Littérature scientifique sur le sujet « But intelligent people believe in God »

Humans are intelligent beings that God has given him the ability to think and the ability to do his work according to what is planned and thought. Sometimes the ability to think of humans is not in accordance with anything they want to do. It is often in conflict between the desires of the passions and his common sense to do something, so that it can bring about the results of his work harming himself and his environment. To overcome social problems directed at environmental destruction, the Qur'an is the only guideline of human life that is able to overcome various social problems including the actions of environmental destruction by humans. In accordance with the guidance and direction of the Qur'an as a holy book and guidance for believers and all people in the world, the Qur'an tells humanity to always preserve the environment and strongly prohibits it when humans do environmental destruction live on this earth, because God does not like the perpetrators of destruction. Balance and preservation of the environment is the teachings of Islam that must be obeyed and obeyed in a pure and consistent manner in accordance with the guidance of the Qur'an and Al-Hadith, especially for Muslims who believe and are devoted to Allah S.W.T.

The document of the Pontifical Biblical Commission, called What is man? A Journey through Biblical Anthropology points out in Chapter 1 (“The Human being created by God”), par. 33 that “[t]he failure to recognise the ‘created’ nature of the human being is made explicit in history as an arrogant presumption…” (46) and in par. 34 that “[a]n extraordinary endowment of intelligence, wealth and power gives the human being the illusion of being equal to God. To expose this deception of conscience the Lord predicts the inglorious end of the arrogant” (47). Many of the critiques and prophecies of Hosea are proclaimed in a period of Israelite history which reflects false and arrogant presumptions of the people of God. During the reign of Jeroboam II (ca. 784–753 BC) Israel experienced economic growth, territorial expansion and peace with the Arameans and the Judeans. However, especially following the Syro-Ephraimite war (734–732 BC) it became clear that Israel’s political and military manoeuvres and his trust in his own strength can only lead to disaster. This is one of the recurring messages of Hosea who points out that the only way to stand is to believe and trust in God alone. Many of his images and concepts describe Israel’s false beliefs and presumptions which are based on the erroneous knowledge of God. Hos 7:8-16 can be read as an essence of this message. Its literary devices and notions emphasize that while Israel appears to be potent, he is in fact impotent, the undiscerning nation’s “strength” is withering away. Israel seems wise and knowledgeable when he is in fact unwise and does not know the way of life. In the context of the entire book this passage affirms that the basis of the relation of God and Israel is always the right knowledge of him which entails the right knowledge of the self and of its place in the universe. One of God’s greatest mercies for creation and Israel is that he is available, he can be sought, found and known through his words and deeds. Hosea as the mediator of God conveys to Israel that they can call upon God, seek him and know him. While his message is for a special historical period and circumstances, it is relevant for all ages when humans ignore their created nature and aspire to be powerful, self-sufficient, intelligent in economic, scientific, political and military matters.

Islamic religious education as a business process that contains uniqueness and characteristics, namely activating, increasing and strengthening norms, believe me, that is the spiritual-spiritual foundation of a person, in his attitude and behavior, his behavior is manifested in accordance with the rules. Religion I believe that human values ​​are behaviors that express the whole person, both externally and spiritually, and are the underlying drivers of behavior. Education is an absolute process of maturing through information and training in various skills and values ​​related to life activities that are in accordance with educational goals. Namely increasing the nation's intelligence and developing the Indonesian people as a whole, namely people who believe in and fear God Almighty. As well as creating human beings who are honest, healthy, knowledgeable and responsible. The inquiry method is a series of learning activities that emphasize critical thinking and analysis to find an answer. The thinking process occurs with the process of interaction between teachers and students. This method is also called the heuristic method, which comes from the Greek word found heuristic

The great chemist Robert Boyle was also a serious student of the Bible and Christian theology, both of which profoundly influenced his natural philosophy. Christian beliefs and moral attitudes motivated him to extend human dominion over the creation by advancing scientific knowledge and giving medicines from his laboratory to the poor. His outspoken advocacy of empiricism, over and against those who believed that unaided reason was sufficient to probe the depths of nature, was rooted in the conviction that the free, wise, and powerful Creator knows the creation far better than we creatures ever will. He vigorously promoted what he called “the mechanical philosophy”, partly because he found it far more theologically attractive than the pagan Greek conception taught in the universities, which conceived of “Nature” as a semi-divine being with a mind and powers of its own. It also underscored the great complexity of the world machine, requiring an intelligent Creator to have assembled it—thereby (he hoped) moving people not only to acknowledge God but to live piously and humbly.

One of the most important fields of research is the effort to develop human abilities in various areas and to use them for the advancement of life and the improvement of one's livelihood. The Qurʾān, which Muslims believe that was the last book revealed by Almighty Allāh (God), gives many examples of how emotions help people and make them happier. The Qurʾān is a book that deals with emotions by using its guidance and helps refine people's emotions which were stated its various Sūrahs (chapters). This research makes an attempt to understand emotional Intelligence (EI), and to determine its aspects and skills based on Qurʾānic wisdoms. To investigate this issue, this study uses a qualitative data using both deductive and inductive approaches. The findings presented in this article are the outcomes of a thematic analysis of Qur'ānic verses (texts) related to the EI. This research identifies five aspects of EI: Religious, Psychological, Social, Environmental, and Divine Laws. It also identifies forty basic skills derived from Qurʾānic verses. Finally, it suggests further studies to come up with more EI skills that encompass all human aspects and achieve its goals and meet its needs.

