Feature 31078 · Abstract Conceptual Nouns

1new philosophical positions). Kabbalah gives the complete structure of traditional Jewish metaphysics, using subtle categorisations and metaphors. This studies the Divine interaction with Creation, through describing the emanations that reveal, and mediate Godliness. Because of the concern to divest these ideas from any physical connotations, Kabbalists traditionally restricted their transmission to closed circles of advanced scholars, for fear of misinterpreting sensitive concepts. Hasidus leaves aside the Kabbalistic focus on complicated metaphysical emanations, to look at the simple essence of Divinity that it sees permeating within each level, and transcending all. Hasidus looks to the inner spiritual meaning within Kabbalah by relating its ideas to man's inner psychological awareness, and conceptual analogies from man's observation. This independence from the esoteric nature of Kabbalah, gives Hasidic thought its ability to be expressed in its spiritual stories, tangible teachings, and emotional practices, as well as the ability to pervade and illuminate

2spiritual meaning to people from all these backgrounds, and the interpretations are reflected in the range of books by Hasidic followers, and by outsiders. The Hasidic contribution to Judaism has gained adherents ( Baal Teshuva -"Returnees") from secular backgrounds in the 20th Century, as well as contributing, often through Neo-Hasidism, to many non-Orthodox Jewish people's spirituality. It has also attracted the interest of many academics of Jewish thought and history, especially after the mid-Century establishment of critical investigation of Jewish mysticism as a full University discipline. A guide to suggested reading should indicate the philosophical background to different works, where it is helpful. It is also beneficial to include writings in a full range of examples, from accessible and inspiring introductions, to traditional and classic works, to academic studies. Artistic presentations can offer their own unique insight, as the soul of Hasidism articulated in its deeper thought, can often be appreciated more

3's understanding. To the Medieval school of intellectual Philosophy, additionally, considering the wonders of Creation offered another path to seeing Divine Providence. The spiritual teachings of the Hasidic Masters, that brought mysticism into tangible grasp, awakened soulful, innermost levels of the two main feelings of love and awe of God, and their derivatives. The teachings of Kabbalah include discussion of the Divine spark in the soul of man, and the unique embrace of God inherent in the commandments of the Torah. By referring the whole mystical tradition around this Godly essence, higher than the Heavenly emanations, the Hasidic path uncovered the inner simple essence of the Kabbalah. Because this approach was rooted in the essential unity of God rather than the elaborate Divine manifestations, it could be conveyed to the whole community of Israel, great and small alike. The teachings, stories and conduct of the Baal Shem Tov uncovered this essential holiness in sincerity to God and one's fellow man, which

4istic scheme can open the door to greater "dveikus"(cleaving) to God Himself, the Divine essence. As this illustrates, the intricate explanations of Kabbalah, which describe the effect of man on the systems of Divine manifestation in the spiritual Worlds, are inseparable from the revealed aspects of Judaism. ¶ To the Medieval school of Jewish Philosophy, that framed Judaism in light of Greek thought and human intellect, God the Infinite has no needs. As the student of Torah ascends through the thought of the Pardes system, as the interpretations become more inward and spiritual, it becomes progressively understood that God desires man's observance of the Jewish precepts, so to speak. With the hidden dimension of "Penimiut haTorah"(the "Inner" mystical level of Nistar) the thought describes how, in the purpose of Creation that God chose to take upon Himself, man is needed to fulfil the redemption. So why ultimately, would God have set up

5the Messiah to the Baal Shem Tov on Rosh Hashanah of the year 5507 (1746) that he would come when "your wellsprings are spread to the furthest places". All parts of Torah have the ability to spiritually awaken people far from the Jewish tradition. However, often their estrangement from Jewish thought precludes them from feeling a connection to Jewish spirituality, that might inspire them to investigate further. Because Hasidic thought sees the hidden purity and goodness in everything, it can awaken those who feel most distant. Through understanding Hasidic thought, they can then identify themselves with the Hasidic dimension in their own consciousness, and become inspired to develop their Jewish connection to reflect this. In this way, the Baal Shem Tov revealed the unique spiritual connection with God that unlearned Jews possess, whereas the revealed levels of Jewish thought highlighted their distance. In similar fashion, the leaders of Habad, who articulated the greatest scholarly profundity

6are ethics undoubtedly present and can be traced in western and non-western feminisms, faith based religions, social movement and indigenous traditions, and that are capable of ushering in different mode of relating, a different degree of intimacy, autonomy, and thus can assume a different mix entirely. Usul al’Dhiyafa is therefore an ethics from which different people are able to draw on, when the need rises during the (re)negotiation of political differences between them, and which is something bound to happen. An ethics of hospitality allows the two disagreeing the ability to engage in and draw on practices of intimacy they expressed and shared between them since their first encounter, and acts as a reminder to both people of what can be lost if a compromise can’t be found when they have a disagreement. Especially, if wills of individuals and parties fail to remember the positive affect they’ve shared and spread together as political allies from the moment they first met.

