ting-Toomey S. (Eds.), Communication, Culture and Organizational Processes, Beverly Hills: Sage. Zaharna R. (1995). Bridging cultural differences: American public relations practices & Arab communication patterns, Public Relations Review, Vol. 21, pp
part one MACROSTRUCTURE Cambridge University Press X - A Theory of Argument Mark Vorobej Excerpt More information
part one MACROSTRUCTURE 1 Arguments 1.1 Authors and Audiences An argument is a social activity, the goal of which is interpersonal rational persuasion. More precisely, we ll say that an argument occurs
More informationUganda, morality was derived from God and the adult members were regarded as teachers of religion. God remained the canon against which the moral
ESSENTIAL APPROACHES TO CHRISTIAN RELIGIOUS EDUCATION: LEARNING AND TEACHING A PAPER PRESENTED TO THE SCHOOL OF RESEARCH AND POSTGRADUATE STUDIES UGANDA CHRISTIAN UNIVERSITY ON MARCH 23, 2018 Prof. Christopher
More informationobey the Christian tenet You Shall Love The Neighbour facilitates the individual to overcome
In Works of Love, Søren Kierkegaard professes that (Christian) love is the bridge between the temporal and the eternal. 1 More specifically, he asserts that undertaking to unconditionally obey the Christian
More informationTHEOLOGY IN THE FLESH
1 Introduction One might wonder what difference it makes whether we think of divine transcendence as God above us or as God ahead of us. It matters because we use these simple words to construct deep theological
More informationMaster of Arts Course Descriptions
Bible and Theology Master of Arts Course Descriptions BTH511 Dynamics of Kingdom Ministry (3 Credits) This course gives students a personal and Kingdom-oriented theology of ministry, demonstrating God
More informationPROSPECTIVE TEACHERS UNDERSTANDING OF PROOF: WHAT IF THE TRUTH SET OF AN OPEN SENTENCE IS BROADER THAN THAT COVERED BY THE PROOF?
PROSPECTIVE TEACHERS UNDERSTANDING OF PROOF: WHAT IF THE TRUTH SET OF AN OPEN SENTENCE IS BROADER THAN THAT COVERED BY THE PROOF? Andreas J. Stylianides*, Gabriel J. Stylianides*, & George N. Philippou**
More informationMormonism as an Ecclesiology and System of Relatedness
Review of Books on the Book of Mormon 1989 2011 Volume 16 Number 2 Article 15 6-1-2004 Mormonism as an Ecclesiology and System of Relatedness Charles W. Nuckolls Follow this and additional works at: https://scholarsarchive.byu.edu/msr
More informationGrievance and Conflict Resolution Guidelines for Congregations
Grievance and Conflict Resolution Guidelines for Congregations 1.0 Introduction The Congregation is committed to providing a safe environment where the dignity of every individual is respected and therefore
More informationStudent Engagement and Controversial Issues in Schools
76 Dianne Gereluk University of Calgary Schools are not immune to being drawn into politically and morally contested debates in society. Indeed, one could say that schools are common sites of some of the
More informationPostmodernism. Issue Christianity Post-Modernism. Theology Trinitarian Atheism. Philosophy Supernaturalism Anti-Realism
Postmodernism Issue Christianity Post-Modernism Theology Trinitarian Atheism Philosophy Supernaturalism Anti-Realism (Faith and Reason) Ethics Moral Absolutes Cultural Relativism Biology Creationism Punctuated
More information(i) Morality is a system; and (ii) It is a system comprised of moral rules and principles.
Ethics and Morality Ethos (Greek) and Mores (Latin) are terms having to do with custom, habit, and behavior. Ethics is the study of morality. This definition raises two questions: (a) What is morality?