2084: Artificial Intelligence and the Future of Humanity by John C. Lennox. Grand Rapids, MI: Zondervan Reflective, 2020. 124 pages. Hardcover; $19.99. ISBN: 9780310109563. *Oxford mathematician and science philosopher John C. Lennox has been active in Christian apologetics for more than ten years. Best known, perhaps, for his debates with Richard Dawkins, Christopher Hitchens, Michael Shermer, and others (many of these debates are readily available online), Lennox has written numerous books defending the rationality of Christian faith. Many of his books address relationships between science and Christianity, such as his 2009 release: God's Undertaker: Has Science Buried God? *Lennox firmly believes that science and faith are compatible, as demonstrated by his easy way of integrating knowledge from science and theology. He often uses argument from design logic for God's existence. From his mathematical perspective, he points to the improbability of biogenesis to argue for the direct, non-evolutionary creation of life by God. As a result, he is often associated with advocates of intelligent design (ID). While the merits of ID with respect to creation matters are contested, it is indispensable when considering a future that will be (intelligently?) designed and built by human society. This is the central focus of 2084, its title a leap forward from George Orwell's 1984. *In chapters 1-3, Lennox cites many secular writers, utopian and dystopian, to highlight future possibilities. Their work accords with the assertion that artificial intelligence (AI) is of central importance; "AI will inevitably affect us all," so it is of interest not only to developers, but also to "philosophers, ethicists, theologians, cultural commentators, novelists, and artists" (p. 16). *But what is AI? Lennox offers his answer in two parts. Part one, chapters 4-5, examines "narrow" AI: computer systems designed to fulfill specific tasks, such as analyzing vast amounts of data or assisting in diagnosing illnesses. Narrow AI is operational now, providing great benefits to society, and its future potential is even greater. Unfortunately, like most technologies, it can also be corrupted by human sin. Lennox is not a Luddite, but he is realistic about AI's risks, and he lauds Christians involved in developing AI, such as Rosalind Picard at MIT. *Part two, chapters 6-7, describes the wider hopes some people have for AI, such as fundamental changes to human life. Indeed, transhumanists believe AI will eventually solve all the problems that beset human beings, including the "technical" problem (p. 85) of death itself. This hope is based on the development of Artificial General Intelligence (AGI): a conscious, self-improving, superintelligent computer system. Human creativity would, in effect, bestow life on a technological artifact, just as God breathed life into the dust of the earth in Adam. These aspirations reveal, according to Lennox, a hope to become gods, the realization of the false promise of the serpent in Genesis 3. *In chapter 8, Lennox interprets such utopian hopes as rejecting God and his promises. He notes the irony "that those who are seeking to create a superintelligence do not realize that there is good evidence that a superintelligence, the superintelligence, already exists: God the Creator and Sustainer of the heavens and the earth" (p. 117). By rejecting the creator, the creatures made in God's image are diminished and at risk of being made "useless" (p. 128). *From a traditional Christian perspective, chapters 1-8 (more than half the book) provide a good overview of AI as the cornerstone of transhumanism. Anyone un-familiar with such matters will benefit from the account Lennox offers. Nevertheless, he skips over many of the details to get to his main interest: chapters 9-13, in which he develops his theological and eschatological perspectives on AI and its potential impacts. *Lennox is neither a preterist nor a post-millennial. Instead, he integrates the apocalyptic passages of Daniel, 2 Thessalonians, and Revelation to visualize what lawless progress in AI could produce. Ultimately, Lennox connects dystopian views of advanced technology, especially AGI, to the apocalyptic "beasts" in Daniel and Revelation. The mysteries of the apocalyptic genre do not concern Lennox; he is confident that the full meaning of such mysteries will become apparent as events unfold (p. 205). In the meantime, the prophecies encourage believers to be watchful and to guard against deception. With this call for watchfulness, Lennox moves to his conclusion: "There is no way to a glorious future that bypasses the problem of human sin, and the only one who has offered a viable solution to that problem is Jesus Christ, who faced it head-on on the cross" (p. 227). *For too long, many Christians have focused exclusively on matters of human origins, but the future of human life is ignored. Yes, all Christians look for the return of Christ, but what of the time between now and then? It seems that few believers are even aware of the challenges they will face later this century. By examining the future from a biblical perspective, Lennox offers an important corrective. *Christians will disagree over the future of human life, just as they do about human origins. In 2084, Lennox offers his views of the future, in accordance with his reading of scripture. His conclusions will satisfy some readers--and dissatisfy others--but 2084 will certainly inform them of AI and its importance. As believers ponder the future, by God's grace the church can remain true to its mission, finding answers to tough questions by searching the scriptures in light of the doctrines they reveal. *Reviewed by David Winyard, Associate Professor of Engineering, Grace College, Winona Lake, IN 46590.

