Online Business Accounting
Basic Accounting Principles Knowledge Base
Where can I learn very basic bookkeeping and accounting principles by Monday? I got a job call for Monday. I have to take a 100 question test, 4 categories. Two of the categories are bookkeeping and accounting. I've looked all over the internet and have come up broke. Any suggestions? Areas: maintain general and subsidiary ledger records; post entries; balance against other records; post charges; principles and practices of bookkeeping. Here's the tough one. The job is with the City. The program used is the Municipal accounting system. I've never used it. I may be tested on that also. I wonder if I will be asked questions like "What is the basic accounting equation?" I have quite a bit of financial experience; experience with budgets, making payments, maintaining records, etc., but nothing like this. The programs I used were dedicated to the company and the work was specialized. Honestly, I'm a little nervous about the test. Thanks!
basic accounting principles. How to handle credit card purchases? How do I record credit card purchases for my small business? The purchases are for material to be sold or to be consumed while conducting the business. The credit card is in the name of the business and is used exclusiverly for the business. As I use the credit card, accounting principles dictate to treat the purchase like a cash purchase. However, I ceated a liability using the credit card. The credit card bill has to be paid with a company check. I imagine the following procedure: Record the cc transaction in an account called "credit card". Should this be an liability account that is later offset by a cash payment from the company's bank account ? The check payment is then broken up over the various corresponding expense accounts. Is this workable? Thank you for any input. Hendrik
What are the basic principles of accounting? My exmans are approaching (they are to be held in the first week of september), but I dont even know what is Ledger, but it is always the case with me... I have a habit to study at the eleventh hour... so would u like to answer my question in short... and any site that can help me.... I want the 13 basic principles or conventions...
Can someone recommend a basic textbook/guide for accounting principles? I have a lot of different responsibilities at my job, and one is them is accounting, but I don't have any formal training in that area. I can use excel and am decent with statistics so I can definitely run the numbers, but I need some help with the technical terms and layouts used in accounting--could someone recommend a basic book or two that could help me? Something that wouldn't be too technical for a regular person to understand, but not something too basic (I don't want to get 'accounting for dummies'). Thanks.
Can someone help me with basic principles of statutory accounting. I really need it. Thanks.? I want this in the Ghanaian Contest. Though Generally accepted accounting principles are available.
what are the basic principles in accounting? please answer my question fast..i need it for my homework..
Can someone explain this basic accounting principle to me? Here is the accounting principle: Assets = Liabilities+ Stockholders' Equity Please explain this briefly in simple terms.
I need some information regarding the basic principles of accounting? I am looking for some general information on accounting, banking and insurace. kindly help me regarding this
Help me basic accounting question? Help me? What are the basic principles of accounting?
Where can I take an intro accounting class online during winter break? I'm looking for a community college where I can take a basic Accounting I/Principles of Accounting I/etc. class on-line before the beginning of spring term.
basic accounting help: true and false questions. please help.? answer as many as you can please, true or false.. and thanks for all the help! 1. work sheets for service and merchandising businesses are very different. 2. a trial balance is prepared to prove that all journal entries have been posted to the correct general ledger accounts. 3. all accounts are listed on the work sheeet regardless of whether there is a balance or not. 4. the value of the insurance coverage used is recorded as a debit to insurance expense. 5. the amount of supplies not used during a fiscal period represents an expense. 6. there will be a net loss if the income statement debit column total is larger than the income statement credit column total. 7. a net income amount is extended to the balance sheet debit column. 8. in the preparation of financial statements, accounting principles are applied differently from on fiscal period to the next. 9. beginning merchandise inventory less purchases made during the fiscal period plus ending inventory equals cost of merchandise sold. 10. if a company has determined that the acceptable component percentage for cost of merchandise sold is not more than 51.1%, the current year's actual component percentage of 48.9% is unacceptable. 11. revenue less cost of merchandise sold equals net income. 12. when a business's expenses are less than the gross profit on sales, the difference is known as net loss. 13. data needed to prepare the liabilities section of a balance sheet are obtained from a work sheet's balance sheet debit column. 14. information needed for journalizing adjusting entries is taken from the income statement and balance sheet columns of a work sheet. 15. at the end of a fiscal period, the temporary accounts are closed to prepare the general ledger for the next fiscal period. 16. the entry to close income summary transfers the amount of net income or net loss to the partners capital account. 17. a prepaid insurance adjustment includes a debiting the expense accounts and crediting income summary. 18. expense accounts are closed by debiting the expense accounts and crediting income summary. 19. a purchase journal is used for cash purchases only. 20. trade discounts normally are recorded in the purchases discount account. 21. if the actual petty cash on hand is $53.00 but the records show that $55.00 should be on hand, the petty cash fund is said to be over. 22. the terms of sale 1/10, n/30 mean that the customer may deduct 1% of the invoice amount if payment is made within 30 days of the invoice date. 23. each amount in a sales journal's account receivable debit column is pasted to an accounts receivable ledger account. 24. regardless of when merchandise is sold, revenue should be recorded when cash is received. 25. a sales invoice is the source document for journalizing sales on account transaction. 26. when credit terms of 2/10, n/30 are offered, it means a cash discount of 2% is offered if the invoice is paid within 30 days. 27. the account allowance for uncollectible accounts is increased by a debit. 28. accounts receivable that cannot be collected are called uncollectible accounts. 29. using the percentage of total sales on account to estimate uncollectible accounts expense assumes that portion of every dale on account dollar will become uncollectible. 30. canceling the balance of a customer account because the customer does not pay is called writing off an account. 31. when a previously written-off account is collected, accounts receivable is debited and credited for the amount collected. 32. assets expected to be exchanged for cash or consumed within a year are known as plant assets. 33. plant assets decrease in value because of use and the passage of time 34. the original cost of a plant asset includes only the amount paid the vendor the plant asset. 35. estimated total depreciation expense is calculated as original cost less estimated salvage value. 36. loss on plant assets is revenue that results when a plant asset is sold for more than book value. 37. personal property includes buildings but not land. 38. a perpetual inventory system provides day-to-day information about the quality of merchandise on ahdn. 39. when a business frequently orders small quantities of an item, the price paid is often more per unit than when merchandise is ordered in large quantities. 40. the cost of merchandise inventory is reported on both the income statement and the balance sheet. 41. businesses that need an ending inventory amount for preparing monthly income statements should take a physical inventory to obtain the amount for each month. 42. first in, first out is a method used to determine the quantity of each type of merchandise on hand. 43. the journal entry for paying a note payable includes a debit to accounts payable to remove the balance owed. 44. when a business receives payment for a note receivable, accounts receivable is credited. 45. in interest calculations, time can be expressed in who
Basic accounting question...help me....? The following situations involve accounting principles and assumptions. 1. Grossman Company owns buildings that are worth substantially more than they originally cost. In an effort to provide more relevant information, Grossman reports the buildings at market value in its accounting reports. 2. Jones Company includes in its accounting records only transaction data that can be expressed in terms of money. 3. Caleb Borke, president of Caleb’s Cantina, records his personal living costs as expenses of te Cantina. *For each of the three situations, say if the accounting method used is correct or incorrect. If correct, identify which principle or assumption supports the method used. If incorrect, identify which principle or assumption has been violated.
Generally accepted accounting principles? Are based on long used accounting practices. Are basic assumptions, concepts, and guidelines for preparing financial statements. Are detailed rules used in reporting on business transactions and events. Arise from the rulings of authoritative bodies. All of the above.
Debit means decrease and credit means increase” is true List and discuss the various points that you will shar? You have been nominated by your institution for a seminar because of your proficiency in basic accounting concepts. The participants and audience include college professors, practicing CPAs, and fellow students. The theme of the seminar is Basic Accounting Principles. You have been asked to share whether or not the statement “Debit means decrease and credit means increase” is true? List and discuss the various points that you will share with the audience.
College Accounting book vs. Principles of Accounting book - What is the difference? Hello Yahoo Answers Community I'm confused about these two categories and I would like some clarification. Correct me if I'm wrong, but my impression of the College Accounting book is that it introduces basic concepts while the Principles of Accounting is more like introducing expanded concepts. Would an individual with no accounting experience benefit from the College Accounting textbook or Principles of Accounting textbook? Or could it be both? Your answer at unraveling this mystery will be appreciated! And just to give you an idea of what I'm talking about, here is the table of contents for a major College Accounting textbook and a major Principles of Accounting textbook (Warning! The info is long!): College Accounting table of contents Part 1: ACCOUNTING FOR A SERVICE BUSINESS. 1.Introduction to Accounting. 2. Analyzing Transactions: The Accounting Equation. 3. The Double-Entry Framework. 4. Journalizing and Posting Transactions. 5. Adjusting Entries and the Worksheet. Appendix: Depreciation Methods. 6. Financial Statements and the Closing Process. Appendix: Statement of Cash Flows. Part 2: ACCOUNTING FOR CASH, PAYROLL, AND SERVICE BUSINESSES. 7. Accounting for Cash. Appendix: Internal Controls. 8. Payroll Accounting: Employee Earnings and Deductions. 9. Payroll Accounting: Employer Taxes and Reports. Part 3: ACCOUNTING FOR A MERCHANDISING BUSINESS. 10. Accounting for Sales and Cash Receipts. 11. Accounting for Purchases and Cash Payments. Appendix: The Net-Price Method of Recording Purchases. 12. Special Journals. 13. Accounting for Merchandise Inventory. Appendix: Perpetual Inventory Method: LIFO and Moving-Average Methods. 14. Adjustments and the Worksheet for a Merchandising Business. Appendix: Expense Method of Accounting for Prepaid Expenses. 15. Financial Statements and Year-End Accounting for a Merchandising Business. Part 4: SPECIALIZED ACCOUNTING PROCEDURES FOR MERCHANDISING BUSINESS AND PARTNERSHIPS. 16. Accounting for Accounts Receivable. 17. Accounting for Notes and Interest. 18. Accounting for Long-Term Assets. 19. Accounting for Partnerships. Part 5: ACCOUNTING FOR CORPORATIONS AND MANUFACTORING BUSINESSES. 20. Corporations: Organization and Capital Stock. 21. Corporations: Earnings, Taxes, Distributions, and the Retained Earnings Statement. 22. Corporations: Bonds. Appendix: Effective Interest Method. 23. Statements of Cash Flows. Appendix: Statement of Cash Flows: The Direct Method. 24. Analysis of Financial Statements. 25. Departmental Accounting. 26. Manufacturing Accounting: The Job Order Cost System. 27. Manufacturing Accounting: The Work Sheet and Financial Statements. And now the Principles of Accounting table of contents Accounting in Business Analyzing and Recording Transactions Adjusting Accounts and Preparing Financial Statements Completing the Accounting Cycle Accounting for Merchandising Operations Inventories and Cost of Sales Accounting Information Systems Cash and Internal Controls Accounting for Receivables Plant Assets, Natural Resources, and Intangibles Current Liabilities and Payroll Accounting Accounting for Partnerships Accounting for Corporations Long-Term Liabilities Investments and International Operations Reporting the Statement of Cash Flows Analysis of Financial Statements Managerial Accounting Concepts and Principles Job Order Cost Accounting Process Cost Accounting Cost Allocation and Performance Measurement Cost-Volume-Profit Analysis Master Budgets and Planning Flexible Budgets and Standard Costs Capital Budgeting and Managerial Decisions
Why do people continue to work even when it means poverty? I've heard about all these people deemed the "working poor" who undertake jobs etc. where the cost of going to work and arranging day care and other things actually puts them in the hole. Do these people not understand basic accounting principles? Is their pride so dominant that they'll actually work for a negative return? Does the government perpetuate the myth that in order to be a "contributing" member of society one must have a job and pay taxes, no matter what the down side? Please explain.
which course will benenfit me the most? Our high school is offering advance courses for the advance classes for our junior year(next year). I don't think this would have any official record that a collage would be able to see. So this would just be for the pure benefit of it. The Courses are: Public Speaking - Writing and preforming different types of speeches. Advanced Biology - Introduction to botany, zoology, leading to comparative anatomy. Business Math - Basic accounting principles and applications of math in business. Art and Design - Elements of design used in architecture, landscaping etc. Cultural Anthropology/World Religions - Study of culture and religions as factors of moder and historical events. Research and Documentation - How to annotate research Data, make footnotes, bibliographies etc. I think the the last one would be the most beneficial as it can be applied in all other subjects. Some life experience would be much appreciated. We would still have a normal curriculum in addition to this.
accounting??please help me..? 1.determine the different forms of business administration 2.the different types of business organization and their meaning 3.definition of accountancy 4.phases pf accountancy 5.fundamental concepts of accounting 6.underlying assumptions of accounting 7.basic principles of accounting
Help me basic accountion question? Help me? What are the basic principles of accounting?
Which course would benefit me the most? Our high school is offering advance courses for the advance classes for our junior year(next year). I don't think this would have any official record that a collage would be able to see. So this would just be for the pure benefit of it. The Courses are: Public Speaking - Writing and preforming different types of speeches. Advanced Biology - Introduction to botany, zoology, leading to comparative anatomy. Business Math - Basic accounting principles and applications of math in business. Art and Design - Elements of design used in architecture, landscaping etc. Cultural Anthropology/World Religions - Study of culture and religions as factors of moder and historical events. Research and Documentation - How to annotate research Data, make footnotes, bibliographies etc. I think the the last one would be the most beneficial as it can be applied in all other subjects. Some life experience would be much appreciated. We would still have a normal curriculum in addition to this.
Financial accounting assignment help!? Does anyone know a site wher I can (for free) ask questions or get help for my basic financial accounting course? *Accounting Principles Part 3- 4th Canadian edition
I am taking an accounting course do I need to be super good at math? Or will basic skills like addition, subtraction, multiplication, and division suffice? It's a principles of accounting course so nothing major. I'm not that great at math.
The basic principles of Chemistry- Please explain in layman's terms!? The fact that materials often react in specific ratios or proportions is one of the central ideas of chemistry. Explain why that observation is true for many chemical reactions. What is it about the makeup of matter that accounts for this fundamental observation?
when doing year end accounts for ltd companies do i have to adhere to FRSSE guidance rules? i'm working as a book-keeper and currently just do basic year end accounts for sole traders and partnerships. I want to do year end accounts for limited companies but am having problems getting to grips with the FRSSE guidance. Are there any simpler standards that I could use for simple businesses? I'm ok with basic accounting principles but there seems to be alot in the guidance and different rules about providing notes to the accounts for different things and reporting on gains and losses etc and pensions?. Is this all necessary with companies house for simple businesses? and how can i find out more? Any suggestions greatly appreciated , thanks.
Whats the best approach to learning all things corporate finance in a 3 month time period? I am trying to cram in as much knowledge and experience that may be applicable for jobs I'm applying for upon graduation around March 2010. Financial Sector I'm interested in: I'm motivated to master as much corporate finance as possible. Small or medium enterprises. Financial analysis for a corporate structures (as opposed to investment banking), etc. I started self study programs last summer (2009) but gave up on it since I was still unsure about some things at the time. Now, with background in finance from school and self-study, I've started back up and I'm giving myself about 3 months and 325 hours devoted to self study. Please advise on what material and skills I should focus on? I want to devote significant time to the basic accounting principles and ratios as well as modeling them in excel. from there I'm somewhat lost so any help is greatly appreciated.
Basic Accounting questions? Please help!? If you could explain how to get to the answer or why it is the way it is, I would greatly appreciate it! I have a quiz over it tomorrow, so I need to understand it (p.s. I have no book and the internet has confused me). 51.Jones Company purchases a new coffee pot for the employee lunchroom. It is expected that the company will use the coffee pot for at least five years. Jones Company decides that because the cost of the coffee pot is small, the purchase will be recorded as an expense, rather than as a depreciable asset. Jones Company is following the convention of: a.Full disclosure b.Conservatism c.Materiality d.Consistency and Comparability 27.Hamlin Co. is the defendant in a lawsuit that will almost certainly be resolved in the favor of the plaintiff. The estimated debt to Hamlin resulting from the suit is $1,000,000. Hamlin does not mention the suit in its’ annual report to stockholders. Hamlin has violated the principle of: a.Conservatism b.Materiality c.Cost-benefit d.Full disclosure 73.Patents and copyrights are examples of: a.Current assets b.Investments c.Property, plant, and equipment d.Intangible assets 104.True/False: Whether to classify stock held in another company as a ‘current asset’ or an ‘investment’ depends on the length of time the management of the company plans to hold stock. 155.The account ‘dividend revenue’ would be included in which section of the income statement? a.Net sales b.Cost of goods sold c.Operating expenses d.Other income and expenses 156.The account ‘sales returns and allowances’ would be included in which section of the income statement? a.Net sales b.Cost of goods sold c.Operating expense d.Other income and expense
Who knows about insurance collections? I have an interview for a collections clerk position on Friday. Here's part of the job description. These are the things i need to know that i DON'T KNOW: 1. Working knowledge and understanding of billing, collections and related interfaces. 2. Basic knowledge of accounting principles and procedures and cash flow concepts, collateral arrangements, and finance agreements. 3. Good understanding of the insurance industry and property casualty products.
I need help with Job Supplemental Questionnaire!! ? I'm applying for Customer Service position but the following Supplemental Questionnaire is killing me. I’m not a very good writer and I was wondering how you would personally answer the following questions: 1. Please describe your experience and/or training which has provided an understanding of basic mathematical, accounting principles, practices, recordkeeping methods and techniques. 2. Please describe your experience providing information or explaining policies and/or procedures to the public either in person or on the telephone. 2. Please describe your experience providing information or explaining policies and/or procedures to the public either in person or on the telephone. 4. Please describe your experience or coursework in medical terminology. 5. Please describe your experience in responding to complaints or dealing with irate customers. 6. Please describe your experience and/or training in the use of computers, including the types of computer programs you have used (i.e. WordPerfect, Microsoft Word, Excel etc.) I just need some ideas. Thank you.
Accounting H.W help. please.? Please help me with these question. Urgent. 1. The basic purpose of the matching principle is to allocate the cost of an asset to expense over the years in which the asset contributes to revenue. Current accounting practice does not strictly apply this principle to expenditures for a. Natural resources. b. Research and development. c. Trademarks. d. Equipment 2. Madden Company paid $500,000 to acquire a piece of real estate consisting of land and an office building with a parking lot. In this situation: a. The purchase price should be apportioned among the Land, Land Improvement, and Building accounts. b. The entire purchase price should be debited to the Plant and Equipment account. c. Land, Land Improvement, and Building accounts should each be debited for the respective appraisal value of each item. d. Allocation of the entire $500,000 to Land results in an understatement of net income in the current and future accounting periods. 3. Which of the following will cause net income to be overstated for the following year? a. Current year's ending inventory is understated. b. Current year's ending inventory is overstated. c. Next year's beginning inventory is overstated. d. Next year's ending inventory is understated. 4. In the phrase "generally accepted accounting principles," the words generally accepted mean that the principles: a. Have been adopted by Congress or approved by the voters in a general election. b. Are acceptable to the Internal Revenue Service. c. Are understood and observed by all the participants in the financial reporting process. d. Have been approved by a majority of the members of the Financial Accounting Standards Board. 5. At the start of the current year, Excelsior Corporation had a credit balance in the Allowance for Doubtful Accounts of $1,600. During the year a monthly provision of 2% of sales was made for uncollectible accounts. Sales for the year were $400,000, and $5,400 of accounts receivable were written off as worthless. No recoveries of accounts previously written off were made during the year. The year-end financial statements should show: a. Uncollectible accounts expense of $13,400. b. Allowance for Doubtful Accounts with a credit balance of $4,200. c. Allowance for Doubtful Accounts with a credit balance of $7,000. d. Uncollectible accounts expense of $5,400.
Some Accounting Questions? 9. An example of a basic business strategy is a. low-cost strategy b. differentiation strategy c. combination strategy d. all of the above 11. The objectivity principle requires that a. business transactions must be consistent with the objectives of the entity b. the Financial Accounting Standards Board must be fair and unbiased in its deliberations over new accounting standards c. accounting principles must meet the objectives of the Security and Exchange Commission d. Amounts recorded in the financial statements must be based on independently verifiable evidence 16. Which of the following describes the classification and normal balance of the fees earned account? a. Asset, credit b. Liability, credit c. Retained earnings, debit d. Revenue, credit 17. In which of the following types of accounts are increases recorded by debits? a. Assents, Liabilities b. Dividends, Liabilities c. Expenses, Liabilities d. Assets, Expenses 21. Adjusting Entries are: a. the same as correcting entries b. needed to bring accounts up to date and match revenue and expense c. optional under generally accepted accounting principles d. rarely needed in large companies 22. As time passes, fixed assets other than land lose their capacity to provide useful services. To account for this decrease in usefulness, the cost of fixed assets is systematically allocated to expense through a process called: a. equipment allocation b. depreciation c. amortization d. depletion 27. Closing entries: a. need not be journalized if reversing entries are prepared b. need not be posted if the financial statements are prepared from the worksheet c. are not needed if adjusting entries are prepared d. must be journalized and posted 28. A reversing entry reverses a(n): a. closing entry b. transaction entry c. adjusting entry d. correcting entry 29. Which account is not classified as a selling expense? a. Sales Salaries b. Transportation-Out c. Sales Discounts d. Advertising Expense 41. Allowance for Doubtful Accounts is listed on the balance sheet under the caption: a. stockholders’ equity b. investments c. fixed assets d. current assets 42. Accounts Receivable Turnover measures: a. how frequently during the year the accounts receivable are converted to cash b. the number of days outstanding c. the fair market value of accounts receivable d. the efficiency of the accounts payable function 43. The amount received by the endorser after discounting a note receivable at the bank is called the: a. proceeds b. maturity value c. face value d. realizable value
can i get some accounting help? Listed below are five cases involving basic accounting issues. For each one, you are to use the Accounting Standards Codification (ASC) database to determine the precise reference that represents the authoritative guidance in US GAAP. To illustrate, the support for principles to determine if a transfer of receivables should be accounted for as a sales or as a secured borrowing would be found in ASC section 860-10-40-3. Your answers for each part need only indicate the specific ASC section, Case 1: Your company has incurred a material loss during the current fiscal year, and you are trying to decide how it should be presented in this year’s income statement. Identify the authoritative guidance that indicates the criteria that need to be met to present the loss as extraordinary in the income statement. Case 2: Your company is a defendant in a lawsuit that could result in a material loss in the coming year if the plaintiff prevails. You are concerned that you may have to accrue a loss and a liability for this contingent result of the lawsuit. Identify the authoritative guidance that indicates the conditions under which the loss and liability will be accrued before the lawsuit is resolved. Case 3: Your company is involved in real estate sales and has been told that you may fully recognize the sale price at the date the contact is signed. Apparently, the installment method is an alternative when criteria for full accrual are not met. Identify the authoritative guidance that explains the installment method for your situation. Case 4: Your company finances expansion through long-term debt on which you regularly pay interest to the lenders. You are trying to determine whether that interest should be included as an operating activity, an investment activity or a financing activity in the Statement of Cash Flows (SCF). Identify the authoritative guidance that indicates the SCF section in which these interest payments should be reported. Case 5: Your company manages Internet sites. One of your duties is to negotiate exchanges with other companies in which you place advertisements on each other's websites. In some of these transactions, the two parties exchange no cash. Identify the authoritative guidance that indicates how your company should measure revenues and expenses to report these exchange transactions
what does this thing mean? ACC 101 Financial Accounting I (AC 151) - 3 credits This course focuses on the relationships between business activities and events and the impact they have on financial statements from a prepare/user-of-accounting perspective. Students study financial transactions for both service and merchandising businesses and relate the transactions to a company's assets, liabilities, owners' equity, revenues, expenses, and cash flow. Areas of study include the basic accounting model, the process of the accounting cycle, accounting principles and terminology, financial statement analysis, and computerized accounting applications. Prerequisites: ENG 100 or appropriate placement score, MAT 090. F/S/SU (BE) What does the BE mean?
I need help with my resume? this is my Objective what most can i put Highly motivated business student with basic knowledge of accounting principles and 2 years experience in cash handling, providing customer service in a fast-paced environment and staff training, seeks progressively responsible opportunity in a ... setting.”
more accounting homework questions????? Application of the full disclosure principle A. is theoretically desirable but not practical because the costs of complete disclosure exceed the benefits B. is violated when important financial information is buried in the notes to the financial statements C. is demonstrated by the use of supplementary information presenting the effects of changing prices D. requires that the financial statements be consistent and comparable According to the FASB's conceptual framework, comprehensive income includes which of the following? A. Operating Income Yes; Investments by Owners No B. Operating Income Yes; Investments by Owners Yes C. Operating Income No; Investments by Owners Yes D. Operating Income No; Investments by Owners No The basic accounting concept that refers to the tendency of accountants to resolve uncertainty in favor of understating assets and revenues and overstating liabilities and expenses is known as the A. conservatism constraint B. materiality constraint C. substance over form principle D. industry practices constraint
What good will business classes do for you in the future after graduating college? What good will business classes do for you in the future after graduating college? Classes such as: principles of microeconomics principles of macroeconomics introduction to communication college math with calculus introduction to computers principles of accounting (both managerial and financial accounting classes) data analysis with spreadsheets communicating in business legal and ethical environment of business basic information systems foundations of marketing practice business statistical analysis using spreadsheets finance organizational behavior business policy What good will all these business foundation courses do for me in the future after I graduate college and receive my bachelors of business administration?
What's the best way to plan out a wireless network for your home or office? Be sure to document your environment with a floor plan showing obstacles and obstructions and then notate where you think would be a good place to locate your various pieces of wireless network equipment. Also, can you please take into account any RF principles, 2.4 GHz DSSS channels, basic antenna properties and the various types of wireless network devices if applicable? Thanks in advance.
Is accounting class in college hard? I'm a freshman in college and am signing up for classes for the spring semester. I was just wondering if accounting is difficult or not. Here's the course description: This course presents the basic theory and structure of financial accounting as an information system focusing on the corporate form of business ownership. The course covers all aspects of the accounting cycle: using spreadsheets to generate financial statements, cash flow, and the adjusting and closing process, and of financial activity: assets (including cash and receivables); debt and equity investments; inventories and accounting for assets; accounting for capital acquisition through debt or equity financing; and generally acceptable industry standards of ethics and principles in all aspects of financial accounting. It's financial accounting. Will it take a lot of my time? I'm taking a total of 15 credits so I don't want it to take up most of my time. I'm really good with math and formulas (I'm taking calculus next semester). I can do word problems easily and am very organized. When I read the ratemyprofessor.com comments, everyone said accounting was a hard class so I'm scared. Also, I have no choice, I'm majoring in business so accounting is a requirement. How do you guys think I'll do in the class? Thanks in advance!
Accounting Help 3? Which of the following is NOT a basic principle of cash management? a. Increase collection of receivables b. Keep inventory levels high c. Advoid paying liabilities early d. Invest idle cash
I am having difficulty understanding the equatorial counter current. What causes its dynamics? I have got an understanding of the Ekman deflection NE and SE trade winds respectively to the NW and SW causing divergences at 0 and 10 degrees latitudes (in Atlantic) I think I understand the basic principles of the equatorial undercurrent (a response to the sloping sea surface from W to E on account of the accumulation of water on the E coast of the Americas) but I cant get a grasp on the Equatorial countercurrent’s causes or dynamics. If anyone could shed any light on this it would be great or direct me to some easily digestible literature! Thanks
Write an essay in 250 to 300 words, including the following:? •Write an essay in 250 to 300 words, including the following: oThe basic assumptions of accounting oThe principles of accounting oThe constraints of accounting oA conclusion stating how you think sound financial reporting depends on principles, assumptions, and constraints. Refer to the U.S. GAAP in your response
accounting principles please give some illustrations? Accounting basics please help? i started my accounting class 2 days ago and i want to know the different between all these terms and what they are please help me 1.credit 2.debit 3.ordinary share and what we debit and what we credit i know assets and liabilities i just feel very com fused when it comes to know where to put transactions and do the balance sheet please give some examples be gracious please thank you
Need HELP bad!! In accounting class and need help with Chapter two of principles of accoutning 1? Chapter two of Principles of Accounting 1 it is about financial Statements. I don't get any of it and don't understand what it means. It talks about the balance sheet and what the financial statements mean. I don't get what it is talking about and need help. What do financial statements in accounting do and what is it used for ? Some of the topics are Repor/ Account form,Balance Sheets, and the basics to what financial statements are about. If you can please help me it will be very appreciative. Accountants or people in accounting that knows this please help!! THANK YOU! if you have MSN or AIM or Yahoo messenger and may help me by instant message and are online often please be kind and leave me your sn so i can get some help. again thank you.
I need help with my resume? this is my Objective what most can i put Highly motivated business student with basic knowledge of accounting principles and 2 years experience in cash handling, providing customer service in a fast-paced environment and staff training, seeks progressively responsible opportunity in a ... setting.”
