I learned a long time ago, that if you're going to write politically, you cannot write polemically because polemical fiction is terrible.
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When she aims polemically at certain of the sciences, or at modern and postmodern thought, her narratives create their own black holes.
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Unmediated footage can be edited polemically, as in Frederick Wiseman's films, but "Boone" seems resigned to sidelong glances, confident that merely observing farm life, including some spunky animals, is enough.
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He polemically wrote about "Jacque le bonhomme", which was a disguise for mocking Max Stirner.Marx, Engels: Marx-Engels-Werke. 3, pp. 121–123.
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In the context of the 1948 war, several historians pointed out the nuance, sometimes polemically, that can exist between a "battle" and a "massacre".
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The term fremde Vögte is still in use polemically in Swiss politics, particularly by conservatives, in the context of Switzerland and the European Union.
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Batiniyya is a common epithet used to designate Isma'ili Islam, which has been accepted by Ismai'lis themselves. Sunni writers have used the term batiniyya polemically in reference to rejection of the evident meaning of scripture in favor of its bāṭin meaning. Al-Ghazali, a medieval Sunni theologian, used the term batiniyya pejoratively for the adherents of Isma'ilism. Some Shia writers have also used the term polemically.
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Historian Ramachandra Guha has called Goyal's Rashtriya Swayamsevak Sangh the "best book on the RSS." Lloyd I. Rudolph called it a "polemically critical work" and included it among 3 best references for the RSS.
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As the group dispersed over time, issues appeared less frequently. In 1980, Lotringer began to assemble the Foreign Agents series, a group of "little black books", often culled from longer texts, to polemically debut the work of French theorists to US readers.
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The initial accusation of an Englishman of Arminianism has been dated to 1624. In a few years, the accusation of Arminianism was much used polemically against the group of theologians now known as Caroline divines. A term with a more accurate focus is Durham House group.
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A polemic () is contentious rhetoric that is intended to support a specific position by forthright claims and undermining of the opposing position. Polemics are mostly seen in arguments about controversial topics. The practice of such argumentation is called polemics. A person who often writes polemics, or who speaks polemically, is called a polemicist.
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Picard polemically fomented tensions both with the artistic establishment and within Les XX. By 1887, six of the more conservative original members had left, sometimes under pressure from Picard and Maus, to be replaced by artists who were more sympathetic to the cause. Altogether, Les XX had 32 members during the ten years of its existence.
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Nijenhuis, p. 16; Google Books. As a side issue, the reputation of Erasmus was called into question by Slade, who associated him polemically with some heretical positions, while suggesting he would have enjoyed his popularity with the Remonstrant faction. Grotius defended Erasmus as a true reformer;Gregory D. Dodds, Exploiting Erasmus: the Erasmian legacy and religious change in early modern England (2009), p.
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Daniel Schwartz, however, argues that Eusebius's claims "should not lightly be dismissed." More information on the potential fate of Pontius Pilate can be gleaned from other sources. The second-century pagan philosopher Celsus polemically asked why, if Jesus was God, God had not punished Pilate, indicating that he did not believe that Pilate shamefully committed suicide. Responding to Celsus, the Christian apologist Origen, writing c.
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The poem polemically presents Buddhist philosophy as superior over the Vedic and Jain ones. In the epic, states Krisha Murthy, the main character champions the Buddhist doctrines and ridicules doctrines of Jains and Hindus it considers as heretical.Datta 2004, p. 596 One version of the epic says that Kundalakesi was a Jain nun who moved around India, expounding Jainism and challenging anyone who had alternate views.
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Bayley has sometimes stirred up controversy by strong-worded arguments. In an article in The Times in 2018, he wrote that "without 'colonial' interventions there would be no Elgin marbles to discuss. The Acropolis would be dust." In his Observer column of 22 March 2009, he claimed polemically that: "Botticelli's model for The Birth of Venus was a common Florentine hooker called Simonetta Vespucci, painted nude to titillate his client".