Abstract: Education is possibly to have people attain the perfection of life both in their relationship with God, fellow human beings and nature. A well relationship is only possible if people have a balance between their orientation in the world and in the hereafter. Therefore, in order to achieve the aforementioned objective, they should have adequate religious education and general equally through educational institutions. One of the Islamic educational institutions is a dormitory or boarding school where students (Islamic pupils) learn to improve the Islamic religion. Education on Islamic educational institutions also aims to establish a generation of believers-Muslim virtuous, health, broad-minded, and social, rise intelligent scholars who have equal devotions and thought, as well as establish nationalism of Indonesian citizen who have a faithful and pious to Allah Almighty. In general, Islamic educational institutions are classified into three categories: a) traditional pesantren (Salaf), which still retains the traditional teaching methods and teaching materials with classic books (yellow book), b) modern pesantren (khalaf), which seeks to fully integrate the classical and the current school and university system, and 3) semi salaf and khalaf Islamic schools who defend the teaching of classical Islamic books, as well as open public educational institutions (formal or non-formal education).

Law number 20 of 2003 explains that National Education functions as capacity building and forms dignified national character and civilization in order to educate the nation's life, aims to develop the potential or ability of students to become human beings who believe and fear God Almighty, having noble character, being independent, healthy, knowledgeable, capable, creative, and being a democratic and responsible citizen. Nowadays every life can never be separated from the name of technology. Previously, there was an industrial revolution 4.0 initiated by Germany, now the world is again faced with the transition of the era of society towards the era of super-smart society, or better known as society 5.0, which was initiated by the Japanese people. in various fields in the industrial era 4.0 gave rise to human roles that were replaced by the presence of intelligent robots so that they could degrade human existence. In anticipation of this global trend, a transitional step is needed to the era of society 5.0, namely a concept of society that focuses on the development of aspects of human life (human-centered) based on technology (technology based), especially in the field of Islamic Religious Education. The integration of Islamic Religious Education in the use of technology in the era of society 5.0 is where when explaining about an Islamic religious education material it can be supported by assistance using technology without having to eliminate social interaction. Because, in this very modern world, students do not want to merely accept or absorb dogmatically every religious subject matter they receive. However, critically they will also question the religious education material that we convey in accordance with the reality in everyday life, because one of the functions of society 5.0 is to highlight social interaction.