More informationCircularity in ethotic structures
Synthese (2013) 190:3185 3207 DOI 10.1007/s11229-012-0135-6 Circularity in ethotic structures Katarzyna Budzynska Received: 28 August 2011 / Accepted: 6 June 2012 / Published online: 24 June 2012 The Author(s)
More informationFUNDAMENTAL PRINCIPLES OF THE METAPHYSIC OF MORALS. by Immanuel Kant
FUNDAMENTAL PRINCIPLES OF THE METAPHYSIC OF MORALS SECOND SECTION by Immanuel Kant TRANSITION FROM POPULAR MORAL PHILOSOPHY TO THE METAPHYSIC OF MORALS... This principle, that humanity and generally every
More informationDivine command theory
Divine command theory Today we will be discussing divine command theory. But first I will give a (very) brief overview of the discipline of philosophy. Why do this? One of the functions of an introductory
More informationA new religious state model in the case of "Islamic State" O Muslims, come to your state. Yes, your state! Come! Syria is not for
A new religious state model in the case of "Islamic State" Galit Truman Zinman O Muslims, come to your state. Yes, your state! Come! Syria is not for Syrians, and Iraq is not for Iraqis. The earth belongs
More informationKant On The A Priority of Space: A Critique Arjun Sawhney - The University of Toronto pp. 4-7
Issue 1 Spring 2016 Undergraduate Journal of Philosophy Kant On The A Priority of Space: A Critique Arjun Sawhney - The University of Toronto pp. 4-7 For details of submission dates and guidelines please
More informationIn the name of Allah, the Beneficent and Merciful S/5/100 report 1/12/1982 [December 1, 1982] Towards a worldwide strategy for Islamic policy (Points
In the name of Allah, the Beneficent and Merciful S/5/100 report 1/12/1982 [December 1, 1982] Towards a worldwide strategy for Islamic policy (Points of Departure, Elements, Procedures and Missions) This
More informationI. Conceptual Organization: Evolution & Longevity Framework (Dr. Allison Astorino- Courtois, 3 NSI)
I. Conceptual Organization: Evolution & Longevity Framework (Dr. Allison Astorino- Courtois, 3 NSI) The core value of any SMA project is in bringing together analyses based in different disciplines, methodologies,
More informationUnderstanding Truth Scott Soames Précis Philosophy and Phenomenological Research Volume LXV, No. 2, 2002
1 Symposium on Understanding Truth By Scott Soames Précis Philosophy and Phenomenological Research Volume LXV, No. 2, 2002 2 Precis of Understanding Truth Scott Soames Understanding Truth aims to illuminate
More informationHistory of World Religions. The Axial Age: East Asia. History 145. Jason Suárez History Department El Camino College
History of World Religions The Axial Age: East Asia History 145 Jason Suárez History Department El Camino College An age of chaos Under the Zhou dynasty (1122 221 B.C.E.), China had reached its economic,
More informationLifelong Learning Is a Moral Imperative
Lifelong Learning Is a Moral Imperative Deacon John Willets, PhD with appreciation and in thanksgiving for Deacon Phina Borgeson and Deacon Susanne Watson Epting, who share and critique important ideas
More informationSECTION 18. Correlation: How does it fit together?
SECTION 18 Correlation: How does it fit together? CORRELATION (How does it fit together?) Because Scripture is the Word of God written in the words of men we operate from the premise that it is both unified
More informationIntegrating Spirituality into Counseling. Syllabus Spring 2009
Integrating Spirituality into Counseling Syllabus Spring 2009 Contact Information Gordon Lindbloom, Ph.D. Lauren Loos, MA Gordon Lindbloom (503) 768-6070 lndbloom@lclark.edu Office Hours: 2:00 4:00 PM,
More informationEQUITY AND INCLUSIVE EDUCATION. The Catholic Community of Hamilton-Wentworth believes the learner will realize this fullness of humanity
ADMINISTRATION HWCDSB 1. MISSION & VISION Mission The mission of Catholic Education in Hamilton-Wentworth, in union with our Bishop, is to enable all learners to realize the fullness of humanity of which
More informationIn defence of the four freedoms : freedom of religion, conscience, association and speech
In defence of the four freedoms : freedom of religion, conscience, association and speech Understanding religious freedom Religious freedom is a fundamental human right the expression of which is bound
More informationBob Atchley, Sage-ing Guild Conference, October, 2010
1 Roots of Wisdom and Wings of Enlightenment Bob Atchley, Sage-ing Guild Conference, October, 2010 Sage-ing International emphasizes, celebrates, and practices spiritual development and wisdom, long recognized
More informationQuestion Bank UNIT I 1. What are human values? Values decide the standard of behavior. Some universally accepted values are freedom justice and equality. Other principles of values are love, care, honesty,
More informationMDiv Expectations/Competencies ATS Standard
MDiv Expectations/Competencies by ATS Standards ATS Standard A.3.1.1 Religious Heritage: to develop a comprehensive and discriminating understanding of the religious heritage A.3.1.1.1 Instruction shall
More informationCulture Bound Differences in Mode of Greetings in Hindus and Muslims-----A Case in Intercultural Communication.