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She suggests that, in adopting all forms of writing, Gârbea displays "an implausible self-certainty". She polemically connects the critical appreciation with his status as a "good colleague" and "devoted shadow" of other writers, noting that Gârbea's notoriety is ensured by a promotional system with "all the stakes" and "all the pulleys", as well as by "the argument of prolificity", but that these attributes also surpass his actual value.
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4; 3.11 which was written about 170 AD. According to Irenæus, Cerinthus, a man educated in the wisdom of the Egyptians, claimed angelic inspiration. The Epistula Apostolorum, a little- known 2nd-century text discovered in 1895, which is roughly contemporary (c. 160-170) with the above work of Irenaeus, was written polemically against the teachings of Cerinthus, beginning with an admonition to those who might follow the teachings of Simon and Cerinthus.
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The Cistercian tradition of Hebrew studies began with Nicholas Manjacoria. In the thirteenth century, Hebrew learning declined among native Christians, while converts from Judaism mainly used their knowledge polemically against their co-ethnics. The tradition of scholarly Hebraism was strongest in England.The "Magister Andreas, natione Anglus" mentioned by Roger Bacon, and identified by S. R. Hirsch with an Augustinian monk who lived about 1150, must at least have been able to read the Bible in the Hebrew original.
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Ivan Kušan wrote stories for children with the main character a boy called Kok. He also wrote some notable works for adults; prose and drama based on his linguistic and stylistic virtuosity and wit that occasionally become happy pastiches of literary stereotypes from domestic and world literature. Other authors of children's literature include Zvonimir Balog, Sunčana Škrinjarić, Nada Iveljić and Višnja Stahuljak. Predrag Matvejević explores the tradition of the leftist literature and polemically analyzes current issues of cult politic.
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Many of his critiques are believed to be targeted at the rule of Mubariz al-Din Muhammad, specifically, towards the disintegration of important public and private institutions. His work, particularly his imaginative references to monasteries, convents, Shahneh, and muhtasib, ignored the religious taboos of his period, and he found humor in some of his society's religious doctrines. Employing humor polemically has since become a common practice in Iranian public discourse and satire is now perhaps the de facto language of Iranian social commentary.
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"David Strauss: the Confessor and the Writer", 1873 ("David Strauss: der Bekenner und der Schriftsteller") attacks David Strauss's "The Old and the New Faith: A Confession" (1871), which Nietzsche holds up as an example of the German thought of the time. He paints Strauss's "New Faith"—scientifically-determined universal mechanism based on the progression of history—as a vulgar reading of history in the service of a degenerate culture, polemically attacking not only the book but also Strauss as a Philistine of pseudo-culture.
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Although Scheffler represented Catholicism polemically, "Ich will dich lieben" was first included in Protestant song collections. After several changes to the text during the 19th century, it was included in 1950 in the hymnal Evangelisches Kirchengesangbuch with mostly the original words and the 1738 melody, later in the Evangelisches Gesangbuch as EG 400. As congregational singing was less prominent in the Catholic liturgy, "Ich will dich lieben" was included in some hymnals and prayer books only from the 19th century. The hymnal Kirchenlied, published in 1938, which had again Joseph's melody, brought its breakthrough.
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During the Seventies Burri's art saw a gradual transition towards wider dimensions, while retrospectives followed one another around the world. The great solo exhibition crossing the United States in 1977–78 and ending at the Solomon R. Guggenheim Museum in New York is one example. In the 1979 cycle of paintings called Il Viaggio (The Journey) Burri retraced, through ten monumental compositions, the key moments of his artistic production.The artist polemically excluded the Sacchi, which many critics were considering his major works, to emancipate his production from the ‘lazy crystallization of his expressive message’ (Pirovano, Carlo. 2015.