SCIENTISM AND SECULARISM: Learning to Respond to a Dangerous Ideology by J. P. Moreland. Wheaton, IL: Crossway, 2018. 224 pages. Paperback; $16.99. ISBN: 9781433556906. *Early in his new book, Scientism and Secularism: Learning to Respond to a Dangerous Ideology, J. P. Moreland relates a story of a hospital stay. After telling his nurse that he earned his BS in physical chemistry, his ThM in theology, his MS in philosophy, and his PhD in philosophy, she observes that he "had taken two very unrelated, divergent paths" (p. 23). "Before she could explain further, I asked if this was what she meant: I started off in science, which deals with reality--hard facts--and conclusions that could be proved to be true. But theology and philosophy were, well, fields in which there were only private opinions and personal feelings ... (p. 23)." *In response, Moreland's nurse looks surprised and acknowledges this "was exactly what she had in mind" (p. 24). Rather than supposing his interlocutor is simply a kind nurse hoping to move on to her next patient, Moreland instead interprets the position he articulates for her as illustrating that "scientism" is "the intellectual and cultural air that we breathe" (p. 24). *Scientism is the nemesis in Moreland's book. He loathes it. But the precise definitional target of his loathing is not always clear. Early in the book, Moreland distinguishes "strong scientism" and "weak scientism." Strong scientism claims "something is true, rationally justified, or known if and only if it is a scientific claim that has been successfully tested and that is being used according to appropriate scientific methodology" (p. 27). Weak scientism, by contrast, "acknowledges truth apart from science," but "still implies that science is by far the most authoritative sector of human knowing" (p. 28). That's a helpful distinction, even if it is doubtful whether many accept strong scientism (Moreland provides no examples), and depending on how one defines "authoritative," it is also doubtful whether many people reject weak scientism. Having thus introduced the distinction, however, this nuance is often lost in the pages that follow, even in places where the clarity could have proved useful. More problematically, we never get a definition of what Moreland means by "science." To his credit, Moreland defends the omission, claiming that science cannot, in principle, be demarcated from nonscience (pp. 160-63). Still, it is difficult to follow the implications of Moreland's argument--effectively, an extended argument against scientism--without a working definition of what science is. Do only the hard sciences count? Or do the so-called soft sciences count as well? Or might empirical-leaning philosophy and theology and history count too? These distinctions are not readily available, and so it isn't clear precisely what position Moreland is arguing against. It is clear only that Moreland really dislikes it. *When Moreland offers data to support his argument, the results are also disappointing. For example, while reflecting on the supposed conflict between science and religion, Moreland estimates *"that 95% of science and theology are cognitively irrelevant to each other ... in that other 5% or so of science, there is direct interaction with Christian doctrine. Within this category, I would say that 3% of science provides further evidential support for Christian teaching ... that leaves 2% of current scientific claims that may seem to undermine Christian theology" (pp. 173-74, emphasis Moreland's). *None of these data are cited. They instead appear to be precisely what Moreland says they are--Moreland shooting from the hip. Oddly, he includes a pie chart to illustrate his guesswork. *Worse than these eccentricities, Moreland regularly falls prey to the very kind of scientific thinking he decries. On one hand, he proposes that "[t]he primary academic disciplines suited to studying the nature of consciousness ... are biblical studies, theology, and philosophy of mind" (p. 85). This view, to be frank, seems rather idiosyncratic and is not one that many academics, including religious ones, would ascribe to. Theistic philosophers rarely lean on biblical scholarship in developing their views of consciousness. On the other hand, Moreland's own variety of scientism appears in his defense of intelligent design, a position that accepts God's direct action throughout evolutionary history. Moreland strongly endorses intelligent design understood this way. Moreover, he emphasizes that we have scientific reasons to endorse the position: "intelligent design advocates believe that they can and have discovered scientific data that is best explained by an intelligent designer--the origin of the universe, life, consciousness, cases of irreducible complexity, and so on" (p. 171). *Understood in this way, intelligent design takes the hypothesis of an intelligent designer to be our best scientific explanation for a range of phenomena. Intelligent design thus stands against rival theistic accounts of evolution such as theistic evolution. Theistic evolution rejects the perspective offered by intelligent design, claiming that a creator is not best construed as a scientific hypothesis. Rather, according to theistic evolution, our reason to believe in God comes largely from nonscientific disciplines such as theology or philosophy. Accounts of creation such as theistic evolution are therefore comfortable with the claim that we can know about God as creator without requiring that this knowledge be distinctively scientific. For Moreland, by contrast, it seems God's creative action is best understood as empirically detectable, and that science offers a privileged perspective on our knowledge of God as creator. In discarding rival theistic accounts in favor of his brand of intelligent design, Moreland thus seems to embrace the very kind of scientism he pleads with us to reject. *Do some of Moreland's arguments land? Of course! Moreland is a professional philosopher with an impressive record. For example, his argument that scientism is self-refuting (p. 47-51) has strong moments: if scientism claims that science offers our only route to knowledge, then accepting that claim entails that we ought not accept scientism, since the position stakes a claim that can't be scientifically verified. Of course, this kind of argument works only for a particularly strong version of scientism, one that resembles the discarded logical positivism of the early twentieth century more than the subtler kinds of scientism that are widely held today. Likewise, some of Moreland's arguments for the immateriality of consciousness (pp. 86-88), the cosmological argument (p. 133-39), and the fine tuning argument (pp. 141-47) track contemporary conversations, even if these arguments are more controversial than Moreland gives them credit for. The problem with Moreland's book is not that it is completely devoid of clear philosophical thinking. The problem is that the wheat is mixed thoroughly with the chaff, and the two are difficult to separate. *Do we recommend the book? Not for the casual reader. Moreland's book is misleading: dangerous for the believer in its mischaracterizations and simplifications, infuriating for the unbeliever in its handling of both science and religion. Importantly, we (the reviewers) agree on this despite coming from different places: one of us (Vukov) is a Catholic and philosopher; the other (Burns), an atheist and biologist. For the careful scholar, though, the book may be worth skimming, as a spur to more careful reflection. Whether scientism is true or false, it has wide-reaching implications. We agree that the subject merits a serious and careful book-length discussion. That's just not what Moreland's book delivers. *Reviewed by Joe Vukov, Assistant Professor of Philosophy at Loyola University Chicago, Chicago, IL 60660; and Michael B. Burns, Assistant Professor of Biology at Loyola University Chicago, Chicago, IL 60660.

AbstractManajemen adalah suatu upaya atau usaha dalam mengelola sebuah organisasi atau lembaga secara efektif, efisien, dan profesional. Sedangkan manajemen pendidikan karakter adalah sebuah proses yang dilakukan secara bersama, melibatkan banyak orang , dan lembaga dalam rangka mewujudkan cita-cita tujuan pendidikan nasional, agar peserta didik menjadi manusia yang beriman, bertakwa kepada Tuhan Yang Maha Esa, dan berakhlak mulia. Pendidikan karakter bukan hanya mengajarkan kecerdasan intelektual semata kepada peserta didik ( murid ), akan tetapi juga pendidikan karakter menanamkan kesadaran akan pentingnya nilai-nilai moral, sopan santun, budi pekerti, toleran, moderat, rendah hati, dan berakhlak mulia. Di sisi lain, jauh sebelum manusia mengenal istilah pendidikan karakter, Al-Qur’an telah mengajarkan kepada umat manusia akan pentingnya pendidikan karakter,yaitu : agar manusia pandai bersyukur, atas segala nikmat pemberian Tuhan, berbuat baik kepada kedua ibu dan bapak, serta peduli terhadap sesama. Al-Qur’an juga membimbing manusia agar menjadi pribadi-pribadi yang unggul. Yaitu pribadi yang gemar membaca, yang mengenal jati dirinya,mengenal Tuhannya,suka menulis, dan penelitian menjadi kebutuhan hidupnya. Bahkan hadits Nabi dengan jelas dan tegas menjelaskan, bahwa manusia sejak lahir sudah membawa potensi pendidikan karakter, yakni : memiliki hati nurani yang baik dan pemikiran yang baik pula,sehingga dapat mengembangkan potensi dirinya sesuai dengan tuntutan dan perkembangan zamanKata Kunci: Manajemen, Pendidikan, Al-Qur’an, Al-Hadits, Ijtihad AbstractManagement is an effort or effort in managing an organization or institution effectively, efficiently and professionally. Meanwhile, character education management is a process that is carried out jointly, involving many people and institutions in order to realize the ideals of national education goals, so that students become human beings who believe, fear God Almighty, and have noble morals. Character education not only teaches intellectual intelligence only to students, but also character education instills awareness of the importance of moral values, courtesy, character, tolerance, moderation, humility, and noble character. On the other hand, long before humans recognized the term character education, the Al-Qur'an has taught mankind the importance of character education. Namely: so that humans can be smart to be grateful, for all the blessings given by God, to do good to both mothers and fathers, and to care for others. Al-Qur'an also guides people to become superior individuals. Namely, a person who likes reading, who knows his identity, knows his God, likes to write, and research is his life necessity. Even the hadith of the Prophet clearly and emphatically explains, that since birth humans have brought the potential for character education, namely: having a good conscience and good thinking, so that they can develop their potential in accordance with the demands and developments of the times

