Damning Of The Masses Essay -- essays research papers

Damning of the Masses   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  That if you confess with your mouth, â€Å"Jesus is Lord,† and   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  believe in your heart that God raised him from the dead,   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  you will be saved. --Romans 10: 9  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  From the time we are small children sitting in Sunday school not able to fully grasp the love of God that we sing simple songs about, we are taught that Jesus was sent to earth to love us no matter what. The Puritan congregation listening to Jonathan Edwards’ sermon Sinners in the Hands of an Angry God in 1741 were not being taught of this wonderful gift. Though Edwards’ intentions were sincere and good, he put far too much emphasis on the side of judgment that is to be greatly softened by the lesson of love Christ came to earth to make known. This made his invitation to salvation very appealing, but only through the avenue of fear of what might happen otherwise, not through sincere love for Christ. Because of this, Edwards’ call to Christianity and repentance is not complete.   Ã‚  Ã‚  Ã‚  Ã‚  In Edwards’ sermon, emphasis is placed on what will happen if we do not put Christ on in baptism, enslaving ourselves to sin. He uses the fear of God that is emphasized so much in the Bible and twists it just a bit. The fear we are...

To Kill a Mockingbird by Harper Lee Essay -- To Kill a Mockingbird Essa

To Walk in Another Man's Shoes '' You never really understand a person until you consider things from his point of view''; (30). Atticus Finch, a popular lawyer, and the father of the main character in Harper Lee's To Kill a Mockingbird, teaches this lesson to his children. This idea does not just apply to Maycomb County in the 1930s, but to everyone everywhere. This story takes place in Maycomb, Alabama during the great depression. Most whites are very prejudiced and don't care to hear a Negro's opinions or thoughts on anything. In To Kill a Mockingbird, Harper Lee explains that a person has to try to see a situation from the other person's point of view before they make a judgement. Scout begins to realize that people's ignorance isn't always their fault. Her teacher, Miss Caroline, is new in Maycomb, and doesn't know about the families living there. Scout was very upset that she got scolded for explaining the caste system to the teacher, but then she began to understand. ''...but if Walter and I had put ourselves in her shoes we'd have seen it was an honest mistake on her part. We could not expect her to learn all of Maycomb's ways in one day, and we could not hold her responsible when she knew no better.'';(30). A lot of the time, people don't stop to understand a person, but are quick to make judgements. All people need to do is to try to understand why the person said what they did, try to see where he or she is coming from. Only then can mankind know what to do in a...

Nuclear Power :: Papers

Nuclear Power Entering the twenty-first century, six billion people inhabit the earth. A number that is expected to double in a hundred and twenty years, yet only 4% of that world population live in the United States. Even though the United States has only 4% of the population of the world, it still uses 25% of the world’s resources. Coal and oil are a major energy provider around the world, particularly in the US. Countries without these abundances have turned to nuclear energy, due to its supreme effectiveness. Nuclear energy produces more energy per unit weight than coal and oil, releases no pollutants into the atmosphere, and is less cancer causing than the burning of coal and oil. Yet nuclear power has been attacked in the US since the day that it was instituted as being a non-safe and environmentally non-friendly form of energy. Right now the United States does not have to worry about running out of fossil fuels for a long time, even though they generate 51.7% of the US’s power , and power almost all forms of modern transportation. But what happens down the road, when all of the natural resources are gone? In many countries, such as France, nuclear power is accepted and welcome. Why is this not the same way in the US? The media and all forms of entertainment have misconstrued the facts of nuclear energy. The word unsafe is synonymous with nuclear power in this country, but time has shown that there is so reason for this feeling. Americans do not hold the facts on this issue. They have the unwarranted fears of a mass and free speaking culture. Nuclear energy is safe, clean, and effective. The voice that is heard among the people is that nuclear energy is unsafe to the environment. There should be no debate about the environmental concerns of nuclear power. If there is anything that makes nuclear power unpractical it is government spending. Nuclear power is the cleanest form of power for a rapidly increasing world population. Nuclear reactors produce electri city by the fission of uranium, not the burning of fossil fuels. Nuclear power does not emit sulfur dioxide, nitrogen oxides, particulate soot, or greenhouse gases. In countries around the world nuclear energy is the largest source of emission-free electrical generation. Making one million kilowatt-hours of electricity in a natural gas power plant produces 550 tons of carbon dioxide. Producing the same amount in an oil-fired plant makes 850 tons of carbon dioxide and 1,110 in a coal plant.