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Three of his polemically themed doxographical works Abhinavamruta, Abhinava Chandrika and Abhinava Tarkatandava are reminiscent of "Vyasatraya" (the three eyes of the man-lion of Madhva Siddhāntha). His refutation work Abhinava Gada is a devastating criticism of Appayya's Madhvamathamukhamardhana. His independent treatise Abhinava Chandrika is considered a brilliant work relating to the Brahma Sūtras, being a commentary on Jayatirtha's Tattvaprakashika. His work Abhinava Tarka Tandava refuted the works of rival systems, especially those of Prabhākara of Mimamsa, Ramanuja's Visistadvaita, and Gangesha Upadhyaya, Raghunatha Siromani of the Nyaya school, on the same lines as Vyasatirtha's Tarka Tandava.
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His first book was the play Tudor Ardeleanu (1926), followed by O legendă (1927); together, they formed the cycle Latinii la Dunăre. His first poetry book was the 1929 Capricii; according to Adrian Maniu, it contained "interesting and anti-poetic texts". As a result, Magheru polemically titled his next collection Poezii antipoetice ("Anti-poetic Poems"; 1933). There followed Poeme în limba păsărească (1936), Coarde vechi și noi (1936), Poeme balcanice (1936), and the plays Piele de cerb (1937), Domnul Decan (1939), Egoistul (a dramatization of George Meredith's The Egoist, 1939), Oglinda fermecată sau Divina re-creațiune (1944).
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The Abhavya state of soul is entered after an intentional and shockingly evil act, but Jaina texts also polemically applied Abhavya condition to those who belonged to a competing ancient Indian tradition called Ājīvika. A male human being is considered closest to the apex of moksha, with the potential to achieve liberation, particularly through asceticism. The ability of women to attain moksha has been historically debated, and the subtraditions with Jainism have disagreed. In the Digambara tradition of Jainism, women must live an ethical life and gain karmic merit to be reborn as a man, because only males can achieve spiritual liberation.
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In 1891 he was one of the founders of the Buenos Aires Athenaeum, a group dedicated to renewing Hispanic American culture through the participation of distinguished figures like Ruben Darío and Leopoldo Lugones. In 1895 he won a victory when the government agreed to create the National Museum of Fine Arts, a project for which he had long struggled. He acted as its first director until 1910, and secured Auguste Rodin's contribution of numerous sculptures for newly established parks in Buenos Aires. The trend in painting he pursued during this period was towards symbolism, which he had publicly and polemically criticised.
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Time Cube was a personal web page, founded in 1997 by the self-proclaimed "wisest man on earth", Otis Eugene "Gene" Ray. It was a self-published outlet for Ray's theory of everything, called "Time Cube," which polemically claims that all modern sciences are participating in a worldwide conspiracy to teach lies, by omitting his theory's alleged truth that each day actually consists of four days occurring simultaneously. Alongside these statements, Ray described himself as a "godlike being with superior intelligence who has absolute evidence and proof" for his views. Ray asserted repeatedly and variously that "academia" had not taken Time Cube seriously.
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A broader movement of New Romantics has been postulated to cover many of the British poets between the Auden group of the 1930s and The Movement. This is much more debatable; it may be something of a flag of convenience for those such as the followers of Dylan Thomas and George Barker whose style clearly marked them off, or on the other hand a tag for those addressed polemically and retrospectively by the Robert Conquest introduction to the New Lines anthology. The phrase New Romantics was used at the time, though, for example by Henry Treece; it is usually attributed to Cyril Connolly.
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Eventually, Negoiţescu defected to West Germany, where he became a contributor to Radio Free Europe and various other anti-communist outlets, as well as editor of literary magazines for the Romanian diaspora communities. He died in Munich. Ion Negoiţescu's review of Romanian literature and contributions to literary theory generally stood in contrast to the nationalist and national communist recourse to traditionalism or anti-Europeanism, and engaged it polemically by advocating the values of Western culture. His diverse work, although scattered and largely incomplete, drew critical praise for its original takes on various subjects, and primarily for its views on the posthumously published writings of national poet Mihai Eminescu.