Culture Bound Differences in Mode of Greetings in Hindus and Muslims-----A Case in Intercultural Communication. Abdul Baseer M.Phil. (English), Ph.D. (English) candidate at International Islamic University,
More informationStrand 1: Reading Process
Prentice Hall Literature: Timeless Voices, Timeless Themes 2005, Silver Level Arizona Academic Standards, Reading Standards Articulated by Grade Level (Grade 8) Strand 1: Reading Process Reading Process
More information* Dalhousie Law School, LL.B. anticipated Interpretation and Legal Theory. Andrei Marmor Oxford: Clarendon Press, 1992, 193 pp.
330 Interpretation and Legal Theory Andrei Marmor Oxford: Clarendon Press, 1992, 193 pp. Reviewed by Lawrence E. Thacker* Interpretation may be defined roughly as the process of determining the meaning
More informationHumanistic Psychology and Education
Humanistic Psychology and Education Based on an interview with Dr. W.R. Coulson, Don Closson discusses the damaging effects of humanistic psychology and the non-directive approach to drug and sex ed programs
More informationCORRELATION FLORIDA DEPARTMENT OF EDUCATION INSTRUCTIONAL MATERIALS CORRELATION COURSE STANDARDS/BENCHMARKS
SUBJECT: Spanish GRADE LEVEL: 9-12 COURSE TITLE: Spanish 1, Novice Low, Novice High COURSE CODE: 708340 SUBMISSION TITLE: Avancemos 2013, Level 1 BID ID: 2774 PUBLISHER: Houghton Mifflin Harcourt PUBLISHER
More informationReligious affiliation, religious milieu, and contraceptive use in Nigeria (extended abstract)
Victor Agadjanian Scott Yabiku Arizona State University Religious affiliation, religious milieu, and contraceptive use in Nigeria (extended abstract) Introduction Religion has played an increasing role
More informationPOSTMODERN EVANGELISM TRAINING
POSTMODERN EVANGELISM TRAINING THE FIRST STEP IN EVANGELISM IS DEVELOPING INTIMACY WITH GOD A. It is easy to get sidetracked in the Christian life. 1. We end up focusing on the nonessentials What are those
More informationState Crisis and Civil Consciousness in Greece. A pilot study of Multiple Modernities
State Crisis and Civil Consciousness in Greece A pilot study of Multiple Modernities Theoretical Principles of the Study Hypergoods - middle goods (Charles Taylor) Cosmological and Ontological Principles
More informationComment on Martha Nussbaum s Purified Patriotism
Comment on Martha Nussbaum s Purified Patriotism Patriotism is generally thought to require a special attachment to the particular: to one s own country and to one s fellow citizens. It is therefore thought
More informationEnglish Abstracts 1. Contents
English s 1 Contents 1- A Criticism on the Method of Translating Poetry in Jāme a al- Shawāhed/ Mohammad Ali Āzarshap and Vahideh Motahhari 2 2- Discussing illā ( الا ) as an Arabic Article and Structural
More informationHorwich and the Liar
Horwich and the Liar Sergi Oms Sardans Logos, University of Barcelona 1 Horwich defends an epistemic account of vagueness according to which vague predicates have sharp boundaries which we are not capable
More informationRadicalization and extremism: What makes ordinary people end up in extreme situations?