Aboriginal and Western Conceptions of Land

The Aborigines are historically considered as the indigenous people of the Australian continent because no other history about this race has been discovered except from their dwelling place. According to archaeological excavations, the Australian continent has been inhabited by human beings for at least 50,000 years and the Aborigines have always claimed that they have lived here since the era of creation.Although this belief gives room for Aboriginal oral traditions, stories have often occurred about ancestral figures that arrived here by canoe from overseas. For many years, the Australian Aborigines were able to live a hunter and gatherer type of lifestyle largely because such a lifestyle was not only suitable for this dry continent, but also because European –agricultural lifestyle was to fail drastically here.The pre-historic Aborigine population had food-rich habits such as large inland rivers, lakes and the coasts that enabled large groups of these people to live togethe r for a certain duration; a style of living that remained stable for over 50,000 years until 1788 when Europeans established settlement in this land and led to a near fatal impact on the Aboriginal way of life.This began a grueling battle of recognition and claim for ancestral land ownership among the Aborigines as the white settlers set out to acquire all the land that they considered unused or vacant (Jupp 2001, pp.4-5).Aboriginal Vs Western conceptions of landLong before the white settlers arrived in Australia, the Aboriginal people had very well-developed law systems that were underpinned by the people’s relationship to the land; a relationship that has been characteristic of Aboriginal spirituality for a long time. Through ‘The Dreaming’ or Aboriginal Customary Law, the law was prescribed for the land as well as its inhabitants. According to The Dreaming, the landscape originated from the activities of spirit beings and all the land was therefore a sacred si te.Traditional Aboriginal conceptions of land revolved around communal land occupation and use. Continuity of land ownership did not require any legal documentation and was passed from generation to generation through oral traditions. According to these people, control over land use has always been central to self-determination and this explains the reason why they have always demanded to be given the opportunity to have control over land use as the only means of sustaining their economic, social and community viability (Bourke et al,. 1998, pp.56, 81; Zimmer 2006).The year 1788 is significant in Aboriginal history though negatively; because it was the beginning of great loss and suffering for these people due to the invasion of their land by British white settlers. For about 2 centuries, Europeans held this prevailing idea that Aborigines were parasitically living off the land without making any investment in it.This concept was suited to the British legal system theory that unused or unoccupied land was there for the taking. Yet some European settlers had a different view that the Aborigines had for a long time been able to manage the country towards long-term agricultural productivity and suggested that it was the European strategies of land-use that were to blame for diminishing productivity. When the European settlers arrived in Australia, they developed the concept of distributing the Aboriginal population within several states.This notion of gathering together and moving the Aborigines became a central issue to the colonial as well as state government policies beginning from mid-twentieth century. Governments encouraged missionaries and private citizens to gather up the Aborigines and settle them into organized European-style communities. During the early 20th century, governments also engaged in setting up their own settlements to which they moved the Aborigines (Jupp 2001, pp. 9, 14)Early European settlers held a general view that they belonged to a c ulture that was more superior to the Aborigines and their acquisition of the unsettled land would apparently help to create a superior nation. Australia’s population was also quite low and to fully utilize the large tracts of agricultural land, the European settlers introduced the grazing of animals such as cattle and sheep on the landscape to substitute economic production for export.This created competition for land between the Aboriginal people and their indigenous animals and the newly introduced European animals. The piedmont plains, flood plains and foothills especially in Central Australia were most vital as a source of water and residence for the Aborigines. Competition fro grazing land drastically reduced the number of animal species on the land and subsequently interfered with the source of proteins for the Aborigines.European settlement led to dramatic and significant changes in Aboriginal population distribution and location through either forced migrations, or th rough moves that were instigated and enforced by the government (Jupp 2001, p.12; Bourke et al., p.5; Flood 2007, p.27).