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Hexter maintained that the overlooked group, the rural magnates, the wealthier of the country gentry, wielded the most influence in the House of Commons and had brought no real interest in revolution. To the contrary, their experience was in practical management and governance, and for the most part they did not act out of simple self-interest. The Civil War needs, therefore, to be seen as the story of how such solid, service-minded and economically comfortable men were persuaded to resist the King, and not as any particular group's economically motivated power grab. His ultimate self- definition was overtly, unabashedly, and often polemically whiggish.
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French Radical Party (PRRRS) against the attempt by the Laval government to replace the two- round system, which favored the Radicals, with plurality. ("The two-round suffrage will overcome the reaction.") In the 20th century, proponents of socialism and communism used the term reactionary polemically to label their enemies, such as the White Armies, who fought in the Russian Civil War against the Bolsheviks after the October Revolution. In Marxist terminology, reactionary is a pejorative adjective denoting people whose ideas might appear to be socialist, but, in their opinion, contain elements of feudalism, capitalism, nationalism, fascism or other characteristics of the ruling class, including usage between conflicting factions of Marxist movements.
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Vyāsatīrtha (. 1460 – 1539), also called Vyasaraja or Chandrikacharya, was a Hindu philosopher, scholar and poet belonging to the Dvaita order of Vedanta. As the patron saint of the Vijayanagara Empire, Vyasatirtha was at the forefront of a golden age in Dvaita which saw new developments in dialectical thought, growth of the Haridasa literature under bards like Purandara Dasa and Kanaka Dasa and an amplified spread of Dvaita across the subcontinent. Three of his polemically themed doxographical works Nyayamruta, Tatparya Chandrika and Tarka Tandava (collectively called Vyasa Traya) documented and critiqued an encyclopaedic range of sub-philosophies in Advaita, Visistadvaita, Mahayana Buddhism, Mimamsa and Nyaya, revealing internal contradictions and fallacies.
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Siegfried Giedion in his influential Space, Time and Architecture did not do justice to Hoffmann's oeuvre because it would not fit easily into his polemically simplified version of architectural history. Despite honours and praise on the occasions of Hoffmann's 80th and 85th birthdays, he was virtually forgotten by the time of his death. Although his true stature and contribution were acknowledged by such masters as Alvar Aalto, Le Corbusier, Gio Ponti and Carlo Scarpa, the younger generation of architects and historians ignored him. The process of rediscovery and reappraisal began in 1956 with a small book by Giulia Veronesi, and gained momentum during the 1970s with a number of exhibitions and smaller publications.
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Altegoer was frequently cited in the German press as spokesperson of the smaller clubs in the league and criticised the unfair competition due to the financial engagement of multinationals in football clubs (Bayer 04 Leverkusen; VfL Wolfsburg) and the alleged double standards towards bigger clubs regarding the financial licensing systems. When the local rivals Borussia Dortmund and FC Schalke 04 had severe financial problems in 2005 he stated polemically „for me what's happening there is bankruptcy, or inability to pay; as they call it nowadays”. Another frequent point of critic was the distribution of television revenues and Altegoer claimed that an unfair distribution of television revenues would prevent a fair competition between bigger and smaller clubs in the Bundesliga.
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Philipp Heck (22 July 1858 – 28 June 1943) was a German jurist and a leading proponent of the doctrine of jurisprudence of interests. After studies in Berlin, he taught law since 1891 at the University of Greifswald, since 1892 at the University of Halle and from 1901 until 1928 at the University of Tübingen. His work on judicial methodology was highly influential in helping to establish the doctrine of jurisprudence of interests, which he often polemically defended against the opposing schools of free law (Freirechtslehre) and the jurisprudence of concepts. Under National Socialist rule, Heck attempted to gain favor with the regime by using his methodology to justify the application of Nazi racial legislation.