I have an interview for an Office Manager position with a Public School Principal...help!!!!? I have an interview for an Office Manager position that is for a school in my local School District (Interview is with the Middle School Principal). I have over 9 years of experience within a school/executive secretary position. MY QUESTION IS:What kind of questions should I be preparing for in the interview? 10 points to the lucky winner! Here is a copy of the job description: OFFICE MANAGER DEFINITION Under direction, to perform a variety of responsible secretarial duties in support of the assigned school office; and to serve as Secretary to the Principal or site administrator of an assigned school including to relieve the administrator of a variety of secretarial and clerical administrative detail. EXAMPLES OF IMPORTANT AND ESSENTIAL DUTIES Participate and assist in the administration of the school office; plan, organize, and oversee activities and operations associated with the office; relieve the Principal or site administrator of a variety of administrative details. Perform the full range of secretarial duties for the Principal or site administrator; type and assemble reports, manuals, correspondence and other materials; independently respond to letters and general correspondence; compose and prepare letters, memoranda and reports pertaining to standard policies; post necessary information and announcements. Serve as initial contact/resource person for the Principal or site administrator's office; screen calls, visitors and mail; respond to sensitive requests for information and assistance; attempt to resolve concerns and complaints; refer inquiries as appropriate. Maintain calendars for the Principal or site administrator regarding administrative and department activities, meetings, and various events; coordinate activities with other District departments, divisions, the public, and outside agencies; make necessary arrangements for meetings; take and transcribe minutes as assigned. Participate in the preparation of the school budget; submit budget recommendations; monitor expenditures; maintain administrative and financial records; handle petty cash. Provide lead direction and training to assigned staff and student assistants; direct the work activities of assigned clerical personnel; prioritize and coordinate work assignments; review work for accuracy. Recommend and assist in the implementation of school goals and objectives; establish schedules and methods for providing clerical and secretarial services; implement policies and procedures. Provide information and forms to the students, faculty, staff and the general public; collect and process appropriate information; apply policies and procedures in determining completeness of applications, records, and files. Act as lead person and perform specialized record keeping functions in the areas of registration, student cumulative folders, transcripts, attendance records, report cards, graduation and award lists, and data processing records; compile and prepare monthly Average Daily Attendance report as required by the State of California. Assign, issue, and maintain inventory of room and cabinet keys issued to teachers and other authorized personnel. Assist substitutes and instructional assistants in obtaining class information and classroom keys and finding the assigned rooms. Serve as liaison between the Principal or site administrator, teachers, students, parents, and other staff members. Administer basic first aid in accordance with District policy. Requisition, receive, store, and distribute supplies; prepare purchase orders for materials, textbooks, and supplies. Assist in the preparation of special projects and assignments as requested. Operate and perform minor maintenance on office machines including copiers, calculators, and computers. Exercise technical and functional support of clerical staff and student assistants. OTHER JOB RELATED DUTIES Perform related duties and responsibilities as assigned. JOB RELATED AND ESSENTIAL QUALIFICATIONS Knowledge of: Principles and practices of office management. Modern office practices, methods, and equipment including computer equipment. Principles of business letter writing. Principles and procedures of record keeping. Word processing methods, techniques, and programs including spreadsheet and database operations. Knowledge of: Principles and practices of data collection and report preparation. Techniques used in public relations. Alphabetical, numerical, and subject matter filing systems. Basic accounting and bookkeeping procedures. Basic mathematical principles. English usage, spelling, vocabulary, grammar, and punctuation. Skill to: Operate modern office equipment including computer equipment. Type at 50 words per minute. Transcribe minutes. Ability to: Learn and apply the policies, procedures, laws, and regulations pertaining to assigned pr
Is this what the bankers are still doing to us today? Mr. Rothschild discovered the basic principle of power, influence, and control over people as applied to economics. That principle is "when you assume the appearance of power, people soon give it to you." Mr. Rothschild had discovered that currency or deposit loan accounts had the required appearance of power that could be used to induce people (inductance, with people corresponding to a magnetic field) into surrendering their real wealth in exchange for a promise of greater wealth (instead of real compensation). They would put up real collateral in exchange for a loan of promissory notes. Mr. Rothschild found that he could issue more notes than he had backing for, so long as he had someone's stock of gold as a persuader to show his customers. Mr. Rothschild loaned his promissory notes to individual and to governments. These would create overconfidence. Then he would make money scarce, tighten control of the system, and collect the collateral through the obligation of contracts. The cycle was then repeated. These pressures could be used to ignite a war. Then he would control the availability of currency to determine who would win the war. That government which agreed to give him control of its economic system got his support. Collection of debts was guaranteed by economic aid to the enemy of the debtor. The profit derived from this economic methodology mad Mr. Rothschild all the more able to expand his wealth. He found that the public greed would allow currency to be printed by government order beyond the limits (inflation) of backing in precious metal or the production of goods and services.
Can some one help me with acc/280? ACC/280 Final Exam True/False Questions: Each answer is worth .25 points for a total of 3 points. 1. Accounting information is used only by external users with a financial interest in a business enterprise. A.) True B.) False 2. The dividends account is a subdivision of the returned earnings account and appears as an expense on the income statement. A.) True B.) False 3. Information is relevant if it provides a basis for predicting future earnings. A.) True B.) False 4. The safeguarding of assets is an objective of a company's system of internal control. A.) True B.) False 5. The ledger is merely a bookkeeping device and therefore does not provide much useful data for management. A.) True B.) False 6. The basic accounting equation is in balance when the creditor and ownership claims against the business equal the assets. A.) True B.) False 7. Comparisons of company data with industry averages can provide some insight into the company's relative position in the industry. A.) True B.) False 8. The book value of a depreciable asset is always equal to its market value because depreciation is a valuation technique. A.) True B.) False 9. Adjusting entries are an optional bookkeeping procedure. A.) True B.) False 10. Internal control consists of the plan of organization and all of the related methods and measures adopted within a business to (a) safeguard its assets, and (b) enhance the accuracy and reliability of its accounting records. A.) True B.) False 11. Generally accepted accounting principles are uniform throughout the world. A.) True B.) False 12. Current assets are listed in the order of liquidity. A.) True B.) False Multiple Choice Questions: Each question is worth .50 points for a total of 12 points. 13. The use of computers in recording business events a. has made the recording process more efficient. b. does not use the same principles as manual accounting systems. c. has greatly impacted the identification stage of the accounting process. d. is economical only for large businesses. Use the following information for questions 14–15. The income statement and balance sheet columns of Pine Company's worksheet reflects the following totals: Income Statement Balance Sheet Dr. Cr. Dr. Cr. Totals $58,000 $48,000 $34,000 $44,000 14. The net income (or loss) for the period is a. $48,000 income. b. $10,000 income. c. $10,000 loss. d. not determinable. 15. To enter the net income (or loss) for the period into the above worksheet requires an entry to the a. income statement debit column and the balance sheet credit column. b. income statement credit column and the balance sheet debit column. c. income statement debit column and the income statement credit column. d. balance sheet debit column and the balance sheet credit column. 16. Under accrual-basis accounting a. cash must be received before revenue is recognized. b. net income is calculated by matching cash outflows against cash inflows. c. events that change a company's financial statements are recognized in the period they occur rather than in the period in which cash is paid or received. d. the ledger accounts must be adjusted to reflect a cash basis of accounting before financial statements are prepared under generally accepted accounting principles. 17. An example of an expired cost is a. inventory. b. sales salaries. c. prepaid expenses. d. plant assets. 18. Companies that are subject to, but fail to comply with, the Sarbanes-Oxley Act of 2002 a. may do so legally by obtaining an exemption. b. will be automatically dissolved. c. may be subject to fines and officer imprisonment. d. may be forced to sell their foreign subsidiaries. 19. Which of the following correctly identifies normal balances of accounts? A.AssetsDebit LiabilitiesCredit Stockholder's EquityCredit RevenuesDebit ExpensesCredit B.AssetsDebit LiabilitiesCredit Stockholder's EquityCredit RevenuesCredit ExpensesCredit C.AssetsCredit LiabilitiesDebit Stockholder's EquityDebit RevenuesCredit ExpensesCredit D.AssetsDebit LiabilitiesCredit Stockholder's EquityCredit RevenuesCredit ExpensesDebit 20. Costs become expenses a. when they are paid. b. when they are charged against revenues. c. when they are purchased. d. at the end of the accounting period. 21. Which one of the following is primarily interested in the liquidity of a company? a. Federal government b. Stockholders c. Long-term creditors d. Short-term creditors 22. The organization(s) primarily responsible for establishing generally accepted accounting principles
I have an IAD in Computer Studies (NCC UK). Do I qualify for any exemption at CIMA level 1? I have an Advanced Diploma in Computer Studies (NCC UK). I would like to know if i am eligible for any exemptions at the Cima certificate level? Below is what I have studied entails: Education:International Advanced Diploma in Computer Studies (Jan 2001-Dec 2001) Areas of study: -Business Management -Project Management -Systems Analysis and Design -Network Environment -Software Environment -Object Oriented Techniques -Practical Project (Point of Sale System) Diploma in Computer Studies (Jan 1999-Dec 1999) Areas of study: - Business Systems Development - Human Communication & Information Systems - Computerised Accounting - Computer Programming - Basic Computing Principles - Modelling for Computing with Mathematics - Practical Project (Library Automation)
for anyone whose an accountant can you clarify this? the thing is i want to be an accountant because of the abundant opportunities available. but the problem is that im not good at math that is precalculus or beyond. i am good at algebra and trigonometry or high school math. But someone shed light on this by telling me that accounting is not about math. he told me you just need basic math like addition subtratction mulitplication and division. its more based on knowing the principles of accounting then precalculus or calculus
What about Skeptics of Buddhism, like us ? Please Patiently read everything.? Buddhism for beginners (and sceptical Westerners) Introduction Now that Buddhism is such a fast-growing religion in the West, a lot of Westerners are attracted to its rational approach and rejection of an all-powerful deity. But all too often we Westerners quickly get stuck on the idea of rebirth and the various cultural traditions that have become a part of Buddhism in Asia. I've been there myself - wondering if rebirth is for real, if karma is scientific, if Buddhism is rational, why I have to bow to a statue, and so on - and I almost gave up at one point. I've noticed also that some Westerners pop up on the Internet looking for others who've converted to Buddhism, hoping they can discover the trick to becoming a Buddhist despite a materialist upbringing. So this page is a mixture of useful resources and my own personal experiences in fully accepting Dharma as a way of life. I hope it will be of some use to others on the same path. •Where should I start? •What is Buddhism? •Are rebirth and karma for real? •What is our purpose in life? •What's the difference between Theravada and Mahayana? •Which tradition should I choose? •How do I become a Buddhist? •Which are good books to read? Where should I start? If there's one place you should not start, it's reincarnation/rebirth. Newcomers to Buddhism tend to open every book at the section on rebirth because what happens to us after we die is all-important in the monotheistic culture we come from. But the Buddha wasn't teaching rebirth as the goal of life. He said many times, "I teach suffering, and the way out of suffering." That was his message, to make nirvana (Pali: nibbana) - the end of suffering - the goal. So the place to start is with the basics, the Four Noble Truths and a practice aimed at reducing suffering. If this seems worthwhile to you, you're on your way. In fact, the best way to start is by doing a lot of reading. You need to know about the basic principles of Buddhism, its founder, its history, the different traditions, and what it can do for you. Even though there's a lot of stuff available free on the Internet, I still think a well-written book is the best way to go. For all of the above, try John Snelling's The Buddhist Handbook : A Complete Guide to Buddhist Schools, Teaching, Practice, and History or Gill Farrer-Halls' The Illustrated Encyclopedia of Buddhist Wisdom (which is also a handbook). These two books are both excellent primers to start off with. There's also a short overview titled What is Buddhism? from the Buddhist Society of Western Australia. For inspiring books written by Western monks who really understand Westerners' problems, try Ajahn Sumedho's The Mind and the Way : Buddhist Reflections of Life or Ajahn Jagaro's True Freedom, which is available online: •Chapter 1: True Freedom •Chapter 2: Compassion - The Natural Expression of Awakening •Chapter 3: Buddhism and God •Chapter 4: Beyond Boredom and Depression •Chapter 5: Buddhism and Vegetarianism •Chapter 6: Death and Dying Another book that's a must-read is Thich Nhat Hanh's little-known masterpiece, Old Path, White Clouds : Walking in the Footsteps of the Buddha, a beautiful and easy-to-read story of the Buddha's life drawn from accounts in the Pali Canon and illustrated with line drawings. For a thorough explanation of the nuts and bolts of the teachings and practice, check out Ayya Khema's Being Nobody, Going Nowhere : Meditations on the Buddhist Path (very good at showing how ego rules our lives) or Henepola Gunaratana's Eight Mindful Steps to Happiness : Walking the Buddha's Path. There are a lot of good books on Dharma (Pali: Dhamma), but I'd recommend starting of with the original Theravada Buddhism and checking out the Mahayana traditions like Zen and Tibetan when you have a grasp of the basics. What you read will depend on what particular problems brought you to Buddhism in the first place. Some authors, the Dalai Lama and Thich Nhat Hanh, for example, have written books on anger management. But it's important to practise too. In addition to following the Five Precepts, try practising Right Speech, generosity, compassion, being less self-centred, being less addicted to pleasures of the senses and being less concerned with possessions. And once you have a good grasp of the basic teachings and different traditions, it will be time to start meditating. Your situation in life may affect your practice and progress. If you live near a temple or Buddhist group, you'll be able to listen to Dharma talks, make Dharma friends and be with a community of like-minded people. If you don't, there are always the Internet and Buddhist forums such as E-Sangha and the Buddhist Society of Western Australia. I personally live in a Buddhist country where the majority of people don't understand the deeper teachings of Buddhism, so their focus is on making merit for a better rebirth and participating in ceremonies. So I rely a lot on the Internet, on Amazon and a few friends. I rarely go to temples. What is Buddhism? The following article is from the website of the Buddhist Society of Western Australia. The author explains karma and rebirth in the traditionally accepted way and is somewhat sceptical about the origins of the Mahayana sutras, but otherwise it's an excellent overview of Buddhism. Introduction For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings? The Buddha The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail. Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace. The Teachings of the Buddha Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning "the nature of all things" or "the truth underlying existence". It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught: 1. The way of Inquiry The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it! This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation. The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept. Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them. 2. The Four Noble Truths The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where ... this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering, which robs us of happiness and leaves us in strife. Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself. Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths: 1.That all forms of being, human and otherwise, are afflicted with suffering. 2.That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7). 3.That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion. 4.That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path. It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is 'optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness. 3. The Middle Way or Eightfold Path The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path. 1.Right Understanding 2.Right Thought 3.Right Speech 4.Right Action 5.Right Livelihood 6.Right Effort 7.Right Mindfulness 8.Right Concentration Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from: 1.Deliberately causing the death of any living being; 2.Intentionally taking for one's own the property of another; 3.Sexual misconduct, in particular adultery; 4.Lying and breaking promises; 5.Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness. Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight. Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion. According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation. 4. Kamma Kamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done. There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible. Thus much of what one experiences is the result of one's own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future. The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible. Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt. This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society. 5. Rebirth The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective. The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor! Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are ten times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms. Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us. 6. No Creator God The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way there is no corruption possible in the workings of Kamma. Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme. No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well-being, and it is dangerous to give that responsibility to another. 7. The Illusion of Soul The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a 'computer'. No essential permanent core can be found which we can truly call 'the computer', just so, no essential permanent core can be found which we can call 'the soul'. Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across. Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage. These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today. Types of Buddhism One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos. Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahat. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'. Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still. Buddhism's relevance to the world today Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways. The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society. The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length. From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued. Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life. Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty! Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world. Are rebirth and karma for real? Is rebirth for real - either as a human or in one of the other realms? This is the question most Westerners ask as soon as they become interested in Buddhism. Karma (Pali: Kamma) - the law of cause and effect - operates across multiple lifetimes, but where's the proof that there is any life other than the current one? It's a complex subject and each tradition has its own explanation. It isn't uncommon for different teachers in the same tradition to have a different take on rebirth. One thing's for sure, there is no scientific proof of rebirth (yet). There are rational explanations, but they all rest on unprovable assumptions. One way to approach the question of rebirth is suggested by Thanissaro Bhikkhu, who says, "You don't have to believe in rebirth, you just have to take it as a working hypothesis." Other teachers, such as Ajahn Summedho, have a similar view, that since we can never know what will happen after death, it makes sense to practise Dharma (Pali: Dhamma) and live this life in the best way possible. Some well-known monks, Ajahn Brahm and P.A. Payutto among them, say that when meditators reach the third or fourth jhana (level of absorbtion) they are able to "read their past lives" as the Buddha did and experience the truth of rebirth. But this ability is by no means universal, even among meditation masters. Another explanation championed by Buddhadasa, Thailand's most revered monk, is that rebirth in a series of physical bodies is "conventional talk" to make the subject understandable for the masses, but in "Dharma talk" what the Buddha really meant was that each life was the arising of the ego in the mind. So we experience "death" and "rebirth" (of the ego) many times each day. Similarly, the six realms of existence all correspond to states of mind. In the same way, the cause and effect of karma can be observed in our own mental states - when we do good deeds it results in a wholesome mental state, when we do bad deeds, we experience unwholesome mental states. This rational explanation of rebirth and karma doesn't necessarily exclude the traditional view. It augments it. What works for me is to take both of them as working hypotheses and practise accordingly. Recalling the Buddha's story about the man shot with a poisoned arrow, if we need to have every detail of the teaching proved to us at the outset, we'll be dead before we start practising. What is our purpose in life? The traditional answer to this is that our purpose is to attain nirvana and stop the endless cycle of rebirths and suffering. But the idea of a general purpose for mankind suggests that someone or something created that purpose, which in turn suggests an omnipotent deity. The way I think of it is that we have no pre-ordained purpose. We evolved, and here we are. Because we also evolved language and conceptual thinking, we got stuck with this concept of a self, an ego that makes us feel separate from everything else. The ego needs constant reassurance of its importance, which is why we cling to our views and defend them fanatically, and why we are constantly criticizing others. Our ego rules our lives. It is terrified of being snuffed out. We handle this in different ways. Some of us have lots of kids so we can feel that a part of us lives on forever through our descendants. Some of us perform heroic deeds so that our names will live on in history forever. Some of us get onto Ripley's Believe It Or Not with the world's longest moustache or beating the world record for smashing melons with our head, or some such nonsense, so that we'll achieve digital immortality. Some of us cling to the idea that a god will give us eternal life in some form after death. For those of us who don't find this pseudo-immortality or unguaranteed immortality satisfying, there's a need to create our own purpose in life. This is where Buddhism fits the bill nicely. Instead of being ruled by the ego and its fears, get rid of it! Being rid of the ego and the suffering it brings is what Ajahn Jagaro called "True Freedom" - a very appealing idea for all of us. If we don't achieve true freedom in this life, we should get another chance in a future life. But simply diminishing the ego and increasing freedom in this life seems like a worthwhile purpose to me. What's the difference between Theravada and Mahayana? To preserve the monastic order, the Buddha set down 227 rules for a bhikkhu (monk) to observe and 311 for a bhikkhuni (nun). Before his death (known as parinirvana) he said that some minor rules could be changed. Within a short time of his passing away there was disagreement over what could be changed and different sects emerged. The more reformist sects later called themselves Mahayana (greater vehicle) and referred to the conservative sects as Hinayana (lesser vehicle). The only conservative sect remaining today is Theravada, which is prevalent in Sri Lanka, Burma and Thailand. Theravada recognises the Pali Canon as its scriptures and a variety of ancient Theravadin commentaries. Whereas Theravada spread to the south and east, Mahayana moved to the northwest through what is now Pakistan and Afghanistan and then across Central Asia to China, Tibet, Vietnam, Korea and Japan. For historical reasons, the language of Mahayana scriptures was Sanskrit and that of Theravada was Pali. Hence the difference in spelling of some common Buddhist terms: Nirvana/Nibbana, Sutra/Sutta, Karma/Kamma, Dharma/Damma, etc. Westerners are more familiar with Mahayana Sanskrit terms. Mahayana also has its own scriptures in addition to the Pali Canon, the most important of which is the Lotus Sutra. These sutras are purported to be the Buddha's secret "higher" teachings, which were handed down only to those who were ready for them - an idea emphasised at the beginning of the Lotus Sutra. Apart from a modified monastic code which made monasticism possible in harsh environments such as Tibet, Mahayana emphasises the Bodhisattva Ideal, where a man vows not to achieve final enlightenment until all sentient beings have been saved. So anyone helping others to achieve enlightenment can be considered a bodhisattva. In Theravada, the term bodhisattva usually refers only to the historical Buddha in his previous lives. Historically, some Mahayanists consider Theravadins to be selfish for seeking enlightenment only for themselves, while some Theravadins consider Mahayanists to have deviated from what the Buddha taught. The various sutras and sects of Mahayana reflect different ways of reaching enlightenment appropriate for different people with different levels of ability. Because of this, a number of "mythical" buddhas and bodhisattvas are revered and used as objects of meditation. Theravadins revere only the historical Buddha and only his image is seen in temples. Mahayana tends to emphasise the concept of sunyata (void-ness) in its teachings and tends to have a more specific idea of what passes from rebirth to rebirth (consciousness, comprising awareness and memory). Personally, I found that the more I read about Mahayana and the Tibetan tradition known as Vajrayana, the more I accepted that all sects are going in the same direction and there is no point in considering any one of them better than another. Which tradition should I choose? I suggest reading about Theravada first and then investigating the other traditions to see which suits you best. Your decision may also depend on your Buddhist friends and what is available where you live. As far as I know, the main traditions known in the West are Theravada, Tibetan, Zen, Pure Land and Nichiren. One myth that seems to have grown up over the years is that with Mahayana one can reach enlightenment in one lifetime whereas with Theravada it takes aeons. This notion seems to have been pushed by the Chinese Zen patriarchs, in particular Huang Po, as illustrated in The Zen Teaching of Huang Po. In modern times the idea has been spread by influential author-scholar John Blofeld, who translated Huang Po's works into English and wrote several excellent books on Buddhism. But it all seems pretty ridiculous because how could anyone know how many lives ago any particular person started consciously working towards enlightenment? Blofeld followed Zen and then Tibetan Buddhist Tantrism, describing both as the "Short Path." However, it isn't difficult to see that any tradition that emphasises meditation - as the Buddha did - will be a short path. In the past century, the Thai Forest Tradition is a good example of a Theravadin tradition that produced a number of enlightened masters. According to Blofeld, Mahayana and Tibetan Buddhism in particular offer ways of practice to suit people at every level. After all, not everyone has an aptitude for meditation. A lot of people prefer something simpler, such as praying, chanting, various forms of devotion and pilgrimages. He describes Zen and Theravada as "formless," meaning the practice is mostly just you and your mind. But in fact there's a lot more to both than just meditation. Tibetan Buddhism seems to attract Westerners because there are now a lot of Tibetan lamas and monasteries in the West, because of the charisma of the Dalai Lama, because it can be a "Short Path," because of its reputation for developing psychic powers and because of its many varied methods of practice. However, Tibetan Buddhism has absorbed much of the ancient, shamanistic Bon religion of Tibet, so it's wise to read up on Tibet thoroughly before committing to it. Zen attracts Westerners because it's something of a "back to basics" tradition with an emphasis on meditation and very little ritual. Sakyamuni, the historical Buddha, is revered rather than the other mythical buddhas and bodhisattvas of the Mahayana sutras. Although it originated in China, the type of Zen practised in the West is mostly Japanese. Theravada attracts Western practicioners because it is seen as the oldest and purest form of Buddhism, one that reveres only Sakyamuni and in theory concentrates on meditation. The Thai Forest Tradition which developed in the late 1800s was an effort to practise exactly as the Buddha did, wandering in the jungle and meditating in caves. Although the jungle is largely gone now, a number of Westerners joined Ajahn Chah's international monastery in the 1970s and later spread the practice in other countries: Ajahn Jagaro and Ajahn Brahm in Australia, Thanissaro Bhikkhu in the USA and Ajahn Sumedho in the UK. For a brief look at the origins of this tradition, see Thanissaro Bhikkhu's Customs of the Noble Ones. For a more detailed treatment, read Forest Recollections. Pure Land was once widespread in China and is still practised among Chinese around the world. A refined form of Pure Land (Jodo and Shin Jodo) developed in Japan and has spread to the West. Pure Land involves purifying the mind by chanting the name of the Amitabha (Amida) Buddha to gain help in reaching a realm after death from where it is easy to reach enlightenment. On a deeper level, Pure Land equals pure mind and Amitabha represents our own qualities rather than an external saviour. Pure Land is sometimes combined with Zen practice. Nichiren is a homegrown Japanese tradition advocating chanting of a phrase hailing the Lotus Sutra. An offshoot of Nichiren is the lay organisation, Sokka Gakai International. There are a few Buddhist sects and organisations that are controversial in some way, usually because of their founder/leader or his particular beliefs. Before getting involved with Sokka Gakai (SGI), the Friends of the Western Buddhist Order (FWBO), Shugden or Diamond Way (Karma Kagyu), you might want to google for information about their background. How do I become a Buddhist? Although there is a ceremony of taking the Three Refuges (the Buddha, the Dharma, and the Sangha), there isn't any "conversion" involved and you aren't required to renounce any other religion or beliefs. In fact, it seems to be more of a social statement to show others that you have become a Buddhist. In my opinion, once you accept the Buddha's teachings as a way of life and try to follow the Five Precepts for lay people, you're a Buddhist. For me, this involved a lot of reading Dharma and listening to Dharma talks on the Internet. Rather than read the scriptures (which are often difficult), I chose books by monks and nuns who already had a deep knowledge of Dharma through study and practice, and who had a talent for explaining it. I looked at how Buddhism developed over the millennia and decided to start off with Theravada, which is the original form of Buddhism based on the Pali Canon. Later, I investigated the various Mahayana traditions too. It was obvious to me that reducing the power of the ego to control our lives was a foundation of Buddhism. For my practice, I concentrated on Right Speech (a component of the Noble Eightfold Path) because I thought it would give the fastest results. I expected if I started being nice to people, eventually they'd be nicer to me. That happened, but much more than that. I found myself examining my intentions every time I felt like defending my views, arguing with someone, contradicting them, criticizing them, comparing myself with them or judging them in any way at all. Pretty soon it was obvious that much of what I said or did was designed to boost my sense of self-worth and that "true freedom" was to escape this tyranny of the ego. Later I started meditating, since this is the only way to experience the truth of the teaching rather than just understanding them intellectually. Even though the majority of people born into Buddhism may not meditate, it's essential for the serious Buddhist. Some Westerners have a problem with whether they are or aren't a Buddhist, usually because they still have some belief in god or because they haven't come to believe in rebirth. The following talk by Ajahn Jagaro, a Western monk of the Thai Forest Tradition, will be helpful for anyone asking himself, "Am I a Buddhist?" ________________________________________ Am I a Buddhist? by Ajahn Jagaro Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?" I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more. To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV): "Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked; "How, Lord, does one become a lay disciple?" "When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple". "How, Lord, is a lay disciple virtuous?" "When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous." Here the Buddha clearly states that by taking refuge in the Buddha, Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge, which has been passed down from the time of the Buddha is as follows; Buddham Saranam Gacchami (I go for refuge to the Buddha) Dhammam Saranam Gacchami (I go for refuge to the Dhamma) Sangham Saranam Gacchami (I go for refuge to the Sangha) However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"... Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However, I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk. One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me. During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk! Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha. However if you are still unsure as to whether you are a Buddhist or you are not, don't worry about it, just keep on practising. With Metta, Jagaro Bhikkhu. ________________________________________ If you found this page useful or have any comments you can contact me at craigo@tale ofgenji.org. [ links | home | bibliography ]
should animals have rights? yes!!-found on internet? Almost all of us grew up eating meat, wearing leather, and going to circuses and zoos. Many of us bought our beloved "pets" at pet shops, had guinea pigs, and kept beautiful birds in cages. We wore wool and silk, ate McDonald's burgers, and fished. We never considered the impact of these actions on the animals involved. For whatever reason, you are now asking the question: Why should animals have rights? In his book Animal Liberation, Peter Singer states that the basic principle of equality does not require equal or identical treatment; it requires equal consideration. This is an important distinction when talking about animal rights. People often ask if animals should have rights, and quite simply, the answer is "Yes!" Animals surely deserve to live their lives free from suffering and exploitation. Jeremy Bentham, the founder of the reforming utilitarian school of moral philosophy, stated that when deciding on a being's rights, "The question is not 'Can they reason?' nor 'Can they talk?' but 'Can they suffer?'" In that passage, Bentham points to the capacity for suffering as the vital characteristic that gives a being the right to equal consideration. The capacity for suffering is not just another characteristic like the capacity for language or higher mathematics. All animals have the ability to suffer in the same way and to the same degree that humans do. They feel pain, pleasure, fear, frustration, loneliness, and motherly love. Whenever we consider doing something that would interfere with their needs, we are morally obligated to take them into account. Supporters of animal rights believe that animals have an inherent worth—a value completely separate from their usefulness to humans. We believe that every creature with a will to live has a right to live free from pain and suffering. Animal rights is not just a philosophy—it is a social movement that challenges society's traditional view that all nonhuman animals exist solely for human use. As PETA founder Ingrid Newkirk has said, "When it comes to pain, love, joy, loneliness, and fear, a rat is a pig is a dog is a boy. Each one values his or her life and fights the knife." Only prejudice allows us to deny others the rights that we expect to have for ourselves. Whether it's based on race, gender, sexual orientation, or species, prejudice is morally unacceptable. If you wouldn't eat a dog, why eat a pig? Dogs and pigs have the same capacity to feel pain, but it is prejudice based on species that allows us to think of one animal as a companion and the other as dinner.