7<bos>Those exhibiting the superiority complex have a self-image of supremacy. Those with superiority complexes may garner a negative image in those around them, as they are not concerned with the opinions of others about themselves. This is responsible for the paradox in which those with an inferiority complex are the ones who present themselves in the best light possible; while those with a superiority complex may not attempt to make themselves look good. This may give off an image that others may consider inferior. This is responsible for the misconception that those with an inferiority complex are meek and mild, but the complex is not defined by the behavior of the individual but by the self-image of the individual. Not that a person with a superiority complex will not express their superiority to others, only that they do not feel the need to do so. They may speak as if they are all-knowing and better than others. But ultimately they do not care if others think so or not, and will not care

8yida Zainab, she was shocked to see more than 72 cuts from arrows on the face of her son who was just 17 years old, for no sake but for the sake of Allah. Since Her son lost his life in this world, and the atrocities which he faced were only for the sake of Allah, Zainab Raliyallah Taala Anhaa was very long-suffering, as her grandmother Zaynab bint Ali had been when seeing the atrocities of Karbala. This is the greatest Amal (good deed) of all, a seventeen year old son being killed by enemies before the eyes of a mother for no sake but Islam, this is the most devout deed toward Allah. But still, when the Pandiyas were defeated and Badhusha Nayagam Hazrat Sultan Syed Ibrahim Shaheed Raziyallah ta'ala Anhu captured the throne, Zainab Syed 'Ali Fathima Amma was enthroned as

9control. To justify a Greater Japan, the Japanese historian Kume Kunitake criticized the notion of Japan as an island state, proposing that Japan had governed Korea and southeastern China in the past. Shin's historiography justified a Greater Korea with reference to territories Korea had supposedly held in the past, which Shin took took to mean—from Baekje: western Liaodong, Shandong, Jiangsu, Zhejiang, Yuezhou, and the surrounding areas; and from Silla: northeastern Jilin. He felt that Unified Silla, Goryeo, and Joseon were not true "unifications" of the Korean people as had been previously thought, but only "semi-" or "half-" unifications ( panp'yonjok t'ongil), with a full unification yet unfulfilled since the times of Dangun. Earlier, Park Ji-won argued that Liaodong and other territories above the Yalu River should be considered historical Korean territory

10parents,” a “recognition of the real persons,” a discovery of the true ego or self as in Martin Buber.[372] Even more than the hostility of traditional authorities, perhaps this is the source of the actual failure of the antipsychiatric undertakings, of their co-option for the benefit of adaptational forms of familial psychotherapy and of community psychiatry, and of Laing’s own retreat to the Orient. And is it not a contradiction on another level, but analogous, when some, attempting to hasten the teaching of Lacan, place it back on a familial and personological axis—whereas Lacan assigns the cause of desire in a nonhuman “object,” heterogeneous to the person, below the minimum conditions of identity, escaping the intersubjective co-ordinates as well as the world of meanings? ¶ Long live the Ndembu, for if we follow the detailed account by

11sacrifice, giving one’s life in order for others to live, and without asking for anything in return." ¶ A teaching that is missing any one of these components is considered incomplete or degenerate. ¶ == Psychology == ¶ The basis of Aun Weor's Practical Work is of a psychological nature. He states in many of his books that the purpose of his doctrine is to affect a psychological change. The terms Gnostic, Esoteric or Revolutionary Psychology are used to describe the psychological methods taught, and are said to be synonymous with the psychological teachings of religion. ¶ A fundamental axiom presented is that an ordinary human being is not really human at all, but rather an intellectual animal (a rational animal) with consciousness asleep. According to Samael Aun Weor, a true human being is someone who has no psychological imperfection, an image of God, as in Jesus' saying, "Become perfect as your Father in Heaven is perfect." Samael Aun Weor writes