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The hidden Christian symbolism of the carpet patterns had therefore made the so-called "Christian oriental carpets" appropriate adornments for Western European Christian churches. Following this hypothesis, the lack of contemporary Western European written sources, which could otherwise provide independent evidence to support Gantzhorn's claims, is explained by the fact that the knowledge of the hidden symbols was subject to oral tradition, and restricted to a small religious élite. The Armenian Genocide had led to the loss of the oral tradition, and, subsequently, to an incorrect "Islamic" attribution of the carpets by the majority of Western art historians. The debate about Gantzhorn's hypotheses, which is at times conducted polemically and not entirely free of nationalistic constraints, is still ongoing.
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959 He also considered that, as a rule, Eliade depicts woman as "a basic means for a sexual experience and repudiated with harsh egotism." For Călinescu, such a perspective on life culminated in "banality," leaving authors gripped by the "cult of the self" and "a contempt for literature". Polemically, Călinescu proposed that Mircea Eliade's supposed focus on "aggressive youth" served to instill his interwar Romanian writers with the idea that they had a common destiny as a generation apart. He also commented that, when set in Romania, Mircea Eliade's stories lacked the "perception of immediate reality", and, analyzing the non-traditional names the writer tended to ascribe to his Romanian characters, that they did not depict "specificity".
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While Pagels and other scholars argue for reading the Gospel of John as responding to ideas advanced in the Gospel of Thomas, other scholars have reacted critically to these suggestions. Larry Hurtado writes that John portrays Thomas as no worse than, for example, Peter in John 21:15-23 where Peter is discomfited by being asked by Jesus whether he really loved him and Jesus' later admonishment of Peter and that the actions of Thomas in John 11 are portrayed no worse than that of the group of disciples. Hurtado also notes that Thomas's request to see Jesus in the post-resurrection accounts is answered positively by Jesus and that Thomas is not represented polemically but as coming to faith.Hurtado, Larry.
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Though he was encouraged to produce an edition himself, Oakeshott acknowledged Vinaver's editorial superiority and eventually ceded the project to him. But on the basis of his initial study of the manuscript, Oakeshott concluded as early as 1935 that the copy from which Caxton printed his edition "was already subdivided into books and sections."Walter F. Oakeshott, "Caxton and Malory's Morte Darthur," Gutenberg-Jahrbuch (1935), 112–116. Based on a more exhaustive study of the manuscript alongside Caxton's edition, Vinaver reached similar conclusions, and in his 1947 edition – polemically entitled The Works of Sir Thomas Malory – Vinaver argued strongly that Malory had in fact not written a single book, but produced a series of Arthurian tales which were internally consistent and independent works.
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At the time, such unornamented objects could have been found in many unpretending workaday items of industrial design, ceramics produced at the Arabia manufactory in Finland, for instance, or the glass insulators of electric lines. This latter approach was described by architect Adolf Loos in his 1908 manifesto, translated into English in 1913 and polemically titled Ornament and Crime, in which he declared that lack of decoration is the sign of an advanced society. His argument was that ornament is economically inefficient and "morally degenerate", and that reducing ornament was a sign of progress. Modernists were eager to point to American architect Louis Sullivan as their godfather in the cause of aesthetic simplification, dismissing the knots of intricately patterned ornament that articulated the skin of his structures.
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63, pages 215–219 The early Buddhists attacked the concept of Brahma, states Gananath Obeyesekere, and thereby polemically attacked the Vedic and Upanishadic concept of gender neutral, abstract metaphysical Brahman. This critique of Brahma in early Buddhist texts aim at ridiculing the Vedas, but the same texts simultaneously call metta (loving-kindness, compassion) as the state of union with Brahma. The early Buddhist approach to Brahma was to reject any creator aspect, while retaining the value system in the Vedic Brahmavihara concepts, in the Buddhist value system. According to Martin Wiltshire, the term "Brahma loka" in the Buddhist canon, instead of "Svarga loka", is likely a Buddhist attempt to choose and emphasize the "truth power" and knowledge focus of the Brahman concept in the Upanishads.