Eastman Kodak Question? I need help filling in this Income Statement I have tried many times to get this filled in but the numbers are still wrong. 0 Annual Consolidated Income Statement Amounts Rounded to : (except per share amounts) Results for the Years Ending Jan 0, 1900Jan 0, 1900Jan 0, 1900 Net sales Less: Cost of goods sold 81,000,000 Gross profit - - Sales, general and administrative Research and development (R&D) Restructuring, impairment, and amortization Purchased in-process R&D Other operating expenses Total operating expenses$917,517,000 - - Operating profit (loss) - - Other income (expenses), net excluding interest expense 556,000,000 Earnings (loss) before interest and taxes (87,000,000) - - Interest expense Earnings (loss) before taxes (87,000,000) - - Provision for (benefit from) income taxes Earnings (loss) after taxes (87,000,000) - - Extraordinary items, net Discontinued operations, net Cumulative effect of changes in accounting principles, net Other after-tax income (loss), net Net profit (loss) $(87,000,000) $- $- Basic earnings per common share (in millions, except per share data) 2004 Change 2003 Change 2002 -------------------------------------------------------------------------------- -------------------------------------------------------------------------------- -------------------------------------------------------------------------------- -------------------------------------------------------------------------------- -------------------------------------------------------------------------------- -------------------------------------------------------------------------------- (Restated) Net sales from continuing operations $ 13,517 + 5 % $ 12,909 + 3 % $ 12,549 (Loss) earnings from continuing operations before interest, other income (charges), net, and income taxes (87 ) -129 302 - 74 1,168 Earnings from continuing operations 81 -57 189 - 75 761 Earnings from discontinued operations 475 +642 64 +611 9 Net earnings 556 +120 253 - 67 770 Basic earnings per share: Continuing operations .28 -58 .66 - 74 2.61 Discontinued operations 1.66 +655 .22 +600 .03 Total 1.94 +120 .88 - 66 2.64 Diluted earnings per share: Continuing operations .28 -58 .66 - 74 2.61 Discontinued operations 1.66 +655 .22 +600 .03 Total 1.94 +120 .88 - 66 2.64 The Company’s results as noted above include certain one-time items, such as charges associated with focused cost reductions and other special charges. These one-time items, which are described below, should be considered to better understand the Company’s results of operations that were generated from normal operational activities. 2004 The Company’s results from continuing operations for the year included the following: Charges of $889 million ($620 million after tax) related to focused cost reductions implemented primarily under the Third Quarter, 2003 Restructuring Program and 2004-2006 Restructuring Program. See further discussion in the Restructuring Costs and Other section of Management’s Discussion and Analysis of Financial Condition and Results of Operations (MD&A) and Note 16, “Restructuring Costs and Other.” Charges of $12 million ($7 million after tax), including $2 million ($1 million after tax) for inventory write-downs and $10 million ($6 million after tax) for the write-off of fixed assets related to Kodak’s historical ownership interest in the NexPress joint venture in connection with the acquisition of the NexPress-related entities incurred in the second and fourth quarters. Charges of $15 million ($10 million after tax) related to purchased in-process R&D incurred in the first and third quarters. Charges of $6 million ($4 million after tax) related to a legal settlement. Other income of $101 million ($63 million after tax) related to two favorable legal settlements. Income tax charges of $31 million related to valuation allowances for restructuring related deferred tax assets.
What business courses are required to earn a CPA license? I am graduating in May with non-business degree in Economics. I am considering pursuing a Masters of Accountancy and going for the CPA designation, but I want to know if the credits I have will count for anything. According to SC's requirements listed on the SCLLR website, I need 24 hours of business credits which can include macro and micro economics. I have 30 credit hours of Economics which include principles of micro and macro, intermediate micro and macro, issues in econ, health econ, international monetary econ, economics of government regulation, labor econ, and a senior seminar in economics. Otherwise I have no business classes aside from the two basic accounting classes that all business majors have to take. Do these sound like classes that I would receive credit for? Also, will the basic financial and managerial accounting classes count towards the 36 credit hours required?
What are the secrets Inside Israel's prisons ?!? http://www.haaretz.com/hasen/pages/shart... Detainees are blindfolded and kept in blackened cells, never told where they are, brutally interrogated and allowed no visitors of any kind. Dubbed 'the Israeli Guantanamo,' it's no wonder facility 1391 officially does not exist. M, who serves in the Intelligence Corps reserves, remembers the first time he was sent to do guard duty at Camp 1391. Before climbing to the top of the observation tower he received an explicit order from the responsible officer: "When you're on the tower you look straight ahead only, outside the base, and to the sides. What happens behind you is none of your business. Do not turn around." M., of course, couldn't resist the temptation and occasionally snuck a look behind him. From atop the tower he saw the double fence surrounding the camp, enclosing a compound ruled by trained attack dogs; the jeep that patrols inside the two fences; the vehicles utilized by the members of the unit who man the base; and especially the large concrete structure, dating from the British Mandate period, when it was used by the British police, and which now bears a description that carries an aura of mystery: Israel's secret detention facility. Some of the people who were interviewed for this article dubbed the camp "the Israeli Guantanamo." There are in fact certain points of resemblance between the American detention camp in Cuba and the Israeli site, mainly in relation to the legal questions that hover over them and the gnawing doubt about whether they are consistent with the values of democracy. In terms of the exotic, though, we lag far behind. Whereas the watchtowers of the Guantanamo facility look out over the aquamarine waters of the Caribbean Sea, the secret prison in Israel is situated by the side of a completely ordinary road in the heart of a bustling region in the center of the country. A narrow, tree-lined road ascends to the camp, and inside it looks like any other army base: barracks, mess hall, workshop to repair vehicles. Even the guards are not the best the Israel Defense Forces (IDF) have available. The guard towers and the patrols are manned, for the most part, by graduates of the IDF's general basic training program, who "never carried out an assault against anything," as one of them put it. "As always with us, there's a lot of hoo-ha, but behind it is the usual army chaos," an officer who served at the base says ironically. What really surrounds Camp 1391, more than physical protection, is an entrenched wall of silence. Since the 1980s, when the facility was moved from a more southerly location to its present site, the Israeli authorities have made every effort to keep its very existence secret. And even now that its existence has been revealed, the state refuses to answer the many questions of the world and of the Israeli public: Where is the facility? Who is being held there, why, and for how long? Were they tried before being locked up in Camp 1391, or are they awaiting trial? What are their conditions of incarceration? In every other lockup in Israel the answers to these and many other questions are open and amenable to external, legal, public and international review. As far as is known, the 1391 site is the only detention facility whose detainees don't know where they are. If they ask, the warders may answer, "on the moon," or "in outer space," or "outside the borders of Israel." It is also the only detention facility that the state prevents the International Red Cross from visiting. Nor, as far as can be ascertained, have Knesset members ever visited the place, and many of the politicians who have been asked about it in the past few weeks said they had never heard of it - including some who have held senior positions in the government, such as Prof. David Libai, who was justice minister in the government of Yitzhak Rabin and a member of the ministerial committee that deals with the secret services: "I will not say a single word about the subject, for the simple reason that I am not familiar with it. This is the first time I have ever heard about such a thing." If a former justice minister doesn't know about it, a disturbing question arises: who does? Dan Meridor, another former justice minister and chairman of the Knesset Foreign Affairs and Defense Committee, is aware of the facility's existence: "I'm not sure there's anything wrong here," he says. "I remember that as a minister and as one who dealt with intelligence matters, I visited every place I wanted to and everything was always open to me. I know about the existence of this facility, but I was never there - apparently because I never asked to visit it. I don't want to bandy words about, because I am not familiar with the subject in depth. There are many complex questions of human rights involved here." Do you think it's right that in the State of Israel there is a facility in which people don't know where they are, nor do their families or lawyers? "No. If there are people who are incarcerated incommunicado, that doesn't seem right to me." According to attorney Dan Yakir, the legal adviser of the Association of Civil Rights in Israel (ACRI), "A secret detention facility contradicts basic principles of every democracy - transparency and public supervision over the governmental authorities. And those principles are especially important in relation to the deprivation of freedom - which is one of the most severe infringements of human rights. The existence of a lockup like this gives rise to a double concern: first, of secret arrests and `disappearances' of people; and second, an abuse of power, unfair treatment, violence and torture." As will be seen, attorney Yakir's concerns are well founded. Stepson of army intelligence Camp 1391 is an Israel Defense Forces facility. Agents of the Shin Bet security service and other security branches visit the site and since the start of the intifada have apparently made greater use of it than in the past, but the facility belongs to the IDF. One of the reasons for the wall of secrecy that surrounds it is the fact that it is located in the center of a military base that belongs to one of the secret units of the Intelligence Corps - Unit 504 (according to foreign sources the unit's name has recently been changed). Unit 504 gathers intelligence by means of the human factor - "humint." Most of its work is done by using agents outside Israel. The officers in the unit, which is not large, are known as katamim (acronym for "officers for special tasks") and undergo two-track training. Some of them handle agents and the others - former members of the unit say they are those whose skills the system isn't wild about - are directed to the hakshabim track (interrogators of prisoners). The unit commander is an officer with the rank of colonel. The attitude toward the unit is characterized by duality: on the one hand, this is a small, seemingly elitist unit, which carries out sensitive missions; on the other hand, as one of the unit's members says, "We are the stepson of army intelligence. Sometimes you look at some of the officers and you ask yourself whether these are the standards the IDF assigns to these posts." The same individual adds, "There is also a problem about the impact of long-term service on their mental state. To be an interrogator you have to start out with some kind of scratch on the brain. But the handlers, too - after a time they also start to be handlers in their private life. You see it in their attitude toward women, with the family, even in the interaction between the people in the unit." Along with operational successes, which have naturally remained far from the public eye, the names of some of the unit's members have been linked to dubious affairs in recent years. One of the unit's commanders became criminally entangled because of a romantic affair. Another accidentally discharged his pistol during a meeting with the command personnel. Jean-Pierre Elraz, who last year was accused of murdering Yitzhak Kvartatz, the security coordinator of Kibbutz Manara, is a former member of the unit (and afterward served in the Shin Bet); so is Major Yosef Amit, who was convicted of aggravated espionage and contact with a foreign agent. During the IDF's 18-year presence in Lebanon, the members of Unit 504 were especially active across Israel's northern border. To this day the Lebanese press occasionally runs stories about the arrest and trial of local agents who operated in the service of Unit 504. In November 1998, a Lebanese court convicted no fewer than 57 citizens of collaborating with Israel via the unit. The penalty for this offense: death. The unit's extensive activity in Lebanon placed Camp 1391 at the center of affairs. It became the entry gate to Israel for Lebanese, especially those who were suspected of membership in Hezbollah, who were transferred to the southern side of the border. Some of them were captured in battle, others were abducted at Israel's initiative. The most famous of the abductees are Sheikh Abd al Karim Obeid, who was seized in 1989, and Mustafa Dirani, who was brought by force to Israel in 1994. The helicopter in which members of Sayeret Matkal, the ultra-elite reconnaissance unit, took Obeid from his home in the town of Jibsheet, took him directly to the gates of Camp 1391. The next time Obeid left the camp - apart from medical checks and to appear in court when his detention was extended - was 13 years later. Last summer Obeid and Dirani were moved to Ashmoret prison, near Kfar Yona in the Netanya area. However, well-known anti-Israel activists such as Obeid and Dirani are not the only abductees who have been thrown into Camp 1391. When the soldiers of Sayeret Matkal entered Obeid's house in the dead of night they encountered a few other people, too, among them some of Obeid's relatives and his bodyguard. Hashem Fahaf, then about 20, who happened to visit the sheikh that day to receive his blessing and decided to stay overnight, was especially unlucky. The soldiers bundled him into the helicopter, too. He spent the next 11 years incarcerated in Israel, initially in Camp 1391 and afterward in Ayalon Prison in Ramle. During this entire period he was not tried or accused of any crime. In the first years of his incarceration, Israel denied he was in the country and refused him any contact with the outside world. In April 2000, Fahaf, by now 31, was released by order of the Supreme Court. Together with him another 18 Lebanese, who according to the official version were being held as "bargaining chips" for the missing air force navigator Ron Arad, were also released. The group included two men who had been kidnapped and brought to Israel when they were teenagers aged 16 and 17, as well as Ghasan Dirani, a relative of Mustafa Dirani, who developed catatonic schizophrenia during his incarceration in Israel. At one stage or another, all of them were held in Camp 1391. Inside the facility In aerial photographs of the area in which Camp 1391 is located - as is the case with aerial photos of other security-sensitive sites in the country - the facility and the large building in its center are nonexistent. Most maps of Israel also do not cite the facility, though on a few maps of the Nature and National Parks Protection Authority, it is marked by means of a letter, with no further explanation. There is no sign on the main road directing the curious to the camp. After we drove around the base a couple of times and stopped a bit to take pictures, a security vehicle was sent out to follow us for a few kilometers. At the first opportunity, two armed and surly security men got out of the vehicle and barraged us with questions. Anyone entering the camp has to negotiate two iron gates draped with barbed wire. The first gate closes after the visitor enters and only then does the second gate open. The detention and interrogation section is located not far from the mess hall. A person who served on the base recalls with a smile that a poster spelling out the main points of the Geneva Convention hung on one of the walls of the dining hall. The cells proceed along a corridor; they abut one another but are separated by thick concrete walls. The detainees can communicate by knocking on the walls, "and they often shout to one another," relates an officer who served in the facility. "That is forbidden, but we didn't always have the energy to deal with it." The detainees are led into the facility blindfolded, to prevent them from knowing where they are. Their personal effects are taken from them, as are their clothes and they are given blue pants and a blue shirt. The cells are pretty much identical, though there are two levels of detainees: those who are in the middle of being interrogated, who get the worst cells and worst conditions; and those whose interrogation has been completed. Two of the cells are relatively large (2.5 x 4 meters), have reasonable lighting and running water, and are therefore called the "villas" by the prisoners. Sheikh Obeid shared one of the "villas" with two Lebanese detainees. Two of the solitary confinement cells are considered the worst of the lot. They are 1.25 x 1.25 meters in size, almost completely dark, and the walls are painted black or red. The differences between the other cells are largely insignificant, expressed mainly in the form of a few basic rights that are accorded to those whom the system no longer has any reason to subject to psychological pressure. The doors of the cells are made of heavy steel, with a small crack - which can be opened only from the outside - being the only opening to the outside world. The cells measure about 2 x 2 meters and are made entirely of concrete on the inside. There are no windows or any source of external light. Abutting one of the walls is a concrete platform that serves as a bed, with a mattress and a blanket on it. On the wall opposite is an orifice, a kind of pipe through which water flows, but the tap is controlled by soldiers outside the cell. Below the water source is a hole in the floor that the detainees use to relieve themselves. That, it turns out, is a privilege. In some of the cells, apparently those used for detainees under interrogation, there is no place at all to go to the toilet: the prisoners have to use a large plastic bucket, which is emptied only once every few days. There are ventilation openings in the upper part of the cells, but the main testimony to their existence is the noise they make when they are turned on. A lamp protected by heavy glass casts a dim light 24 hours a day. The detainees have no way to tell night from day. Most of the cells are also under supervision by means of cameras that send the images via closed-circuit television. The majority of the prisoners are incarcerated alone, though some of the cells have two concrete platforms and in some cases hold two prisoners. The detainees receive the same food the soldiers get. Three times a day, soldiers open the door, bring in a dish and then close the door. The procedure is that before the soldier enters he knocks at the door, at which point the detainee must place a black sack on his head and turn around with his hands raised. The warders, members of the Military Police who are seconded to the facility, are not armed. Weapons may not be introduced into the facility, to prevent a situation in which one of the prisoners might seize a warder's weapon. The warders are only allowed to open the cell doors in pairs. Once a day the detainees - those whose interrogation has ended - are allowed out for one hour in a small inner courtyard of sand and vegetation. The conditions of imprisonment, says a person who served in the facility, are relatively reasonable. Similarly, attorney Zvi Rish, the lawyer of Obeid, Dirani and many of the other Lebanese who were incarcerated in the facility in the 1990s, confirms that his clients had no special complaints about the conditions - referring only to the period after their interrogation had ended. What goes on during the interrogation process is another story altogether, one that sheds light on one of the darker corners of Israel. Let George do it On Friday evening, July 28, 1989, the adrenaline was coursing through Camp 1391. In a well-planned operation, Sayeret Matkal succeeded in grabbing Sheikh Obeid from his bed in the town of Jibsheet, about eight kilometers north of the Israeli border. Obeid was considered a spiritual authority in Hezbollah, but despite the high hopes, his abduction did not further the search for Ron Arad, who had been missing since his plane was downed over Lebanon three years earlier. Soldiers who served in the facility at the time say that in the course of time they developed good relations with prisoner no. 801260. They taught him Hebrew - he reached an impressive level of fluency in the language - and he taught them Arabic. Obeid is described as the spiritual mentor of the prisoners and even of the warders. "With him everything was done quietly and with restraint, with grace and decorum. Even the warders treated him almost like `your honor the rabbi,'" recalls an officer who served at the facility. In May 1994 an honorable guest joined the order of the Lebanese prisoners at Camp 1391: Mustafa Dirani. He was another bargaining chip from whom Israel hoped to extract information about Ron Arad, or even to exchange for Arad, but he, too, proved a disappointment. Many months of planning preceded the abduction of Dirani, who was head of the security division in the Shi'ite movement Amal, and as such had been responsible for holding Ron Arad for about two years. A few days before he was seized and brought to Israel, the interrogators of Unit 504 were given all the intelligence material that had been collected about him. When he arrived at the facility there was a feeling of an imminent breakthrough. In the first days of the interrogation all the ranking members of the defense establishment turned up at the facility - prime minister Yitzhak Rabin, the chief of staff, the director of Military Intelligence and officials from the Mossad espionage agency and the Shin Bet. Dirani's interrogation began seconds after he was grabbed. In special cases interrogators from Unit 504 accompany a force that operates across the lines, with the aim of taking advantage of the abductee's initial shock. The interrogation continued in the vehicle that brought Dirani to his cell in Camp 1391 and then for the next five weeks continuously around the clock. The chief interrogators were the unit commander, career and reservist personnel - the latter were mobilized especially for the mission -and above all a major who introduced himself as George. George, who is now 43 and lives in a small community in the center of the country, is dark with cropped hair, brown eyes and a solid body. He is considered one of the unit's toughest interrogators. The relationship that developed between George and Dirani was the stuff of quite a few newspaper headlines. It will continue to engage the courts during the years to come. Still pending in Tel Aviv District Court is a suit filed by Dirani against the State of Israel and Major George concerning two incidents in which Dirani says he was subjected to sexual abuse. In the first case George called in four of the soldiers who were doing guard duty in the facility and one of them allegedly raped Dirani at George's orders. In another case, Dirani says in the suit, George himself inserted a wooden stick into his rectum. The court will have to decide whether these events occurred. A perusal of the affidavits that have been submitted to the court, testimonies of officers and soldiers who served in the facility and evidence given by other detainees who were there paints a picture of a horrific routine in the interrogation rooms of Camp 1391. Within the framework of that routine the interrogators of Unit 504 have no compunctions about making use of extreme measures in order to extract information - information that in a large percentage of the cases was not in their possession. "I know that it was customary to threaten to insert a stick," says T.N., an interrogator at the facility, in testimony he gave to Military Police investigators. "The intention was that the stick would be inserted if the subject did not talk ... I remember one case when something in that style was done ... George was interrogating one of the prisoners ... He called in S. and me. We came into the room and S. dropped his pants and remained in his underwear or he made clicking noises with his belt as though he was opening it ... S. did this during the interrogation, when George told [the prisoner] that he would be raped in the *** ... I remember for certain that the situation was threat of rape ... "I want to add about that prisoner that he arrived in the room naked, handcuffed and with his head covered. S. and I were in the room and one of us led him around the room and the other held the stick next to his rear end, with provocation and threat, that because he had been caught lying the stick would be shoved up his ***. When I say the stick was moved around next to his rear end, the idea was to touch his bottom with the stick and maybe even to shove it next to the rectum so he would think we were really going to stick it in." Dirani's complaint, along with other testimonies about what was going on in the interrogation rooms of Camp 1391, opened a Pandora's box in the army. George's line of defense was clear: The system, he said, abandoned me; everything I did was done with authority and authorization. Everyone knew, everyone gave their backing, and now everyone denies it all. To reinforce his case, George brandishes a petition that was signed by about 60 reserve officers and soldiers of the unit, in which they say it is wrong for George to have to pay a personal price for using working methods that were standard in the unit for many years. What, according to George, did he in fact do with authority and authorization? He denied the rape and the abuse with the stick, but confirmed many details that were reported by Dirani and other prisoners. For example, the fact that they often stood naked while being interrogated. The State of Israel also denied the rape charge in its response to Dirani's suit, though in the legal hearings the representative of the State Attorney's Office, Yael Tennenbaum, confirmed that "within the framework of a Military Police investigation the suspicion arose that an interrogator who questioned the complainant threatened to perform a sexual act on the complainant." The denial notwithstanding, George was dismissed from the career army, in which he had served for nearly 20 years, by order of the IDF's judge advocate general. He claimed the system was trying to silence him and the episode and filed a petition to the High Court of Justice to be reinstated into service. The petition was rejected. Today George sits at home, declining to talk about the case. But stains that will not soon be erased continue to hover in the skies above Camp 1391. Another example is the testimony of Ahmed Ali Banjek, a Lebanese citizen who was brought to Israel and interrogated in the facility on suspicion of smuggling an anti-helicopter missile into the former Israeli security zone in southern Lebanon. Banjek was convicted on the basis of his confession but afterward submitted an affidavit to the military court in Lod stating that the confession had been extracted under torture. He said he had been beaten with a wooden stick between the legs, forced to sit on a wooden stick until it penetrated into his body, made to drink coffee mixed with ashes from cigarettes and force-fed with large amounts of onions and water. In a rare judgment, the military court in Lod, under the president of the court, Lieutenant Colonel Elisha Caspi, found in April 1998 that "a certain doubt remains as to whether it can be asserted with the certainty required in a criminal trial that his statement was made by the defendant and signed by him." In other words, the court did not reject Banjek's account of the horrors that occurred in the interrogation rooms of Camp 1391, and he was released. CONTINUED http://www.haaretz.com/hasen/pages/shart... trassID=14&sbSubContrassID=0&l... A black hole (2 of 2) The new population Since Israel's withdrawal from Lebanon more than three years ago, and certainly since the eruption of the intifada in September 2000, the unit has actively employed agents among the Palestinians in the territories, an area that until then was the almost exclusive preserve of the Shin Bet. Along with the change in the character of the unit's activity, the population that is now brought to the facility has also changed. As far as is known, in the past the main, though not the only, occupants of the facility were citizens of foreign countries - a term that does not include the inhabitants of the Palestinian Authority. They included Lebanese who were captured or abducted and brought to Israel, Iraqis who defected from Saddam's army and hoped to find political asylum in Israel, and there are also stories about an Iranian or two who were held at the facility in the past. In the past year, and perhaps in earlier stages of the intifada as well, Palestinians too were incarcerated there at times. The most senior of them, as far as is known, is Marwan Barghouti, who was interrogated at the facility for a few days. "Barghouti sat on the same chair you are now sitting on," the interrogators said to one of the Palestinian detainees and made fun of the modest dimensions of the famous prisoner - "his legs didn't even reach the floor." The fact that Palestinians were being held at the secret facility was revealed almost by chance in legal discussions between the state and Hamoked - Center for the Defense of the Individual, a Jerusalem-based human rights organization. Hamoked, which helps Palestinians locate relatives who have been arrested by Israel, wanted to know what happened to Muatez Shahin, who was arrested last October 5 at his home in the village of Salfit, near Nablus in the West Bank. The IDF control center replied that "he is not on any list." After Hamoked and Shahin's relatives petitioned the High Court of Justice, the state referred them in its response to a policeman at the Kishon detention facility. However, when they contacted the policemen they were told that "Shahin is being held in a secret facility that is annexed to the Kishon facility." With that response they went back to the court and argued that the law and a series of legal precedents oblige the state to inform a detainee and his family of his exact place of incarceration. The case of Shahin was the first in a growing list of Palestinians who "disappeared" as though they had been swallowed up by the earth. Through the veteran attorney Lea Tsemel, Hamoked continued to press the state for answers - which arrived in bits and pieces. Yes, the representatives of the State Prosecutor's Office finally told the court, the state operates a facility whose name and location are security secrets. The state attorneys went on to say that even though the facility belonged to the army, the Palestinians had been interrogated there by the Shin Bet. However, the facility "served the Shin Bet only temporarily, this being due to a shortfall in places of detention ... Recently, though, the situation changed and it was decided that the Shin Bet no longer needs to make use of the facility in which the petitioners were held as a detention facility, and accordingly [the Shin Bet] removed from the facility the detainees it was holding there." However, within weeks of this statement to the court, Odit Corinaldi-Sirkis, a senior deputy to the state prosecutor, stated that the facility had been revived: "I wish to inform you," she wrote on June 4 to attorney Lea Tsemel, "that since our responses were submitted the circumstances have changed, and the security people have informed us that detainees are currently being held at facility 1391." A few days later, in her response to the court, the representative of the State Prosecutor's Office added more details: In the past five years "only a few detainees" were held at the facility, but because of the shortfall in places of detention in the wake of Operation Defensive Shield, in April 2002, the Shin Bet had made use of the facility, holding residents of the territories there for brief periods during their interrogation. Now [two months ago] a few detainees were being held there. The court was also told that the facility had been subjected to a review to ascertain the conditions in it, and according to the State Prosecutor's Office it met the accepted criteria in the facilities of the Prisons Service. Hamoked was not satisfied with this response. What began as an attempt to locate a few detainees soon became a matter of legal and democratic principle: What is the legal authority for operating the facility? Is the fact that its location and name are secret, and that it is not open to external, public and international review consistent with the letter of the law? The state, by the way, submitted to the court an interesting document, according to which then defense minister Benjamin Ben-Eliezer on April 16, 2002, signed an order declaring facility 1391 to be a military prison. Even if this document makes it legal to imprison people at the site, what does it say about the legality of the activity that was carried out there in all the years that preceded Ben-Eliezer's action? The answers to all these questions will have to be provided by the High Court of Justice, which is scheduled to take up the issue next month. It's very difficult to get substantive comments about facility 1391 from officials in the political, security or even legal spheres. A great many politicians, some of them with a rich security background, refused to say anything. Amnon Shahak, who was the director of Military Intelligence at the time of Sheikh Obeid's abduction, and later chief of staff, and was at one point briefly a candidate for prime minister, says he is "not interested in commenting on the subject." Oren Shahor, the chief intelligence officer at the beginning of the 1990s and today a program presenter on radio and television, says, "I can't help you with that." MK Zahava Gal-On (Meretz), who has put in a request to visit the site but has yet to receive a reply, says, "The fact that such a facility exists, whose location no one knows formally, is one of the signs of totalitarian regimes and of the Third World. It is inconceivable that detainees do not know where they are and that their relatives and lawyers don't know, either; that under the auspices of the army, the State of Israel is violating elementary rights of detainees. Even prisoners have rights. There are international conventions. It is inconceivable that the state abducts people and that there is no review or supervision. I visited all the interrogation facilities of the Shin Bet and there was no problem. So what's the problem here?" One big garbage pail Raab Bader, a 38-year-old accountant who is married and the father of two, was arrested last December at his work place - an engineering consultancy firm in Nablus. At 9:30 A.M. soldiers arrived at his office, but he wasn't there at the time. When he got back, he decided to wait for the soldiers, and they returned in the afternoon and took him away. His wife says he waited for them because he was convinced he had done nothing wrong and wasn't worried. She adds that he was asked by his interrogators about his ties with wanted individuals. Today he is in administrative detention - arrest without trial - at Ofer Camp near Ramallah. As he has not been brought to trial, it is very difficult to know what he is suspected of. What follows are extensive excerpts from his testimony about the 42 days he spent at facility 1391. He have the testimony to attorney Lea Tsemel on June 12 at Ofer Camp: "I was arrested on December 10, 2002. After being interrogated by the Shin Bet for 31 days in Petah Tikva, I was taken to a secret military facility. Those who took me there wore army uniforms. "I was blindfolded and black glasses were placed on top of the blindfold to prevent me from seeing anything. I was handcuffed and shackled. Soldiers sat me down on the floor of the car and the soldiers then covered me with a black cloth. I couldn't see a thing the whole time and I was kept on the floor of the car for the entire long trip. "I spent about 40 days at that place according to my count. I was never told the name of the place or where I was. I received different replies to my many questions. Sometimes I was told or they hinted that we were in Atlit, someone said Acre Prison, one interrogator said a 'submarine,' and many times the answer was that we were in 'space' or 'outside the borders of Israel.' " .... There are two types of solitary confinement cells that I got to know. At first, for the first 11 days - according to the count I tried to keep - I was held in the worst of the solitary confinement cells. By my measurement, the cell is 120 centimeters wide (a bit wider than a mattress) and about 2.5 meters long. There is a damp mattress (all the mattresses are always damp) on a platform about 30 centimeters high and there are damp blankets. The blankets have a terrible smell; the mattress, too. There is a large black plastic garbage pail in the room, a small pitcher for water, and a rag. "The room is completely black. All the walls are painted black, and I never saw the ceiling. When I looked up, I saw only darkness. Light of candle brightness penetrates weirdly from one side of the room, from a device that seems to be almost above the ceiling, and the light is filtered through three thick pieces of glass. The light in the room is so faint and illuminates such a small part of the room that if I had had a book it would have been totally impossible to read it. You can hardly see a thing. "Of course the room has no windows. You can't tell whether it is day or night or when day becomes night. I had no way to know when it was time for prayers, I could only guess. "There are one or two pipes in the ceiling, which are apparently for ventilation. I say apparently, because I could never ascertain where there was ventilation. Most of the time and in all the solitary confinement cells I felt I didn't have enough oxygen, and sometimes I thought I was about to pass out. "I spent many days in that solitary confinement cell and in others like it, and hour after hour I would talk to myself and feel that I was going crazy, or find myself laughing to myself. I would sit on the mattress, get up and walk around in a circle, and sit down again. The only thing that kept me sane was thinking about my wife and children. "What sets this solitary confinement cell apart from the others is the fact that it has no toilet facilities and no source of water ... I remember the first time I had to relieve myself. I thought about what to do, and in the end I removed my underpants, placed them on the floor, relieved myself into them, tied them up and threw them into the garbage pail. The pail remained with me in the cell as it was. On other occasions I had to stand on my toes so I could aim my droppings into it and not tip it over onto myself. "I myself did not wash during all these days and no one offered me a chance to wash. Of course I did not brush my teeth or wash my face. Three times a day they brought a little water in a pitcher into the cell. "On my ninth day in this stinking cell, when one of the soldiers had to come in or take me out, he almost threw up and rushed out of the cell. As usual, I stood against the wall with my head covered by a black cloth. He called another soldier and they made arrangements and plans for removing the garbage pail. They told me drag it. I told them I couldn't do that while blindfolded, and I dragged it but it was too heavy and I couldn't get it out of its niche. So they agreed to remove the blindfold and let me drag the garbage pail out the door, and then they blindfolded me again and one of the soldiers grabbed my shirt and pulled me while I was still dragging the stinking pail. "They led me to another solitary confinement cell, made me enter it with the pail and told me to empty it into the hole of the 'Turkish toilet' [a hole in the floor] in that cell. The soldiers were in control of water outside the cell, and as I emptied the pail they turned on a powerful jet of water and I and my clothes were dirtied. "They made me wash the pail. I demanded to wash myself and I told them I was a worshiper but I would not be able to pray while I was dirtied with excrement. That was the first time I saw running water there. I spoke so angrily that they agreed to let me wash myself. I asked for a towel and one of the soldiers went to my cell and brought the rag, which had an unbearable stench. "I asked for a new set of clothes and for a real towel but I didn't get them. All the behavior of the soldiers was coarse and filled with threats, and this time again they threatened that if I didn't use the opportunity I was being given I would not get another. I undressed as they watched through the opening and made insulting comments. I stood naked under a hole in the concrete from which water emerged. The soldiers turned on the water but didn't let me enjoy it for even five minutes and then shut it off from the outside. "It was winter and cold, but I had no choice other than to put the soiled clothes on my wet body, and I was taken back with the sack on my head and an empty pail into the stinking cell. I stayed there for another two days. "After spending 11 days there I was upgraded to a cell with a Turkish lavatory. That isn't really a higher level, because the soldiers control the water no matter what and they decide when to supply it ... After I got to this cell I was given the chance to shower once a day. The way the shower works: a soldier declares the possibility of showering. I have to undress as the soldier watches through the crack in the door. When I am naked I have to stand above the toilet hole and pin myself against the wall so that the soldier will turn on the water of the 'shower.' The water comes from one hole in a concrete protrusion that is about 15 to 20 centimeters from the wall and about 1.5 meters from the floor. To get flowing water you have to stand right against the wall and wait for the water. "I declare that the soldiers never turned on the water for more than five minutes. They can control whether the water is hot or cold and they make use of that as they please ... To illustrate the soldiers' control of the water, I will tell you that one time I had soaped myself and the soldiers decided to shut off the water. I yelled, I pounded on the door and after my shouts and demands the soldier acceded and turned on freezing water. "Everyone knew about these conditions. Obviously the soldiers who did guard duty at the cell knew. So did the paramedic who saw me every day and the doctors who saw me once or twice a week. Of course all the interrogators, to the last of them, knew about it and apparently gave the orders for it. The paramedic and the doctors, who I would have expected would be compassionate men of medicine, saw me day after day in the same clothes, without underpants, smelled the stench that came off me day after day and said nothing, as though this is the way of the world. "The interrogators truly suffered from the way I smelled. The interrogator Yoni had to suffer my stench day after day. I remember that one day Yoni approached me and looked as though he was about to pass out. He said 'Rihtak hara' [You smell like ****] and told me I had to finish the interrogation. Many times, when the questioning was over, he and the other interrogators would say, 'Arja listal al hara' [Go back to the **** pail]. "When I was in Yoni's interrogation room he would turn on the air conditioner right over me. It was winter and cold, and many times I told him I was cold, but he went on doing it. I understand why, because my smell was intolerable. "It's also clear that the judges could know, too, if they bothered to ask why people who are filthy and stinking are brought before them. For my two remands in custody I was brought from that facility to the Kishon Prison (Jalama). When I was brought before a judge after 22 days in the facility I complained to him, I showed him my undershirt and I told him that when I was arrested it was white and now it was yellow, and I told him I had no underpants. I asked him to smell me and told him that I couldn't wash without a towel and clean clothes. The lawyer who was there told me that the judge told the soldiers to give me clothes. "That night, at about 11 P.M., in the facility, they brought me clothes that were used but clean. They didn't bring a towel. When I asked for a towel in the days that followed I always got the same answer: 'Quiet.' "During the whole period I was given food in the cell and made to eat sitting down. The food arrives on a fairly small dish. Three meals a day. The food was tastier than in the Shin Bet interrogation division in Petah Tikva. The problem was with the cleanliness. In the filthy solitary cell the soldiers would place the portion of food on the garbage pail, and in the second cell they put the food right on the toilet. Once I went on a hunger strike because of that and I refused to eat the food and complained to the Shin Bet agent, but no one was the least impressed. I did not get any hot drinks other than once in a while insipid tea that I had to spill out. I lost 14 kilograms during my stay there. "There is no opening to the light or the sun and no daily walk. There is no possibility of getting a prayer book."
