stanley wilkin

There remains uncertainty as to the real nature of pre-Islamic Arabian society, Islamic portrayals of this period appearing to be part of the polemics against paganism, and with the paucity of information available it is difficult to establish the nature of slavery there.

The idea of three gods or three aspects of gods is commonly found, even if on occasion it means looking hard to find this arrangement. It is implicit in the three in one of Roman Catholicism and the Allah, Qur'an and Muhammad triad of Islam. At first glance, these Triads mean more than they appear to.

This paper considers how constructs of health and care emerged within ancient cultures, developing into early examples of modern health care in the Christian societies of Cappadocia in the 4 th century CE. The idea of the obtainment of health, or an ideal of health alongside an imagined optimum through physician based practices, is generally thought to have emerged fairly recently in western societies but that is not the case as in fact it evolved as a longstanding if never fully realised ideal from much earlier times. Constructs of health and care appeared gradually through both religious and

This paper considers the historical relevance of Surah 33 and 24, which deals with war and the construction of the early umma through the female body and female sexuality, the real or suggested growth of Muhammad's status, attempting to discover they add to or limit our understanding of early Islam. This remains an historical investigation. In this endeavour, Shaykh Muhammad al-Ghazali 2 will be employed as well as an anonymous author or authors of Islamic Studies 3. Surah 33 supposedly contains a description of the Battle of the Trench when a Meccan based confederation attacked Medina, intending to destroy both Muhammad and the Believers. Doubt will be thrown on the historical nature of this event. This article is in seven parts, covering also the role of women in early Islam, the nature of conflict for Islam, challenging the literal nature of Qur'anic text, while explicating a symbolic tendency. It places the text in the Middle Eastern and Arabian environment in which it evolved pointing out similar societies elsewhere and also its anthropological rather than moral scope. Shaykh Muhammad al-Ghazali reasons that Surah 33 judges Muhammad on his leadership qualities, although as the surah were ostensibly written by Muhammad this does not necessarily provide a recommendation. Caesar in his commentaries at length convinced people of his strategic and tactical qualities as by and large no one else questioned them. Muhammad's credentials are at all times self-avowed. Although it provides insights into the earliest history of the umma, it also provides interesting verses 1 1 https://www.islamicstudies.info/tafheem.php?sura=33&verse=9&to=11 2

My own papers on the various elements of psychiatry will be referenced where appropriate, each containing a multitude of thoughts on each area and on the history of psychiatry. Touched on here: The reliability of Psychiatric ideas. The assertion by Psychiatry, although not asserted openly, that Free Will does not exist. Authoritarian constructs and the modelling of human identity.

This article considers the linguistic roots of the languages of the Eastern Slavs, where they meet and where they clearly have the same roots or often different ones, and the history of their developments. Modern commentators will be exclusively used. Influences on the different Slav groups will be considered and the extensive role played by Tatar groups in the development and enrichment of Volodymyr-Suzdal in the northeast including the Mongol invasion and its long term developments up to today. Also considered is the separate development of the above princedom and the subsequent identity collapse before and after the Mongolian takeover of their land, as well as the Russian academic position of limited Tatar involvement, showing that the evidence challenges this and demonstrates deep and lasting Tatar cultural impact from the Volga Bulgars to the Mongols, mainly directed towards the North Eastern princedom. Moscow functioned within the Golden Horde as their representatives in the West.

The Jewish texts and the Qur'an often speak with acknowledged venom of pagans and their religions. They were after all their, at one time, powerful competitors. Falsely the Abrahamic religions claim that only within their various books and from their various gods morality arises. In fact the morality of the Abrahamic gods tends to be woefully negative, based upon 'do not' requirements within conditional contexts. Each tends towards the perceptions of 'old men' and seems to inhabit that moral territory, the morality of those no longer able through mental and physical weakness to do harm or engage in a range of normal activities,.