Darkness at Noon

The author shares his experienced tales to grasp the concentration to the preconceived ideas and wrong conclusions of people like people believe that if someone is blind, he could not even hear, speak and hardest part he or she cannot work. The author has got very challenging education and employment despite these difficulties related to their backgrounds and the perception created by the society. The author in his story takes a simple format of telling the society about their society's wrong conclusion about the disable people.But as other stories have some lessons, so this it has, the best lesson that delivers from this is the light of hope that author has in his heart, mind and soul. In this part, the author is very polite and kind and gives message to others that these hardships will not underestimate his hopes and courage. A fable for Tomorrow In the essay â€Å"A Fable for Tomorrow†, Rachel Carson Illustrates a small town in America that was once beautiful but then becam e devastated by exploitation of its resources. Carson states â€Å"this town does not actually exist, but it might easily have a thousand counterparts in America and elsewhere in the world. Carson is one of the pivotal people in the environmental movement of the 1 sass who emphasized that the art was a place to be respected, not destroyed by human greed and activities. This Is the thesis of her essay. The author uses very poetic language to describe the natural beauty of this small American town. She describes the farmland, the roadsides, the forest, and the rivers. Her language creates feelings of nostalgia and an appreciation for the natural world. The town feels like anyplace in the country that someone has visited or lived-the writing Is very personable to the reader.Carson Illustrates a place where all life seemed to live In harmony with Its surroundings. The second half of the essay has a very different tone and feeling about it. Suddenly, a mood of darkness creates a curtain around the town, masking the reader from the once natural beauty that was described before. Carson begins to illustrate how the town became devastated by the loss of its inhabitants to sudden sickness and disease. The farms suffered a loss of crops and animals, all the fish began to die In One of Carbon's main mandates was to warn people against the use of harmful pesticides and the effects of pollution on the environment.The devastation in this essay alludes to the use of pesticides and the pollution that they caused in this small town in America. The deaths within the human, plant, and animal worlds in this small town are not an uncommon situation in many parts of America and the world. Although not all places experience the same amount of devastation as described in this essay, many small towns have been greatly affected by the harmful use of pesticides on their crops. This essay is a very powerful response to human irresponsibility within the environment.