Maybe Christianity is actually true. Maybe it is what believers say it is. But at least two problems make the thoughtful person hesitate. First, there are so many other options. How could one possibly make one’s way through them to anything like a rational and confident conclusion? Second, why do so many people choose to be Christian in the face of so many reasons not to be Christian? Yes, many people grow up in Christian homes and in societies, but many more do not. Yet Christianity has become the most popular religion in the world. Why? This book begins by taking on the initial challenge as it outlines a process: how to think about religion in a responsible way, rather than settling for such soft vagaries as “faith” and “feeling.” It then clears away a number of misunderstandings from the basic story of the Christian religion, misunderstandings that combine to domesticate this startling narrative and thus to repel reasonable people who might otherwise be intrigued. The second half of the book looks at Christian commitment positively and negatively. Why do two billion people find this religion to be persuasive, thus making it the most popular “explanation of everything” in human history? At the same time, how does Christianity respond to the fact that so many people find it utterly implausible, especially because of its narrow insistence on “just one way to God,” and because of the problem of evil that seems to undercut everything it asserts? Grounded in scholarship but never ponderous, Can I Believe? takes on the hard questions as it welcomes the intelligent inquirer to give Christianity at least one good look.

AbstractThe belief in God and religion is no longer considered essential for societal functioning in many parts of the world. The future of religion is the topic of many debates, and while some believe religion will die out, others believe that it will evolve to accommodate social changes. People are increasingly turning to spirituality, and there is a growing trend toward the “spiritual but not religious” label. The rise of secularism and multiculturalism and increasing understanding and shaping of the world through science has led some to believe that the future of religion may be that it has no future. Others argue that religion still has a role in society, and a universal religion based on morals will prevail. The current trend shows that some countries with a high proportion of atheists also exhibit a well-balanced society, raising the question of whether a robust economy, the rule of law, and quality education can replace the need for a religious foundation. The Internet could be a potential source for gathering followers, and virtual movements are gaining popularity at rates never seen before. As artificial intelligence (AI) blurs the boundaries between humans and machines, it is argued that the concept of “singularity” has become mainstream, leading some to believe that a superhuman AI will be created that could conceive of ideas and invent technological tools more advanced than anything we have today.

AbstractWhile Herrnsteinand Murray believed firmly in genetic inequality, which, they argued, both explained and justified social and economic inequality, they also vigorously supported political equality; indeed, they suggested that humans could not be equal “in any other sense.” Citing the beliefs of the founding fathers as support, they asserted that “the best government was one that most efficiently brought the natural aristocracy to high positions.” And they expressed confidence that the “common people” had the good sense to choose what Madison called “men of virtue and wisdom” to govern—that is, those members of the cognitive elite prepared for such a role by their natural ability and their broad education in “history, literature, arts, ethics, and the sciences.” The great majority of citizens—that 95 percent not as intelligent as the cognitive elite—might not possess the right characteristics for the governing class, but, according to The Bell Curve, they could be counted on to recognize those who did.

This chapter defends the theological position of liberal super-naturalism. It shows why there is still reason to believe in a personal God and in “Torah from Heaven,” provided that the latter doctrine is understood in a non-fundamentalist way. The chapter also demonstrates why, for moderns, the fundamentalist attitude, for all its power, witness the large number of intelligent, sophisticated men and women still adopt the “Torah from Heaven.” It argues that a rejection of fundamentalism need not and should not result in a repudiation of halakhah, the legal side of Judaism, provided halakhah is seen in dynamic rather than static terms. Other factors, such as emotional, sociological, and experiential, aside from the cognitive are involved in religious belief. Most peoples are creatures of habit and conformity in religious matters.

This chapter explores Bishop Henry McNeal Turner's editorial where he declared that God is a Negro. It mentions the Charlotte Observer, which opined that Turner has become demented for using the language attributed to him to say that God is a Negro. It also discusses Turner's response to the Charlotte Observer, emphasizing how Negroes have as much biblical right to believe that God is a Negro as white people have to believe that God is a symmetrical and ornamented white man. The chapter covers Turner's words that every race of people who have attempted to describe their God have conveyed the idea that the God who made them and shaped their destinies was symbolized in themselves. Turner emphasized that he would rather be an atheist and believe in no God than to believe in the personality of a God and not believe that He is Negro.

