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Greetings:<br><br>
I would like to respond to Gary Crabtree's latest with this
hypothetical:<br><br>
Let's say that, out of respect and knowledge of my audience, I did NOT
assign my fellow Visionaries to read the following articles, comparable
in technical difficulty as the ones Crabtree listed. Everything
I've asked Visionaries to read (if they wanted to) are articles and
columns written for a generally well informed and intelligent
audience. I did not want to show off like Crabtree did below, so I
did not mention the following:<br><br>
<b>"Prehension and Intentionality,"</b> <i>Process Studies</i>
6 (1976), pp. 197-213.<br>
"<b>Wittgenstein and Forms of Life</b>," <i>Philosophy of the
Social Sciences</i> 10 (1980), pp. 241-258.<br>
"<b>Wittgenstein and Heidegger: A Phenomenology of Forms of
Life</b>," <i>Tijdschrift voor Filosofie</i> (Belgium) 43 (1981),
pp. 269-305.<br>
"<b>Wittgenstein, Intentionality, and Behaviorism</b>,"
<i>Metaphilosophy</i> 13 (1982), pp. 46-64.<br>
"<a href="http://www.class.uidaho.edu/ngier/307/dialectic.htm"><b>
Dialectic: East and West</a></b>," <i>Indian Philosophical
Quarterly</i> 10 (January, 1983), pp. 207-218.<br>
"<b>Titanism: Radical Humanism--East and West</b>," <i>Dialogue
and Alliance</i> 1:3 (Fall, 1987), pp. 53-69.<br>
"<a href="http://www.class.uidaho.edu/ngier/RSUT.htm"><b>Religious
Syncretism and Unification Theology</a></b>," <i>Currents</i> 2:1
(Summer, 1990), pp. 10-14.<br>
"<a href="http://www.cnphenomenology.com/0601305.pdf"><b>
Wittgenstein's Phenomenology Revisited</a></b>," <i>Philosophy
Today</i> 34:4 (1990), pp. 273-288.<br>
"<b>Never Say Never: A Response to Harry P. Reeder's 'Wittgenstein
Never Was a Phenomenologist</b>,'"<i>Journal of the British Society
for Phenomenology</i> 22:1 (January, 1991), pp. 80-83.<br>
"<b>Foundations and Forms of Life: A Discussion of Gertrude Conway's
<i>Wittgenstein on Foundations</i></b>," <i>International
Philosophical Quarterly</i> 32:1 (March, 1992), pp. 119-125.<br>
"<a href="http://www.class.uidaho.edu/ngier/confdeity.htm"><b>On the
Deification of Confucius</a></b>," <i>Asian Philosophy</i> 1:3
(1993), pp. 43-54.<br>
"<a href="http://www.class.uidaho.edu/ngier/490/gahs.pdf"><b>Gandhi,
</a><i>Ahimsa</i><a href="http://www.class.uidaho.edu/ngier/490/gahs.pdf">
, and the Self</a></b>," <i>Gandhi Marg</i> 15:1 (April-June, 1993),
pp. 24-38.<br>
"<b>Hindu Titanism</b>," <i>Philosophy East & West</i> 45:1
(January, 1995), pp. 73-96.<br>
"<b>Ahimsa, the Self, and Postmodernism</b>," <i>International
Philosophical Quarterly</i> 35:1 (March, 1995), pp. 71-86.<br>
"<a href="http://www.class.uidaho.edu/ngier/conftit.htm"><b>Xunzi
and the Confucian Answer to Titanism</a></b>," <i>The Journal of
Chinese Philosophy</i> 22:2 (June, 1995), pp. 129-151.<br>
"<a href="http://www.class.uidaho.edu/ngier/GB.htm"><b>Gandhi and
Mahayana Buddhism</a></b>" (in Japanese), <i>Journal of Oriental
Studies</i> 35:2 (1996), pp. 84-105.<br>
"<b>Jaina Superhumanism and Gnostic Titanism</b>," <i>Scottish
Journal of Religious Studies</i> 17:2 (Autumn, 1996), pp. 139-158.<br>
"<a href="http://www.class.uidaho.edu/ngier/gpm.htm"><b>Gandhi:
Premodern, Modern, or Postmodern</a>?</b>" <i>Gandhi Marg</i> 17:3
(Oct.-Dec., 1996), pp. 261-281.<br>
"<a href="http://www.class.uidaho.edu/ngier/YogiGoddess.htm"><b>The
Yogi and the Goddess</a></b>," <i>International Journal of
Hindu Studies</i> 1:2 (June, 1997), pp. 265-87.<br>
"<a href="file:///E:/virtue/GBA.pdf"><b>Gandhi, the Buddha, and