Improved Ethical Conduct Essay

Improvement of ethical conduct is influential for the realization of sustainable social and economic development in any organization. Ethical conduct serves the important purpose of strengthening the reputation of an organization in the marketplace. In addition, improving ethical conduct is crucial in mitigating liability costs incurred by the organization. According to some economic and business management analysts, ethical business behavior in a company is instrumental in enhancing cooperation among its stakeholders, a move that functions to enhance the decision making process. This is also important in improving efficiency of executing business objectives. This paper is written in support of the thesis that companies should choose to understand, report on, and improve their ethical conduct as a crucial tool in ensuring sustainable competitive advantage in the market economy. Ethical conduct in an organization is important in protecting and strengthening the reputation of the company (Barnum, & Richter, 1994). According to assertion by many people in the community, reputation of a firm is the most important marketing tool for its products. Numerous research findings have provided sufficient evidence linking the purchasing behavior of customers with the perceived reputation of the producing organization. Such findings have been explained by the fact firm reputation is closely attributed with quality and reliability of services, a factor that serves to enhance customer loyalty. In addition, reputation of an organization is important in protecting and enhancing investor confidence (Barnum, & Richter, 1994). As an example is the financial scandal of Enron and WorldCom corporations in 2002. these scandals did not only lead to the collapsing of these two giant American corporations, but caused loss of billions of investor capitals, a move that compromised investor confidence in the firms. All these have the indication that enhancing ethical conduct in a company functions to ensure its competitive advantage. Still on improving ethical conduct in an organization is that it enhances the reputation of its individual employees. It has been evidently established that employee recommendations from some companies are highly recognized in the job market. This factor is driven by the fact that such companies have a strong corporate ethical code of conduct, a crucial element in defining the reliability and integrity of the individual. On the other hand, engaging in unethical business practices by individual employee serve both to enhance liability costs and compromise the reputation of the employee in the external job market. Another importance of improving ethical conduct in an organization is that it eliminates liability costs in the organization. According to the provisions of the American as well as international business laws, unethical behaviors by investments are subject to legal proceedings. This is because the law functions the purpose of protecting not only the interests of the firm but also those of the general public, a purpose that is negated by unethical business practices (Barnum, & Richter, 1994). Based on this reasoning, it means that organizations engaged in unlawful practices serve to hurt the interest of customers and investors. As an example on improving ethical conduct to mitigate liability is the legal implications brought by the ZZZZ best carpet company. According to available information, the ZZZZ Company was involved in fraud activities to enhance its competitive financial position. However, following the revelation of the scandal, it management were subjected to legal justice and the worth of the organization auctioned to compensate investor who lost in the scandal. In addition, it is not uncommon to hear of customers filing damage cases against companies for falsified advertisements of products. Ethical business conduct is vital in ensuring efficiency of services provision in the organization. Instilling a corporate culture in an organization has it crucial function in ensuring commitment by employees serving in the organization. Just to be appreciated is the fact that the ultimate success of any organization is defined by its effectiveness in meeting the demands of its customers. On the other side, effective ethical conduct dictates for commitment of all stakeholders to the vision, mission, and objectives of the organization. Therefore, improving ethical conduct in an organization is important in improving it service provisions, thus ensuring sustainable competitive advantage of the organization in the marketplace. Improving ethical business practices promotes the decision making process in the organization (Barnum, & Richter, 1994). Ethical business behavior serves to mitigate unfair dealings in an organization. It is worth noting that the decision making process of an organization is mainly driven by the financial stand of its investment. This is because such are the defining force of the measures necessary to enhance its economic expansion. This means that, without reliable financial accounting practices, the organization’s decision making process is deemed ineffective. Such practices are to be blamed for the downfall of the big corporations like WorldCom. Thus promoting ethical financial practices is crucial in enhancing the decision making process of an organization. In conclusion, business ethical practices are important component for the realization of long term competitive advantage of an organization in the marketplace. This is because they function to protect and strengthen the reputation of the firm as well as mitigating liability costs to the company. Thus companies should choose to understand, report on, and improve their ethical conduct as a crucial tool in ensuring sustainable competitive advantage in the market economy.