Russian historians often present Muscovy as indigenously Russian connected insolubly to Kyivan Rus. This paper suggests that its institutions, population, and practices indicate differently. 1 This paper will employ the present authoritarian rule of Vladimir Putin as a measure to assess extreme authoritarian rule in Russia's' past. The idea that Muscovy reshaped Kyivan Rus institutions under the effects of Mongol rule cannot explain the differences of Volodymyr/Vladimir from Kyivan Rus prior to the Mongol invasion, effectively described as authoritarian. Nor can it deny the influence of Volga Bulga and various Kipchak groups on their development or the lack of evidence for similar impacts on Kyivan Rus and, for example, Novgorod. From the time of Andrey Bogolyubsky of Volodymyr/Suzdal, as a result of political changes effected by Volodymyr II Monomakh at

Russian historians often present Muscovy as indigenously Russian connected insolubly to Kyivan Rus. This paper suggests that its institutions, population, and practices indicate differently. 1 This paper will employ the present authoritarian rule of Vladimir Putin as a measure to assess extreme authoritarian rule in Russia's' past. The idea that Muscovy reshaped Kyivan Rus institutions under the effects of Mongol rule cannot explain the differences of Volodymyr/Vladimir from Kyivan Rus prior to the Mongol invasion, effectively described as authoritarian. Nor can it deny the influence of Volga Bulga and various Kipchak groups on their development or the lack of evidence for similar impacts on Kyivan Rus and, for example, Novgorod. From the time of Andrey Bogolyubsky of Volodymyr/Suzdal, as a result of political changes effected by Volodymyr II Monomakh at

ISIS began as Aset or Eset, a minor deity, the wife and sister of Osiris, and mother of Horus. She was Nut's and Geb's daughter and the sister of the dark, dangerous goddess Nebt-het, or Nephthys. While Aset was married to the hero Osiris, Nephthys, her twin, was married to his counterpart, Set. This duality of roles and characteristics can be seen in Jesus and Satan, but integral in one form in Inanna, Ishtar. 1 The competition and wars between the two elements of the same divine family may also reflect the pre-Dynastic political structure of Lower and Upper Egypt, although in the Osiris/Set/Horus and Isis myths it is presented as dynastic.

This paper explores the veracity of psychiatric ideas and practices through consideration of psychiatric ideas and thinking as expressed through three psychiatric papers addressed principally to the monoamine hypothesis. It will consider the validity of extrapolating ideas on human mental functions from research on animals, and the dangers involved. The methods used are an examination of the scientific propositions of the three papers, chosen at random but reflecting different time periods and psychiatric thinking, an examination of alternative perspectives and textual examination of language used. Opposing views and in-depth examination of attitudes and ideas will be highlighted. The observed effects of psychotropic drugs on clients will complete this examination.

Religion is a direct consequence of human creativity, myths, narratives, art, practised on an extremely high level. These papers demonstrate the background to the Abrahamic religions and their development into Judasism, Christianity and Islam.

The development and proliferation of anatomy in 18th/19th century European medicine, its impact on the poor and day to day life. The use of corpses as commodities and for economic exchange. Frankenstein's Monster as a critique of 19th century medicine.

Private madhouses in the 18th and early 19th century were usually run by businessmen or benevolent go-gooders without any genuine knowledge of the subject, and yet they were treated like experts. Why? One definition of madness, is if someone in authority says you are.

This paper considers the involvement of Tartar groups in the development of north-eastern Kyiv Rus polities, the growing autocratic nature of rule in these polities, and the assumption by Muscovy of Tartar political and military institutions.

The essential point of these papers is to consider the possibility that Kyivan Rus was deeply influenced by western and central Europe and that the idea of an Eastern or Muscovy Rus state was concocted by the Greek Orthodox church and Muscovy.  The evidence indeed indicates Scandinavian, Polish, and German influence on Kyiv’s development notwithstanding the genuine impact of Byzantine culture. The evidence strongly suggests that by the 12th century cultural differences had emerged separating Northeastern regions of Kyiv-Rus from the rest of the confederation, expressed as and through tyrannical rule.

The myth of he Two United Kingdoms of Israel and Judah, and the more interesting case of urban and military development on the periphery of the hill country. A land of many religions. The beginnings of states in the hill country under the influence of Phoenicia and Philistia. The effects of the Sea Peoples on state development.