Weighted Average Common Shares - Please help? Part 1 The annual income statements for Cortez, Inc., as reported when they were initially published in 2003, 2004, and 2005 follow: 2003 2004 2005 Net sales . . . . . . . . . . . . . . . . . . . . . . . . . . $370,000 $425,000 $412,500 Operating expenses . . . . . . . . . . . . . . . . . . .232,500 260,000 245,500 Income from continuing operations . . . . . . 137,500 165,000 167,000 Loss on discontinued segment . . . . . . . . . . (52,500) — — Income before extraordinary items . . . . . . . . 85,000 165,000 167,000 Extraordinary gain (loss) . . . . . . . . . . . . . . . — 33,000 (70,000) Net income . . . . . . . . . . . . . . . . . . . . . . . . $ 85,000 $198,000 $ 97,000 The company also experienced changes in the number of outstanding shares from the following events: Outstanding shares on December 31, 2002 . . . . . . . 40,000 2003 Treasury stock purchase on April 1 . . . . . . . . . . . . . - 4,000 Issuance of new shares on June 30 . . . . . . . . . . . . . . + 12,000 10% stock dividend on October 1 . . . . . . . . . . . . . . + 4,800 Outstanding shares on December 31, 2003 . . . . . . . 52,800 2004 Issuance of new shares on July 1 . . . . . . . . . . . . . . . + 16,000 Treasury stock purchase on November 1 . . . . . . . . . - 4,800 Outstanding shares on December 31, 2004 . . . . . . . 64,000 2005 Issuance of new shares on August 1 . . . . . . . . . . . . . + 20,000 Treasury stock purchase on September 1 . . . . . . . . . - 4,000 3-for-1 stock split on October 1 . . . . . . . . . . . . . . . +160,000 Outstanding shares on December 31, 2005 . . . . . . . 240,000 Need to do: 1. Compute the weighted average of the common shares outstanding for year 2003. 2. Compute the EPS component amounts to report with the year 2003 income statement for: income from continuing operations, the loss on discontinued segment, and net income. 3. Compute the weighted average of the common shares outstanding for year 2004. 4. Compute the EPS component amounts to report with the year 2004 income statement for: income from continuing operations, the extraordinary gain, and net income. 5. Compute the weighted average of the common shares outstanding for year 2005. 6. Compute the EPS component amounts to report with the year 2005 income statement for: income from continuing operations, the extraordinary loss, and net income. Analysis Component 7. Explain how you would use the EPS data from part 6 to predict EPS for 2006. Part 2 Refer to Krispy Kreme’s financial statements (krispy kreme attached) to answer the following: 1. Has Krispy Kreme issued any preferred stock? If so, what are its features? 2. How many shares of common stock are issued and outstanding at the end of fiscal years 2003 and 2002? How do these numbers compare with the weighted-average common shares outstanding at the end of fiscal years 2003 and 2002? 3. What is the book value of its entire common stock at February 2, 2003? 4. What is the total amount of cash dividends paid to common stockholders for fiscal years 2003 and 2002? 5. Identify and compare basic EPS amounts across years 2003, 2002, and 2001. Identify and comment on any significant changes. 6. Does Krispy Kreme hold any treasury stock as of February 2, 2003? As of February 3, 2002? 7. Does Krispy Kreme report any changes in accounting principles or the occurrence of extraordinary items for fiscal years 2003 or 2002? Are there gains or losses on disposal of a business segment for fiscal years 2003 or 2002?
Krispy Kreme’s financial statements ? 1. Has Krispy Kreme issued any preferred stock? If so, what are its features? 2. How many shares of common stock are issued and outstanding at the end of fiscal years 2003 and 2002? How do these numbers compare with the weighted-average common shares outstanding at the end of fiscal years 2003 and 2002? 3. What is the book value of its entire common stock at February 2, 2003? 4. What is the total amount of cash dividends paid to common stockholders for fiscal years 2003 and 2002? 5. Identify and compare basic EPS amounts across years 2003, 2002, and 2001. Identify and comment on any significant changes. 6. Does Krispy Kreme hold any treasury stock as of February 2, 2003? As of February 3, 2002? 7. Does Krispy Kreme report any changes in accounting principles or the occurrence of extraordinary items for fiscal years 2003 or 2002? Are there gains or losses on disposal of a business segment for fiscal years 2003 or 2002? Roll On 8. Access Krispy Kreme’s financial statements for fiscal years ending after February 2, 2003, from its Website (KrispyKreme.com) or the SEC’s EDGAR database (www.SEC.gov). Has the number of common shares outstanding increased since February 2, 2003? Has Krispy Kreme increased the total amount of cash dividends paid compared to the total amount for fiscal year 2003
What’s harder: Principles of Micro or Macro, economics? I can take either class online and I’m just wondering which would be easier. I’m actually not apprehensive of the class’s difficulty, I just don’t know if I could understand the material. I’ve read that algebra is somewhat integrated and I have yet to take algebra. I am a second year college student and assessed fairly low for math (due to being out of school for over 15 years). However, I aced accounting and I am great at solving puzzles and problems. Basically, could either Micro or Macro be passed with basic math skills or should I wait until after I have completed Beginning Algebra? Ten points! Thank you.
Should the government investigate retirement accounts that make a profit? When you buy shares in a retirement account, you purchase at the current market value of that fund. When you go to sell, you sell at the current market value at that time. If the selling price is higher than the purchase price, you make a profit. If the selling price is a lot higher than the purchase price, you make more of a profit. Do you control the purchase or selling price of the funds? So why do people blame the oil companies for high prices when they don't set the price? It's the same basic principle. They buy the crude oil at the current market price, then sell it at what the current price is at the time they sell it. If the price at the time they sell is higher than the price at the time they purchase it, they make a profit.
Christianity vs. New Thought Movement? I was born and raised in the Baptist Church and always followed what was taught. But, as I grew up and grew older, I began to think deeper, and experience things which caused a change in my life. Once I moved out on my own (off to college) I saw the diversity and the allowance of people to be themselves, with their own ways of life and beliefs. I had always had questions and never really fully understood everything I was taught, but now I was able to gain knowledge of a different perspective. With that said, I read Rhonda Byrne's book "The Secret", and I wasn't a fanatic, but some of what was said made a lot of sense to me. I took my research of the subject to the net where I began to read up on the New Thought Movement. In particular, the Unity Belief System with its 5 basic principles. Now, I'm confused. I believe in God, I believe Jesus died for my sins, but I can't fully agree with the conservativeness of the Baptist church. I am a more liberal person and I'm wondering what to consider myself. Am I still a Baptist, or a member of the Unity School of Christianity, although I don't believe that religion can be based upon science, but faith alone. I don't usually care what people think, but if you could share some knowledge, suggestions, or personal accounts, it would be greatly appreciated. Never did I mention that I was outside the loop when it came to Jesus and what he has done for me. I strongly believe that He died for my sins, I was speaking on the religion aspect, not the faith or spiritual aspect. But, I understand that "fitting in" is not the way. That's putting me more in a position that I want to get away from. I enjoy my personal relationship with God. I believe that there is God in me, and God in all of us. These new sciences aren't for me, and even though I'm not as conservative, the Baptist church is what brought me to God. And I am forever grateful for that. I believe that my thoughts do affect my surroundings, for I can do all things through Christ who strengthens me. Thank you for you answers.
whats The Real Story Of Mary From the Holy Quran? 1 Kaf. Ha. Ya. `Ain. Sad. This is the only Sura which begins with these five Abbreviated Letters, K.,H.,Y.,A.,S. For Abbreviated Letters generally. 2 (This is) a recital of the Mercy of thy Lord to His Servant Zakariya. The Mercy of Allah to Zakriya was shown in many ways: (1) in the acceptance of his prayer; (2) in bestowing a son like Yahya; and (3) in the love between father and son, in addition to the work which Yahya did as Allah's Messenger for the world. 3 Behold! he cried to his Lord in secret . In secret: because he feared that his own family and relatives were going wrong, and he wanted to keep the lamp of Allah burning bright. He could not very well mention the fear about his colleagues (who were his relations) 4 Praying: "O my Lord! infirm indeed are my bones and the hair of my head doth glisten with grey: but never am I unblest O my Lord in my prayer to Thee! This preface shows the fervent faith of Zakariya. Zakariya was a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues. 5 "Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself His was not merely a desire for a son. If it had been, he would have prayed much earlier in his life, when he was a young man. He was too full of true piety to put merely selfish things into his prayers. But here was a public need, in the service of the Lord. 6 "(One that) will (truly) represent me and represent the posterity of Jacob; and make him O my Lord! one with whom Thou art well-pleased!" It is true that an heir inherits property, but his higher duty is to represent in everything the personality of him from whom he inherits. It is doubtful whether Zakariya had any worldly property. But he had character and virtue, as a man of God, and this he wanted to transmit to his heir as his most precious possession. It was almost the most precious possession of the posterity of Jacob. The people around him had fallen away from Allah's Message. Could his heir, like him, try and renew it? 7 (His prayer was answered): "O Zakariya! We give thee good news of a son: his name shall be Yahya: on none by that name have We conferred distinction before." This was John the Baptist, the forerunner of Jesus. In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites. The Arabic form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah has been Gracious". 8 He said: "O my Lord! how shall I have a son when my wife is barren and I have grown quite decrepit from old age?" Who is the "He" in this clause? As I have construed it, following the majority of Commentators, it means the angel who brought the message from Allah. But some Commentators construe it to refer to Zakariya. In that case the meaning will be: Zakariya after a little reflection said (in his wonder) "So!", i.e., "Can it really be so? Can I really have a son in my old age?" 9 He said: "So (it will be): thy Lord saith `That is easy for Me: I did indeed create thee before when thou hadst been nothing!' " Every man was nothing just before he was created, i.e., his personality was called into being by Allah. Even if there are material processes in forming the body, in accordance with the laws of nature, the real creative force is the power of Allah. But here there is a subtler meaning. John was the harbinger of Jesus, preparing the way for him; and this sentence also prepares us for the more wonderful birth of Jesus himself, see verse 21 below. Everything is possible with Allah. 10 (Zakariya) said "O my Lord! give me a Sign." "Thy Sign" was the answer "shall be that thou shalt speak to no man for three nights although thou art not dumb." 2464 2465 The "Sign", was in order to convince Zakariya that the Lord's promise was true. 11 So Zakariya came out to his people from his chamber: he told them by signs to celebrate Allah's praises in the morning and in the evening. 12 (To his son came the command): "O Yahya! take hold of the Book with might": and We gave him wisdom even as a youth. Time passes. The son is born. In this section of the Sura the centre of interest is Yahya, and the instruction is now given to him. 'Keep fast hold of Allah's revelation with all your might': for an unbelieving world had either corrupted or neglected it, and Yahya (John the Baptist) was to prepare the way for, Jesus, who was coming to renew and re-interpret it. Hukm, translated Wisdom, implies something more than Wisdom; it is the Wisdom or Judgment that is entitied to judge and command, as in the matter of denouncing sin. 13 And pity (for all creatures) as from Us and purity: he was devout John the Baptist did not live long. He was imprisoned by Herod, the tetrarch (provincial ruler under the Roman Empire), whom he had reproved for his sins, and eventually beheaded at the instigation of the woman with whom Herod was infatuated. But even in his young life, he was granted (1) wisdom by Allah, for he boldly denounced sin; (2) gentle pity and love for all Allah's creatures, for he moved among the humble and lowly, and despised "soft raiment"; and (3) purity of life, for he renounced the world and lived in the wilderness. All his work he did in his youth. These things showed themselves in his conduct, for he was devout, showing love to Allah and to Allah's creatures, and more particularly to his parents (for we are considering that aspect of his life): this was also shown by the fact that he never used violence, from an attitude of arrogance, nor entertained a spirit of rebellion against divine Law. 14 And kind to his parents and he was not overbearing or rebellious. 15 So Peace on him the day he was born the day that he dies and the day that he will be raised up to life (again)! This is spoken as in the life-time of Yahya. Peace and Allah's Blessings, were on him when he was born; they continue when he is about to die an unjust death at the hands of a tyrant; and they will be specially manifest at the Day of Judgment. 16 Relate in the Book (the story of) Mary when she withdrew from her family to a place in the East. the story of Mary. Here the whole theme is different: it is the personal side of the experiences of the worshippers of Allah in relation to their families or environment. To a private eastern chamber, perhaps in the Temple. She went into privacy, from her people and from people in general, for prayer and devotion. It was in this state of purity that the angel appeared to her in the shape of a man. She thought it was a man. She was frightened, and she adjured him not to invade her privacy. 17 She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects. 18 She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." 19 He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son." Allah had destined her to be the mother of the Prophet Jesus Christ, and now had come the time when this should be announced to her. 20 She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?" 21 He said: "So (it will be): thy Lord saith `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed." The mission of Jesus is announced in two ways (1) he was to be a Sign to men; his wonderful birth and wonderful life were to turn an ungodly world back to Allah; and (2) his mission was similar to that of all prophets of Allah. But the point here is that the Israelites, to whom Jesus was sent, were a hardened race, for whom the message of Jesus was truly a gospel of Mercy. For anything that Allah wishes to create, He says "Be", and it is . There is no interval between His decree and its accomplishment, except such as He imposes by His decree. Time may be only a projection of our own minds in this world of relativity. 22 So she conceived him and she retired with him to a remote place. The annunciation and the conception, we may suppose, took place in Nazareth (of Galilee), say 65 miles north of Jerusalem. The delivery took place in Bethlehem about 6 miles south of Jerusalem. It was a remote place, not only with reference to the distance of 71 miles, but because in Bethlehem itself the birth was in an obscure corner under a palm-tree, from which perhaps the babe was afterwards removed to a manger in a stable. 23 And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" She was but human, and suffered the pangs of an expectant mother, with no one to attend on her. The circumstances being peculiar, she had got far away from her people. 24 But he cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; 25 "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions. 26 "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " Cool thine eye: An idiom for "comfort thyself and be glad". The literal meaning should not, however, be lost sight of. She was to cool her eyes (perhaps full of tears) with the fresh water of the rivulet and take comfort that a remarkable babe had been born to her. She was also to look around, and if any one came near, she was to decline all conversation. It was quite true: she was under a vow, and could not talk to any one. She was to decline all conversation with man or woman, on the plea of a vow to Allah. The "fast" here does not mean abstinence literally from eating and drinking. She has just been advised to eat the dates and drink of the stream. It means abstinence from the ordinary household meals, and indeed from human intercourse generally. 27 At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! The amazement of the people knew no bounds. In any case they were ready to think the worst of her, as she had disappeared from her kin for some time. But now she comes, shamelessly parading a babe in her arms! How she had disgraced the house of Aaron, the fountain of priesthood! We may suppose that the scene took place in the Temple in Jerusalem, or in Nazareth. 28 "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!" Aaron the brother of Moses was the first in the line of Israelite priesthood. Mary and her cousin Elisabeth (mother of Yahya) came of a priestly family, and were therefore, "sisters of Aaron" or daughters of 'Imran (who was Aaron's father). See n. 375 to iii. 35. Mary is reminded of her high lineage and the unexceptionable morals of her father and mother. How, they said, she had fallen, and disgraced the name of her progenitors! 29 But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" What could Mary do? How could she explain? Would they, in their censorious mood, accept her explanation? All she could do was to point to the child, who, she knew, was no ordinary child. And the child came to her rescue. By a miracle he spoke, defended his mother, and preached-to an unbelieving audience. 30 He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; 31 "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting. For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah. The greatness of Yahya is described in terms that are not applied to Jesus, but the verses xix. 14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here. Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus. 32 "(He) hath made me kind to my mother and not overbearing or miserable; Overbearing violence is not only unjust and harmful to those on whom it is practised; it is perhaps even more harmful to the person who practises it, for his soul becomes turbid, unsettled, and ultimately unhappy and wretched,-the state of those in Hell. Here the negative qualities are "not overbearing or miserable." As applied to John they were "not overbearing or rebellious." John bore his punishment from the State without any protest or drawing back. 33 "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! and Christ was not crucified. 34 Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute. The disputations about the nature of Jesus Christ were vain, but also persistent and sanguinary. The modern Christian churches have thrown them into the background, but they would do well to abandon irrational dogmas altogether. 35 It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is. Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions. 36 Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight. As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur-an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked. 37 But the sects differ among themselves: and woe to the Unbelievers because of the (coming) Judgment of a momentous Day! Judgment: the word in the original is Mash-had, which implies many things: (1) the time or place where evidence is taken, as in a Court of Judgment; (2) the time or place where people are produced (to be judged); and (3) the occasion for such production for the taking of evidence. A very expressive phrase for the Day of Judgment. 38 How plainly will they see and hear the Day that they will appear before Us! But the unjust today are in error manifest! and that whole passage, where the Resurrection is described. 39 But warn them of the Day of Distress when the matter will be determined: for (behold) they are negligent and they do not believe! Hasrat: Sighs, sighing, regrets, distress. 40 It is We Who will inherit the earth and all beings thereon: to Us will they all be returned. Material property passes from one to another: when one dies, another inherits it. Allah gives life and death, and all that survives after physical death goes back to Allah, the original source of all things. 41 Also mention in the Book (the story of) Abraham: he was a man of Truth a prophet. 42 Behold he said to his father: "O my father! why worship that which heareth not and seeth not and can profit thee nothing? The reference to Abraham here is in relation to his tender solicitude for his father, who had not received the light of Unity, and to whom Abraham wanted to be a guide and friend. 43 "O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a Way that is even and straight. Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way. Sawiyan-right, smooth, even; complete, perfect; hence the derived meaning: in full possession of all the physical senses; in that context, 'not dumb': , when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.' 44 "O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious. The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious. 45 "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious so that thou become to Satan a friend." To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil. 46 (The father) replied: "Dost thou hate my gods O Abraham? If thou forbear not I will indeed stone thee: now get away from me for a good long while!" Note the gentle persuasive tone of Abraham in his speeches (for we may suppose those sentences to sum up a long course of arguments) and contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other. 47 Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious. where this promise of Abraham to pray for his father is referred to, and its limitations pointed out. 48 "And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest." Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled. 49 When he had turned away from them and from those whom they worshipped besides Allah We bestowed on him Isaac and Jacob and each one of them We made a prophet. Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. 50 And We bestowed of Our Mercy on them and We granted them lofty honor on the tongue of truth. Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed! 51 Also mention in the Book (the story of) Moses: for he was specially chosen and he was an apostle (and) a prophet. Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without th eintervention of angels (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws. 52 And We called him from the right side of Mount (Sinai) and made him draw near to Us for mystic (converse). The incident here I think refers to the incidents described more fully . The time is when Moses (with his family) was travelling and grazing the flocks of his father-in-law Jethro, just before he got his commission from Allah. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt. The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground. 53 And out of Our Mercy We gave him his brother Aaron (also) a prophet. Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request. 54 Also mention in the Book (the story of) Ismail: He was (strictly) true to what he promised and he was an apostle (and) a prophet. Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il. 55 He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord. 56 Also mention in the Book the case of Idris: he was a man of truth (and sincerity) (and) a prophet: Idris is mentioned twice in the Qur-an, where he is mentioned among those who patiently persevered., that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station. 57 And We raised him to a lofty station. 58 Those were some of the prophets on whom Allah did bestow His Grace of the posterity of Adam and of those whom We carried (in the Ark) with Noah and of the posterity of Abraham and Israel of those whom We guided and chose; whenever the Signs of (Allah) Most Gracious were rehearsed to them they would fall down in prostrate adoration and in tears. The earlier generations are grouped into three epochs from a religious point of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from Abraham to an indefinite time, say to the time when the Message of Allah was corrupted and the need arose for the final Messenger of Unity and Truth. Israel is another name for Jacob. The original is in the Aorist tense, implying that the "Posterity" alluded to includes not only the messengers but their worthy followers who are true to Allah and uphold His standard. 59 But after them there followed a posterity who missed prayers and followed after lusts: soon then will they face Destruction This selfish godless posterity gains the upper hand at certain times, but even then there is always a minority who see the error of their ways, repent and believe, and live righteous lives. They are not penalised in the Hereafter because they were associated with the ungodly in time. They reap the full reward of their faith and righteousness. 60 Except those who repent and believe and work righteousness: for these will enter the Garden and will not be wronged in the least 61 Gardens of Eternity those which (Allah) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass. 62 They will not there hear any vain discourse but only salutations of peace: and they will have therein their sustenance morning and evening. Salam, translated "Peace", has a much wider signification. It includes (1) a sense of security and permanence, which is unknown in this life; (2) soundness, freedom from defects, perfection as in the word salim; (3) preservation, salvation, deliverance, as in the word sallama, (4) salutation, accord with those around us; (5) resignation, in the sense that we are satisfied and not discontented; besides (6) the ordinary meaning of Peace, i.e., freedom from any jarring element. All these shades of meaning are implied in the word Islam. (19.62) Rizq: literally sustenance or means of subsistence, the term covers all the means of perfect satisfaction of body and soul. Morning and evening, i.e., early and late, all the time, always. (19.62) 63 Such is the Garden which We give as an inheritance to those of Our Servants who guard against evil. 64 (The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us and what is between: and thy Lord never doth forget" We are apt to be impatient of the evils we see around us. We may give of our best service to Allah, and yet see no results. In our human short-sightedness we may complain within ourselves. But we must not be impatient. The angels of Grace come not haphazard, but by command of Allah according to His Universal Will and Purpose. Allah does not forget. If things are delayed, it is in accordance with a wise providence, which cares for all. Our plain duty is to be patient and constant in His service. (19.64) 65 "Lord of the heavens and of the earth and of all that is between them: so worship Him and be constant and patient in His worship: knowest thou of any who is worthy of the same Name as He?" The more we taste of the truth and mystery of life, the more do we realise that there is no one to be mentioned in the same breath as Allah. He is above all names. But when we think of His beautiful qualities, and picture them to ourselves by names which give us some idea of Him, we can search the whole wide world of our imagination, and we shall not find another to be compared with Him in name or quality. He is the One: praise be to Him! (19.65) 66 Man says: "What! when I am dead shall I then be raised up alive?" 67 But does not man call to mind that We created him before out of nothing? 68 So by thy Lord without doubt We shall gather them together and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell; The disbelief in a future life is not merely a philosophic doubt, but a warped will, a disingenuous obstinacy in face of our inner spiritual instincts and experiences. We were nothing before. Cannot the same Allah, Who created us out of nothing also continue our personality? But if we refuse to accept His light and guidance, our state will grow worse and worse. We shall be deprived of His grace. We shall be herded with satans. In utter humiliation we shall be faced with all the consequences of our refusal of Truth. (19.68) Round about Hell: There are many ways leading to evil, and people get to it from all round. Hence the mention of the seven Gates to Hell: see xv. 44. and n. 1977. (19.68) 69 Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious. 70 And certainly We know best those who are most worthy of being burned therein. 71 Not one of you but will pass over it: this is with thy Lord a Decree which must be accomplished. Three interpretations are possible, (1) The general interpretation is that every person must pass through or by or over the Fire. Those who have had Taqwa (see. n. 26 to ii. 2) will be saved by Allah's Mercy, while unrepentant sinners will suffer the torments in ignominy, (2) If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked, (3) Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Qur-an. (19.71) 72 But We shall save those who guarded against evil and We shall leave the wrongdoers therein (humbled) to their knees. 73 When Our Clear Signs are rehearsed to them the Unbelievers say to those who believe "Which of the two sides is best in point of position? Which makes the best show in council?" The Unbelievers may, for a time, make a better show in worldly position, or in people's assemblages where things are judged by the counting of heads. But Truth must prevail even in this world, and ultimately the positions must be reversed. (19.73) 74 But how many (countless) generations before them have We destroyed who were even better in equipment and in glitter to the eye? 75 Say: "If any men go astray (Allah) Most Gracious extends (the rope) to them. Until when they see the warning of Allah (being fulfilled) either in punishment or in (the approach of) the Hour they will at length realize who is worst in position and (who) weakest in forces! Allah's warning is that every evil deed must have its punishment, and that there will be a Hereafter, the Day of Judgment, or the Hour, as it is frequently called. The punishment of evil often begins in this very life. For instance, over-indulgence and excesses of all kinds bring on their Nemesis quite soon in this very life. But some subtler forms of selfishness and sin will be punished as every evil will be punished-in its own good time, as the Hour approaches. In either case, the arrogant boasting sinners will realise that their taunt-who is best in position and in forces? (xix. 73)-is turned against themselves. (19.75) 76 "And Allah doth advance in guidance those who seek guidance; and the things that endure. Good Deeds are best in the sight of thy Lord as rewards and best in respect of (their) eventual returns." These lines are the same as in xviii. 46 (second clause), (where see n. 2387), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organised cliques. (19.76) 77 Hast thou then seen the (sort of) man who rejects Our Signs yet says: "I shall certainly be given wealth and children"? Besides the man who boasts of wealth and power in actual possession, there is a type of man who boasts of getting them in the future and builds his worldly hopes thereon. Is he sure? He denies Allah, and His goodness and Mercy. But all good is in the hands of Allah. Can such a man then bind Allah to bless him when he rejects faith in Allah? Or does he pretend that he has penetrated to the mysteries of the future? For no man can tell what the future holds for him. (19.77) 78 Has he penetrated to the Unseen or has he taken a contract with (Allah) Most Gracious? 79 Nay! We shall record what he says and We Shall add and add to his punishment. Such a man deserves double punishment,-for rejecting Allah, and for his blasphemies with His holy name. (19.79) 80 To Us shall return all that he talks of and he shall appear before Us bare and alone. Literally, "We shall inherit", Cf. xix. 40 and n. 2492. Even if the man had property and power, it must go back to the Source of all things, and the man must appear before the Judgment-seat, alone and unaccompanied, stripped of all the things from which he expected so much! (19.80) 81 And they have taken (for worship) gods other than Allah to give them power and glory! 2525 'Izz=exalted rank, glory, power, might, the ability to impose one's will or to carry out one's will. (19.81) 82 Instead they shall reject their worship and become adversaries against them. Cf. x. 28-30, where the idols deny that they knew anything of their worship, and leave their worshippers in the lurch; and v. 119, where Jesus denies that he asked for worship, and leaves his false worshippers to the punishment of Allah. (19.82) 83 Seest thou not that We have set the Evil Ones on against the Unbelievers to incite them with fury? Under the laws instituted by Allah, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance: but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in Allah. (19.83) 84 So make no haste against them for We but count out to them a (limited) number (of days). 85 The day We shall gather the righteous to (Allah) Most Gracious like a band presented before a king for honors. 86 And We shall drive the sinners to Hell like thirsty cattle driven down to water Note the contrast between the saved and the doomed. The one march with dignity like honoured ones before a king, and the other rush in anguish to their punishment like a herd of cattle driven down by thirst to their watering place. Note the metaphor of the water. They rush madly for water but are plunged into the Fire! (19.86) 87 None shall have the power of intercession but such a one as has received permission (or promise) from (Allah) Most Gracious. 88 They say: "(Allah) Most Gracious has begotten a son!" 89 Indeed ye have put forth a thing most monstrous! The belief in Allah begetting a son is not a question merely of words or of speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to the level of an animal. If combined with the doctrine of vicarious atonement, it amounts to a negation of Allah's justice and man's personal responsibility. It is destructive of all moral and spiritual order, and is condemned in the strongest possible terms. (19.89) 90 At if the skies are ready to burst the earth to split asunder and the mountains to fall down in utter ruin. 91 That they should invoke a son for (Allah) Most Gracious. 92 For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son. This basic principle was laid down early in the argument (xix. 35). It was illustrated by a reference to the personal history of many messengers, including Jesus himself, who behaved justly as men to their kith and kin and humbly served Allah. The evil results of such superstitions were pointed out in the case of many previous generations which went to their ruin by dishonouring Allah. And the argument is now rounded off towards the close of the Sura. (19.92) 93 Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant. 94 He does take and account of them (all) and hath numbered them (all) exactly. Allah has no sons or favourites or parasites, such as we associate with human beings. On the other hand every creature of His gets His love, and His cherishing care. Everyone of them, however humble, is individually marked before His Throne of Justice and Mercy, and will stand before Him on his own deserts. (19.94) 95 And every one of them will come to him singly on the Day of Judgment. 96 On those who believe and work deeds of righteousness will (Allah) Most Gracious bestow Love. His own love, and the love of man's fellow-creatures, in this world and in the Hereafter. Goodness breeds love and peace, and sin breeds hatred and contention. (19.96) 97 So have We made the (Qur'an) easy in thine own tongue that with it thou mayest give Glad Tidings to the righteous and warnings to people given to contention. 98 But how many (countless) generation before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them?