Ibn Sina/Avicenna

‘Ibn Sina’s renown brought him the title ‘the leading eminent scholar’ (al-Shayk al Ra’is). Discuss the significance of his philosophical ideas with special focus on his distinction between his essence and existence, and its role in his proof for God as the necessary existent. Ibn Sina, or Avicenna, born 980 AD, was a leading polymath of many subjects; many of his theories are still renowned today; 240 of (approximately) 450 works can authentically be attributed to him, contributing to mainly medicine and philosophy, but also astronomy, physics, psychology, geology and even poetry. A devout Muslim and child prodigy, he had memorised the Qur’an by the age of ten, and quickly surpassed his teachers of the Hanafi Sunni school, and by the age of 16 was fully learned in the sciences of his time.After studying medicine, he turned his attention to physics and metaphysics, reading Aristotle’s Metaphysics forty times, until he had memorised it, y et he could not grasp its meaning until reading al-Farabi’s commentary which enlightened his problems of understanding. He began writing his own discourse on this topic and many others on his travels to Isfahan whilst working as a physician to Kings and other important figures, gaining prestige in medical matters and his knowledge of philosophy, theology and metaphysics was widely recognised.Even after his death in 1038 AD, his works have continued to influence philosophical and medical thought; his ‘canon of medicine’ served as the highest medical authority for 600 years, and the translation of kitab al-Shifa (Book of Healing) into Latin served as the starting point for many other prestigious thinkers, such as Aquinas, and this discourse will be further looked at here.Avicenna is considered â€Å"the most famous and influential of the philosopher-scientists of the Islamic world† There are many other Islamic philosophers that have attempted to address meta physics, but Ibn Sina’s works alone systematically and consistently focus on both ontological and cosmological arguments that are not self-contradictory and address the underlying issue of reconciling the Islamic faith with philosophy. â€Å"Before Avicenna, falsafa (Arabic Aristotelian and Neoplatonic philosophy) and kalam (Islamic doctrinal theology) were distinct strands of thought, even though a good deal of cross-fertilization took place between them.After Avicenna, by contrast, the two strands fused together and post-Avicennan kalam emerged as a truly Islamic philosophy, a synthesis of Avicenna’s metaphysics and Muslim doctrine. † This is the primary reason for his lasting prestige; his ideas in the Book of Healing concentrated not on medicine, but on the healing of the soul and body, and held two key fundamental ideas; the distinction between essence and existence, and God as the necessary existent, a doctrine that has previously not been merged successfu lly.The doctrine of a ‘thing’ (shay’) proved difficult to define for the Mu’tazilis, as although they differentiated that a ‘thing’ can either be existent or non-existent; they struggled to define where the non-existent entities lay. Using the Qur’anic verse of creation: â€Å"our statement to a thing, when we wish it [to be], consist merely in our saying â€Å"Be! † and then it is. † (The Holy Qur'an 16:40), we can identify that something can exist in mentality before it exists in actuality; God thought of a ‘thing’ then willed it into being by saying â€Å"be! and it was. This shows that the idea of the ‘thing’ existed before its reality, meaning that the Mu’tazilis were able to conceive of the ‘thingness’ of contingent entities, and their universality (of thingness) can either exist in reality or in mentality. They could not address the idea of non-existent things, (ma†™dum) such as a square circle, as their impossibility cannot even exist in the mind. This idea opposes the Sunni theological perspective, where they hold that ‘thingness’ and existence are one and the same.They hold the idea of co-extensiveness (where all things are existents, and all existents are things) as they believe that this idea solves the problem of creatio ex nihilo; they did not want to give any flexibility to the idea that things existed before creation, or held eternality alongside God. They held that a ‘thing’ was the sum of all its predicates, one of which was existence; a thing could not be without it existing. However, this poses problems for the existence of things that can only occur in the mind, for example, a unicorn.There is a split in Sunni philosophy where some believe that a thing can either be considered as extra-mentally existent, (and so exist just as much as they would in actuality) or some believe a thing that only exists in the mind simply does not exist whatsoever. This is problematic, as we can all conceive of a unicorn, despite its non-reality, (therefore it cannot simply not exist at all), yet we cannot think of a unicorn existing in the mind on the same level as our own existence. Ibn Sina draws upon al-Farabi’s identification that ‘thing’ and ‘existence’ cannot be used as the same copula; you cannot ubstitute ‘thing’ for ‘exists’ in a sentence in a way that can make sense; for example, one can easily identify that the statement ‘Zayd exists as a man’ to be appropriate, but one cannot say ‘Zayd thing as a man’, as it is nonsensical. Therefore, Ibn Sina concludes that there is a distinction between ‘thing’ and ‘existence’, and also makes the distinction between existents and non-existents. For Avicenna, â€Å"there are four kinds of scientific questions. 