Atman: A Response to Ramashray Roy</a></b>" <i>Gandhi Marg</i> 21:4
(January-March, 2000), pp. 447-459.<br>
"<a href="http://www.class.uidaho.edu/ngier/kantljsj.htm"><b>Last
Judgment as Self-Judgment: Kant, Autonomy, and Divine
Power</a></b>," <i>Indian Philosophical Quarterly</i> 28:1 (January,
2001), pp. 15-32.<br>
"<a href="http://www.class.uidaho.edu/ngier/ConfGandhi.htm"><b>
Confucius, Gandhi, and the Aesthetics of Virtue</a></b>," <i>Asian
Philosophy</i> 11:1 (March, 2001), pp. 41-54.<br>
"<b>The Dancing Ru: A Confucian Aesthetics of Virtue</b>,"
<i>Philosophy East and West</i> 51:2 (April, 2001), pp. 280-305.<br>
<b>"<a href="file:///E:/virtue/srao.pdf">Synthetic Reason, Aesthetic
Order, and the Grammar of Virtue</a>"</b><i>Journal of the Indian
Council of Philosophical Research </i>18: 4 (2001), pp. 13-28.<br>
"<a href="http://www.class.uidaho.edu/ngier/gandhiVN.htm"><b>Gandhi
and the Virtue of Non-Violence</a></b>," <i>Gandhi Marg </i>23:3
(October-December, 2001), pp. 261-284.<br>
"<a href="http://www.class.uidaho.edu/ngier/GB.htm"><b>Gandhi and
Mahayana Buddhism</a></b>," <i>Gandhi Marg </i>25:2 (July-September,
2003), pp. 155-178.<br>
English version of article above.<br>
"<a href="http://www.class.uidaho.edu/ngier/nvcvlong.htm"><b>
Non-Violence as a Civic Virtue: Gandhi as a Reformed
Liberal</a></b>," <i>International Journal of Hindu Studies </i>7
(2003), pp. 75-98.<br>
"<a href="http://www.class.uidaho.edu/ngier/wcav.htm"><b>Whitehead,
Confucius, and the Aesthetics of Virtue</a></b>," <i>Asian
Philosophy</i> 14:2 (July, 2004), pp. 173-92.<br>
"<a href="http://www.class.uidaho.edu/ngier/tucker.htm"><b>Response
to John Allen Tucker's Review of
</a><a href="http://www.class.uidaho.edu/ngier/tucker.htm"><i>Spiritual
Titanism</a></b>," China Review International</i> <br>
12:1 (January, 2006), pp. 277-280<br>
"<a href="http://www.class.uidaho.edu/ngier/gandhiconseq.htm"><b>
Virtue Ethics and Character Consequentialism</a></b>," <i>Dialogue:
A Journal of Religion and Philosophy</i> <br>
Number 26 (Spring, 2006), pp. 18-21.<br>
"<a href="http://www.class.uidaho.edu/ngier/HBselves.htm"><b>Hebrew
and Buddhist Selves: A Constructive Postmodern Proposal</a></b>,"
<br>
<i>Asian Philosophy</i> 17:1 (March, 2007), pp. 47-64.<br>
"<b>A Response to Shyam Ranganathan's Review of <i>The Virtue of
Non-Violence</i></b>," <br>
<i>Philosophy East and West</i> 57:4 (October, 2007).<br>
With Paul K. Kjellberg, "<b>Buddhism and the Freedom of the
Will</b>" in <br>
<i>Freedom and Determinism: Topics in Contemporary Philosophy</i>,<br>
eds., J. K. Campbell, D. Shier, M. O’Rourke (Cambridge: MIT Press, 2004),
pp. 277-304.<br>
"<a href="http://www.class.uidaho.edu/ngier/hinduVE.htm"><b>Toward a
Hindu Virtue Ethics</a></b>" in <i>Contemporary Issues in
Constructive Dharma</i>,<br>
eds. R. D. Sherma and A. Deepak (Hampton, VA: Deepak Heritage Books,
2005), vol. 2, pp. 151-162.<br><br>
<br>
<blockquote type=cite class=cite cite="">I would like to respond to
Nicholas Gier's latest with this hypothetical:<br><br>
Lets say I post the article that I am about to submit to the society of
<br>
Institutional Security Specialists on the pros and cons of the current
crop <br>
of biometric front ends and their adaptability to various existing
audited <br>
access control systems.<br><br>
Then I post a paper I'm about to submit to the Associated Locksmiths of
<br>
America on the topic of my latest technique for greatly reducing the
<br>
occurrence of phantom masters in four level systems while maximizing
usable <br>
changes.<br><br>