Radicalization and extremism: What makes ordinary people end up in extreme situations? Nazar Akrami 1, Milan Obaidi 1, & Robin Bergh 2 1 Uppsala University 2 Harvard University What are we going to do
More informationUnderstanding and Confronting Stereotypes Created by NFTY-Southern, Adapted by UAHC Youth Division Staff
October 2003 \ Tirshei 5764 Understanding and Confronting Stereotypes Created by NFTY-Southern, Adapted by UAHC Youth Division Staff Goals: 1. To gain a deeper understanding of the danger and harm of stereotypes
More informationDiversity Management in the Era of Open Civilization: A Call to Multiplexity
Diversity Management in the Era of Open Civilization: A Call to Multiplexity Recep Şentürk Alliance of Civilizations Institute, Fatih Sultan Mehmet Vaqf University, Istanbul This talk will deal with one
More informationHabermas and Critical Thinking
168 Ben Endres Columbia University In this paper, I propose to examine some of the implications of Jürgen Habermas s discourse ethics for critical thinking. Since the argument that Habermas presents is
More informationCommentary on Sample Test (May 2005)
National Admissions Test for Law (LNAT) Commentary on Sample Test (May 2005) General There are two alternative strategies which can be employed when answering questions in a multiple-choice test. Some
More informationChapter 2 Ethical Concepts and Ethical Theories: Establishing and Justifying a Moral System
Chapter 2 Ethical Concepts and Ethical Theories: Establishing and Justifying a Moral System Ethics and Morality Ethics: greek ethos, study of morality What is Morality? Morality: system of rules for guiding
More informationStrand 1: Reading Process
Prentice Hall Literature: Timeless Voices, Timeless Themes 2005, Bronze Level Arizona Academic Standards, Reading Standards Articulated by Grade Level (Grade 7) Strand 1: Reading Process Reading Process
More informationWorld View, Metaphysics, and Epistemology
Western Michigan University ScholarWorks at WMU Scientific Literacy and Cultural Studies Project Mallinson Institute for Science Education 1993 World View, Metaphysics, and Epistemology William W. Cobern
More informationCOMITÉ SUR LES AFFAIRES RELIGIEUSES A NEW APPROACH TO RELIGIOUS EDUCATION IN SCHOOL: A CHOICE REGARDING TODAY S CHALLENGES
COMITÉ SUR LES AFFAIRES RELIGIEUSES A NEW APPROACH TO RELIGIOUS EDUCATION IN SCHOOL: A CHOICE REGARDING TODAY S CHALLENGES BRIEF TO THE MINISTER OF EDUCATION, SALIENT AND COMPLEMENTARY POINTS JANUARY 2005
More informationConflicts within the Muslim community. Angela Betts. University of Tennessee at Chattanooga
1 Running head: MUSLIM CONFLICTS Conflicts within the Muslim community Angela Betts University of Tennessee at Chattanooga 2 Conflicts within the Muslim community Introduction In 2001, the western world
More informationWriting Module Three: Five Essential Parts of Argument Cain Project (2008)
Writing Module Three: Five Essential Parts of Argument Cain Project (2008) Module by: The Cain Project in Engineering and Professional Communication. E-mail the author Summary: This module presents techniques
More informationDISCUSSION QUESTIONS FOR SINAI AND THE SAINTS
DISCUSSION QUESTIONS FOR SINAI AND THE SAINTS I have designed these discussion questions for small groups or classes who are reading Sinai and the Saints together. If a small group desires to use the book
More informationUtilitarianism, Multiplicity, and Liberalism
Forthcoming in Utilitas Utilitarianism, Multiplicity, and Liberalism Jeff Sebo New York University Abstract In this paper I argue that utilitarianism requires us to tolerate intrapersonal disagreement
More informationTranslating Familial Biblical Terms: An Overview of the Issue
Translating Familial Biblical Terms: An Overview of the Issue by Rick Brown, Andrea Gray, and Leith Gray 1 ; October 20, 2011 This article is an abridgement of A New Look at Translating Familial Language,
More informationEnvironmental Ethics. Key Question - What is the nature of our ethical obligation to the environment? Friday, April 20, 12
Environmental Ethics Key Question - What is the nature of our ethical obligation to the environment? I. Definitions Environment 1. Environment as surroundings Me My Environment Environment I. Definitions
More informationGUIDELINES FOR ESTABLISHING AN INTERFAITH STUDIES PROGRAM ON A UNIVERSITY OR COLLEGE CAMPUS