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Mírzá Mihdí Khán Zaímu'd-Dawlih was the son of a Shiʻite cleric who was present at the execution of the Báb and who took his son to the barracks square to review the events he witnessed. Zaímu'd-Dawlih recounted his father's version in a book, Miftáh-i-Bábu'l-Abváb ya Taríkh-i-Báb va Bahá (Key to the Gate of Gates, or the History of the Báb and Bahá), published about A.H. 1310 (about 1896). The work is a polemically anti-Baháʼí book. But the account of the execution (which is lengthy) includes the following details:Mírzá Mihdí Khán Zaímu'd-Dawlih, extract from Miftah-i-Babu'l-Abvab ya Tarikh-i-Bab va Baha, quoted in Firuz and Kazem Kazemzadeh, "The Báb: Accounts of His Martyrdom," World Order, vol.
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Frederick Teiwes, an American academic specializing in the study of Maoist China, was also critical of The Private Life of Chairman Mao, arguing in his book The Tragedy of Lin Biao: Riding the Tiger during the Cultural Revolution 1966-1971 (1996) that despite Li's extensive claims regarding the politics behind the Cultural Revolution, he was actually "on the fringe" of the events taking place in the Chinese government. He went on to criticise the book as being overtly and polemically "anti-Mao", being "uncritical" in its outlook and being "dependent on the official sources" to create a picture of the revolution. He characterised Li's book as offering nothing new but "recycling widely available information and interpretations".Teiwes 1996. p. 179–180.
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An alternative theory posits a westward spread of the Mesopotamian myth to other cultures such as the Hebrews; additionally, the Hebrews would have been influenced by Mesopotamian culture during their Babylonian captivity. A third explanation supposes a common ancestor for both religious systems. Conrad Hyers of the Princeton Theological Seminary suggests that Genesis, rather than adopting earlier Babylonian and other creation myths, polemically addressed them to "repudiate the divinization of nature and the attendant myths of divine origins, divine conflict, and divine ascent". According to this theory, the Enûma Eliš elaborated the interconnections between the divine and inert matter, while the aim of Genesis was to state the supremacy of the Hebrew God Yahweh Elohim over all creation (and all other deities).
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At its founding congress in 1905, influential members with strong anarchist or anarcho-syndicalist sympathies like Thomas J. Hagerty, William Trautmann and Lucy Parsons contributed to the union's overall revolutionary syndicalist orientation.Salvatore Salerno, Red November, Black November: Culture and Community in the Industrial Workers of the World (State University of New York Press, 1989), pp. 69–90, Although the terms anarcho-syndicalism and revolutionary syndicalism are often used interchangeably, the anarcho-syndicalist label was not widely used until the early 1920s: "The term ‘anarcho-syndicalist' only came into wide use in 1921–1922 when it was applied polemically as a pejorative term by communists to any syndicalists…who opposed increased control of syndicalism by the communist parties".David Berry, A History of the French Anarchist Movement, 1917–1945, (Greenwood, 2002), p. 134.
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63, pages 215-219 The spiritual concept of Brahman is far older, and some scholars suggest deity Brahma may have emerged as a personal conception and icon with attributes (saguna version) of the impersonal universal principle called Brahman.Bruce Sullivan (1999), Seer of the Fifth Veda, Motilal Banarsidass, , pages 82-83 The Buddhists attacked the concept of Brahma, states Gananath Obeyesekere, and thereby polemically attacked the Vedic and Upanishadic concept of gender neutral, abstract metaphysical Brahman. This critique of Brahma in early Buddhist texts aim at ridiculing the Vedas, but the same texts simultaneously call metta (loving-kindness, compassion) as the state of union with Brahma. The early Buddhist approach to Brahma was to reject any creator aspect, while retaining the Brahmavihara aspects of Brahma, in the Buddhist value system.