Then I treat you all to the presentation I'm about to give at the Inland
<br>
Northwest Security Expo on hardware trends and the ADA.<br><br>
And for your edification, a treatise on strategies for avoiding glass
<br>
triggered relockers in TRTL60 burglary containers.<br><br>
...keyless mechanical vs. piezo powered on door stand alone entry
sets.<br><br>
...determining proper amp/hour battery selection to provide effective
back <br>
up for multi door proximity readers.<br><br>
...defeat strategies for the current generation of pick resistant
locksets<br><br>
...servicing/reconfiguring bank undercounter equipment. (coin vaults,
cash <br>
trims, sig. files,etc.)<br><br>
and so on, and on, and on.<br><br>
Would I blame him if he quit reading my posts after two paragraphs, <br>
especially when it was clear I wasn't mentioning his exalted personage or
<br>
Douglas Wilson? I mean really, would anybody?<br><br>
g<br>
----- Original Message ----- <br>
From: <nickgier@adelphia.net><br>
To: "g. crabtree" <jampot@adelphia.net><br>
Cc: <vision2020@moscow.com><br>
Sent: Friday, June 08, 2007 10:45 AM<br>
Subject: Re: [Vision2020] Christ is Commander-in-Chief<br><br>
<br>
> Greetings:<br>
><br>
> I would like to respond to Gary Crabtree's latest with this
hypothetical:<br>
><br>
> Let's say that I post a one paragraph history of locksmithing and
Crabtree <br>
> takes serious objection to it.<br>
><br>
> Would he take me seriously if I said that I refuse to read his
extensive <br>
> writings on the web about locks? Would he respect me if I
admitted that I <br>
> stopped reading his posts after two paragraphs? Definitely not.<br>
><br>
> How would he react if I said that he was just showing off and had a
big <br>
> head? I'm sure he would think that I was being a tad defensive
and <br>
> evasive. We respect his expertise, but those who make a living
by <br>
> thinking critically and researching subjects thoroughly get no
respect, <br>
> especially from conservatives on this list and nationwide.<br>
><br>
> Let me remind Visionaries that Crabtree raised the issue of relative
<br>
> violence and body count. Let me repeat that this is not the
focus of my <br>
> book at all. It's his issue not mine.<br>
><br>
> Crabtree now says that I unfairly took information from the early
history <br>
> of a more peaceful Islam, but earlier he claimed that Islam had big
lead <br>
> on Christianity before 1095. Which will it be?<br>
><br>
> Crabtree speaks of Islamic violence in the "modern
period." Can he verify <br>
> any major violent events from the Emperor Aurangzeb (1618-1717), the
most <br>
> intolerant of the Mughuls, to the suppression of Christians and
animists <br>
> in present day Sudan?<br>
><br>
> Saddam does not count because his atrocities were not motivated by
<br>
> religion. One always has to be reminded that the Iranian revolution
<br>
> against our corrupt Shah was a nonviolent movement led by the
Ayatollah <br>
> Khomeini from Paris.<br>
><br>
> I just re-read Karen Armstrong's chapter on Islam from 1700-1870
("The <br>
> Battle for God"), and in Egypt we find that Muhammad Ali made
Jews and <br>
> Christians full citizens of his country (p. 119). Turning to
Iran we find <br>
> no religious violence except for the short outburst of the Babis in
<br>
> 1849-50 (p. 131). The causalities pale in comparison with the
Christian <br>
> Taipings in China, who killed far more people than Mao ever
did.<br>
><br>
> The Armenian genocide was an ethnic cleansing by secular Turks, not
<br>
> religious fundamentalists. As Armstrong states: "secular
nationalism <br>