GUIDELINES FOR ESTABLISHING AN INTERFAITH STUDIES PROGRAM ON A UNIVERSITY OR COLLEGE CAMPUS In this document, American religious scholar, Dr. Nathan Kollar, outlines the issues involved in establishing
More informationA Framework for the Good
A Framework for the Good Kevin Kinghorn University of Notre Dame Press Notre Dame, Indiana Introduction The broad goals of this book are twofold. First, the book offers an analysis of the good : the meaning
More informationThe Need for Metanormativity: A Response to Christmas
The Need for Metanormativity: A Response to Christmas Douglas J. Den Uyl Liberty Fund, Inc. Douglas B. Rasmussen St. John s University We would like to begin by thanking Billy Christmas for his excellent
More informationReflections on Xunzi. Han-Han Yang, Emory University
Reflections on Xunzi Han-Han Yang, Emory University Xunzi, a follower of Confucius, begins his book with the issue of education, claiming that social instruction is crucial to achieve the Way (dao). Counter
More informationCritical Thinking Questions
Critical Thinking Questions (partially adapted from the questions listed in The Miniature Guide to Critical Thinking by Richard Paul and Linda Elder) The following questions can be used in two ways: to
More informationIntroduction THREE LEVELS OF THEOLOGICAL REFLECTION
Introduction What is the nature of God as revealed in the communities that follow Jesus Christ and what practices best express faith in God? This is a question of practical theology. In this book, I respond
More informationDEALING WITH SPIRITUALITY VALUES WITHOUT OFFENDING ANYONE
DEALING WITH SPIRITUALITY VALUES WITHOUT OFFENDING ANYONE Richard R Jurin University of Northern Colorado Deborah Matlock Antioch University, New Hampshire Consider how you feel about each of the following
More informationGilbert. Margaret. Scientists Are People Too: Comment on Andersen. Social Epistemology Review and Reply Collective 6, no. 5 (2017):
http://social-epistemology.com ISSN: 2471-9560 Scientists Are People Too: Comment on Andersen Margaret Gilbert, University of California, Irvine Gilbert. Margaret. Scientists Are People Too: Comment on
More informationCHAPTER 2 Test Bank MULTIPLE CHOICE
CHAPTER 2 Test Bank MULTIPLE CHOICE 1. A structured set of principles that defines what is moral is referred to as: a. a norm system b. an ethical system c. a morality guide d. a principled guide ANS:
More informationAN OUTLINE OF CRITICAL THINKING
AN OUTLINE OF CRITICAL THINKING LEVELS OF INQUIRY 1. Information: correct understanding of basic information. 2. Understanding basic ideas: correct understanding of the basic meaning of key ideas. 3. Probing:
More informationZen River Sangha Ethical Guidelines
Zen River Sangha Ethical Guidelines What is most essential is the practice of Dhyana, meditative mindfulness, which enables us to experience the Absolute Purity of our deepest nature and to hold that transpersonal
More informationCulturally Competent Practice with Muslim Clients
North American Association of Christians in Social Work (NACSW) PO Box 121; Botsford, CT 06404 *** Phone/Fax (tollfree): 888.426.4712 Email: info@nacsw.org *** Website: http://www.nacsw.org A Vital Christian
More informationGibbs, Eddie, Leadership Next, Downers Grove, Illinois: Intervarsity Press, pp. Reviewed by Parnell M. Lovelace, Jr.
1 Gibbs, Eddie, Leadership Next, Downers Grove, Illinois: Intervarsity Press, 2005. 229 pp. Reviewed by Parnell M. Lovelace, Jr. 2 Gibbs, Eddie, Leadership Next, Downers Grove, Illinois: Intervarsity Press,
More informationPrentice Hall Literature: Timeless Voices, Timeless Themes, Silver Level '2002 Correlated to: Oregon Language Arts Content Standards (Grade 8)
Prentice Hall Literature: Timeless Voices, Timeless Themes, Silver Level '2002 Oregon Language Arts Content Standards (Grade 8) ENGLISH READING: Comprehend a variety of printed materials. Recognize, pronounce,
More informationPrentice Hall Literature: Timeless Voices, Timeless Themes, Bronze Level '2002 Correlated to: Oregon Language Arts Content Standards (Grade 7)
Prentice Hall Literature: Timeless Voices, Timeless Themes, Bronze Level '2002 Oregon Language Arts Content Standards (Grade 7) ENGLISH READING: Comprehend a variety of printed materials. Recognize, pronounce,
More informationLogic and Pragmatics: linear logic for inferential practice
Logic and Pragmatics: linear logic for inferential practice Daniele Porello danieleporello@gmail.com Institute for Logic, Language & Computation (ILLC) University of Amsterdam, Plantage Muidergracht 24