ISIS began as Aset or Eset, a minor deity, the wife and sister of Osiris, and mother of Horus. She was Nut's and Geb's daughter and the sister of the dark, dangerous goddess Nebt-het, or Nephthys. While Aset was married to the hero Osiris, Nephthys, her twin, was married to his counterpart, Set. This duality of roles and characteristics can be seen in Jesus and Satan, but integral in one form in Inanna, Ishtar. 1 The competition and wars between the two elements of the same divine family may also reflect the pre-Dynastic political structure of Lower and Upper Egypt, although in the Osiris/Set/Horus and Isis myths it is presented as dynastic.

This paper considers the historical relevance of Surah 33 and 24, which deals with war and the construction of the early umma through the female body and female sexuality, the real or suggested growth of Muhammad's status, attempting to discover they add to or limit our understanding of early Islam. This remains an historical investigation. In this endeavour, Shaykh Muhammad al-Ghazali 2 will be employed as well as an anonymous author or authors of Islamic Studies 3. Surah 33 supposedly contains a description of the Battle of the Trench when a Meccan based confederation attacked Medina, intending to destroy both Muhammad and the Believers. Doubt will be thrown on the historical nature of this event. This article is in seven parts, covering also the role of women in early Islam, the nature of conflict for Islam, challenging the literal nature of Qur'anic text, while explicating a symbolic tendency. It places the text in the Middle Eastern and Arabian environment in which it evolved pointing out similar societies elsewhere and also its anthropological rather than moral scope. Shaykh Muhammad al-Ghazali reasons that Surah 33 judges Muhammad on his leadership qualities, although as the surah were ostensibly written by Muhammad this does not necessarily provide a recommendation. Caesar in his commentaries at length convinced people of his strategic and tactical qualities as by and large no one else questioned them. Muhammad's credentials are at all times self-avowed. Although it provides insights into the earliest history of the umma, it also provides interesting verses 1 1 https://www.islamicstudies.info/tafheem.php?sura=33&verse=9&to=11 2

Was the Believer phenomenon a local transformation in a land thinly exploited by monotheism, or a deliberate ontological change meant to challenge Judaism and Christianity that altered the purpose of monotheism, a scythe to eradicate paganism, and inculcate constructions of sin and forgiveness through conversion, intending thereby to change the past by inserting new myths in order to reconstruct the future. Does the Qur'an merely seek to insinuate the conclusions of a group of Arabian prophets, poets and religious thinkers to create an ethnic monotheism, or is there really a mighty god called Allah who was really YHWH, with a different path to the present than YHWH? Have we here a number of realities active with varying backstories preserved through intense literature rather than genuine history? This paper begins with the contested identity of Noah and primarily imagined catastrophes situated in the reality of the Biblical past. In the end, who owns the past, religion and its subjective, politicised and driven myths or the intellectual scope of historians? The Qur'an and Muhammad's career can be considered within the terms of political changes to the north, the sacking of Jerusalem by the Sasanian Persians. But proclaiming the coming end of the world is the ultimate vision, which makes it all the more 1 E 2 5 remarkable that the Qur'an refused to frame Mu ammad's prognostication in mantic terms-or,more accurately, that it was not feasible in the early stages of his career to do so. The preacherof the Qur'an was a mere messenger, with a limited mandate; the Qur'an might prese 1 E 2 5 nt the Hebrew prophets as a model, but Mu ammad could not yet be one of them. The ministry of Muhammad is thus oddly restricted and circumscribed: he has no miracles, he is not part of a line of prophets from his own people, he can't prognosticate, and he is incapable of affecting anything. This limited role is undoubtedly partly because there was no natural setting for his mission, neither a polity to reform nor a king to inveigh against, nor an Israelite cult through to which claim authority.-Walid Saleh, "The Preacher of the Meccan Qur'an"1 The composing of the Qur'an in Arabic allowed for the Believer/Islamic religion to spread quickly, aided also by its incursions into the Near East, Africa and the Middle East where Arab speakers were often in the majority. They could identify with the book more readily, even though the Arabic script employed was archaic. The use of known 3 1