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Common criticisms of the project have historically often focused on it having the potential to further increase already existing income disparities within the city proper, with southern districts like Villaverde and Usera being significantly less wealthy than their central and northern counterparts. , an architect and former socialist politician, criticized the programme for being a private venture rather than a public one, polemically calling for it to be renamed "" (BBVA's farmhouse). Echoing a chorus of more positive domestic and international voices, German business newspaper Handelsblatt has called the project a "key economic stimulus", citing a poll indicating overwhelming popular support for the project among Madrilenians. Lorena Vargas of T: The New York Times Style Magazine described it as an essential step to help Madrid catch up to other major European capitals like London or Paris.
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In northern Europe, the Early Romantic visionary optimism and belief that the world was in the process of great change and improvement had largely vanished, and some art became more conventionally political and polemical as its creators engaged polemically with the world as it was. Elsewhere, including in very different ways the United States and Russia, feelings that great change was underway or just about to come were still possible. Displays of intense emotion in art remained prominent, as did the exotic and historical settings pioneered by the Romantics, but experimentation with form and technique was generally reduced, often replaced with meticulous technique, as in the poems of Tennyson or many paintings. If not realist, late 19th-century art was often extremely detailed, and pride was taken in adding authentic details in a way that earlier Romantics did not trouble with.
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Sautrāntika, Encyclopædia Britannica It stated that each personal act "perfumes" the individual and leads to the planting of a "seed" that would later germinate as a good or bad karmic result. The Pudgalavada school of early Buddhism accepted the core premise of Buddhism that there is no attā (ātman, soul, self), but asserted that there is a "personal entity" (pudgala, puggala) that retains a karma balance sheet and is mechanistically involved in rebirth; this personal entity, stated Pudgalavada Buddhists, is neither different nor identical to the five aggregates (skandhas). This concept of personal entity to explain rebirth by Pudgalavada Buddhists was polemically attacked by Theravada Buddhists in the early 1st millennium CE. The personal entity concept was rejected by the mid-1st millennium CE Pali scholar Buddhaghosa, who attempted to explain rebirth mechanism with "rebirth- linking consciousness" (patisandhi).
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Much of the effort of neo-creationists in response to science consists of polemics highlighting gaps in understanding or minor inconsistencies in the literature of biology, then making statements about what can and cannot happen in biological systems. Critics of neo- creationism suggest that neo-creationist science consists of quote-mining the biological literature (including outdated literature) for minor slips, inconsistencies or polemically promising examples of internal arguments. These internal disagreements, fundamental to the working of all natural science, are then presented dramatically to lay audiences as evidence of the fraudulence and impending collapse of "Darwinism". Critics suggest that neo-creationists routinely employ this method to exploit the technical issues within biology and evolutionary theory to their advantage, relying on a public that is not sufficiently scientifically literate to follow the complex and sometimes difficult details.
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Doubting the authenticity of the hadith report, Radwan argues that the codex of Uthman, a caliph favored by al- Hajjaj, had already been memorised by thousands of Muslims and that the Abbasid dynasty, which was known for polemically showcasing the negative aspects of Ummayad rule, would have taken the opportunity to show that the Umayyads had corrupted the Quran. One of the Christian sources was a letter reported by Levond to have been written by the Byzantine emperor Leo III addressed to Caliph Umar II. Jeffrey notes the authenticity of the letter is disputed by historian, including John Wansbrough, who denied that Levond had reported it. Neal Robinson argues that even if the letter was authentic, the activity of al-Hajjaj would have been limited to destroying sectarian writings and early codices which preserved the suras (Quranic chapters) in a different order. The other Christian source is an apologetic letter attributed to Abd al-Masih al-Kindi.