More informationJ.f. Stephen s On Fraternity And Mill s Universal Love 1
Τέλος Revista Iberoamericana de Estudios Utilitaristas-2012, XIX/1: (77-82) ISSN 1132-0877 J.f. Stephen s On Fraternity And Mill s Universal Love 1 José Montoya University of Valencia In chapter 3 of Utilitarianism,
More informationELA CCSS Grade Five. Fifth Grade Reading Standards for Literature (RL)
Common Core State s English Language Arts ELA CCSS Grade Five Title of Textbook : Shurley English Level 5 Student Textbook Publisher Name: Shurley Instructional Materials, Inc. Date of Copyright: 2013
More informationCosmopolitan Theory and the Daily Pluralism of Life
Chapter 8 Cosmopolitan Theory and the Daily Pluralism of Life Tariq Ramadan D rawing on my own experience, I will try to connect the world of philosophy and academia with the world in which people live
More informationLogic: Deductive and Inductive by Carveth Read M.A. CHAPTER IX CHAPTER IX FORMAL CONDITIONS OF MEDIATE INFERENCE
CHAPTER IX CHAPTER IX FORMAL CONDITIONS OF MEDIATE INFERENCE Section 1. A Mediate Inference is a proposition that depends for proof upon two or more other propositions, so connected together by one or
More informationThe influence of Religion in Vocational Education and Training A survey among organizations active in VET
The influence of Religion in Vocational Education and Training A survey among organizations active in VET ADDITIONAL REPORT Contents 1. Introduction 2. Methodology!"#! $!!%% & & '( 4. Analysis and conclusions(
More informationReview of Seven Quartets of Becoming: A Transformative Yoga Philosophy Based on the Diaries of Sri Aurobindo by Banerji, D.
Dorbolo International Journal of Dharma Studies (2015) 3:4 DOI 10.1186/s40613-015-0014-4 BOOK REVIEW Open Access Review of Seven Quartets of Becoming: A Transformative Yoga Philosophy Based on the Diaries
More informationAdvanced Biblical Exegesis 2ON504
Advanced Biblical Exegesis 2ON504 Reformed Theological Seminary - Orlando Campus Professor Glodo Spring 2018 2ON504 Advanced Biblical Exegesis Course Syllabus Spring 2018 Prerequisites: Course Description.
More informationAssertion and Inference
Assertion and Inference Carlo Penco 1 1 Università degli studi di Genova via Balbi 4 16126 Genova (Italy) www.dif.unige.it/epi/hp/penco penco@unige.it Abstract. In this introduction to the tutorials I
More informationHistory of Education Society
History of Education Society Value Theory as Basic to a Philosophy of Education Author(s): John P. Densford Source: History of Education Quarterly, Vol. 3, No. 2 (Jun., 1963), pp. 102-106 Published by:
More informationThe Unbearable Lightness of Theory of Knowledge:
The Unbearable Lightness of Theory of Knowledge: Desert Mountain High School s Summer Reading in five easy steps! STEP ONE: Read these five pages important background about basic TOK concepts: Knowing
More informationArgumentation and Positioning: Empirical insights and arguments for argumentation analysis
Argumentation and Positioning: Empirical insights and arguments for argumentation analysis Luke Joseph Buhagiar & Gordon Sammut University of Malta luke.buhagiar@um.edu.mt Abstract Argumentation refers
More informationAristotle's Theory of Friendship Tested. Syra Mehdi
Aristotle's Theory of Friendship Tested Syra Mehdi Is friendship a more important value than honesty? To respond to the question, consider this scenario: two high school students, Jamie and Tyler, who
More informationVan Fraassen: Arguments Concerning Scientific Realism
Aaron Leung Philosophy 290-5 Week 11 Handout Van Fraassen: Arguments Concerning Scientific Realism 1. Scientific Realism and Constructive Empiricism What is scientific realism? According to van Fraassen,
More informationCordoba Research Papers
Cordoba Research Papers Secularism in international politics April 2015 Author Jean-Nicolas Bitter Fondation Cordoue de Genève Cordoba Foundation of Geneva - The Cordoba Foundation of Geneva, 2015 Fondation
More informationKant The Grounding of the Metaphysics of Morals (excerpts) 1 PHIL101 Prof. Oakes. Section IV: What is it worth? Reading IV.2.
Kant The Grounding of the Metaphysics of Morals (excerpts) 1 PHIL101 Prof. Oakes Section IV: What is it worth? Reading IV.2 Kant s analysis of the good differs in scope from Aristotle s in two ways. In
More informationTaoist and Confucian Contributions to Harmony in East Asia: Christians in dialogue with Confucian Thought and Taoist Spirituality.