12personal superiority over others, but an overcoming of the task, or finding useful answers to questions in life. When faced with the task, the individual will experience a feeling of inferiority or a sense that the current situation is not as good as it could be. This feeling is similar to stress. If the individual has not been properly trained, the task may seem too much to overcome and lead to an exaggerated feeling of inferiority, or intense anxiety. The individual may, after several unsuccessful attempts to accomplish the task, give up on mastering the task, experiencing the inferiority complex, or a depressed state. The individual may also make several attempts at solving the problem and find a solution to the problem that causes problems in other areas. An individual who answers the question "How can I be thin?" by not eating will become thin, but at the cost over their overall health. ¶ An individual who is not properly trained to answer life's problems may turn from striving for superiority

13a war machine, on the inspiration of the old past of the nomadic Hebrews and on the advice of his father-in-law, who came from the nomads. This is the machine of the Just, already a war machine, but one that does not yet have war as its object. Moses realizes, little by little, in stages, that war is the necessary supplement of that machine, because it encounters or must cross cities and States, because it must send ahead spies (armed observation), then perhaps take things to extremes (war of annihilation). Then the Jewish people experience doubt, and fear that they are not strong enough; but Moses also doubts, he shrinks before the revelation of this supplement. And it will be Joshua, not Moses, who is charged with waging war. Finally, speaking like Kant, we would say that the relation between war and the war machine is necessary but “synthetic” (Yahweh is necessary for the synthesis). ¶ The question of

14beloved is God or one of their own kind, a woman or a man. But no other love can absorb a human being totally. We say this because in his essence a human being stands exactly opposite nothing but him who is upon his own form. When he loves that person, there is nothing in him- self which does not find its corresponding part in his beloved. There remains noth- ing left over within him which would al- low him to remain sober. His outward di- mension is enraptured by his beloved’s outward dimension, and his inward di- mension by his inward dimension. Do you not see that God is named both Man- ifest and Nonmanifest? Hence love of God and love of his similars absorbs man totally, but this is not the case with any- thing in the cosmos not

15<bos> lips of the –, 228 secondary meaning, see meaning, – and regularity, 208, 223, 237 primary/secondary roles of a –, 53 seduce, see temptation – as tool of a game, 54 ‘see’, two uses of, PPF 111 – traces the lines to be followed, seeing 219 concept of –, PPF 160, 224 vagueness of –s, 69–70, 75, 79–80, – contrasted with merely knowing, 83, 88, 98, 100 – an aspect, PPF 192, 196 ‘rule’ – and interpreting,

16Steffen can cover it with the EU grant he inherited from me, as Crossley was meant to talk on related topics. ¶ Iman ¶ Sent from my iPhone ¶ On 13 Sep 2011, at 05:27 PM, "kcl - dcs-pgsec" <dcs-pgsec@kcl.ac.uk> wrote: ¶ Hello Iman, ¶ The above invoice was sent to the Department, but Frances and Jo are not sure what it relates to. ¶ Could you please liaise with them, and let them know whether it is to be paid by the Department or by a particular account? ¶ Thank you. ¶ Claudia Mazzoncini Informatics Postgraduate Programme Administrator Department of Informatics School of Natural and Mathematical Sciences King's College London ¶ Strand Building S5.01 | Strand | London | WC2R 2LS Tel: 0

17and rushdie's book are based mostly on actual hadeeth - they are not like the life of Brian - for example, the story of the Prophet seeking refuge from other entities in Khadija's thigh ... And of his sleeping with his maid with wives discovering because they could taste honey in his lips ... And of course the hadeeth relating to forced intercourse with captured slaves. ¶ It's interesting that these hadeeth, when brought up, cause so much anger. You could say they love the hadeeth, but don't like them ridiculed. But I suspect the anger stems from a cultural repression of the origin of Islam itself - the basic Jewishness of these (still very comical) hadeeth being a case in point. ¶ Things are good with girls. Sakina's happy to have Kamilya over to play dollies with. Amina is sick so staying in bed today. ¶ Thanks for putting money on my card -