Basic English - Audio/Visual Media News? 1. Observations, facts, and other information provided in support of the claim are known as ___________. Propaganda Testimony Evidence Persuasion 2. ________________ writing is meant to change the attitude or behavior of readers. Objective Persuasive Narrative Poetic 3. The music for a movie or theater production is called the ______________. Score Medley Composition Movement 4. ______________ are channels or systems of communication, information, or entertainment. Networks Media Broadcasts Forums 5. A declaration of principles and policies adopted by a political party or candidate is known as a __________. Campaign Election Plank Platform 6. A/an ______________ is a position or proposition that is presented and backed by argument. Essay Biography Thesis Commentary 7. ________ is defined as conveying the meaning or purpose of something. Expository Persuasive Argumentative Observational 8. A short account of an interesting or humorous incident is called a/an _________________. Incident Anecdote Essay Argument 9. The paragraphs that follow the initial paragraph in a news article are known as the _____________. Leads Headlines Bylines Body 10. The individual news stories aired in a broadcast are called _______. Bits Articles Segments Commentaries
Don't people realise how offensive and hurtful they are when they arbitrarily quote...? various scriptures or religious beliefs to a person without taking into account extenuating circumstances etc? For example, my fiance and I were both abused as children, my fiance's father even tried to kill him. Its not like we go around talking badly about our parents, we rarely mention them in a bad way. Yet one of our friends recently lectured us, admonishing us to honor our parents and deeply respect them, knowing full well what has happened to both of us and that this is a painful subject for us. I understand that basic rules and principles are very important to some religious people, but don't they realise that a little sensitivity and compassion also go a long way? Why do people force rules down others throats without stopping to consider the consequences?
Accouting homework help!? I just started accounting 101 and I haven't recieved my book yet. We were given a problem that says find the total assets, liabilities, and shareholders for this information: 2007 Total net sales and revenues $181,122 *Income (loss) from continuing operations $(43,297) *Income (loss) from discontinued operations (a,b) 256 *Gain from sale discontinued operations(a,b) 4,309 *Cumulative effect of a change in accounting principle (c) - Net income loss $ (38,732) $1 2/3 par value common stock: *Basic earnings (loss) per share from continuing operations before cumulative effect of accounting change $ (72.52) *Basic earnings per share from discontinued operations (a, b) 8.07 *Basic loss per share from cumulative effect of a change in accounting principle (c)- Basic earnings (loss) per share $ (68.45) *Diluted earnings (loss) per share from continuing operations before cumulative effect of accounting change $76.52 *Diluted earnings (loss) per share from discontinued operation(a,b) 8.07 Diluted earnings (loss) per share $ (68.45) *Cash dividends declared per share $1.00 *Total assets (d) $148,883 *Notes and loans payable $44,339 *Stockholders’ equity (defi cit) (e, f, g) $(37,094) Thats all the information I was provided, If you could just even tell me how to get the assets, liabilites and shareholders equity for this data that would be great, I'm really struggling without my book. Thank you.
do you think that yahoo is anti-islamic racist?!!? please check this site http://images.search.yahoo.com/search/images?p=allah&fr=yfp-t-501&toggle=1&cop=mss&ei=UTF-8 a picture with god name on a pig?!! what on earth is this picture supposed 2 mean/??! ISLAM’S ANSWER TO THE RACIAL PROBLEM BY A GERMAN DIPLOMAT THE HAJJ This annual pilgrimage, or Hajj as it is called in the Arabic language, is one of the five pillars, one of the five fundamental religious duties to be performed by Muslims. Without going further into the details of the conditions to be fulfilled in order to be able to proceed on this pilgrimage, or of the rites and rituals to be observed in its course, let me describe in a few words the most striking and unforgettable sight that will be present itself to your eye upon reaching the sacred territory: You will see a multitude of men, women and also children, close perhaps to two million, from every corner of the world, black and brown of complexion, Yellow and white, Arabs and Iranians, Turks and Malays, Chinese and Africans, black and white Americans, blond and blue-eyed Europeans- in short to quote one of our great Germanic Poets, Frederick Schiller : " Who knows the nations, who the names of all who here together came?" NO DISTINCTION And there is still more that fills us with wonder: Whether black or brown, yellow or white, rich or poor, young or old, every male that our eye beholds is dressed alike, wearing two white seamless sheets of simple material, thus eliminating completely all marks and signs of distinction of dress between the African and American, the Asian, Australian and European, the mighty and wealthy and the poor and lowly. Here they have come, brother unto brother, sister unto sister, bearing witness to the brotherhood of mankind, to the equality of all human beings before their creator, for it is to worship Him and to extol His glory that has brought them here. They have heard and heeded His call, and their reply uttered, nay cried out by all and sundry, echoing and re-echoing from the surrounding mountains is: "LABBAIK, ALLAHUMMA LABBAIK" HERE AM I, O ALLAH, HERE AM I, THERE IS NONE WHO IS THE PARTNER, ALL PRAISE AND BLESSING BELONG TO THEE ALONE, FOR THOU ART THE SOVEREIGN, AND THOU HAST NO PARTNER." The pilgrimage to Mecca, the huge assembly of believers from all five continents, the gathering together of the multitude of worshippers of all races on the plain of Arafat is perhaps the most spectacular expression, symbol and proof of unity and brotherhood of man as enunciated and upheld by the religion of Islam, and it is equally a symbol and proof of the equality of man before Allah, the Supreme Being, as taught by this religion. The concept and idea of the oneness of humanity is Islam's unique contribution to human civilization, and it came as a natural sequel to its cardinal doctrine, the doctrine of " TAUHID" or the unity of God. The doctrine which runs through all teachings of the Holly Quran like a red thread, has found its most concise and terse expression in the 112th chapter of the Holly book, called "AL-IKHLAS," or purity of Faith: "Say He is God, the One and Only; God the Eternal, Absolute; He begotten not, nor is He begotten; And there is None like unto Him." Holly Quran 112: 1-4 (Read these verses and the verses following in conjunction with their commentary by A. Yusuf Ali.) THE RABB He, Allah, the One and Only, is the author of all existence; He is our creator, to Him we belong and to Him is our return. And He is more than mere author and creator: He is also the "RABB" of his creation and His creatures: and "RABB" according to the great authority on the Holly Quran , Imam Raghib, in Arabic it signifies 'THE CHERISHER, SUSTAINER AND FOSTERER OF A THING IN SUCH A MANNER AS TO MAKE IT ATTAIN ONE CONDITION AFTER ANOTHE RUNTIL IT REACHES ITS GOAL OF COMPLETION AND PERFECTION." "Thus Allah being the "Rabb ul-Alamin," the "Rabb of the worlds," as He is called in the opening chapter, of the Holly Quran and of all of us, whom He created. "HE DEALS WITH ALL OF US ALIKE, NO MATTER TO WHICH RACE, NATION, TRIBE OR PARENTAGE WE MAY BELONG, for He created us all alike, as the Holly Quran further elucidates in numerous verses and words, such as: "AND MANKIND IS NAUGHT BUT A SINGLE NATION." Holy Quran 2:213 We are all the children of Adam, and Adam was made of dust. Here Dawned the idea for the first time in human history that all men have a common origin and that, because of their common origin, because we belong to Allah, all and sundry, to whom is our ultimate return, the whole of humanity is but one family, one nation and should, ideally, form one fraternity, the universal brotherhood of man. The differences of color and languages, of build and of features are not regarded as differences of quality, or as marks or degrees of excellence, but as an expression of the diversity in nature: Says the Holy Quran: "AMONG HIS SIGNS IS THIS,THAT HE CREATED YOU FROM DUST: AND THEN, BEHOLD, YE ARE MEN SCATTERED( FAR AND WIDE)" "AND AMONG HIS SIGNS IS THE CREATION OF THE HEAVENS AND THE EARTH, AND THE VARIATIONS AND DIVERSITY OF YOUR TONGUES AND OF YOUR COLOR; VERILY IN THAT ARE SIGNS FOR THOSE WHO KNOW." Holy Qur'an 30:22 Allama Yousuf Ali, commenting on this verse, remarks: "All mankind were created of a single pair of parents; yet they had spread to different climates and developed different languages and different shades of complexions. And yet, their basic unity remains unaltered. They feel in the same way, and are equally under God's care". Whatever a country in which a people lives, whatever the language they speak, whatever the color of their skin, they are recognized as one family, living under one roof- the canopy of heaven scattered, but of common origin: Says the Holy Qur'an: "O MANKIND! REVERENCE YOUR GURDIAN LORD, WHO CREATED YOU FROM A SINGLE PERSON, CREATED OF LIKE NATURE, HIS MATE, AND FROM THEM TWAIN SCATTERED (LIKE SEEDS) COUNTLESS MEN AND WOMAN." Holy Qur'an4:1 UNITY OF MANKIND There is one verse in the Holy Qur'an, however, which not only re-states the common origin of man, explains the division of humanity into nations, or race and tribes, tells us that the object and purpose of this division was also the ultimate unification of humanity, but goes a step further: It points out to us the one and only criterion, the only standard by which man is judged by god, and thus by which we should also judge our fellow-man. As you will presently see, THIS CRITERION IS NOT HIS COLOR, NOR HIS RACE, NOT HIS SOCIAL STANDING OR CASTE, NOT EVEN HIS SKILL AND THE DEGREE OF HIS INTELLIGENCE. It is something which to achieve lies within reach of every human being, black or brown, white or yellow, rich or poor, if only he made an effort to cultivate it within himself. Says the Holy Qur'an: "O MANKIND WE CREATED YOU FROM A SINGLE (PAIR) OF A MALE AND A FEMALE, AND MADE YOU INTO NATIONS AND TRIBES, THAT YE MAY KNOW EACH OTHER. VERILY THE MOST HONORED OF YOU IN THE SIGHT OF GOD IS (HE WHO IS) THE MOST RIGHTIOUS OF YOU AND GOD HAS FULL KNOWLEDGE AND IS WELL AQUAINTED (WITH ALL THINGS)." Holy Qur'an 49:13 "The principle of the brotherhood of man laid down here", observe an author of an English translation of the Holy Qur'an, "is based on the broadest foundation. The address here is not the believers: but to men in general, who are told that they are all, as it were, members of one family, and their divisions into nations, races, tribes and families should not lead to estrangement from, but to a better knowledge of each other. Superiority of one over another in this vast brotherhood does not depend on race, nationality, wealth or rank but on righteousness, on the careful observance of duty towards God and fellow-man, on moral greatness", to which I maybe permitted to add: and on the strength of one's "IMAN", of faith in the one and only God because it is through faith and through submission unto the will of God only through which we can attain to moral greatness. This verse of the Holy Qur'an is the answer of Islam to racism, an answer which, as far as the Muslim community is concerned, did not remain a pious exhortation but sounded the death knell of racial discrimination in the world of Islam as borne out not only by the example set by the Prophet Mohammed (P.B.O.H.); but also subsequent events in the history of all Muslim nations and by the general attitude of the Muslims until the present day. I am inclined by personal experiences gathered during travels in almost all Muslim countries in the course of the last 25 years, to insist that, in consequence of these teachings of Islam and their translation into practice by the Prophet (P.B.U.H.); such a complete change was brought in the minds and hearts of all who embraced Islam, in the minds and hearts of all Muslims that is, that to them racial differences present no problems at all, nay, that they are largely almost totally unaware of, and most certainly little disturbed or embarrassed by, such differences. A BEAUTIFUL PATTERN OF CONDUCT There are instances galore in the life of the Prophet Mohammed, upon whom be peace and blessings of God, which show us that, as is the case with regard to all injunctions of the Holy Qur'an, he was the perfect exemplar, the beautiful pattern of conduct also with regard to the application and actualization of the principle of the brotherhood of man in his own dealings with his followers as well as in his personal relations with adherents of other faiths. But we can only appreciate fully how formidable a task it was to establish this principle among his followers, if we look at the social conditions which prevailed in Arabia before the advent of the Prophet(P.B.U.H.) .Let me in order to illustrate this point, quote from a book of a non-Muslim author, namely from "The social structure of Islam" by reuben levy: " The population of Arabia , outside of a few settled communities embedded in it, has throughout historical times been so constituted as to form a number of groups or tribes, very loosely held together either by loyalty to a particular leader or by the assumption of descent from a common ancestor, whether real or legendary. Within each of such groups or tribes, the independence of individual units- the tents or families- has always been taken as a matter of course, and the head of each unit has been regarded as being in status the equal of every other. In the heads of the families lies the power to elect the "SHAYKH" or tribal chief, of whom in theory, no special qualification is required. In actual practice, however there is normally a strong prejudice in favor of choosing the "SHAYKH" from amongst the number of particular families. At the time of the rise of Mohammed such families held a position of great influence within the community, so that in any claim to authority the factor of birth was considered of a paramount importance. Noble ancestry was the supreme test of nobility, and no person whose genealogy was not entirely free of hereditary taint for example ancestors of servile or Negro origin could be regarded as conforming to the requisite standard. Such person were relegated to the humbler ranks of society and were thus compelled to undertake careers that inevitably marked them as inferior beings ... In the same way that the old nobility resisted the assumption of equality by other Arabs, so the inhabitants of Arabia as a whole refused to consider foreigners as being their peers." The Arabs regarded themselves as a superior race. And as regards the Negroes they did not recognize them except as slaves. It is to this situation to which the Holy Qur'an refers in the following verse: "AND HOLD FAST ALL TOGETHER , BY THE ROPE WHICH GOD (STRETCHES OUT FOR YOU), AND BE NOT DIVIDED AMONG YOURSELVES; AND REMEMBER WITH GRATITUDE GOD'S FAVOURON YOU; FOR YE WERE ENEMIES, AND HE JOINED YOUR HEARTS IN LOVE, SO THAT BY HIS GRACEYE BECAME BRETHREN; AND YE WERE ON THE BRINK OF THE PIT OF FIRE, AND HE SAVED YOU FROM IT. THUS DOTH GOD MAKE HIS SIGNS CLEAR TO YOU: THAT YE MAY BE GUIDED." Holy Qur'an 3:103 Among the measures introduced by the Prophet of Islam to level the differences of rank and of race among his steadily growing community perhaps prayer ought to be mentioned in particular. Five times a day the Muslims meet together for prayer. Among the first Muslims were members of the noblest Arab families as well as a good number of Negro slaves. At prayers they all stood shoulder to shoulder before the Almighty, and when, in the further course of prayer, they prostrated before their Lord, it might well have been that the head of a noble Arab praying in a row behind a Negro slave rested at the latter's feet. In prayer and in the company of the Prophet(P.B.U.H.) no differences of status was recognized between the two. UNITY IN PRAYER From standing side by side in the ranks of prayer, the next step was a mere corollary; they mingled freely on terms of perfect equality on all other occasions. Service to God was thus the door through which the fraternization of humanity was effected... The negro slaves and the noble Arab were made to meet together on terms of equality in prayer and in religious gatherings. It was thus impressed on their minds, that they were all equal before God, and life once molded on these lines led to the natural consequence that the negro slaves and the Arab nobility enjoyed equal status in society. In the first Muslim community a negro slave, Bilal, was chosen by the Prophet(P.B.U.H.) himself to deliver the "ADHAN", the call to prayer, while the Prophet(P.B.U.H.) himself was the "IMAM" or leader of congregation. Thus, of the two office-bearers of the Mosque, the Prophet(P.B.U.H.) himself of noble blood and birth, was one, the other being Bilal, a negro. In his famous oration, which he delivered on the occasion of his "Farewell Pilgrimage", his last pilgrimage before he closed his eyes forever, the Prophet(P.B.U.H.) re-affirmed re-stated the principle of equality and brotherhood of man in Islam, thus bequeathing it as a sacred legacy to generation after generation of Muslims after him until the present day. Let me quote from the oration: "YE PEOPLE! LISTEN TO MY WORDS, FOR I KNOW NOT WHTHER ANOTHER YEAR WILL BE VOUCH SAFED TO ME AFTER THIS YEAR TO FIND MYSELF AMONGST YOU AT THIS PLACE." "YOUR LIVES AND PROPERTY ARE SACRED AND INVIOLABLE AMONGST ONE ANOTHER UNTIL YE APPEAR BEFORE THE LORD... AND REMEMBER, YE SHALL HAVE TO APPEAR BEFORE YOUR LORD WHO SHALL DEMAND FROM YOU AN ACCOUNT OF ALL YOUR ACTIONS... YE PEOPLE, YE HAVE RIGHTS OVER YOUR WIVES, AND YOUR WIVES HAVE RIGHTS OVER YOU. TREAT THEM WITH KINDNESS AND LOVE... KEEP ALWAYS FAITHFULL TO THE TRUST REPOSED IN YOU." "YE PEOPLE LISTEN TO MY WORDSAND UNDERSTAND THEM. KNOE YE THAT ALL MUSLIMS ARE BROTHERS UNTO ONE ANOTHER. YE ARE ONE BROTHERHOOD." "ALL MEN ARE EQUAL IN ISLAM. THE ARAB HAS NO SUPERIORITY OVER THE NON-ARAB,NOR DOES THE NON-ARAB HAVE SUPERIORITY OVER THE ARAB, SAVE IN THE FEAR OF GOD." That the Prophet's bequest was heeded and the example set by him was followed by subsequent generations of Muslims through out the ages and history. It is impossible for me within the limits of the time allotted to me for this talk to render a detailed, much less a comprehensive account of all such facts and incidents which afford proof of my assertion. I can only quote some of them, and I maybe permitted to do so at random: One of the acid tests of unrestrained and unrestnoted inter-racial relations are inter-racial marriages. That such marriages were never frowned upon by Muslims in borne out by the fact that many a Ruler of the Umayad and Abasside as well as of later dynasties, had Turkish, Greek or even Negro mothers. On the other hand, social rank or high office did not bestow upon the bearer special privileges before the law and certainly did not entitle him to ill-treat a brother Muslim with impunity. The following incident which is reported to have occurred during the reign of Omar, the second Caliph after the death of the Prophet(P.B.U.H.) is an example of absolute equality of all men in Islam. EQUALITY BEFORE LAW Jabbala, king of the Ghassanides, having embraced Islam, set out on a pilgrimage to Mecca. While performing the circumambulation of the Ka'aba, a humble pilgrim engaged in the same sacred duties, accidentally dropped a piece of his pilgrim's dress over the royal shoulders. Jabbala turned round furiously and struck him a blow. The poor man went to the caliph and prayed for justice. Omar sent for Jabbala and asked him why he has so ill-treated a brother Muslim. He answered that the man had insulted him, and had it not been for the sanctity of the place, he would have killed him on the spot. Omar replied that his words added to the gravity of his offense, and that, unless he obtained the pardon of the injured man he would have to submit to the penalty of the law. When Jabbala refused to do as he was bidden because- as he returned- he was a king and the other only a common man, Omar replied " king or no king, both of you are Muslims and both of you are equal in the eye of law." But perhaps one of the most instructive examples of the policy of Islam towards different races is furnished by Spain. Permit me to quote from Syed Amir Ali's fundamental work "The spirit of Islam": "Immediately by their arrival on the soll of Spain, the Muslims or Saracens publish an edict assuring to the subject races, without any difference, the most ample liberty. Suevl, Goth, Vandal, Roman and Jew, were all placed on an equal footing. Their woman were invited to intermarry with the conquerors. ...THE FIDELITY OF THE ARABS IN MAINTAINING THEIR PROMISES, THE EQUAL-HEADED JUSTICE WHICH THEY ADMINISTERED TO ALLRACES AND CLASSES, WITHOUT DISTINCTION OF ANY KIND, SECURED THEM THE CONFIDENCE OF THE PEOPLE... The Jews profited most by the change of government ", and when many centuries later Spain was re- conquered by ferdinand and Isabelle, innumerable Jews left the country for Muslims lands, preferring a life in their home-country under the new rulers of whose racial and religious tolerance they were not convinced. RELIGIOUS OF TOLERANCE And this is another aspect of the principle of the brotherhood of mankind as envisaged and enunciated by Islam: namely religious tolerance. The essence of the attitude of Islam towards adherents of other faiths is to be found in the charter which was granted to the Jews by the Prophet(P.B.U.H.) after his arrival in Madina, and in the massage which he sent to the Christians of Najran, a town in Southern Arabia, then largely inhabited by Christians, after Islam had fully established itself in the Arab Peninsula. "IN THE NAME OF THE MOST MERCIFUL AND COMPASSIONATE GOD," says this first charter of freedom of conscience, "GIVEN BY MOHAMMED, THE PROPHET(P.B.U.H.), TO THE BELIEVERS, WHETHER OF THE QURESH OR OF YATHRIB(AS MADINA WAS THEN CALLED) -AND TO ALL INDIVIDUALS, OF WHATEVER ORIGIN, WHO HAVE MADE COMMON CAUSE WITH THEM: ALL THESE SHALLCONSTITUDE ONE NATION... THE JEWS WHO ATTACH THEMSELVES TO OUR COMMONWEALTH SHALL BE PROTECTED FROM ALL INSULTS AND VEXATIONS:THEY SHALL HAVE AN EQUAL RIGHT. WITH OUR PEOPLE TO OUR ASSISTANCE AND GOOD OFFICES. THE JEWS OF THE VARIOUS BRANCHES-(and here follows the names of the various Jewish tribes of Medina and the surrounding territories)- AND ALL OTHER SDOMICILED IN YATHRIB, SHALL FORM WITH THE MUSLIMS ONE COMPOSITE NATION; THEY SHALL PRACTICE THEIR RELIGION AS FREELY AS THE MUSLIMS;THE CLIENTS- MENING THE PROTECTED, AND THE ALLIES OF THE JEWS SHALL ENJOY THE SAME SECURITY AND FREEDOM." This was a paraphrase of the charter granted by the Prophet(P.B.U.H.) to the Jews after he had arrived in Yathrib, a town which because of him became known as MEDINAT-UN-NABI -THE CITY OF THE PROPHET, or in short Madina, while the massage to the Christians of Najran , sent to them almost at the end of the Prophet's mission, runs as follows: MASSAGE TO CHRISTIANS "TO THE CHRISTIANS OF NAJRAN AND THE NEIGHBOURING TERRITORIES,THE SECURITY OF GOD AND THE PLEDGE OF HIS PROPHET ARE EXTENDED FOR THEIR LIVES, THEIR RELIGION AND THEIR PROPERTY- TO THE PRESENT AS WELL AS THE ABSENT AND OTHERS BESIDES; THERE SHALL BE NO INTERFERENCE WITH THE PRACTICE OF THEIR FAITH OR THEIR OBSERVANCES; NOR ANY CHANGE IN THEIR RIGHTS OR PRIVILEDGES; NO BISHOP SHALL BE REMOVED FROM HIS BISHORPIC NOR ANY MONK FROM HIS MONASTERY, NOR ANY PRIEST FROMHIS PRIESTHOOD, AND THEY SHALL CONTINUE TO ENJOY EVERYTHING GREAT AND SMALL AS HERETOFORE; NO IMAGE OR CROSS SHALL BE DESTROYED; THEYSHALL NOT OPPRESS OR BE OPPRESSED; THEY SHALL NOT PRACTICE THE RIGHTS OF BLOOD VENGEANCE AS IN THE DAYS OF IGNORANCE- (the era before the advent of Islam)-; NO TITLE SHALL BELEVIED FROM THEM NOR SHALL THEY BE REQUIRED TO FURNISH PROVISIONS FOR THE TROOPS." "This document," observes Sayed Amir Ali in his book quoted before " has furnished the guiding principle to all Muslim rulers in their mode of dealing with their non-Muslim subjects, and if they have departed from it in any instance the cause is to be found in the character of the particular king. If we separate the political necessity which has often spoken and acted in the name of religion, no faith is more tolerant than Islam to the followers of other creeds. "Reasons of State" may have led a sovereign here and there to display a certain degree of intolerance, or to insist upon a certain uniformity of faith; BUT THE SYSTEM ITSELF HAS EVER MAINTAINED THE MOST COMPLETE TOLERANCE. Christians and Jews, as a rule, have never been molested in the exercise of their religion, or force to change their faith. If they are required to pay a special tax, it is in lieu of military service, and it is but right that those who enjoy the protection of the State should also contribute in some shape to the public burdens. Towards the idolaters there was greater strictness in theory, but in practice the law was equally liberal. If at any time they were treated with harshness, the cause is to be found in the passions of the ruler of the population. The religious element was used only as pretext." If there have been instances of religious intolerance in the history of the Muslims nations, these instances- and that should be very clearly understood- did not happen because of Islam but in spite of Islam and they only betray back of knowledge of the teachings of Islam, and of understanding of the spirit and principles of that religion. You might like to interpose here that the idea of racial equality and of the brotherhood of mankind is not the exclusive property of Islam, nay that these ideas have been proclaimed by different individuals and ideologies in different places of our globe and at different times. You might like to quote to me- as I did to you- from various sacred and profane works of the most dissimilar authors, and you will certainly insist that in the west- in Europe and America- this idea has been accepted and adopted as a principle or policy, of organized society, since the 18th century at the latest when the Age of Enlightenment had dawned and the French Revolution had sounded the clarion call of "Liberate, Egalite, Fraternite!" EQUALITY IN ACTION I certainly can not and shall not claim that the idea of racial equality and of human brotherhood is the invention of Islam and has only been proclaimed by that religion and by nobody else. BUT I CLAIM AND INSIST THAT ONLY IN AND AMONG THROUGH ISLAM HAS THIS IDEA EVER BEEN REALIZED IN ACTION OVER CENTURIES AND AMONG THE MOST DIFFERENT AND DISSIMILAR NATIONS AND RACES. In spite of the lofty ideals of enlightenment and of the French Revolution the West did not and has still not solved the racial problem, nor has the West been able until today to establish racial equality everywhere in its hemisphere. It is barely thirty years ago racism raised to the position of State Philosophy- the most brutal and barbaric racism that can be imagined- the one I referred to at the very beginning of my talk, was crushed in my own country. Racism in the shape of "Apartheid" is still allowed to raise its ugly head in South Africa, and racism is certainly not eradicated in the United States in spite of the abolition of slavery that took place some time ago and in spite of legislation introduced after the Second World War, aiming at the leveling of differences between the various racial groups and at the doing away with racial discrimination. In the Socialist World, Marxism Leninism or Communism has introduced its own brand and type of racism - namely what I maybe permitted to call "IDEOLOGICAL RACISM" WHICH IS AS HATEFUL AND ABHORRENT AS BIOLOGICAL RACISM. So, wherever we look we find that neither the ideals of Age of Enlightenment and of the French Revolution, nor the UN charter of Human Rights, the latest exercise in bringing about