This chapter talks about American historians of Muscovite Russia that have come to believe that the health, prosperity, and survival of the Muscovite state depended on the maintenance of a consensus among members of the ruling elite and the monarch. It examines how the Muscovite state lacked the wealth, the bureaucratic reach, and the military power to compel obedience from all its subjects that it had to rely on symbolic action to maintain a consensus. It also analyzes the Golden Hall, one of the two main throne rooms of Muscovite Russia, and in particular the murals there, as one site where ideas may have passed between the educated church elite and the far less educated secular elite. The chapter describes the murals that were painted after the great Moscow fire of 1547, which illustrated major themes current in ecclesiastical thinking about politics. It explains how visual means have educated illiterate courtiers to the fundamental tenets of Orthodox political culture.

Abstract Christianity traditionally teaches that at least some people, after death, live eternally apart from God. Let us call those who believe this doctrine separationists, because they hold that these people are eternally separated both from God and from the people who are with God. Some Christians, on the other hand, espouse the quite different doctrine known as universalism.1 Universalists believe that all all human beings will ultimately live eternally with God, i.e., that no one will be eternally condemned. Though I am sympathetic with the intentions of those who espouse universalism, I am not a universalist myself, and will argue against the doctrine in this paper. What I will do here is: Let me now sketch what I take to be a strong doctrine of universalism: God does indeed hate sin and does indeed judge sinners. But God’s judgment is always therapeutic; it is designed to bring people to repentance. Thus God’s wrath is an integral part of God’s loving strategy for reconciling people to God.

Both the Christian and Muslim schools emphasize their boundary from the outside world through their performance of gender. For the Muslim schools, the difference was rooted in actual physical activity, especially how males and females separated from each other, while for the Christian schools, the difference was rooted primarily in what people—especially women—said about their actions. Evangelicals’ history of proclamation means their boundaries take on a different character, formed by opposition to ideas as itself a key practice, over and above the more explicitly bodily practices of gender and sexuality. In contrast, there is more interpretive flexibility for Muslims about gender-related practices. The hijab and gender separation can serve an important double function: they can simultaneously allow patriarchs to believe they are maintaining male dominance while allowing others to believe Muslim women are maintaining these practices for entirely different reasons.

Plato's Demiurge is the quintessence of perfection and power. “Whatever comes from me is indestructible unless I, myself, wish it to be destroyed” - says the creator of the gods, speaking to them in Timaeus. The gods and Demiurge are believed to collaborate on the creation of people in accordance with the standard of excellent ideas; soon the world, as we know, will be created. Plato's Demiurge is also the good, and the platonic gods are righteous. Without Demiurge the world is a chaos, an environment of irrational chances. Nowadays, the myth of Demiurge can be related to the perfection of creativity. Demiurge becomes equal to the anticipated, all-powerful driving force. Omnipotent, yet tamed and friendly. Demiurge is also the leader in the tradition of social research, the “divine” constructor of the economy, the originator of development. In the new media environment, Demiurge is a convenient metaphor for the presentation of the algorithm: mysterious, error-free, resistant to influence, free from human weaknesses. A transcendent being. The aim of this publication is to present new concept, the core myth of new media organizations - the myth of Demiurge associated with the operation of algorithms and critical analysis of myths created around it, which accompany the social, political and business role of algorithms. Considering the aspect connected with the interpretation of digital media operation and their social and business role, algorithms have not been so far analysed in the context of the presence of myths in organisational functioning. The author believes, however, that the common factor in the perception of algorithms in new media is their mythical aureole and mythical thinking associated with them.

The authors expect that short breaks during work to promote refreshment will suppress the decline in intellectual concentration. In addition, we have been studying the effect of micro refresh (MR), which is a refreshment stimulated by very short breaks and stimuli during work. In this study, we focused on visual changes caused by VR as a method to promote MR appropriately. For example, in a VR space, it is possible to change the environment in a way that is not possible in reality, such as instantly moving from a space where work is performed to a space where nature spreads out. We believe that such a brief distraction from the content of work is an effective way to refresh oneself during work. The purpose of this study is to create a system that encourages brief refreshments during work by changing the environment using VR and to confirm the effect of the system on suppressing the decline in concentration. To evaluate the effect of suppressing the decline in concentration, we calculated and used the concentration time ratio (CTR), which is an indicator of the degree of intellectual concentration, from the response time data of the comparison questions. In addition, several questionnaires were administered to evaluate subjective changes in fatigue and other symptoms. Participants in the experiment were asked to wear a VR head-mounted display and answer the comparison questions. In this research system, the background changes to a natural landscape after a certain amount of time elapses during the work, prompting the participants to take a break. In this experiment, the background changed for 40 seconds every 7 minutes and 30 seconds. When the background changes, the cognitive task is still displayed, and the participant can continue to answer the task. 3 types of backgrounds were created for the MR prompt, and the participant can select one of the backgrounds of their choice. Twelve participants took part in this experiment, and four sets of 25-minute comparison questions were conducted for four hours each. One of the sets 3 and 4 were conducted with MR, and the other set was conducted without MR. When asked why they chose the landscapes, they focused on brightness, color, and motion (especially water currents). Regarding brightness, only one respondent chose the brightest landscape. As for color, green grass and trees tended to be preferred over blueish colors such as the sky and the sea. The CTR results were high for five participants with the MR condition and low for seven participants without the MR condition. The results of the subjective questionnaire showed that eight participants did not change between conditions in the questionnaire asking whether they refreshed during the task, and one participant's value was lower in the condition with MR. The reason for this may be that the visual stimuli were weak. The CTR results with the MR condition were not good because the participants continued to perform the task without paying attention to the background, even though they noticed changes in the background.