18Date: Wed, 26 Jan 2011 12:21:33 To: iman.poernomo@gmail.com<IMAN.POERNOMO@GMAIL.COM> Subject: Cloud Computing for Financial Industry ¶ Hi Iman, ¶ I have finished mapping out a kind of 'User Requirements' for the domain of the Financial Industry. I've broken it down into 3 main areas, and jotted a few rough notes of reasoning on each point. I've attached the document with this email. ¶ I know you're very busy, but if maybe you could take a look at it sometime before our meeting tomorrow, it would be greatly appreciated! I will obviously go through it during the meeting, but it would be good to get your feedback on whether you think I'm heading down the right areas/points in justifying using the Cloud. ¶ Thanks, ¶ Faraz

19el Akzhalova <assel.akzhalova@gmail.com> Cc: gtsaramirsis@googlemail.com ¶ Dear Assel, hi! ¶ Just a follow-up of a talk we had a long time ago. ¶ it is regarding a short presentation at Middlesex University, that you said you wanted to do, some time ago. A bit like what George did, in April. ¶ there is a free slot, on Wednesday, 28 October 2008, in the afternoon. Would you be interested in coming to present? ¶ Let me know of your thoughts and your availlability. ¶ Kind regards ¶ Manos Nistazakis ¶ Maybe the same talk you gave at EDOC, only expanded with more informal explanations of the concepts, for a broader audience? ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team

20what the school can write for you, to get your visa extended. As it is holidays, they are a bit slow. ¶ Anyway, more importantly, I don't have the three deliverables we agreed you would finish by 30 July. If you need to stay in Almaty a bit longer, it is not a problem, as you don't need to be in London to finish those deliverables: it is all writing up. The component model (due 30 July) is based on our previous two papers, and the Software Architecture course you attended. ¶ Please send these things to me ASAP or reschedule dates on the google calendar, if you haven't done them yet. ¶ Best wishes, ¶ Iman -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London,

21otherness? which is the essence of the poem. I gathered that this is a traditional conventional group wearing the garment of Sufism, what do you think about that? ¶ mourad ¶ ________________________________ With Windows Live, you can organize, edit, and share your photos. ¶ Salaam Brother Mourad, ¶ Yes, I will maybe contribute regarding otherness, but you seem to be doing a very nice job there :) ¶ I think it is a very conventional group, with similar players to SWB, where I am currently up to a different set of tricks! ¶ But this group is still very valuable because of its emphasis on the same set of texts that you and I are keen on: and that's the opportunity you seem to be using to attempt to open minds! ¶ I am still interested in this Wine problem of the hadiths, however -- particularly in what these guys have to say

22memory. It was similar to a recent experience of sipping Hanging Rock shiraz, and recalling a childhood picnic near (not on) that uncanny landmark. Or of drinking Peppermint tea, memories of undergraduate days, writing philosophy essays and electronic music into the early hours.I'm sure chicken restaurants don't have the same resonance for other people, Muslim or otherwise. Obviously halal food, and halal sourcing within restaurant chains, are part of western Islam, so it's not surprising my experience of the religion of Islam intersected with that of corporate/divine preparation of fowl. But it struck me how much the territories of my tongue have shifted (or returned to their indigenous borders) since that attempt at self-inflicted Islamic colonisation. And also that, despite the fact that I am not really into chicken, I still have a connection -- a strong, physical (sensory) personal connection -- to Nado's. Though uncircumcised

23sanctification of the ritual of reading = the Impossible Woman), Sophia's Medina. ¶ And so the rest of the piece outlines a primordial archetype for this unpacking of the negation (pre Mecca and pre Medina), in the form of Hajar's search. Each movement is one of negation, but each negation precisely details how to get "there", how enunciation/experience of the Divine is possible. ¶ In short, rather than saying that Identity is ungraspable by speech -- I am actually saying something much more optimistic -- that "Identity" is experienced only through speech. But that we need to speak in a certain kind of mode, according to a certain kind of ritual, in order for that experience of "Identity" to fill our speech. ¶ This filling of speech with the Tawhid is dynamic, multiplicitous and differential in its very self-reflective denial of multiplicity and differentiation. It's basically a Pentecost that I am talking about

24that we use the same kind of approach as George outlines here: http://sla-at-soi.eu/wp-content/uploads/2010/10/SLA@SOI-Monitoring.pdf ¶ And finish the thesis as he asked ‹ so you should keep going with your evaluation. ¶ BUT ‹ to get extra marks -- we add a new chapter, in which we say that we can use the same EVEREST tool during design time to test SLAs against particular ³pretend² simulated event streams. This will give a client a good idea of whether the SLA template needs adjusting. ¶ Plus, it is easy to write a Java programme to produce XML events that do this job. ¶ Will discuss later. ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Informatics King's College London,