1) One is a question about the â⠂¬Ëœexistence’ or ‘non-existence’ of things. 2) Another is about the ‘whatness’ of things. 3) And another is about the ‘whichness or ‘thatness’ of things. ) Also, there is the question about the ‘cause’ of things. † His distinction between essence and existence not only addresses the problem of the Sunni theologians, but, in his mind, satisfies what a ‘thing’ is, and that its ‘existence’ is not a predicate of thingness, and this argument can prove the existence of God as necessary. For Ibn Sina, existence adds to an essence specific determination external to the essence of a thing; existence adds to essence, an essence can be without existing, for example, the demonstration of the unicorn; its essence is separate from its existence as we can conceive of it without its actuality.He further explains this with categorising the necessary (wajib) and the possible/contingent (mumkir). Avicenna makes three distinctions: concrete existent, a mental existent and that which is neither of these two. A concrete existent is that which adds existence to its essence: that is to say that it, as an essence, also has existence. A mental existent is that which has essence, but not existence (such as a unicorn – it has essence because we can think of it).That which is neither is that which is logically impossible to exist even in the mind, such as a square circle; as it is impossible to conceive of such a thing, this does not even have essence. This solves the problem faced by Sunni philosophers, as it highlights the difference between mental essences without existence and concrete essences with existence. Avicenna continues to demonstrate three further aspects of essences: necessary, possible or impossible. Those that are impossible are those that it is illogical to think about, such as square circles, and as we have already shown, these do not have essence OR existence.That w hich is necessary is so because it’s very essence implies existence; its denial would involve a contradiction, (which we will further explain later). The possible is that which has essence that has potential to exist; it can either exist, or not exist. This is what contingent beings are categorised as; they have the potentiality to exist, through the cause of another; it cannot exist through itself, as otherwise it would be necessary, and it cannot not exist, as otherwise it would be impossible. Once actualised (through another), concrete existence is added to the essence.Avicenna would argue that mental essences are not concrete existents because they have not been brought into existence by another, so remain as potential essences that could exist, but do not in actuality. So far then, it has been demonstrated that Ibn Sina made the distinction of essences between that which cannot exist, that what can exist if brought into being by another, and that which exists through its own definition of its essence. When a possible essence is actualised through another, and becomes a concrete existent, it becomes ‘necessary through another’ – it must be caused by a cause external to itself.This in turn, must also be caused by another previous external cause, and so on. However, these causes cannot continue ad infinitum- there must be an external cause that itself is not caused by any other being external to itself, that is to say, that the cause is contained within itself, what Avicenna calls necessary through itself. There cannot be an infinite regress of causes, but must be one cause that can sustain and contain all possible causes, but itself need not be caused, as its essence itself contains existence, the Necessary Existent; God.So then, we have tackled the question previously posed of the existence or non-existence of things, what they are (possible/necessary), and the ‘thatness’ (whether it is necessary through another or i tself) – in turn answering the fourth question set out by Ibn Sina of the cause of things. Proof of God’s existence from this argument stems from the cosmological argument; an idea from Aristotle that there must be a First Cause in order to bring about the causes that cause others.However, Ibn Sina improves this argument by recognising that what something is differs from the fact that it is. â€Å"Ibn Sina’s way of making his point is to say that esse [fact of a things existence] is an accidental property of things – that is a quality it may or may not possess, without changing what it is†¦Ã¢â‚¬  Previously, philosophers such as Aristotle had only considered the nature of things, rather than setting them apart from their physical realisation. The distinction