Faith in God also enables individuals to make sense of their lives in the midst of chaos and to find meaning and purpose in life�s challenges, a sense of peace and security, especially during difficult times, It can provide hope for a brighter future and a sense of assurance that no matter what life throws our way, God is always with us, knowing that God will never leave them and that He has a plan for their lives. The debate on creation versus evolution is an ongoing, heated debate that has been going on for many years. The debate is between those who believe that God created the universe and those who believe that evolution is the process by which the universe was created. Creationists believe that the Bible is literal and that God created the world in six days. Evolutionists believe that the universe developed over billions of years through natural processes. The debate is ongoing because there is no clear answer to the question of how the universe was created. The evidence for both sides is inconclusive, with no one side able to definitively prove their point of view. The issue of faith and unbelief in God in 21st century society is a complex one. It is important to remember that everyone has the right to make their own decisions when it comes to their beliefs and that there is no one right answer, the important thing is to respect the beliefs of others, no matter what they may be. Alternative sources of spiritual guidance, such as meditation, mindfulness and yoga can take the place of a higher, omniscient and omnipresent Being to whom are attributed all the positive traits that he imprints on people in the form of moral and ethical values, without denying the positive aspects that they have on the human mind and on physical well-being? Therewith, the internet has provided access to a variety of religious perspectives, so more people are exposed to different beliefs and the idea of religious diversity. There is also a growing sense of skepticism about faith among many people. With the rise of science and the prevalence of �fake news�, people are increasingly questioning the validity of religious claims. In the last 10 years, with the emergence of several types of manifestations, several surveys have been conducted in many countries of the world regarding belief in God, the weight of religion in everyday life and people's attitude toward faith. The results were surprising because it could be observed that more and more people perceive the relation to faith and to the Divinity in a completely different way than in the previous centuries. Given the above, it is necessary to try to find answers to some questions that may give us a better understanding of the human-Divinity relationship in the society of the 21st century. Does today's society still believe in God and the moral laws promoted by the church? When and why did people begin to give up belief in God? Why is there a growing sense of skepticism about faith? Are people now more likely to question the traditional beliefs? Do people belive in God in 21st century society or this is the century of unbelif and theism? 21st century society - a society of faith in God, a society of unbelif or a society of atheism? Faith in God remains a powerful force in the world today?

Surat Al-Ikhlas is called Surat Al-Tawhid and in it is the declaration of God’s oneness and his transcendence of what is not worthy of Him, acknowledgment with the tongue, and belief in the heart. This is the logic of faith and its essence Whoever does not believe in the oneness of God, and that he is the God and the Lord who has no partner, nor is there any equal or equal, he is not from the people of religion at all. and monotheism has many effects on the individual and society, including these effects: Achieving true slavery. Reducing the phenomenon of extremism and extremism. Developing a culture of peaceful coexistence in society. - Building people and urbanization. and other important effects that aim to build and develop a sound society; By transforming a person into positive energy that builds and does not destroy, and gives more than it takes. Key words: Monotheism, Compliance, Slavery, Distance From Extremism, Peaceful Coexistence.

The main interest of this paper is to present how art can contribute to the process and development of computational algorithms - in particular, for artificial intelligence. The rationale for this work is that we can no longer underestimate technology as a mere instrumental manifestation; much less believe in its supposed neutrality, since technology brings the dominant discourses embedded in it; and a critical posture is necessary to think about future creative actions with the use of technology. This makes the artist and the art fundamental pieces of this puzzle of representational systems, modeling, and creative cognitive procedures. The premise is that understanding these representational systems and their procedures opens a field of possibilities both for the artist's experiences and for the computer scientist in the development of their programs, in intertwining of creative actions.

"The systematic targeting of shrines, shrines and holy shrines is a clear conflict between truth and falsehood, which derives its roots from the extremist takfiri ideology that afflicted the body of the nation. The war of shrines and mosques has two sides: political and ideological. There are groups that do not believe in shrines, regardless of the status of their owners, and one of the priorities of their political program is to escalate sectarian strife to the climax, and there has become a pattern of crimes that are being carried out in the service of the takfiri doctrine that sees in the righteous servants of God from the people of the Prophet’s House and in their graves mere idols that must be demolished and purified The land is from it, and therefore crime is an .ideological act with a political dimension rather than a political act"