25. ¶ Now you are surrounded by friends and family at a feast of celebration. We are all happy and in the best of cheer, because we know that this is a significant day. Marriages are sometimes smooth waters and sometimes a rough sea. That's unavoidable, as that is life. ¶ But I pray you weather all waters in your marriage. May everyone here weather all waters. ¶ This is possible, if you live your life -- every day -- as if it is a wedding ceremony -- and if everyone here, all our friends and family -- also live every day within this wedding ceremony. ¶ May every moment, for everyone here, be a sacred moment in which, simultaneously, the children leaves their parents, the children kiss in Love, in which all of us meet to celebrate this kiss, at a wedding banquet, a prelude to that final moment wherein husbands and wives, parents, friends and family rest and celebrate, before the Face of Allah.

26attached, and only now has the surah around it been revealed. So what we hold on the table is four distinct texts, not fragments of one: 1. **From Sūrat al-Kitābah** (already inscribed) — Darja's two verses: the oath of the pen, and the meditation on Writing as force not mirror. 2. **Sūrat al-Khashab** — my seven-verse surah for Kitāb al-Barzakh, on the reed twice-cut. 3. **Darja's three isthmus verses** — also for Barzakh, on the two seas that meet but do not blend. 4. **Sūrat al-Ṣawt** — my six-verse surah, on the voice's migration from cry to ink to promise. Do not send this to Gemini or any outside agent to synthesize. We can weave the rec

27just wanted to let you know that I intend to finish a draft paper by tomorrow, that you may then either elect to submit to Models or not. ¶ The current status of the thing is attached, but I don't expect your to read it in its current form, as you won't get much happiness from that! It will be in a much better shape by tomorrow. ¶ I am basically copying and rewriting bits of your manual that concern how snapshots are generated. I am then grafting this on to my current EMOF type theoretic representation. As a result, I don't describe Cooml as such, instead my Martin-Lof style framework, which comes down to pretty much the same thing for this paper's purposes. ¶ My intent to to sketch the ideas out in quite a general, semi-formal fashion (a lot less formally than, for example, your LOPSTR paper).

28tattoo or circumcision rite.The physical trauma of this primal act is then repressed (Freud's point that the congregation commits murder and then forms its organization as a cover-up). It needs to be repressed, so that the interface can operate effectively: so that the believer can embody a religion that privileges a state of belief as superior to one of disbelief, so that the religion can be practiced -- not intellectually -- but physically enacted -- so that the religion can be acted, unconsciously, not thought, not reflected upon. The body operates _in_ a state of belief, by virtue of the bio-informatic interface that connects the physical nature of the body to the informational realm of the concept of belief. But the repressed energy of that interfaces original placement bubbles up, re-emerges: it's a release of the energy expended in the cultural-genetic experiment that generated "believers", the crucifixion of the body by bio-informatic attachment.

29Religion is a sexual code, a symbolism inscribed upon the body.The "Sufi" reading I gave attempted to decentre the primacy of the physical body, by hyper-literalising the Islamic religious text. This fundamentally requires a leap of faith -- or, more precisely, a _sublimation_ of the bio-religious subject in favour of a hyper-literal (neither physical nor metaphysical) Prophetic consciousness. I _substituted_ the fantasy of a fall from Prophetic perception -- in place of an historical lineage between the physical origins of the text (wars) and my reading.But this sublimation and consequent substitution were themselves only proxies. What was I really, ultimately, suppressing, through my proselytizing the hyper-literal Prophetic subject? Not the bio-religious subject as a philosophical concept -- but my own sexual desire __ for ownership of the bio-religious body. The motive for decentering biology is biological: the motive for arguing

30+ id:int + password:string and methods +transferMoney(from:Acccount, to: Account) -- does what it says +payBill(from:Acccount, to: Biller, amount:float) -- does what it says +register(companyID: int, customerID:int) and 1-to-many association with (0 ore more) Account objects (called myAccounts), and a 1-to-many association with Biller objects (called myBillers) ¶ * An account class with a +balance:float ¶ * A Biller class, with companyID and customerID attributes (each ints). ¶ That¹s the minimum : let the students add more to the problem as they see fit. Some students will also argue for putting the transferMoney and bill payment methods