racial equality and in abolishing racial discrimination have been able to achieve their goal, while Islam has most certainly done so. I maybe forgiven if at this place I narrate some of my own personal experiences as a Muslim: I mentioned before as in the course of the last 25 years or so I have visited almost every Muslim country and I have been posted for longer or shorter periods in about half a dozen of them. Wherever I went I was immediately accepted by the local Muslims as one of theirs, and my religious affiliation proved to have an incomparably stronger and deeper effect on them than my nationality or the color of my skin. As a matter of fact the latter were of absolutely no consequence at all in their attitude towards me. And when I married to a young Muslim lady from Pakistan, more than 22 years ago, it did not create the slightest embarrassment to the family of my wife nor to us, the young couple. The marriage was accepted with the same naturalness as any marriage of two Pakistanis, and no one of my Muslim relative or friends ever considered or treated our children as half-caste in the ugly meaning of that word, nor were my children ever made to feel any different from full-blooded Pakistani, or full-blooded German children. They, who grew up among Muslims never knew of racial differences between men until- yes, until in the wake of one of our numerous transfers from one post to another we perforce had to make a brief sojourn in South Africa. There they saw for the first time in their life those ugly signs "For Whites Only" And it was there that they were made to realize that in a country where racism reigns, Ahmed can not play football in the street with John, and Leila cannot just drop in at Linda's to admire her new doll. And what a shock they got when they saw that their father and their mother, in order to do such a simple transaction as to buy postage stamps, had to enter the post office through different doors. - But then they stood in front of a beautiful church, and their perturbed minds were set at rest when,- for it was Christmas time - they read the invitation written in bold letters above the door: "ALL ARE WELCOME ," MUCH SMALLER LETTERS, ONCE AGAIN THE UGLY SIGN "FOR WHITES ONLY!" So even here, in the House of God, and during Christmas, the Festival of Joy and of Love, there was no bridge to cross the deep, deep gap between fellow human-beings who have everything else in common- except the color of their skin. THE SUCCESS OF ISLAM Why, then, has Islam succeeded where other systems and ideologies seem to have failed? What is the secret of its success, and in what way can the religion of Islam contribute to the solution of the racial problem under which millions and millions of our fellow human-beings are still reeling? In my humble opinion Islam has succeeded where other systems and ideologies have failed because of two decisive factors: NAMELY THE UNIVERSALITY OF ITS TEACHINGS AND THE DIVINE SANCTION ON WHICH THE ISLAMIC CONCEPT OF THE BROTHERHOOD OF MANKIND IS BASED. A Muslim believes that Islam is not only the last of the world's great religions but also an all-inclusive religion which contains within itself all religions which went before it. It is one of its most striking characteristics that is requires its followers to believe that all great religions of the world that preceded it have been revealed by God, and it is a fundamental principle of Islam that a Muslim must also believe in all prophets who were raised up before the Prophet Muhammed(P.B.U.H.). Prophets according to the express teachings of the Holy Qur'an were sent by God to all nations: Says the Holy Qur'an: "AND THERE IS NOT A NATION BUT A WARNER HAS GONE AMONG THEM." Holy Qur'an 13:7 But whereas all previous Prophets were sent with SPECIFIC MISSIONSTO THEIR OWN PEOPLE ONLY, Prophet Mohammed(P.B.U.H.) was SENT TO ALL NATIONS OF THE EARTH, as the Holy Qur'an teaches us: "O MANKIND! I AM THE APOSTLE THAT HATH COME TO YOU IN TRUTH FROM GOD: Holy Quran 4:170 and elsewhere: WE SENT THEE NOT BUT AS A MERCY FOR ALL NATIONS." Holy Qur'an 21:107 "There is no question now," say Allama Yusuf Ali in his commentary to this chosen verse, of race or nation, of a "CHOSEN PEOPLE" or "THE SEED OF ABRAHAM' or 'the seed of David' or of Hindu Arya-Varta, of Jew or Gentile, Arab or Ajam, Turk or Tajik, European or Asiatic, White or colored; Aryan, Semitic, Mongolian, or African; or American, Australian or Polynesian." The Prophet Muhammad(P.B.U.H.) was sent to them all- and that distinguishes him from all other Prophets, and that also distinguishes Islam from all other religions. The massage that was revealed to the Prophet Muhammed(P.B.U.H.) from On High was a massage addressed to all nations on earth, and the principles set forth in that message applied universally to the whole mankind. He was the last of the Prophets, and Islam, based on the revelation which the Prophet(P.B.U.H.) received is the final and perfect expression of the Divine will. Says the Holy Qur'an: "THIS DAY HAVE I PERFECTED YOUR RELIGION FOR YOU, COMPLETED MY FAVOUR UPON YOU, AND HAVE CHOSEN FOR YOU ISLAM AS YOUR RELIGION" Holy Qur'an 5:4 It is the self-same God, the Supreme Being, the Ultimate Cause, the One and Only, our Lord and Creator Who has also spoken to us, through the mouth of the Prophet Muhammed(P.B.U.H.), the words which I have already quoted earlier and which I should like to call back into our memory: "AND MANKIND IS NAUGHT BUT A SINGLE NATION." Holy Qur'an 2:213 "VERILY, O MANKIND, WE CRWEATED YOU FROM A SINGLE (PAIR) OF A MALE AND A FEMALE AND MADE YOU INTO NATIONS AND TRIBES, THAT YE MAY KNOW EACH OTHER, (NOT THAT YE MAY DESPISE EACH OTHER). VERILY THE MOST HONOURED OF YOU IN THE SIGHT OF GOD IS HE WHO IS THE MOST RIGHTEOUS (AND GOD FEARING DUTIFUL) OF YOU." Holy Qur'an 49:13 In Islam and to every single one of its followers the equality of man and the brotherhood of mankind are not the figment of the human brain and mind. They are guiding principles decreed by God. Equality and Fraternity, as well as liberty, according to the teachings of Islam, are religious categories, and only where they are conceived as such can these lofty ideals become reality. There is no road to the unification of humanity, no road to a brotherhood of man which knows no boundaries of color, race, country, language and rank except through God, the Creator and "Rabb" of all that is in the heavens and on earth. Without absolute and unreserved faith in Him, and in the truth and universality of His revelation- without the will to serve Him, which is the purpose of our creation, and to follow His commandments and guidance this goal can never be achieved as history tells us. ABSOLUTE VALUES Only God, the Absolute, has established absolute values by which we can access our and our fellow- "VERILY, THE MOST HONOURED OF YOU IN THE SIGHT OF GOD, O MEN, IS HE WHO IS THE MOST RIGHTIOUS, THE MOST GOD-FEARING, OF YOU." Holy Qur'an 49:13 This is the yard stick by which in Islam man is measured, and not his race, caste, or rank. Peace and mutual trust among individuals and nations alike can only be brought about if we base our inter-human relations on the recognition of, and strict adherence to, ABSOLUTE VALUES. Materialism, humanity's ideal in modern times, lacks all prerequisites because its VALUE CONCEPTS HCANGE FROM TIME TO TIME AND FROM PLACE TO PLACE. Islam is the only force which provides man with the spiritual and ,oral foundation on which lasting peace and mutual trust and respect among the nations of the world can be built. Islam is, first and foremost, an international religion, and it is before the grand international ideal of Islam, the ideal of equality of all races and of the unity of the human kind, an ideal founded on the belief in the Oneness of God, that the curse of racism and narrow minded nationalism, which have been and still are responsible for many of the troubles of the ancient and the modern world, can be swept away. The Muslim community, past and present, has not only established true and lasting brotherhood among its members, a brotherhood that encompasses everyone who belongs to it, irrespective of racial or social differences, it has also shown us by its example the road to this goal. THE STARTING POINT IS FAITH, UNQUESTIONING FAITH IN GOD, THE "RABB" OF THE WORLD. From there it leads us to submission unto His will-the stage at which we willingly and cheerfully obey His commandments and actualize the principles laid down by Him for our actions and conduct- until we reach the stage of supererogatory service to God and men. The road leads us, to use Arabic terms, from IMAN, FAITH to ISLAM, SUBMISSION and ULTIMATLY to IHSAN. And this the road we have to tread if we want to bring about mutual respect and trust among men, the road to the abolition of all racial and social discriminations, the road to the unification of mankind, to the universal brotherhood to which the assembly of Muslims of all races and from every nook and corner of the world at Mecca during the day of Hajj of pilgrimage bears witness. But this assembly also shows us that our unity lies in God, and God only. May we be inspired by their faith and example; may we follow their road, A'ameen! (This is a paper read at the international Islamic Conference in London on April4th by brother Muhammad Amen Hobohm, who is a diplomat now in the West German embassy in Sri Lanka).
Did you know that the EU wants to rip away your rights? WHAT THE EU TREATY OF LISBON DOES (legally accurate) * National Platform EU Research and Information Centre 15.02.2008 This document has been prepared by the National Platform EU Research and Information Centre, 24 Crawford Ave., Dublin 9; Tel: 01-8305792; Secretary Anthony Coughlan. It has been vetted for legal accuracy by authorities on Irish constitutional and EU law. Please copy it or adapt it as you please and pass it on to others, without any need of reference to its source. “France was just ahead of all the other countries in voting No. It would happen in all Member States if they have a referendum. There is a cleavage between people and governments…There will be no Treaty if we had a referendum in France, which would again be followed by a referendum in the UK.” - French President Nicolas Sarkozy, at meeting of MEP Group leaders, EUobserver, 14 November 2007 “Public opinion will be led to adopt, without knowing it, the proposals that we dare not present to them directly … All the earlier proposals will be in the new text, but will be hidden and disguised in some way.” - Former French President V.Giscard D’Estaing, Le Monde, 14 June 2007 “The substance of the Constitution is preserved. That is a fact.” - German Chancellor Angela Merkel, speech to the European Parliament, 27 June 2007 An EU Constitution: The Treaty of Lisbon is a revamped version of the treaty which gave the EU its own Constitution over and above the constitutions of its Member States, but which the peoples of France and Holland rejected in referendums in 2005. Instead of accepting that decision the EU Prime Ministers and Presidents decided to give the EU a constitution indirectly rather than directly, but not to call it a constitution, and on no account to hold referendums on it for fear people would reject it again. Why an Irish referendum?: A referendum must be held on it in Ireland however because the Supreme Court laid down in the 1986 Crotty case that sovereignty in this State rests with the Irish people and that only they can surrender sovereignty to the EU by referendum, or else refuse to surrender it as the case might be. The purpose of the referendum would be to change the Irish Constitution so as to make EU law superior to Irish law in the areas set out in the Lisbon Treaty. Lisbon gives the EU a constitution indirectly rather than directly: The two current basic European Treaties are called “The Treaty on European Union (TEU) and “The Treaty on the Functioning of the Union”(TFEU). These two documents include all the previous treaties from the 1957 Rome Treaty to the 2002 Nice Treaty. The EU Constitution which the French and Dutch rejected would have repealed these two treaties and replaced them with a document called “A Constitution for Europe”. The Lisbon Treaty implements 96% of the legal content of this “Constitution for Europe” by proposing amendments to the two basic EU Treaties and thereby turning them into the effective constitution of the new Federal EU that Lisbon would bring about. The following are the main changes Lisbon would make in the EU’s two constituent Treaties: 1. Lisbon makes the EU Constitution superior to the Irish Constitution in all areas of EU law: We would still keep the Irish Constitution, but “Declaration 17 concerning Primacy”, which is attached to Lisbon, makes clear that EU law would have primacy over and be superior to the Irish Constitution and laws in any case of conflict between the two. EU law and national law deal with different areas and matters, but the EU now makes the majority of our new laws each year. The Lisbon Treaty would give the EU the power to make laws binding on us in many new areas and would take that power away from the Irish Dáil and from Irish citizens who elect the Dáil. 2. Lisbon gives the EU the constitutional form of a supranational European Federal State and turns Ireland and the other Member States into regions or provinces of this Federation: It does this in three legal steps: (a) giving the new European Union which it would bring into being its own legal personality and independent corporate existence for the first time, separate from and superior to its Member States; (b) abolishing the European Community which we have been members of since 1973 and replacing it with the new Union; and (c) bringing all spheres of public policy either actually or potentially within the scope of the new Union. From the inside this new post-Lisbon EU would seem to be based on treaties between States. From the outside it would look like a State itself. Lisbon would then make us all real citizens of this new Federal EU for the first time, owing to it the normal citizen’s duty of obedience to its laws and loyalty to its authority. One can only be a citizen of a State and all States must have citizens. We would still retain our Irish citizenship, but the rights and duties attached to that would be subordinate to those of our EU citizenship in any case of conflict between the two. The EU’s authority would be superior. Post-Lisbon, we would be like citizens of Virginia vis-a-vis the USA or citizens of Bavaria vis-a-vis Federal Germany. This new Federal EU would sign Treaties with other States, would have its own political President, Foreign Minister and foreign and security policy, its own diplomatic service and voice at the UN, and its own Public Prosecutor. It would make most of our laws and would decide what our basic rights are in all areas of EU law. 3. Lisbon shifts influence over law-making and decision-taking in the EU towards the Big States and away from the smaller ones like Ireland: It does this by replacing the voting system for making EU laws that has existed since the 1957 Rome Treaty by a primarily population-based system which would give most influence to the Member States with big populations and reduce the influence of smaller ones like Ireland. Under Lisbon a “weighted” or “qualified” majority vote (QMV) for making EU laws in future would be 15 States out of 27 as long as they included 65% of the EU’s total population. When Ireland joined the then EEC in 1973 we had 3 votes in making European laws as against 10 each for the Big States, a ratio of one-third. Under the current Nice Treaty arrangements we have 7 votes as against their 29 each, a ratio of one-quarter. Under Lisbon Ireland would have 4 million people as against Germany’s 82 million, a ratio of one-twentieth, and an average of 60 million each for France, Italy and Britain, a ratio of one-fifteenth. Under Lisbon Ireland’s voting weight vis-a-vis the other 26 Member States would fall to one-third its present level, from 2% to 0.8%. 4. Lisbon removes Ireland’s right to a permanent EU Commissioner: The Commission is the body which has the monopoly of proposing all EU laws, which are then made by the Council of Ministers, with some powers of amendment for the European Parliament. Under Lisbon Ireland would have no member on the Commission for one out of every three Commission terms. This means that for five years out of every fifteen, laws affecting all our lives would be put forward entirely by a committee of EU officials on which there was no representative from Ireland. The Big EU States would lose their right to a permanent Commissioner also, but their size and weight give them other means of exerting influence on that key body. As Dr Garret FitzGerald and others have emphasised over the years, being represented on the EU Commission is especially important for smaller States like Ireland. 5. Lisbon deprives the Irish Government of its right to decide who Ireland’s Commissioner would be when it comes to our turn to be on the Commission: It provides that Ireland’s present right to “propose” a national Commissioner and to have that proposal accepted by the others, would be replaced by a right to make “suggestions” regarding a name, but with no guarantee that a particular suggestion would be accepted by the 27 Prime Ministers and Presidents who would decide the list of Commissioners as a whole by qualified majority vote. If the Irish Government were to suggest someone as its EU Commissioner who had, for example, antagonised the government of some other Member State in the past, or who was regarded as not enthusiastic enough for further EU integration, it could be asked to suggest another name as more acceptable. The Commission President, appointed by vote of the Prime Ministers and Presidents, would decide in practice who Ireland’s Commissioner would be. The new Commission President could ask a Commissioner to resign at any time, just as a Taoiseach has full control over his cabinet. The new Commission would be like an EU Government, except that this government would not be elected by the citizens. 6. Lisbon gives the European Union the power to make laws in 32 new areas that are removed from the Dail and other National Parliaments: These new areas of EU law-making include civil and criminal law, justice and policing, immigration, public services, energy, transport, tourism, space, sport, culture, civil protection, public health and the EU budget. There would be majority voting also by EU Foreign Ministers in some areas of foreign policy. The EU Council of Ministers would obtain power to take decisions by qualified majority vote on many matters other than EU laws - up to 68 in all - so that Member States would no longer exercise a veto regarding them. This increase in EU powers simultaneously increases the personal power of the 27 national politicians who make up the EU Council of Ministers by enabling them to make further laws behind closed doors for 500 million Europeans, while taking power away from the citizens and national Parliaments which elect those politicians and which have made these laws for their own countries up to now. Each shift of power from the national level to the EU entails a further shift of power from the Irish Dail and people to Irish Government Ministers at EU level. It hollows out our national democracy further. The Treaty also increases the power of the non-elected Brussels Commission, which has the monopoly of proposing European laws to the Council of Ministers, by giving it many new policy areas to propose laws for. 7. Lisbon is a self-amending Treaty which would open the way to harmonising Ireland’s company taxes: Lisbon inserts a new Article 48 into the “Treaty on European Union”, the “simplified revision procedure”, which permits the Prime Ministers and Presidents by unanimity to shift most areas of the treaties where unanimity now exists to qualified majority voting without the need for new treaties or referendums. This is called the “escalator clause”, which former French President Giscard d’Estaing said was “a central innovation” of the EU Constitution he helped draft. The laws cover areas such as company taxation, but exclude defence and military matters. A National Parliament can veto this mechanism, but citizens can not, as we would have accepted this method of rule by agreeing the Lisbon Treaty. After Lisbon is ratified there would be no need, practically speaking, for further EU referendums. If the Taoiseach of the day has not objected to his fellow Prime Ministers and Presidents, the switch to majority voting on company taxes would go through. If he has not objected, the National Parliament could revolt against him and object, but it is not required to vote for the use of the “escalator”. This leaves the citizens in the position of depending entirely on the backbone of the current Taoiseach or his successor to continue defending Ireland’s company tax position, which has been so important in bringing foreign firms to Ireland and is central to our modern economic development. Already the EU Commission has drafted proposals for introducing a Common EU Tax Base for Company taxes, but has postponed its publication until after the Irish referendum. Does this encourage confidence that the “escalator clause” will not be used to bring in EU tax harmonisation? Lisbon opens another door to EU tax harmonisation if national differences in company tax lead to “distortion of competition“(Art.93 TFEU). This would enable the EU Court of Justice to apply the internal market rules on competition matters, where majority voting applies, to matters of company tax. This could be another way around the present unanimity requirement for such taxes. Lisbon also permits the EU to raise its “own resources” by means of any kind of EU tax to finance the attainment of its many objectives(Art.269 TFEU). The 27 EU Prime Ministers and Presidents would have to decide unanimously what taxes to impose and once National Parliaments approved, that would be that. There would be no need of a referendum in Ireland or anywhere else in the EU, for we would have permitted this development by voting for Lisbon. It is hard to imagine the 27 EU Prime Ministers and Presidents refraining from exercising this power to give the new Union its own major tax revenues once it is up and running under their political direction. 8. Lisbon gives the EU the power to decide our human and civil rights: The new Treaty gives the EU the final power to decide what our rights are in all areas of EU law, including Member States when implementing EU law. It would do this by making the rights set out in the EU Charter of Fundamental Rights legally binding for the first time (Art.6 TEU). This would make the 27 judges of the EU Court of Justice in Luxembourg the final decider of our rights in many areas, instead of the Irish Supreme Court or the Court of Human Rights in Strasbourg, which decides these rights at present. If Lisbon gives the EU Court of Justice the power to decide what our rights are in the large area of EU law, it is likely that the Commission will in time propose laws to ensure their uniform application across all EU States, as has happened in the case of the other Treaties up to now. The EU Court of Justice has laid down in several court cases that National Law must be applied in a way that is consistent with EU law, for the latter has supremacy in any conflict between the two. This principle must logically apply to rights issues also. This raises the real possibility of clashes over rights standards in sensitive areas where there are significant national differences between the Member States at present: for example, the right to life, the right to marry and found a family, the right to strike, rules of evidence in court, the rights of children and the elderly, trial by jury, censorship law, the legalisation of hard drugs and prostitution, rights attaching to State churches, conscientious objection to military service, succession, property, family law, labour law. 9. Lisbon provides that if one-third of National Parliaments object to the Commission’s proposal for an EU law, the Commission must reconsider it, but not necessarily abandon it: It might reword the draft law, as happened with the Constitution, or if it considered the objection was not justified, it might ignore it. The European Parliament cannot propose a single European law, but it gets more influence under the new Union’s Constitutional structures. It can put down amendments to draft laws coming from the Council and Commission in the 32 law-making areas that would be transferred to Brussels from the National Parliaments, although the Commission and Council must agree them if they are to pass. National Parliaments would of course lose their power. Ireland has only 12 members out of 750 in the European Parliament. When Ireland was part of the UK in the 19th century it had 100 members out of 600 at Westminster, where all UK laws were both proposed and made. The Lisbon Treaty also provides for a right of petition to the Commission by one million European citizens asking it to propose a new EU law, but there is no obligation on the Commission to do anything apart from “considering” such a request. It can ignore it or reject it. In other words the citizens, if they get a million signatures, have the right to complain and then hope for the best. 10. Lisbon militarizes the EU further: The Treaty requires Member States “to progressively improve their military capabilities”. It introduces a “start-up” fund for common foreign policy and military operations to be financed by Member States outside the Union budget (Art.28). It contains an Article which the current Slovenian EU presidency has admitted is a “mutual defence clause” (Art.28A.7): “If a Member State is the victim of armed aggression on its territory, the other Member States shall have towards it an obligation of aid and assistance by all means in their power.” This is a new departure for the EU and would commit all Member States including Ireland. In the light of this mutual defence clause there would be no constitutional need for a further referendum in Ireland before we committed ourselves operationally to the military defence of other EU countries, for Lisbon would be that referendum. Lisbon also allows sub-groups of Member States to embark on military missions on behalf of the EU, without a UN mandate, while the others “constructively abstain”. Is Lisbon necessary to make the EU more efficient? The advent of 12 new Member States has not made the negotiation of new EU laws more difficult since they joined the EU. On the contrary, a study by the Science-Po University in Paris calculated that new rules have been adopted a quarter times more quickly since the enlargement from 15 to 27 Member States compared with the two years before enlargement. The study also showed that the 15 older Member States block proposed EU laws twice as often as the newcomers. Professor Helen Wallace of the London School of Economics has found that the EU institutions are working as well as they ever did despite the enlargement of the EU from 15 to 27 members. She found that “the evidence of practice since May 2004 suggests that the EU’s institutional processes and practice have stood up rather robustly to the impact of enlargement.” The Nice Treaty voting arrangements thus seem to be working well. If we reject the Lisbon Treaty will we be forced to vote on it again? Europe Minister Dick Roche has stated that if we vote No to Lisbon, we will not be asked to vote again on the same Treaty, as happened when people voted No to the Treaty of Nice. Nor can we be ostracised or thrown out of the EU - anymore than that happened to the French and Dutch when they rejected the EU Constitution, of which Lisbon is a revamped version. We need to send Lisbon back to the EU Prime Ministers and Presidents and tell them that we want a better deal - for Ireland’s sake and Europe’s sake. We want a more democratic, not a less democratic EU. Ireland can do it, on our own behalf and on behalf of all the peoples of Europe, if we have confidence in ourselves and resist the misrepresentations of what Lisbon is really about, and all the bullying and threats. A Vote No is a Yes to something better!
