Difference between revisions of "Category"
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* Categorization is a prerequisite of any debate. | * Categorization is a prerequisite of any debate. | ||
| − | * Differing religions require a categorization to survive as described by Max<ref>S. Max ''Seeing Islam as Others Saw It- A Survey and Evaluation of Christian Jewish and Zoroastrian Writings on Early Islam'' https://www.academia.edu/31005715/Seeing_Islam_as_Others_Saw_It_A_Survey_and_Evaluation_of_Christian_Jewish_and_Zoroastrian_Writings_on_Early_Islam?email_work_card=view-paper</ref><blockquote>[In the late] period a considerable proportion of | + | * Differing religions require a categorization to survive as described by Max<ref>S. Max ''Seeing Islam as Others Saw It- A Survey and Evaluation of Christian Jewish and Zoroastrian Writings on Early Islam'' https://www.academia.edu/31005715/Seeing_Islam_as_Others_Saw_It_A_Survey_and_Evaluation_of_Christian_Jewish_and_Zoroastrian_Writings_on_Early_Islam?email_work_card=view-paper</ref><blockquote>[In the late] period a considerable proportion of the apologetic writing seems to derive from real debate. This was particularly true in the early Abbasid era, when there were a number of propitious factors: the cosmopolitan nature of Baghdad and its province, the caliphs' |
| − | the apologetic writing seems to derive from real debate. This was particularly true in the early Abbasid era, when | + | patronage of scholarship, |
| − | there were a number of propitious factors: the cosmopolitan | ||
| − | nature of | ||
| − | Baghdad | ||
| − | and its province, | ||
| − | the caliphs' | ||
| − | patronage | ||
| − | of scholarship, | ||
the emergence of Arabic as a ''lingua franca'' | the emergence of Arabic as a ''lingua franca'' | ||
the universal deployment of dialectical reasoning based | the universal deployment of dialectical reasoning based | ||
upon categorical definitions, | upon categorical definitions, | ||
| − | and the | + | and the proliferation of |
| − | proliferation of | + | converts and |
| − | converts | ||
| − | and | ||
apostates, | apostates, | ||
| − | which | + | which meant |
| − | meant | + | that there |
| − | that | + | were many |
| − | there | + | with a genuine knowledge |
| − | were | + | of two religions |
| − | many | + | and with |
| − | with | ||
| − | a genuine knowledge | ||
| − | of | ||
| − | two religions | ||
| − | and | ||
| − | with | ||
a real will | a real will | ||
| − | to | + | to champion one over |
| − | champion one over | + | the other. |
| − | the | + | But also, |
| − | other. | ||
| − | But | ||
| − | also, | ||
quite | quite | ||
simply, | simply, | ||
there | there | ||
| − | were | + | were matters |
| − | matters | + | that needed debating. Islam |
| − | that | ||
| − | needed debating. Islam | ||
prompted | prompted | ||
questions | questions | ||
| − | that | + | that had not |
| − | had not | ||
arisen before, such as | arisen before, such as | ||
| − | what | + | what were |
| − | were | ||
the attributes | the attributes | ||
| − | of | + | of a |
| − | a | ||
true prophet, and | true prophet, and | ||
challenged long-cherished assumptions, such as | challenged long-cherished assumptions, such as | ||
Revision as of 10:37, 23 May 2022
Full Title or Meme
A category is a group of ideas collected under a common heading.
Context
- Categorization is a prerequisite of any debate.
- Differing religions require a categorization to survive as described by Max[1]
[In the late] period a considerable proportion of the apologetic writing seems to derive from real debate. This was particularly true in the early Abbasid era, when there were a number of propitious factors: the cosmopolitan nature of Baghdad and its province, the caliphs'
patronage of scholarship, the emergence of Arabic as a lingua franca the universal deployment of dialectical reasoning based upon categorical definitions, and the proliferation of converts and apostates, which meant that there were many with a genuine knowledge of two religions and with a real will to champion one over the other. But also, quite simply, there were matters that needed debating. Islam prompted questions that had not arisen before, such as what were the attributes of a true prophet, and challenged long-cherished assumptions, such as that imperial ascendancy confirmed possession of truth. The latter point did put the non-Muslims on the defensive, especially the Christians and Zoroastrians, but for the Muslims too it was to be no easy contest. They were new at the game and entered the arena with only a weakly articulated confessional identity and an underdeveloped battery of doctrine, and it was thus particularly in the sectarian milieu of eighth and ninth-century Iraq that communal boundaries were staked out and
dogmatic territories delineated.- ↑ S. Max Seeing Islam as Others Saw It- A Survey and Evaluation of Christian Jewish and Zoroastrian Writings on Early Islam https://www.academia.edu/31005715/Seeing_Islam_as_Others_Saw_It_A_Survey_and_Evaluation_of_Christian_Jewish_and_Zoroastrian_Writings_on_Early_Islam?email_work_card=view-paper
