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Lectures on Numerical Methods in Bifurcation Problems
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Methods for Finding Zeros in Polynomials
Lectures on Stochastic Flows and Applications
Educational Psychology by Edward L. Thorndike
The Last Days of Tolstoy by V. G. Chertkov
Globalization and Responsibility
Lectures on Siegel Modular Forms and Representation by Quadratic Forms
Lectures on Topics In One-Parameter Bifurcation Problems
History of the Incas by Pedro Sarmiento de Gamboa
Linear Algebra: Theorems and Applications
Lectures on Stochastic Differential Equations and Malliavin Calculus
A Short Biographical Dictionary of English Literature
Lectures on Sieve Methods and Prime Number Theory
Dollars and Sense by William Crosbie Hunter
The Theory of the Theatre by Clayton Hamilton
The Mathematics of Investment
Occupiers of Wall Street: Losers or Game Changers
The Solution of the Pyramid Problem
Lectures on Moduli of Curves
Walden by Henry David Thoreau
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Judaism, Christianity and Islam: The Monotheists (The Modern Scholar) (Audiobook)
Posted on 2010-12-09
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More By Professor Frank E. Peters In everything that follows, “Bible” always means the Hebrew or Jewish Bible. The Christian Scriptures will always be called “New Testament” or “Gospels.” Judaism, Christianity and Islam should be thought of as three faith communities rather than as three “religions.” They are communities of believers, each with its own ideology, history (its ideology is often embedded in its history), its traditions, and, of course, its members, the great number of Jews, Christians and Muslims past and present. We cannot take much account of the members here, but they are the ones who are responsible for a good part of the ideology, history, and traditions. A distinction is sometimes made between history and sacred history. For all three groups, God is always somehow in charge of what happens to humans, but when God is thought to be more or less directly in charge, that is sacred history. The Bible, for example, is sacred history; what happened to the Jews afterwards is just plain history, where God appears to be (closely) observing events rather than directing them. But not in everyone’s eyes: there are still any number of Jews, Christians and Muslims who regard whatever happens, or will happen, as God’s doing, not man’s. If the Arabic term is a little unfamiliar, “Islam” means “submission” (to God, of course), and a “Muslim” is “one who has submitted.” The words are Arabic but not all Muslims are Arabs by a long shot, and great many Turks and Iranians and millions and millions of Indians and Indonesians will be upset if you insist that they are. Nor are all Arabs Muslims. Many Palestinian Arabs are Christians, for example. Christians too can be anything ethnic under the sun, and what the Jews are will emerge throughout this course. Finally, it’s easier to study these communities if the student attempts to maintain objectivity about each of the “others.” Course Syllabus
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