> could be lethal and certainly as dangerous as the crusades and
purges <br>
> conducted in the name of religion" (p. 191).<br>
><br>
> The Muslim Brotherhood , founded in Egypt in 1928, was a peaceful
<br>
> organization until the first Israel-Arab war. Members of the
terrorist <br>
> wing have been in and out of jail under Egypt's secular rulers.<br>
><br>
> It is significant to note that Hamas is a Palestinian offshoot of
the <br>
> Brotherhood which was funded by the Israeli CIA to counter Yasar
Arafat. <br>
> This was just as stupid as our CIA's decision to fund the Afghan
jihadis <br>
> against the Soviet Union. Talk about blow-back!<br>
><br>
> Ooops! I've gone far beyond two paragraphs. Sorry, but
these issues are <br>
> complex and cannot be summarized in one paragraph.<br>
><br>
> I afraid that one paragraph summaries have been the way that Bush
has led <br>
> the country for 6 1/2 years.<br>
><br>
> Nick Gier<br>
><br>
> "Gary Crabtree raised that issue and I thought that his
historical summary <br>
> was so off the mark that I needed to respond."<br>
> Mr. Gier, In your response you cherry pick statistics for the early
years <br>
> of Islam to place Christianity in the most unfavorable light
(absolutely <br>
> no surprise there), totally overlook muslim on muslim violence, and
<br>
> totally ignore muslim belligerence in the modern era. Numbers are
always <br>
> subject to debate but I stand by my original statement. As others
have <br>
> rightly pointed out, It's a silly and pointless argument especially
when <br>
> separated from the original topic.<br>
><br>
> Sorry it took so long to respond. Till it was brought to my
attention in <br>
> an off list post, I was unaware of your attempt to set me straight.
It <br>
> pains me to admit that I (and I suspect many) delete any post of
yours <br>
> that runs more then a paragraph of two. I also avoid <br>
> ***.class.uidaho.edu/ngier along with ***.newwest. with the same
diligence <br>
> I apply to insurance come ons and porn sites. Life is just too short
to do <br>
> justice to the wonder which is you and I'll not insult you by
starting now <br>
> and only be able to devote my remaining 40/50 or so years to the
task.<br>
><br>
> g<br>
> <br><br>
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<font size=2>"Truth is the summit of being; justice is the
application of it to human affairs."<br>
--Ralph Waldo Emerson<br><br>
"Abstract truth has no value unless it incarnates in human beings
who represent it, by proving their readiness to die for it."<br>
--Mohandas Gandhi<br><br>
"Modern physics has taught us that the nature of any system cannot
be discovered by dividing it into its component parts and studying each
part by itself. . . .We must keep our attention fixed on the whole and on
the interconnection between the parts. The same is true of our
intellectual life. It is impossible to make a clear cut between science,
religion, and art. The whole is never equal simply to the sum of its
various parts." --Ma</font><font size=1>x Planck<br><br>
</font>Nicholas F. Gier<br>
Professor Emeritus, Department of Philosophy, University of Idaho<br>
1037 Colt Rd., Moscow, ID 83843<br>
<a href="http://users.adelphia.net/~nickgier/home.htm" eudora="autourl">
http://users.adelphia.net/~nickgier/home.htm<br>
</a>208-882-9212/FAX 885-8950<br>
President, Idaho Federation of Teachers, AFL-CIO<br>
<a href="http://users.adelphia.net/~nickgier/ift.htm" eudora="autourl">
http://users.adelphia.net/~nickgier/ift.htm<br><br>
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