Avicenna makes between physical and mental existence is one that Aristotle had trouble in combatting. The most important text of this kind is Avicenna’s al-Shifa? ’ (The Healing, namely from ignorance). The title was wrongly (but aptly) translated into Latin as Sufficientia, as if Avicenna’s single comprehensive work was a sufficient replacement for the several books of Aristotle† This distinction was so important that every philosopher after Ibn Sina had to respond; the question was now apparent that there must be primacy of either essence or existence, as he had distinguished that they were not one and the same.Debate has followed Ibn Sina’s argument, that has mainly taken two paths; Suhrawardi decides that essence is prior to existence, whereas Ibn Arabi believes that only existence is real and essences are how existence presents itself to us. Thus, it has been demonstrated that Ibn Sina was successful in using an argument from reason that signifies God as the one creator, First to cause others, from which we could not possibly exist if it were not for His necessary existence through Himself.This was so profound for his time, as it had only been remarked that there previously lay a difference between the necessary and possible. Avicenna’s distinction between ‘through itself’ and ‘through another’ led to the reconciliation of Islamic thought and philosophical reason; there lies no contradiction between our own existence as concrete and God’s existence as wholly other, beyond our conception of contingent.This argument was so influential on both later thinkers due to his ability to draw upon early philosophical ideas and his faith brought together Aristotelian and neo-Platonic philosophy and Islamic theology in a way that made the distinction between theoretical and practical knowledge; logically acknowledging that the first cause as a necessary existent can only be a monotheistic God, as all predicates, including that of existence are perfectly contained within the very definition of His essence.This theory is reconcilable with Islamic thought as it signals disenchantment wit h neo-Platonic thought, developing a more personal philosophy that argues for our own necessary existence (through another), whilst still acknowledging that God is unattainably necessary through Himself. â€Å"[Ibn Sina] envisaged a world resting on two pillars: a) Greek philosophy and b) Qu’ranic revelation and the virtues of man†¦Ibn Sina was a highly spiritual and ethical person, considering that, for him, teaching and learning should lead also to rooting in faith deeply in the soul of the individual. This meant that each individual had meaning for their own life, which they could relate back to God, personally having their own cause rooted in the Divine Necessary Existent. Bibliography * Avicenna ; Farhang Zabeeh, ( Ed. Trans. ) Avicenna’s Treatise on Logic: Part One of Danesh-Name Alai (a Concise Philosophical Encyclopaedia and autobiography) (Martinus Nijoff, the Hague, 1971) * Charles Burnett, â€Å"Arabic into Latin: the reception of Arabic philosophy in to Western Europe† in The Cambridge Companion to Arabic philosophy, ed.Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) * F. C. Bauerschmidt, Holy Teaching: Introducing the Summa Theologiae of St. Thomas Aquinas (Michigan, Brazos Press, 2005) * Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy, ed. Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) * Sebastian Gunther, â€Å"Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational theory† in Comparative Education Review, Vol. 0, No. 3, (August 2006) Article DOI: 10. 1086/503881 Web Resources: * Encyclop? dia Britannica Online, s. v. â€Å"Avicenna,† accessed December 11, 2011, http://www. britannica. com/EBchecked/topic/45755/Avicenna * http://quran. com/ accessed 15/12/11 —————————— ————– [ 1 ]. Encyclop? dia Britannica Online, s. v. â€Å"Avicenna,† accessed December 11, 2011, http://www. britannica. com/EBchecked/topic/45755/Avicenna. [ 2 ]. Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy, ed.Peter Adamson and Richard C Taylor (Cambridge University Press, Cambridge, 2005) p. 92 [ 3 ]. The Holy Qur’an 16:40 as cited from http://quran. com/16/40 (Sahih International Translation) accessed on 15/12/11 [ 4 ]. Robert Wisnovsky, â€Å"Avicenna and the Avicennan Tradition† in The Cambridge Companion to Arabic Philosophy pp. 106-107 [ 5 ]. Avicenna & Farhang Zabeeh (Ed. Trans. ) Avicenna’s Treatise on Logic Part One of Danesh-Name Alai (a Concise PhilosophicalEncyclopaedia and autobiography) (Martinus Nijoff, the Hague, 1971) p. 5 [ 6 ]. F. C. Bauerschmidt, Holy Teaching: Introducing the Summa Theologiae of St. Thomas Aquinas (Michigan, B razos Press, 2005) p. 57 [ 7 ]. Charles Burnett, â€Å"Arabic into Latin: the reception of Arabic philosophy into Western Europe† in The Cambridge Companion to Arabic philosophy, p. 371 [ 8 ]. Sebastian Gunther, â€Å"Be Masters in That You Teach and Continue to Learn: Medieval Muslim Thinkers on Educational theory† in Comparative Education Review, Vol. 50, No. 3, (August 2006) pp. 376 – 377 Article DOI: 10. 1086/503881