DID U know that,read it fully? But even amongst those Indian philosophers who accepted the separation of mind and body and argued for the existence of the soul, there was considerable dedication to the scientific method and to developing the principles of deductive and inductive logic. From 1000 B.C to the 4th C A.D (also described as India's rationalistic period) treatises in astronomy, mathematics, logic, medicine and linguistics were produced. The philosophers of the Sankhya school, the Nyaya-Vaisesika schools and early Jain and Buddhist scholars made substantial contributions to the growth of science and learning. Advances in the applied sciences like metallurgy, textile production and dyeing were also made. In particular, the rational period produced some of the most fascinating series of debates on what constitutes the "scientific method": How does one separate our sensory perceptions from dreams and hallucinations? When does an observation of reality become accepted as fact, and as scientific truth? How should the principles of inductive and deductive logic be developed and applied? How does one evaluate a hypothesis for it's scientific merit? What is a valid inference? What constitutes a scientific proof? These and other questions were attacked with an unexpected intellectual vigour. As keen observers of nature and the human body, India's early scientist/philosophers studied human sensory organs, analyzed dreams, memory and consciousness. The best of them understood dialectics in nature - they understood change, both in quantitative and qualitative terms - they even posited a proto-type of the modern atomic theory. It was this rational foundation that led to the flowering of Indian civilization. This is borne out by the testaments of important Greek scientists and philosophers of that period. Pythagoras - the Greek mathematician and philosopher who lived in the 6th C B.C was familiar with the Upanishads and learnt his basic geometry from the Sulva Sutras. (The famous Pythagoras theorem is actually a restatement of a result already known and recorded by earlier Indian mathematicians). Later, Herodotus (father of Greek history) was to write that the Indians were the greatest nation of the age. Megasthenes - who travelled extensively through India in the 4th C. B.C also left extensive accounts that paint India in highly favorable light (for that period). Intellectual contacts between ancient Greece and India were not insignificant. Scientific exchanges between Greece and India were mutually beneficial and helped in the development of the sciences in both nations. By the 6th C. A.D, with the help of ancient Greek and Indian texts, and through their own ingenuity, Indian astronomers made significant discoveries about planetary motion. An Indian astronomer - Aryabhata, was to become the first to describe the earth as a sphere that rotated on it's own axis. He further postulated that it was the earth that rotated around the sun and correctly described how solar and lunar eclipses occurred. Because astronomy required extremely complicated mathematical equations, ancient Indians also made significant advances in mathematics. Differential equations - the basis of modern calculus were in all likelihood an Indian invention (something essential in modeling planetary motions). Indian mathematicians were also the first to invent the concept of abstract infinite numbers - numbers that can only be represented through abstract mathematical formulations such as infinite series - geometric or arithmetic. They also seemed to be familiar with polynomial equations (again essential in advanced astronomy) and were the inventors of the modern numeral system (referred to as the Arabic numeral system in Europe). The use of the decimal system and the concept of zero was essential in facilitating large astronomical calculation and allowed such 7th C mathematicians as Brahmagupta to estimate the earth's circumferance at about 23,000 miles - (not too far off from the current calculation). It also enabled Indian astronomers to provide fairly accurate longitudes of important places in India. The science of Ayurveda - (the ancient Indian system of healing) blossomed in this period. Medical practitioners took up the dissection of corpses, practised surgery, developed popular nutritional guides, and wrote out codes for medical procedures and patient care and diagnosis. Chemical processes associated with the dying of textiles and extraction of metals were studied and documented. The use of mordants (in dyeing) and catalysts (in metal-extraction/purification) was discovered.
Why does pure socialism fail while capitilism thrives? In my opinion it is the greed factor. Socialism fails to account for the basic human nature to achieve in life. While capitalism embraces and encourages it. Capitalists are dedicated to the principle that they have the right to achieve all that they desire in life and are only limited by their willingness to work harder to obtain their desires. They are rooted in the concept of individual responsibility for success or failure. Socialists hold the opinion that all people should be equal in all things. If someone has more they are not really entitled to the spolis of their effort, but rather should be forced to share because they have achieved more. They hold the opinion that there should be collective control and redistribution of all resources and that people will worker harder simply for the benefit of the collective. Socialism can be somewhat incorporated into a capitalist system, but pure socialism will always be doomed to fail. What is your opinion?
PLEASE HELP, this is about EVOLUTION, can you please give comments about this? GOT THIS FROM A FRIEND: Evolution from a common ancestor is the theory that supports the theory that simple biological systems can transform to complexity on the premise of adaptation, mutation and natural selection acting on population in a long geological time. The “scientific” basis of old earth age is the famous carbon dating. While evolutionists are very much convinced of the technique and even exaggerate its potential, many are skeptics in using this for instances involving more than 3,000 or 4,000 of years. (I wouldn’t like to dwell much on this. http://www.icr.org/article/1182/) Compromisers to evolution likewise use carbon dating as their basis for an old earth and interpreting each of the creation days as equivalent to one thousand years (theorizing that a total of 7,000 years for God to create all things), using also the verse in 2 Pet 3:8. But this theory couldn’t account the billion of years needed by evolution. And there are proofs of a young earth. http://www.icr.org/article/1182/ But I would like to dwell more on the processes evolution would like to hold as its avenue for “simplicity to complexity”, namely mutation, natural selection and adaptation. There are only two that could happen if a gene is mutated. Either it is expressed or not, dominant or recessive. If expressed, then there would be structural changes. On the other hand, if it is not expressed, then it remains in the gene. Simple. Now, if it is expressed, then adaptation of individual organism sets in. If the organism cannot survive then it is selected out (natural selection). Now take this, almost all observed mutation (expressed) have no chance of surviving in nature. The population carrying the mutated gene and expressing it is eventually deleted out by nature, almost no chance of reproducing at all. So how can evolution take place in this mutated population using the “survival of the fittest” slogan? Another, natural selection is not “creative”, i.e. it is not a process to produce new individuals since it allegedly “deletes” unfit population. It is a conservative force eliminating the unfit. Another, mutational changes, that being “random”, in an ordered system is a disordering or randomizing process and is thus degenerative, not progressive. Another, the probability of randomness creating complexity is implausible, according to mathematicians (who are evolutionists themselves). Dr. Murray Eden, a mathematician, stated that, "It is our contention that if ‘random’ is given a serious and crucial interpretation from a probabilistic point of view, the randomness postulate is highly implausible and that an adequate scientific theory of evolution must await the discovery of new natural laws—physical, physicochemical and biological" These are basic science principles but it seems none of them agrees with what evolution theory has been shouting for decades.
Ron Paul-Cesar Millan: The Dream Ticket fora good change? Ron Paul-Cesar Millan: My Dream Ticket by Linda Schrock Taylor by Linda Schrock Taylor DIGG THIS I realize that Cesar Millan, The Dog Whisperer, not having been born in the United States, cannot actually run for VP. But please, do let me dream. Ron Paul should be the presidential choice of every person who loves the United States of America; every person who respects the Constitution, the Republic, the Promises, and the Philosophies upon which this nation was founded; of every person who wants an economically, educationally, Freedom-secured future for themselves and their children. There is no other who can hold a candle to Ron Paul, who is the most intelligent, principled, disciplined man I have ever met. There is no other I would send in his stead. Dr. Ron Paul is a true Statesman; most certainly not a 'politician'. Cesar Millan is my choice for Vice President because---if any nation on Earth is out-of-control; living in a dangerous 'red zone'; gravely in need of Discipline, Boundaries and Limitations, it is today's United States of America. The Constitution must again become the "Leader of the Pack" and everyone --- everyone --- must recognize and respect its Authority. Cesar, a man with astute insights into the behaviors of both creatures and humans; a teacher recognized as a proof-in-the-pudding authority on instilling Discipline, Boundaries, and Limitations, is the individual whose services are desperately needed in these most desperate of dog-eat-dog times. Consider the Presidency: How can the 'leader' of a republic expect or demand any respect from a citizenry that he has effectively gagged, discounted, abused, and minimalized? As we all have watched in horror, this (not)leader further destroys the honor of the office, and corrupts the Rights, Freedoms, and Input of the populace. He is out-of-control with his kingly dictates, demands, and direct orders. He is no leader-of-the-pack and only his blind and faithful few find anything about him, his decisions, about his actions, to be worthy of respect. He is not a leader; he is a bully. He is running off-collar and out-of-control. He is the 'red zone' and so very dangerous to the survival of our pack; of our America. Ron and Caesar, to the rescue! The Supreme Court clearly demonstrates a lack of Discipline, Boundaries and Limitations, as it methodically removes all Discipline, Boundaries and Limitations from a hedonistic, mis-educated, ethically-challenged populace. The Supremes write legislation (not their job!); dictate cultural trends (pushing the culture ever closer to Sodom, Gomorrah and a similar meltdown); give workers' retirement money to children and others who have never worked (Thieves!); condone the slaughter of the unborn (the future taxpayers); and much, too much, more. The Supremes pave the way for Evil while abdicating their constitutionally defined roles. This current system of Checks and Balances has checked our Rights, and put our nation totally out of balance--ethically and economically. The Supreme Court Disease is rapidly spreading, claiming millions of victims. We need Dr. Paul to effect a cure and stem the tide. Congress is completely out of control; a crazed pack, feeding in a frenzy upon the weaker members of the Republic (The taxpayers). There is more to be said about Congress, and endless examples to be sited, but frankly, I do not have the stomach for it. It is incomprehensible that so many citizens have been satisfied to shrug their shoulders and do nothing. America needs the Wisdom and the Discipline of Ron Paul and Cesar Millan. The Department of Education is worse than worthless. It is dangerous. It exists in a red zone of its own creation, The Department serves to destroy hope, potential, skills, scholarship, thought, inventiveness, national literacy, minds...and the lives of the American people. Unfortunately, this animal is beyond help and must be 'put down'. We must move swiftly to euthanize this creature; to make, and keep, America safe. The People must again be free to establish and live in a just and humane society, made up of just, rational, educated, thinking adults acting as leaders should; teaching young people to follow in great footsteps. To refer to the death of the Department of Education as "a mercy killing" would be an understatement of unbelievable proportions. It is imperative that we act to protect the children of America; to treat those who have already been harmed and molested; to insure that never again will a child be 'bitten' by such a destructive, poisonous, inhumane beast. State governments...no longer understand, let alone demand and defend, States' Rights. The individual states allow federal looters (beginning with the current president), as well as their state officials, to rape, rob, abuse, threaten, misinform, under educate, and otherwise harm citizens. When states lack the will and the guts to protect their citizens from beasts on a rampage, those states broadcast proof of their own lack of discipline, boundaries, and limitations. States weaken under threats from the big, bad Feddies. Once upon a time, an honorable, and very enlightened former Michigan Secretary of State refused to ask citizens for social security numbers (under the federal pretense that they were needed for drivers' licenses). She assured the people of Michigan that should she ever need the numbers, she certainly would not pass them on to the Federal Bullies. She fought hard, but eventually lost the battle when the Feds threatened her: if she persisted in her refusal, federal support for Michigan's schools would end. (Wait a minute! That money was ours to begin with! We send our money to Washington, even though the federal government should never be involved in local schooling decisions, then the States must practically prostitute themselves to get any of it back. States have the Right to keep the feds on a short leash, but their knees turn to jelly in the face of federal threats. States have become fearful and weak, and as Cesar has taught us, weak and fearful animals are the ones most likely to bite. Dr. Paul can stop the bleeding and treat the bites, while Cesar gets those tails out from between states' legs, and attempts to help the 50 animals grow a backbone. Local governments...ignore the wishes and needs of the People, while handing the citizens, their possessions, their Rights, and their security, right over to a far more dangerous beast---the Federal Government. Local governments make rulings and changes without consulting with, nor caring about, those individuals and businesses who will be most affected. City Hall rarely asks what people need in order to learn, live, thrive, be productive. Little-to-no leadership at this level (My Uncle Doug, Mayor, is an exception.) Another dangerous bite threat. Public schools...reward the unworthy; while driving the best from the "jobs project" (Thank you, John Taylor Gatto) by using lies, distortions, and cruelty. Public schools graduate the illiterate and the uneducated back into the culture, thereby widening the circle of ignorance; increasing the number of unproductive citizens; worsening destructive behaviors. Public schools, with their policies, their teachings, and their indoctrination, cloud the eyes of the culture and warp the judgement and self esteem of the nation's children. Public schools feed deviance, and further sicken the society. They are as a rabid dog to the security of this nation. Public schools should be euthanized, with the Federal Department of Education and its 50 clones. Churches are too often uncomfortable and quite unwilling to pass judgement on the most guilty of sinners. Churches should be stating, "This, that, and that other behavior are bad; wrong; illicit; no-no's; "just not done"!" But that role has become a very unpopular one, even though the culture is decaying from a lack of such corrections from proper sources. Churches used to provide the nation, its leaders, and its families, with core values; with sense of purpose; with faith in a power Higher than...advertisements, media, and a "Me, Me" perspective on Life. Churches used to provide moral support, advice, and guiding Biblical references, to parents, to local leaders, and even to Congress!! Yes, Congress once knew better! Churches used to provide moral boundaries for decision making at all leadership levels. Church leaders, once models of decorum, scholarship, honor, have too often been replaced by individuals as lacking --even more lacking---in Discipline, Boundaries, and Limitations---than their parishioners. I know of one who slid into church service one Sunday to show off the new athletic shoes he was wearing! In my home, and as poor as we were, we all still owned "Sunday shoes" that were worn with respect; to places and events worthy of respect and proper behavior. Sports shoes were for noisy gymnasiums, sandy lots, playgrounds, and ballfields. Frankly, I am appalled by most of the clothing worn to church services. If people have so little respect as to enter our Lord's dwelling wearing sleazy, sloppy, ill-fitting clothing, why do they even bother to attend? Scary times indeed---when church officials, leaders, and members are the ones most in need of role models, discipline, boundaries, and limitations. Families are disorganized and fractured. Too many fathers were never taught to conduct themselves with propriety, intelligence, wisdom (Thank you, Dr. Spock. We owe it all to you.) Others have just decided to selfishly ignore the responsibilities of parenting. Immature, undisciplined men provide very destructive role models for children. Immature, undisciplined men swear at umpires; hit wives and children; rage at sporting events. Immature, undisciplined men put their bad upbringing (and their arses) on display for everyone to see. Immature, selfish, undisciplined men refuse to acknowledge that the most attentive eyes, and listening ears, are those of his children. Too many men become hit-and-run fathers, leaving their children to grow up in poverty; in disorganized, discipline-lacking homes where, too often, children train for a lifetime of crime and ...hit-and-run parenting. How can a father teach discipline, boundaries and limitations, when he has none? Such a man is still a child, himself, and needs Ron Paul as a role model and leader; Cesar Millan to take control of behaviors and maintain a tight leash. Immature, undisciplined mothers, even grandmothers, flaunt tattoos, piercings, inappropriate clothing. Immature, undisciplined mothers proudly draw attention to their nasty mouths; rude personalities; to their too-often-unattractive cleavage, and more. Too many mothers, whether attractive or not, have become downright repulsive. They have so little self respect, and no regard for their children, screaming at them in public; dragging them by the hand through stores; failing to teach them to appreciate, respect, and take advantage of Life's opportunities. Shamelessly, immature and undisciplined mothers become pregnant without marriage; hold fathers to no obligations; but expect taxpayers to support their bad decisions; their bad habits. Immature, undisciplined mothers keep disorganized and dirty homes; providing poorly planned meals, if they provide any at all. Too many, and the number continues to grow, just lack the basic instincts of parenting. Observe the animals around you. The animals parent with more wisdom and common sense than a growing number of today's mothers, who lack the character and morals necessary to instill character and morals in their children. Ron Paul most certainly has his work cut out for him, but I have no doubt that he will handle it well. Mrs. Paul is a picture of grace, decorum, and prudence. There is no other I would send in her stead to be the role model for mothers, everywhere. Children...grow up as they have been guided, shaped, and led (or not led) by their families; by their schools and teachers; by the culture as sanctioned by the Supreme Court. The circle reaches its beginning and continues in ever more shocking and depressing steps; in ever more destructive cycles. We all must work together to save the children; to provide them with discipline, boundaries and limitations. If the tide does not turn soon, the United States of America will die out with our older generations, if not before. America will be Nevermore. I do worry so about the future of America. If another socialist like Hillary; if another fear monger like Bush; should win the 2008 election, I fear that ... the grafters; the looters; the entitlement classes; the unwise; the foolish; the stupid, and all those who base their voting decisions upon 30-second TV commercials (Thank you, Jim Trelease), will have chosen the 'leader' that they very much deserve. However, the rest of us do not want, and do not deserve, what the Hillary's, the McCain's, the Bush's have to offer. We deserve Better, and 'Better' is only attainable with Dr. Ron Paul as President. If only Cesar Millan could be his running mate... Possibly President Ron Paul would consider The Dog Whisperer for a Cabinet post. A new position could even be created---Head of Cabinet Heads---and Cesar could start there. What about "Comptroller of Congress and (its cohort in crime---that policy-writing, culture-warping, irresponsible) Supreme Court"? The Dog Whisperer is experienced and successful in handling the most manipulative, vicious, devious, dangerous creatures. He may as well begin at the top to provide the much needed retraining and remediation, then I cannot wait to watch him in action as he deals with Congress, next. Cesar's expense account would be minimal, for he accomplishes wonders using a short leash. Dr. Ron Paul has delivered hundreds, thousands of babies. Planning for; preparing for; then bringing about healthy births is his area of expertise. Let us put him In Charge, then strongly support him as he plans, prepares, and brings about the rebirth of this nation and a return to its Constitutional Republic roots. "Sometimes the slightest things change the directions of our lives, the merest breath of a circumstance, a random moment that connects like a meteorite striking the earth. Lives have swiveled and changed direction on the strength of a chance remark." (Spoken by Peekay in The Power of One, by Bryce Courtenay, pg 60) Dr. Ron Paul's philosophies and goals are far from random; hugely larger than slight; but the changes he will bring about will be remarkable; certainly "like a meteorite striking the earth." Ron Paul is the person to support and elect to the office of President of the United States of America in 2008. He is our chance to swivel and change directions. We must act to support this only foreseeable opportunity to return America to its wise, intelligent, productive, culturally-healthy, freedom-securing Founding Principles. July 24, 2007 Linda Schrock Taylor
Psychology-id,ego,superego? Finding ways to meet instinctual needs and still take into account conditions of the external,social world defines the ________, the basic operating theme of the __________? a.reality principle; id b. reality principle; ego c. pleasure principle; id d.pleasure principle; ego It is reality principle. However, i am not sure if it is a or b. please help and explain why you chose either reality principle;id or reality principle;ego.
Question for Accountants? I am going back to college to take some accounting classes? I have a BA in Economics so I have taken Principle of Accounting 1 and 2; I have also take a introduction to Finance classes; and all my basic business classes (Marketing, Business Law, Management, Business Writing, Business Computer, etc). What are some classes that I should take to better preppier myself for a job as an accountant (accounting classes or maybe some important non business classes)? Thank you, Philly Guy.
Psychology? The organ of hearing, where sensitive cells respond to auditory stimuli and produce neural impulses, is known as the auditory ossicles. retina ear drum cochlea. oval window The coiled tube in the inner ear that contains the auditory receptors is called the semicircular canal ossicle pinna cochlea oval window In psychology, Gestalt principles are used to explain statistical probabilities somatic behavioral disorders perceptual organization stimulus-detection thresholds altered states of consciousness The part of the eye where the optic nerve leaves the eye is called the retina bipolar cells lens blind spot pupil The function of the lens is to locate an image. focus an image on the retina. combine the location and projection on the blind spot. help coordinate color vision project an image on the cornea. Sensory adaptation is normally most rapid for the sense of vision olfaction taste kinesthesis vestibular That you do not hear the traffic outside your psychology class because you are engrossed in the lecture is a good example of sensory gating parallel processing sensory adaptation selective attention feature detection Frequency is to __________ as amplitude is to __________. compression; rarefaction transduction; intensity rarefaction; compression pitch; loudness loudness; pitch The theory that best accounts for the experience of pain is the: opponent process theory Weber's law trichomatic theory direct perception theory gate-control theory The conversion of electromagnetic energy into a neural impulse involves feature analysis function localization transduction parallel processing phosphenes The change in the curvature of the lens that enables the eye to focus on objects at various distances is called accommodation adaptation conduction convergence consonance If you stand in the middle of a cobblestone street, the street will look coarse near your feet and finer if you look into the distance. This is called texture gradient. linear perspective relative size relative height relative motion A researcher presents two lights of varying brightness to a subject who is asked to respond "same" or "different" by comparing their intensities. The researcher is seeking the weber's law just noticeable difference. absolute threshold. subliminal threshold. minimal threshold Experiments involving infants' perception of 3-D figures, when combined with visual cliff data, suggest that at least some level of depth perception is innate depth perception is heavily dependent on skillful motor coordination. depth perception is almost entirely learned neither innate mechanisms nor learning have much effect on depth perception infants are unable to process depth When struck by light energy, cones and rods in the retina generate neural signals that then activate the parietal lobe ganglion cells bipolar cells ciliary muscle optic nerve fibers When a pair of lights flashing in quick succession seems to an observer to be one light moving from place to place, it is referred to as stroboscopic movement the phi phenomenon autokinetic motion binocular vision induced displacement Mechanical energy of vibrations is tranduced to the electrochemical energy of neural impulses at the: olfactory mucosa cochlea lens retina taste buds The theory of color vision which states that the visual system analyzes information into "either-or" messages is the __________ theory. opponent process primary color gate control young-hemholtz polaroid Conventional hearing aids may restore hearing by: restoring functionality to a badly punctured eardrum amplify vibrations conducted by the facial bones to the cochlea translating sounds into electrical signals wired into the cochlea's nerves stimulating the semicircular canals to transducer sound waves converting sound waves into radio waves. Although sound comes from speakers on the sides of the room, viewers watching a movie perceive the sound coming from the screen. This phenomenon is best accounted for by: visual capture proximity closure opponent-process feature-detection The general function of the bones in the middle ear is to convert the incoming sound from pounds per square inch to decibels is to protect the cochlea is to regulate changes in the air pressure of the inner ear is to transfer sound information from the tympanic membrane to the oval window provide info to the vestibular system A landscape painting shows boats on a lake in the foreground and mountains further away. Of the following, which cue would NOT contribute to your perception that the mountains are further away than the boats in the picture? texture gradient linear perspective relative height retinal disparity interposition A person with sight in only one eye lacks which of the following visual cues for seeing in depth? Retinal disparity Linear perspective Motion parallax Relative size Texture gradient Neural impulses go directly to the cortex without passing through the thalamus from receptors in the sense of: touch sight smell taste hearing Hearing loss caused when the eardrums or ossicles are damaged by disease or injury is called Hunter's notch. conduction deafness gate control damage stimulation deafness. nerve deafness. Your tendency to see the words "went" and "ties," rather than the word "twenties" when you look at T WENT TIES is best explained by the organizing principle of: bottom up processing closure continuity figure-ground proximity The vestibular sense helps keep us from hallucinations eating too much. starving to death. overloading our body temperature falling over. Of the following which is not a basic taste? sweet salty peppery bitter sour Receptors for kinesthesis are located in the: retina joints semicircular canals olfactory epithelium taste buds The tendency to fill in gaps in the perception of a figure is called sensory completion overlap linear perspective figure-ground closure Eleanor Gibson and her colleagues have used the visual cliff to measure an infant’s ability to perceive patterns depth size constancy shape constancy different hues The place in the retina where the optic nerve exits to the brain is called the lens sciera fovea blind spot aqueous humor The fact that objects that are near each other tend to be grouped together is known as closure. continuity similarity proximity neatness The most common form of color blindness is related to deficiencies in the blue-yellow system red-green system process of visual summation bipolar cells secretion of rhodopsin The intensity at which a sound becomes audible for a given individual is known as the individual’s: contrast sensitivity absolute threshold response threshold critical frequency just noticeable difference
Physics: Dynamics question (Momentum + Angle)? Hello all, I've solved this one on my own, but I'm wondering if I have to take into account the angle of inclination. I've used the basic closed system principle, in which momentum is always the same, after and before the firing of the cannon ball. All I need to know is if I need to, and if so how do I take into account the angle at which the cannon is fired? Thanks. A cannon of 300 kg mass shoots a projectile of 0.3 kg mass, at a velocity of 250 m/s, forming a 30 degree angle with the horizontal. Calculate the velocity at which the cannon is thrown backwards by the force of the shot. Friction is ignored.