In the realm of virtual reality (VR) research, the synergy of methodological advancements, technical innovation, and novel applications is paramount. Our work encapsulates these facets in the context of spatial ability assessments conducted within a VR environment. This paper presents a comprehensive and integrated framework of VR, eye-tracking, and electroencephalography (EEG), which seamlessly combines measuring participants’ behavioral performance and simultaneously collecting time-stamped eye tracking and EEG data to enable understanding how spatial ability is impacted in certain conditions and if such conditions demand increased attention and mental allocation. This framework encompasses the measurement of participants’ gaze pattern (e.g., fixation and saccades), EEG data (e.g., Alpha, Beta, Gamma, and Theta wave patterns), and psychometric and behavioral test performance. On the technical front, we utilized the Unity 3D game engine as the core for running our spatial ability tasks by simulating altered conditions of space exploration. We simulated two types of space exploration conditions: (1) microgravity condition in which participants’ idiotropic (body) axis is in statically and dynamically misaligned with their visual axis; and (2) conditions of Martian terrain that offers a visual frame of reference (FOR) but with limited and unfamiliar landmarks objects. We specifically targeted assessing human spatial ability and spatial perception. To assess spatial ability, we digitalized behavioral tests of Purdue Spatial Visualization Test: Rotations (PSVT: R), the Mental Cutting Test (MCT), and the Perspective Taking Ability (PTA) test and integrated them into the VR settings to evaluate participants’ spatial visualization, spatial relations, and spatial orientation ability, respectively. For spatial perception, we applied digitalized versions of size and distance perception tests to measure participants’ subjective perception of size and distance. A suite of C# scripts orchestrated the VR experience, enabling real-time data collection and synchronization. This technical innovation includes the integration of data streams from diverse sources, such as VIVE controllers, eye-tracking devices, and EEG hardware, to ensure a cohesive and comprehensive dataset. A pivotal challenge in our research was synchronizing data from EEG, eye tracking, and VR tasks to facilitate comprehensive analysis. To address this challenge, we employed the Unity interface of the OpenSync library, a tool designed to unify disparate data sources in the fields of psychology and neuroscience. This approach ensures that all collected measures share a common time reference, enabling meaningful analysis of participant performance, gaze behavior, and EEG activity. The Unity-based system seamlessly incorporates task parameters, participant data, and VIVE controller inputs, providing a versatile platform for conducting assessments in diverse domains. Finally, we were able to collect synchronized measurements of participants’ scores on the behavioral tests of spatial ability and spatial perception, their gaze data and EEG data. In this paper, we present the whole process of combining the eye-tracking and EEG workflows into the VR settings and collecting relevant measurements. We believe that our work not only advances the state-of-the-art in spatial ability assessments but also underscores the potential of virtual reality as a versatile tool in cognitive research, therapy, and rehabilitation.

The gift of god that is precious is vision through which, one can see the beautiful world and enjoy. But many people throughout the world are deprived of this According to October 2017 report of World Health Organization (WHO) an estimated 253 million people live with vision impairment. 36 million are blind and 217 million have moderate to severe vision impairment. Un-operated cataract is the main reason for blindness in low income and developing countries Even in China by the end of 2017, the population over 60 will reach 241 million, accounting for 17.3 percent of the country's total population and nearly 40 million are disabled and semi disabled, according to data released by the Committee for the elderly in 201 d. So, in this case most of the visually challenged people cannot afford an expensive device to use as their supporter. So, in this paper we have proposed a cost-effective 3D intelligent Walking device. This mainly depends on the sensors because they can improve the world through diagnostics in many applications and it helps to improve performance. This device is implemented using ARM Controller, IR Sensors, Vibration Sensor, as well as GSM and GPS for location Sharing. Also a voice module is introduced along with this to give the directions through audio format. This Entered device is programmed by simple machine Learning algorithms to optimize the machine.

Abstract Our rig crews regularly work around structures that pose risks such as dropped objects and pinch points. HSE and operational performance is highly dependent on human performance. Human performance or human factors have resulted in a relatively high frequency of serious Health, Safety and Environment (HSE) incidents associated with tubular handling on ADNOC Onshore rigs. An example is the fatality on a rig in Abu Dhabi while preparing to run casing in February 2018. We believe we can prevent major incidents, enhance efficiency and reduce risk by removing our people from harm's way through mechanization and intelligent automation of drill floor activities. The objective of this work is to reduce the human factor as low as reasonably practicable through mechanization and intelligent automation of tubular handling operations on ADNOC Onshore rigs. An incident prevention workshop recommended a technology search to enable hands free operations and reduce the human to machine interaction as much as reasonably practicable. A quick market research and a "Go, See, Assess" exercise with ADNOC Shareholders revealed several potential offerings on the market. ADNOC Onshore collaborated with two major technology providers and jointly designed a mechanized set up for ADNOC Onshore land rigs. The solution involved the use of mechanized equipment such as Casing Running Tools complete with hydraulically actuated single joint elevators, hydraulic catwalk, automated power slips, remote operated tong system with supporting alignment systems, air operated elevators, remote operated stabber, etc. The solution was successfully implemented on multiple rigs. The mechanized set up reduced the number of people in the so called RED Zone by 50% (Stabber, Tong Operator, Thread Inspector and Floor man) during casing and completion running operations. Other benefits realized include: Reduced reliance on human performance Reduced risk of harm to people due to dropped objects and pinch points on the rig floor Assured consistency in executing repetitive tasks such as running casing, etc This level of mechanization and intelligent automation is a first in the ADNOC Group, represents a STEP CHANGE in operational safety and has transformed how we do our business, underpinning HSE as priority number one.

While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.