Taoist and Confucian Contributions to Harmony in East Asia: Christians in dialogue with Confucian Thought and Taoist Spirituality. Final Statement 1. INTRODUCTION Between 15-19 April 1996, 52 participants
More informationSAT Essay Prompts (October June 2013 )
SAT Essay Prompts (October 2012 - June 2013 ) June 2013 Our cherished notions of what is equal and what is fair frequently conflict. Democracy presumes that we are all created equal; competition proves
More informationOn the Origins and Normative Status of the Impartial Spectator
Discuss this article at Journaltalk: http://journaltalk.net/articles/5916 ECON JOURNAL WATCH 13(2) May 2016: 306 311 On the Origins and Normative Status of the Impartial Spectator John McHugh 1 LINK TO
More informationSermon Preparation Worksheet - Poetry (Last Updated: November 22, 2017)
Text: 1) Original meaning of the text. (If possible/necessary, translate text first) a) Does this poem take place in an old covenant or new covenant context? b) Divide the psalm into its various sections,
More informationA Christian-Jewish CPE Experience in Australia: The Boot is On the Other Foot
A Christian-Jewish CPE Experience in Australia: The Boot is On the Other Foot Marilyn Ann Hope Summary This reflection on the experience of supervising a group of Chabad and Orthodox Rabbis as a Christian
More informationChristians in the World
Christians in the World Introduction Have you ever heard a sermon that tried to convince you that our earthly possessions should be looked at more like a hotel room rather than a permanent home? The point
More informationQ2) The test of an ethical argument lies in the fact that others need to be able to follow it and come to the same result.
QUIZ 1 ETHICAL ISSUES IN MEDIA, BUSINESS AND SOCIETY WHAT IS ETHICS? Business ethics deals with values, facts, and arguments. Q2) The test of an ethical argument lies in the fact that others need to be
More informationSEVENTH GRADE RELIGION
SEVENTH GRADE RELIGION will learn nature, origin and role of the sacraments in the life of the church. will learn to appreciate and enter more fully into the sacramental life of the church. THE CREED ~
More informationLanguage, Culture and Identity: A Saudi Perspective in the. Light of Stuart Hall Argument
Journal of Modern Education Review, ISSN 2155-7993, USA April 2016, Volume 6, No. 4, pp. 279 284 Doi: 10.15341/jmer(2155-7993)/04.06.2016/007 Academic Star Publishing Company, 2016 http://www.academicstar.us
More informationComplementarian Position on the Role of Women
Complementarian Position on the Role of Women Introduction: High view of Scripture. Necessity of good consistent hermeneutics. Gray vs. Black & White Issue C.S Lewis: I do not believe that God created
More informationPastoral Code of Conduct
Pastoral Code of Conduct ARCHDIOCESE OF WASHINGTON Office of the Moderator of the Curia P.O. Box 29260 Washington, DC 20017 childprotection@adw.org Table of Contents Section I: Preamble... 1 Section II:
More informationGert Prinsloo University of Pretoria Pretoria, South Africa
RBL 03/2010 George, Mark K. Israel s Tabernacle as Social Space Society of Biblical Literature Ancient Israel and Its Literature 2 Atlanta: Society of Biblical Literature, 2009. Pp. xiii + 233. Paper.
More information1. LEADER PREPARATION
apologetics: An Overview Lesson 1: You and Your Worldview This includes: 1. Leader Preparation 2. Lesson Guide 1. LEADER PREPARATION LESSON OVERVIEW Each of us has a lens through which we see the world.
More informationCan Christianity be Reduced to Morality? Ted Di Maria, Philosophy, Gonzaga University Gonzaga Socratic Club, April 18, 2008
Can Christianity be Reduced to Morality? Ted Di Maria, Philosophy, Gonzaga University Gonzaga Socratic Club, April 18, 2008 As one of the world s great religions, Christianity has been one of the supreme
More informationWhat Counts as Feminist Theory?
What Counts as Feminist Theory? Feminist Theory Feminist Theory Centre for Women's Studies University of York, Heslington 1 February 2000 Dear Denise Thompson, MS 99/56 What counts as Feminist Theory At
More information