why do christians deny the holy spirit? The closing decades of the 20th century and the first years of the 21st century have been times of significant flux. Technology, society, family, and religion, have shifted in incredible ways. Part of the change in religion during the past 25 years has been an upsurge of worship of feminine deities - goddesses. Whereas part of this trend was unquestionably fostered by feminism, other aspects of seeking the Divine Feminine were totally unrelated. Recently, women and men have felt an increasing affinity for Goddess - a sense of being drawn. Yet, the Bible seemed to be mute on the matter. Most clergy [who were products of culture and theological seminaries, and were protective of denominational dogma and their own salaries] had no meaningful insight or guidance to offer in this area. The majority of those who became devotees of the Divine Feminine felt compelled to exit Judaism or Christianity in order to do so. The search for Goddess led many to the pantheon of gods and goddesses found in Wicca, or related Neo-pagan religions. What surprises [or even shocks] many is that the Goddess has been ever-present within the pages of the Bible. The Goddess to whom a growing number of individuals feel drawn is included in the Hebrew Scriptures. Her presence is one of the many mysteries of the ancient Israelite texts. Intentionally, translators, denominational councils and quorums obscured many scriptural truths. The Goddess has been made nearly invisible in English translations. Centuries of androcentric cultural bias have contributed to Her concealment. The intent of the following comments is to reveal the mystery of the Divine Feminine - the Goddess within the Scriptures. Concealed, But in Plain View For a combination of reasons, scholars and theologians have masked profound truths about Elohim, the God of Israel. The existence the Divine Feminine has been deliberately obscured by mainstream religion for a multitude of centuries. [The same can be said of the sacred names and certain attributes of the Divine, as well as many other plain and precious spiritual teachings.] Knowledge that is most important has been buried for many, many centuries. Included among the many pearls of truth which have been concealed from nearly all churches and synagogues is the awareness that Elohim has both male and female attributes and aspects. The androgynous nature of Elohim is quite evident in the account of the creation of mankind found in the first chapter of Genesis. "And God [Elohim] said, Let us make man [adam = mankind] in our own image, after our likeness?So God [Elohim] created man in the image of God [Elohim]?male and female created he them?and called their name Adam." [Genesis 1:27, 5:2] As Elohim is both male and female, mankind was also created male and female. In the original Hebrew of the Bible there is one word, Eloah, which literally means "Goddess". Eloah is the feminine form of God. Other words describing God are also distinctly female. Hebrew nouns are usually gender-specific [although some can be gender-neutral in usage]. While some of the Hebrew words for God have a distinctly feminine gender, translators have almost universally chosen to suppress this, being unwilling to use the feminine word "Goddess". Likewise, they have consistently used masculine pronouns when referring to God, even when gender-neutral or feminine pronouns would have been more appropriate. Most present-day Bible dictionaries, commentaries, and concordances are still biased, and ignore basic Hebrew grammatical rules when it comes to translating the words designating Deity. This has resulted in most Christians and Jews holding to the view that God is exclusively male. To most Christians and Jews, awareness of the Divine Feminine is not only unfamiliar, but, initially, seems unbelievable. Elohim Elohim is the Hebrew word that is most commonly translated as the English "God." Elohim is gender-combined, plural word. The word Elohim is concurrently male and female, and simultaneouslyrepresents both unity and majestic plurality. Elohim is a compound of the feminine singular Eloah with the masculine plural suffix -im. The word Elohim represents a majestic, awesome God that is beyond the ability of the human mind to fully comprehend. We can comprehend some of the attributes of Elohim, but the fullness of the Godhead is beyond our understanding. El is the masculine singular Hebrew word for God. Although male, in practice, El is often gender-neutral. Eloah is the feminine singular form of the same word, and can be correctly translated 'Goddess'. In Hebrew, the -oah, -oh or -ah suffix makes a word feminine. This is very similar to the English suffix -ess, used in such words as waitress, stewardess, or poetess. Eloah is female. Elohim is a combination of the singular feminine word Eloah, to which the masculine plural suffix -im has been added. In Hebrew, the -im is normally added only used to make masculine words plural. The question that naturally arises is, Why add a masculine suffix to a feminine root? The answer is that Elohim is androgynous, being simultaneously male and female in principle and attributes. Eloah / El Shaddai El Shaddai or simply Shaddai are other titles of God. As has already been mentioned, El means 'God'. The word shad means "woman's breast" [7699], and shaddai [Strong's 7706] means "breasts", "breasted", or "many breasts". Though El Shaddai is translated as "Almighty God", "God Almighty", or "the Almighty" in the English Bible, it literally means "God with breasts" or "[many] breasted [One]" There are those who refuse to translate Shaddai as "breasts", however, the parallelism of the language used in Jacob's blessing, in Genesis 49:25, emphasizes that this is the correct translation. The descriptive title El Shaddai describes the Goddess of Israel. There is a fascinatingly important declaration in Exodus 6:3: "I appeared to Abraham, to Isaac, and to Jacob by the name of El Shaddai, but by my name Yahweh I was not known to [perceived by] them." While there is confirmation that the Patriarchs were aware of the name Yahweh, evidently Elohim related to the Patriarchs primarily as the feminine Eloah and El Shaddai. This revelation to Moses is highly important to our understanding. Eloah appears 57 times in the Old Testament; two-thirds of those mentions occur in the book of Job. Shaddai or El Shaddai appears in the Tanakh [Old Testament] 48 times. It is found in the book of Job 31 of those occurrences. The fact that Job lived during the days of the Patriarchs, combined with Yahweh's declaration to Moses about the Patriarchs mainly recognizing Deity as El Shaddai, allows us to conclude that the Goddess attributes of Elohim were much more clearly understood in Patriarchal times. Although the names Elohim and Yahweh appear many more times than Eloah or El Shaddai in the Bible, we must notice significance in the fact that the ancients had a considerable understanding of and relationship with the Divine Feminine. In Job there are two specific declarations of the femininity of Eloah. Yahweh announced to Job, "the sea?leapt tumultuous from the womb." [Job 38:8] Then, Yahweh rhetorically asked, "Out of whose womb came the ice?" [Job 38:29] Obviously, these verses [and others that will be mentioned later] undeniably attribute feminine characteristics to Eloah. Eloah is synonymous with Shaddai, the Feminine God. "Can you claim to fathom the depth of [Eloah]? Can you reach the limit of [Shaddai]?" [Job 11:7] "Then Shaddai will be your delight, and you will lift your face to [Eloah]." [Job 22:26] "Can he be happy with [Shaddai]? Can he call on [Eloah] at all times?" [Job 27:10] A similar verse is, "Now what portion does [Eloah] allot from above; what fate does Shaddai apportion from [Her] heaven?" [Job 31:2] Several verses, mostly within the book of Job, mention either El or Yahweh as distinct from Eloah. "Is Yahweh's opponent going to give way? Has [Eloah's] critic thought up an answer?" [Job 40:2] "I would seek unto [El], and unto [Eloah] I would commit my case." [Job 5:8] "Does [El] pervert judgment, or does [Shaddai] pervert justice?if you search for [El] and plead for mercy from [Shaddai]?" [Job 8:3,5] "This is the portion of a wicked man from [El], and the heritage appointed him by [Eloah]." [Job 20:29] "I swear by the living [El] who denies me justice, and by Shaddai who has filled me with bitterness." [Job 27:2] "[El] judges the Righteous and Eloah is angered by the Wicked every day." [Psalm 7:11] Similar passages include Job 15:25, 22:17, 23:16, 33:4, 34:12, and 35:13. The Holy Spirit The Hebrew Ruach ha Kodesh is the phrase that translates into the Holy Spirit. Ruach is feminine, and the Aramaic equivalent ruah is also a feminine noun. These words are paired with feminine verbs and pronouns. The Holy Spirit is feminine, and is another designation of Eloah. Therefore, in the original texts, Messiah promised: "And I will pray the Father, and He shall give you another Comforter, that she may dwell with you forever." [John 14:16] The Holy Spirit is portrayed in the role of Comforter in John chapters 14 to 16. This role of comforting is associated with mothering. "As a mother comforts a child, so shall I comfort you." [Isaiah 66:13] In Isaiah 11:2, the "spirit of Wisdom" is also called the "spirit of Yahweh". The other Hebrew word commonly used to refer to the Holy Spirit is 'shekinah'. The feminine word shekinah appears in Aramaic translations of the Bible, and is commonly use within modern Judaism. Shekinah is the equivalent of the Holy Spirit; it means "Divine Presence". Several first or second-century Christian documents discovered at Nag Hammadi plainly identify the Holy Spirit as feminine - as the mother figure within the Godhead. In the Apocryphon of John, Elohim appeared to John and said, "I am the Father, I am the Mother, I am the Son. I am the undefiled and uncorruptible One." In the Gospel According to the Hebrews, the phrase "my mother the Holy Spirit" appears. The Pistis Sophia and other early writings indicate that within the early church there was awareness that the Holy Spirit is female. God Became In certain Hebrew traditions God is referred to as Ain Sof - which means "without end". God is infinite, ultimate, and immeasurable - beyond our capability to fully understand. That being admitted, it is within our ability to discover a wealth of knowledge about the Divine within the Scriptures, particularly by uniting passages from the various component books. The scriptures are emphatic that there is one God - one Elohim. The Shema declares: "Listen, O Israel, Yahweh your Elohim is One." [Deuteronomy 6:4] Though there is unmistakable unity in God, the scriptures simultaneously reveal a plurality. "The Father, and?the Son, and?the Holy Ghost ?are one God. [Mormon 7:7 (3:29); Alma 11:44 (8:102-104)] The Spirit Eloah is part of the Divine - just as the Father and Son are distinct elements within the majestic plurality that is Elohim. The words Elohim and Yahweh may each be classified as collective nouns. Collective nouns include words such as family, flock, herd, forest, jury, staff and team. The plurality of Elohim [or of Yahweh] can be understood in the collective sense of family. Paul wrote that "the whole family in Heaven" receives its name from Elohim. [Ephesians 3:15] The ancient American prophet, Abinadi revealed the astonishing truth that God [Elohim] became the Father and the Son. [Mosiah 15:3 (8:30)] This is an essential point in our understanding. Abinadi stated that Elohim became the various roles and persons of God. This is likened to the Apostle's inspired statement that "the Word became flesh. [John 1:14] Elohim became the Father and the Spirit and the Son. The fact that there is a Father implies the presence of family. God became the Father in relationship to the Son, the Spirit and the whole Divine Family. The presence of family necessitates gender. Similarly, the fact that Messiah is the Bridegroom necessitates that there must be a Bride. Not only did Elohim become the masculine Father and the masculine Messiah, Elohim also became the feminine Holy Spirit / Eloah / Wisdom and the Bride [the Elect]. There is a perfect male-female balance within the Divine. When a person believes in the Father, the Holy Spirit or the Son, because of their unity, that person believes in the other aspects of Elohim as well. Messiah said, "Whoso believeth in Me believeth in the Father also; and unto him will the Father bear record of Me, and the Holy Ghost will bear record unto him of the Father and Me; for the Father and I and the Holy Ghost are one." [3rd Nephi 11:35-36 (5:36-38)] Wisdom Wisdom is another designation for the Goddess Eloah. 'Wisdom' is the feminine Hebrew word Hochmah. [Strong's 2451, 2452 and 2454] The equivalent name in Greek is Sophia. [4678] Although the word 'wisdom' definitely is equated with good judgment and astuteness, in several scripture passages, Wisdom is unmistakably a Divine Personage. Wisdom is feminine, and distinctly referred to by feminine pronouns. The Messiah said: "Wisdom is proven by Her children." [Luke 7:35] In a number of passages of scripture, Wisdom is described and adored by writers, and also speaks on her own behalf. This is particularly true of the 8th chapter of Proverbs, the 24th chapter of Ecclesiasticus, and the 7th chapter of the Wisdom of Solomon. Wisdom announces that She was brought forth before the creation. She also assisted in the creative process, alongside Yahweh. "Yahweh created Me, first-fruits of His fashioning, before the oldest of His works. From everlasting I was firmly set - from the beginning, before the earth came into being/ The deep was not when I was born, nor were the springs with their abounding waters. Before the mountains were settled, before the hills, I came to birth; before He had made the earth, the countryside, and the first elements of the world. When he fixed the heavens firm, I was there; when He drew a circle on the surfaces of the deep, when He thickened the clouds above, when the sources of the deep began to swell, when He assigned the sea its boundaries (and the waters will not encroach on the shore), when He traced the foundations of the earth. I was beside the Master Craftsman, delighting Him day after day, ever at play in His presence, to play everywhere on His earth, delighting to be with the children of men. [Proverbs 8:22-31] Within the apocryphal books of Ecclesiasticus [also known as Ben Sirach], and the Wisdom of Solomon [sometimes known simply as Wisdom], the Feminine Deity is quite evident. It is apparent that the following passages are greater than mere personifications of the attribute of wisdom, but represent statements by and about Eloah. {The surviving originals of these manuscripts exist only in Greek; however, based upon translation in the Septuagint, we can extrapolate the original Hebrew equivalent of certain words.}record of Me, for He will visit him with fire and with the Holy Ghost. And thus will the Father bear record of Me, and the Holy Ghost will bear record unto him of the Father and Me; for the Father and I and the Holy Ghost are one." [3rd Nephi 11:35-36 (5:36-38)] Wisdom Wisdom is another designation for the Goddess Eloah. 'Wisdom' is the feminine Hebrew word Hochmah. [Strong's 2451, 2452 and 2454] The equivalent name in Greek is Sophia. [4678] Although the word 'wisdom' definitely is equated with good judgment and astuteness, in several scripture passages, Wisdom is unmistakably a Divine Personage. Wisdom is feminine, and distinctly referred to by feminine pronouns. The Messiah said: "Wisdom is proven by Her children." [Luke 7:35] In a number of passages of scripture, Wisdom is described and adored by writers, and also speaks on her own behalf. This is particularly true of the 8th chapter of Proverbs, the 24th chapter of Ecclesiasticus, and the 7th chapter of the Wisdom of Solomon. Wisdom announces that She was brought forth before the creation. She also assisted in the creative process, alongside Yahweh. "Yahweh created Me, first-fruits of His fashioning, before the oldest of His works. From everlasting I was firmly set - from the beginning, before the earth came into being/ The deep was not when I was born, nor were the springs with their abounding waters. Before the mountains were settled, before the hills, I came to birth; before He had made the earth, the countryside, and the first elements of the world. When he fixed the heavens firm, I was there; when He drew a circle on the surfaces of the deep, when He thickened the clouds above, when the sources of the deep began to swell, when He assigned the sea its boundaries (and the waters will not encroach on the shore), when He traced the foundations of the earth. I was beside the Master Craftsman, delighting Him day after day, ever at play in His presence, to play everywhere on His earth, delighting to be with the children of men. [Proverbs 8:22-31] Within the apocryphal books of Ecclesiasticus [also known as Ben Sirach], and the Wisdom of Solomon [sometimes known simply as Wisdom], the Feminine Deity is quite evident. It is apparent that the following passages are greater than mere personifications of the attribute of wisdom, but represent statements by and about Eloah. {The surviving originals of these manuscripts exist only in Greek; however, based upon translation in the Septuagint, we can extrapolate the original Hebrew equivalent of certain words.} "Wisdom [Sophia] speaks Her own praises in the midst of Her people She glories in Herself. She opens Her mouth in the assembly of the Most High {El Elyon}; She glories Herself in the presence of the Mighty One {Abi'ir}: I came forth from the mouth of the Most High, and I covered the earth like mist. I had My tabernacle in the heights, and My throne was a pillar of cloud. Alone I have made the circuit of the heavens, and walked through the depths of the abyss. Over the waves of the sea and over the whole earth, and over every people and nation I have held sway. Among all these I searched for rest, and looked to see in whose territory I might pitch camp. Then the Creator of all things instructed Me, and He who created Me fixed a place for My tent. He said, 'Pitch your tent in Jacob; make Israel Your inheritance.' From eternity, in the beginning, He created Me, and for eternity I shall remain. In the holy tabernacle I ministered before Him, and thus became established in Zion. [Ecclesiasticus 24:1-10] "And so I prayed?I entreated, and the spirit of Wisdom came to me. I esteemed Her more than scepters and thrones; compared with Her, I held riches as nothing. I reckoned no precious stone to be Her equal, for compared with Her all gold is a pinch of sand, and beside Her silver ranks as mud. I loved Her more than health or beauty, preferred Her to the light since Her radiance never sleeps. In Her company all good things came to me, and at Her hands incalculable wealth. All these delighted me, since Wisdom brings them, though I did not then realize that She was their Mother?" [Wisdom of Solomon 7:7-12] "And now I understand everything, hidden or visible, for Wisdom, the designer of all things, has instructed me. For within Her is a spirit intelligent, holy, unique, manifold, subtle, mobile, incisive, unsullied, lucid, invulnerable, benevolent, shrewd, irresistible, beneficent, friendly to human beings, steadfast, dependable, unperturbed, almighty, all-surveying, penetrating, all-intelligent, pure and most subtle spirits. For Wisdom is quicker to move than any motion; She is so pure, She pervades and permeates all things. She is a breath {ruach} of the power of God {Elohim}, pure emanation of the glory of the Almighty {Shaddai}; so nothing impure can find its way into Her. For she is a reflection of the eternal light, untarnished mirror of God's active power, and image of His goodness." [Wisdom of Solomon 7:21-26] "Although She is alone [only one power, but] She can do everything. Herself unchanging, She renews the world, and, generation after generation, passing into holy souls, she makes them into God's friends and prophets; for God loves only those who dwell with Wisdom. She is indeed more splendid than the sun; She outshines all the constellations. Compared with light, she takes first place; for light must yield to night, but against Wisdom, evil cannot prevail. Strongly She reaches from one end of the world to the other and She governs the whole world for its good." [Wisdom of Solomon 7:27-30] Solomon prayed to Yahweh regarding Wisdom. "With You is Wisdom; She Who knows your works, She Who was present when You made the world. She understands what is pleasing in Your eyes,and what agrees with Your commandments. Dispatch Her from the holy heavens, send Her forth from Your throne of glory to help me and toil with me, and teach me what is pleasing to You. Because She knows and understands everything, She will guide me prudently in my actions, and will protect me with Her glory." [Wisdom 9:9-11] Not the Goddesses of the Gentiles The apostle Paul wrote that people give honor to many different gods and goddesses. [1 Corinthians 8:5-6] We acknowledge the same today - adherents to a variety of religions worship many gods and goddesses. Although people worship "many gods and many lords", there is only one true God - Elohim. Those whom the scriptures call Gentiles generally worshipped other gods or goddesses. This means that they worship gods or goddesses that have been invented within their own imagination, or are misinterpretations of the truth of Eloah. Instead of worshiping the true Elohim, they worship gods and goddesses that were created within human minds. [Romans 1:25] Elohim consistently and plainly banned worship of Gentile gods and goddesses. Contrary to modern pluralistic thinking, this means that there is a difference between Elohim and the gods and goddesses of other nations. Plainly said, Baal is not the same as Yahweh, just as Ashtoreth is not the same as Eloah. Inanna, Isis and Lilith are not Eloah called by other names - they are truly "other gods". Throughout the history of Israel, the nation waxed and waned through cycles of the worship of "other gods". Elohim's condemnation of their practices focused on whom Israel was worshipping, and how they were worshipping. Elohim did not condemn reverence for Eloah - the Feminine Deity of Israel. Worship of the star goddess Ashtoroth [also spelled Ashtoreth] was denounced, however. Five times in the book of Jeremiah, a goddess of the Gentiles is referred to by the title "Queen of Heaven". In other cultures the star goddess was known as Astarte, Ishtar, and Ostara. An example of censuring the worship of other gods is found in Deuteronomy 32:17. The wicked people were condemned for sacrificing "to demons that are not Eloah. These were new gods who came from nearby - gods your ancestors never worshipped." Asherah is another name for the same goddess. In the King James translation of the Bible, asherah is translated as "grove" or "groves", but the contextual meaning is usually "a place to worship [the goddess Asherah]", or "idols [of Asherah]". Asherah was the companion of Baal. "And the children of Israel did evil?and forgot Yahweh their Elohim, and served Baals and Asherahs." [Judges 3:7] "And the king commanded Hilkiah the High Priest?to bring out of the temple of Yahweh all the vessels that were made for Baal and for Asherah?and he burned them." [2nd Kings 23:4] Another goddess is mentioned in Isaiah 34:14, in a purely negative way. She is Lilith, a winged goddess or demoness of the ancient Sumerians. The Semitic root lil means 'wind' or 'spirit'. In the King James translation, Lilith is called "screech owl". Other translations are "night terror", "night hag", "night demon", "goddess of the night", or "maiden of desolation". Praying to Eloah Having become aware of this previously hidden mystery of Eloah, many will wonder about their own personal relationship to Her. Scriptures does provide guidance in this regard. It is appropriate to pray to Eloah, for example. "My desire is that Shaddai would answer me." [Job 31:35] "Oh that I might have my request, and that [Eloah] would grant me the thing that I long for!" [Job 6:8] "He will pray to [Eloah] who has restored him to favor." [Job 33:26] "I shall say to [Eloah], 'Do not condemn me; tell me what Your case is against me." [Job 10:2] My friends scorn me, and my eyes pour out tears unto [Eloah]. [Job 16:20] "I want to speak to [Shaddai]; I wish to argue my case in front of [El]." [Job 13:3] "Seek [El], and plead with Shaddai." [Job 8:5] "[The Wicked say] 'What is the point of serving Shaddai? What shall we gain from praying to [Her]?'" [Job 21:15] "Then Shaddai will be all your delight, and you shall lift your face to [Eloah]. You will pray and [She] will hear." [Job 22:26-27] "I am one who calls on [Eloah] and expects an answer." [Job 12:4] The Spirit of Elohim Elohim as the Holy One acted to create the world, and sustains the universe. Elohim hears and answers prayers, blesses the Righteous, and punishes the Wicked. Elohim is the source of Life and Light. Elohim, as One God, as well as the Father, Son, and Eloah Spirit individually, are worthy of praise and worship. Each One within Elohim is referred to as 'the Rock'. Within Elohim, there is a hierarchy - an order and a division of responsibility within the Godhead. Each member has a role to play. We remember that Elohim became the Father and the Son and the Spirit - each with particular characters and tasks. The Father is the Source of the power within the Godhead - distributing it through the Spirit and the Son and the Elect. The Father is the One who covenants with individuals and nations. The specific 'work of the Father' is focused on making and fulfilling the terms of the Covenant [including the gathering and restoration of Israel]. The Father directs the Son and the Spirit, and is, in that sense, supreme. The Messiah is our Kinsman-Redeemer, and the Firstborn. He is the Bridegroom of the Church [Bride]. He is God in the flesh. He broke the bonds of death, making the resurrection possible for all people. Messiah was the ultimate sacrificial Lamb, paying the penalty of sin for all those who will have faith in Him, as well as those who are ignorant of the Plan of Redemption. The Messiah is our Shepherd, our High Priest, and Chief Judge. He is the Atonement for our sins. Eloah is the Holy Spirit; She unites mankind with Elohim. She is the medium through which spiritual gifts are manifested. The Spirit of Wisdom gives instruction, as well as interpretation and understanding. She is the Comforter. She convinces and convicts. Through the Spirit of Eloah comes revelation and inspiration. The power of Elohim is manifested through the Spirit. Eloah resides within the hearts of the Righteous. El Shaddai is more delicate that the Father or the Son, and is safeguarded. The sin against the Holy Spirit is unpardonable. [Matthew 12:32; Alma 39:6 (19:8-9)] Unlike the Father [Yahweh] and Son [Yahshua], Her personal name is never revealed [perhaps to prevent it from being blasphemed]. Rosh Chodesh A particularly suitable time to specially honor Eloah is at the time of the New Moon. Rosh Chodesh means both 'month' and 'new moon'. Kiddush levanah means 'sanctification of the moon'. The moon is feminine in gender, and is symbolically linked with womanhood and motherhood. [Genesis 37:9; Isaiah 13:10, Ezekiel 32:7, Matthew 24:29, Mark 13:24] "And then [Elohim created] the moon, ever punctual, to mark the times, an everlasting sign. It is the moon that signals the feasts, a luminary that wanes after being full. The month derives its name from hers; she waxes wonderfully in her phases - banner of the hosts on high, shining in the vault of heaven." [Ecclesiasticus 43:6-8] Traditionally, women, in particular, celebrate their own femininity and the femininity of Eloah during the ordinances of Kiddush Levanah [Rosh Chodesh]. According to Hebrew tradition, the observance of Rosh Chodesh was given particularly to women, and women did [and do] observe it as a Sabbath. It is appropriate to identify more closely with Eloah as we celebrate "the ordinances of the moon". Summary The intention of this article has been to demonstrate that there is unquestionably a feminine aspect within Elohim. The Divine Feminine is known as Eloah, El Shaddai, Wisdom [also Hochmah or Sophia], and the Holy Spirit. She is the Goddess 'concealed' within the Hebrew Scriptures. She is part of the One True God [Who is beyond our complete comprehension]. Spiritual Israel has justifiable reason to worship, praise and give honor to Eloah, the Holy Spirit, Who, with the Father and Son, are One God. The Elect are not permitted to honor other goddesses, such as Ashtoreth or Asherah, but only El Shaddai - the Feminine within Elohim. and still many deny truth
what is THE STATUS OF WOMAN IN ISLAM ? THE STATUS OF WOMAN IN ISLAM By Jamal A. Badawi CONTENTS PREFACE INTRODUCTION HISTORICAL PERSPECTIVES Women in Ancient Civilization WOMEN IN ISLAM 1. The Spiritual Aspect 2. The Social Aspect (a) As a Child and Adolescent (b) As a Wife (c) As a Mother 3. The Economic Aspect 4. The political Aspect CONCLUSION BIBLIOGRAPHY -------------------------------------------------------------------------------- PREFACE Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis. Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one's prosperity, position, intelligence, physical strength nor beauty, but only one's Allah-consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam's position on important issues in a clear way. Dr. Jamal Badawi's essay, The Status of Women in Islam, was originally published in our quarterly journal, Al-lttihad, Vol. 8, No. 2, Sha'ban 1391/Sept 1971. Since then it has been one of our most-demanded publications. We thank Br. Jamal for permitting us to reprint his essay. We hope it will clarify many of the misconceptions. Anis Ahmad, Director Dept. of Education and Training MSA of U.S. and Canada P.O. Box 38 Plainfield, IN 46168 USA Jumada al Thani 1400 April 1980 -------------------------------------------------------------------------------- I. INTRODUCTION The status of women in society is neither a new issue nor is it a fully settled one. The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity. This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth (elaboration by Prophet Muhammad). The Qur'an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam. The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades? -------------------------------------------------------------------------------- II. HISTORICAL PERSPECTIVES One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam. Women in Ancient Civilization Describing the status of the Indian woman, Encyclopedia Britannica states: In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females. In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband." In Athens, women were not better off than either the Indian or the Roman women. "Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin. Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her." A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband." In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization: In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life. According to the English Common Law: ...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit. Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law." In his essay The Subjection of Women, John Stuart Mill wrote: We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called. Before moving on to the Qur'anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only .... " The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote: Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed. -------------------------------------------------------------------------------- III. WOMAN IN ISLAM In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1). A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree." Stressing this noble and natural conception, them Qur'an states: He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189) The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1 And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72 The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically. 1. The Spiritual Aspect The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states: "Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states: ...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195). Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124). Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed. In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday). This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions. 2. The Social Aspect a) As a child and an adolescent Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder. "And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9). Criticizing the attitudes of such parents who reject their female children, the Qur'an states: When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59). Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following: Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957). Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together). A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104). The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said: "Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females. b) As a wife: The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy. Among the most impressive verses in the Qur'an about marriage is the following. "And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1). According to Islamic Law, women cannot be forced to marry anyone without their consent. Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873). Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection. The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man. The Qur'an thus states: "And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228). Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example: "...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233). Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship. The Qur'an states: "...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9). Prophet Muhammad. (P) said: The best of you is the best to his family and I am the best among you to my family. The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396) Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you. As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that. More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment. When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it. The Qur'an states about such cases: When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49). c) As a mother: Islam considered kindness to parents next to the worship of God. "And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8). Moreover, the Qur'an has a special recommendation for the good treatment of mothers: "Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23). A man came to Prophet Muhammad (P) asking: O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim). A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad). "It is the generous (in character) who is good to women, and it is the wicked who insults them." 3. The Economic Aspect Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter. With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness". However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband. "Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7). Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means. Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband. An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman. 4. The Political Aspect Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights". This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur'an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12). During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong." Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women. According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women. Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life. -------------------------------------------------------------------------------- IV. CONCLUSION The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Qur'an set forth the Islamic teachings. In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims. Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings. Even with such deviations three facts are worth mentioning: 1. The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.) 2. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law. 3. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers. It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especial!; during the two world wars, and due to the escalation of technological change. In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness. If this indicates anything, it would demonstrate the divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and all-knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.
Can Cell Theory disproved evolution? The Real Empirical Science of the CELL: 1. All living things are composed of one or more cells. 2. The cell is the basic unit of structure and function of all living things. 3. Cells only come from other existing cells. Reference:Biology -Principles and Explorations-1998- HoltRinehart and Winston Someone, please explain me how evolutionism can account for cell theory. Please respond to the following: You need to explain how we get the information system (DNA) and the language system of the DNA code to interpret it.. How do you get the first DNA information and how does it increase from the so-called (unproven and imaginary) 'proto-cell' to human? Please explains this using real empirical science P.S. Evolution is assumed and not proven: Creation is denied and not refuted!
Anthropic principle or turtles...? I have a complicated question to ask, and I'll start by trying to draw an analogy. So the first part is, let me know if my analogy is valid or not. As I understand the anthropic principle, it states that we fit so well in our environment because the environment shaped us; this is the only kind of environment in which we could have existed; and thus the perception that we fit well into our environment is an illusion. The anthropic principle gives the appearance of being a result of linking theories that postulate multiple dimensions to account for things such as the weakness of gravity compared to other basic forces, with the theory that if there are enough alternate universes, we need not bother to ask why our own universe is the way it is, with us in it; we can simply assume that we are the one that randomly hit the lottery and that there are a lot of other universes out there which we can't see that didn't quite make it. I have heard people say that this eliminates the assumption for a first cause. It may be an emotionally satisfying anwer. However, I wonder whether the degree of emotional satisfaction the anthropic principle provides is logically consistent. Here is where I draw the analogy: An elderly lady once attended a lecture on cosmology. At the end, she stated to the distinguished astronomer that she did not believe that the Earth was a sphere, suspended in space. "Then, what is the Earth...?" the astronomer asked. "And what holds it up...?" "It's a disk sitting on the back of a gigantic elephant," she explained. "But what is the elephant standing on...?" the astronomer persisted. "It's standing on the back of an enormous turtle," she said. "And what is the turtle standing on...?" "Another turtle." "And what is THAT turtle standing on...?" "It's no use," the lady said with a smile. "It's turtles, all the way down!" Please understand, I am not at all saying that the Earth actually rests on an elephant, or turtles, or anything else. It is a sphere, which floats in space. But it was when I saw the possible analogy between the anthropic principle and the apocryphal lady's theory of turtles that I became perplexed. It disturbs me to think that the hypothesis of the anthropic principle might be, in the end, no more valid than the lady's refusal to give in. Is it subscribed to only because it is emotionally satisfying...? I reflect that, if there are other universes, then we can define a meta-universe of all the universes. Such a meta-universe of all the universes; those which we have not seen as well as those which we have, must have had some beginning at some point somewhere, somewhen, otherwise nothing exists and I do not know of anybody that seriously holds to such a belief (solipsism) as it begs the question of who or what is doing the observing. Is the anthropic principle emotionally satisfying only because we have not pushed back our inquiries far enough, either in time or in meta-levels of existence...? The changing nature of the universe that we can see clearly implies a beginning and strongly implies an end of some sort. It maybe that pepole are fond of the anthropic principle because it can be used to suggest that the meta-universe including all the universes beyond the one we can see did not have a beginning; that it exists in a steady state (as we have been able to determine that our own universe does not.) It is disturbing to think that, even if the anthropic principle is true, it does not preclude the existence of a first cause. There is something that I am curious about. How many people reading this have examined themselves and consider it possible that they subscribe to the anthropic principle primarily because it is emotionally satisfying, because it seems to exclude a first cause...? I can only put this question in one category at a time, so I am forced to omit such points as 1) why anybody would choose to believe that we came from nothing and are going toward nothing; 2) that consciousness and intellect arose from unaware or impersonal sources, making personality and consciousness equivalent to the inanimate and unaware sources from which we arose; in fact, making logic irrelevant and meaningless; 3) or whether right and wrong can arise from matter and energy; there seem to be some sort of mystical disconnects there. If I were able, I would also put this question in the philosophy category, because the answers to such ultimate questions tend to overlap. I am a bit shy about asking things like this because I have so often been accused of being either of substandard intellect or questionable integrity. But it does not seem to me that the anthropic principle really solves anything. It also occurs to me that when we desire to manufacture medicines using genetically modified bacteria, or integrated circuits, we begin with a huge batch process, and eliminate all those end products that do not meet the specifications. Agan, the above is only an analogy. But now that I have thought about it more deeply, I do not find the anthropic principle an emotionally satisfying answer to the problems of causality, of meaning and value, of the difference between good and evil, of the difference between mind and the inanimate. I'd like to thank everybody who replies in advance, and especially thanks for being patient enough to read the entire question! My apologies to those who answered before I was finished adding all the supplemenary details. Please feel free to amend your answers. I look forward to hearing from you
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