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The philosophical concepts, however, maintained a close link with theory and action-related policies; notions of "world", "power", "potential" or "history", which have been the focus of many of his works, were in fact conceived in key by Marx. Virno, along with many of his contemporaries such as Antonio Negri, has abandoned and argued against the hegemony of the dialectic tradition in Marxist philosophy. Virno maintains the status of historical and linguistic concepts as being political-state, sovereignty, obedience, legality, legitimacy, which are accepted in social theory and philosophy as invariant, although polemically are considered to have been invented in the 17th century, with very specific and controversial political objectives. The reinvention of the concepts of society is part of the political task that has been proposed, regarding the concept of exodus — perhaps the best example of this joint, where the personal experiences of emotion are understood as an act of resistance toward established power and status quo.
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Vasilis Leventis expresses his political opinion through his Antidiaplokí (Αντιδιαπλοκή, anti-corruption) quarterly newspaper and his TV show that has been hosted in several stations so far, such as PellaTV and Extra Channel. His views are placed in the center of the political spectrum with particular emphasis on policies that are "rational", transparent, squarely opposed to corruption, in favor of the weaker social classes (workers, pensioners, farmers, single parents, etc.), hostile to the concentration of power in just a few individuals and reform of the Greek political life. Leventis himself is unreservedly and nearly polemically critical of mainstream Greek political parties and their leaders. He asserts that Greek politicians are in league with big business interests who control the mainstream media and as a result of this criticism he has been deliberately excluded from publicity, which in his opinion, is the factor that has caused his party to exist only in the margins of Greek politics.
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In particular, Hobsbawm writes polemically in opposition to what he sees as the dominant trajectory in writing about the Revolution during his era: that of a revisionism which downplayed the successes of the Revolution and stressed instead its violence, rapacity and destructiveness. He argues, for instance, that the bicentenary was "largely dominated by those who, to put it simply, do not like the French Revolution and its heritage". Hobsbawm's view is that for many in the nineteenth century, the Revolution was seen as a bourgeois precursor of potential future proletarian revolutions. He argues further that many Marxists, chiefly from 1917 to the 1960s used it as an example of a much longer-term reading of political change but that in the 1970s and 1980s (after the first major work of revisionism by Alfred Cobban written in the Cold War milieu of the 1950s) many historians began to argue that the Revolution achieved only limited results which were outweighed by extravagant costs.
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2 (1958–59), whose background included a journey through the Nazi concentration camps, and the "azione scenica" Intolleranza 1960, which caused a riot at its première in Venice, on 13 April 1961 (; ). Nono and Karlheinz Stockhausen in Darmstadt, summer 1957 It was Nono who, in his 1958 lecture "Die Entwicklung der Reihentechnik" , created the expression "Darmstadt School" to describe the music composed during the 1950s by himself and Pierre Boulez, Bruno Maderna, Karlheinz Stockhausen, and other composers not specifically named by him. He likened their significance to the Bauhaus in the visual arts and architecture . On 1 September 1959, Nono delivered at Darmstadt a polemically charged lecture written in conjunction with his pupil Helmut Lachenmann, "Geschichte und Gegenwart in der Musik von Heute" ("History and Presence in the Music of Today"), in which he criticised and distanced himself from the composers of chance and aleatoric music, then in vogue, under the influence of American models such as John Cage .
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According to other sources a number of Bukhari hadith contradict themselves in terms of being examples for Muslims to follow, for example, three hadith on ablution: one stating Muhammad "performed ablution by washing the body parts only once",BUKHARI HADITH: Volume 1, Book 4, Number 159 another stating that he washed body part twice in ablution,BUKHARI HADITH: Volume 1, Book 4, Number 160 and a third saying "he performed ablution thus: He washed his face thrice ..."BUKHARI HADITH: Volume 1, Book 4, Number 196 Farooq complains that if these hadith can't agree on basic facts such as numbers, what kinds of problems might arise in hadiths "conveying concepts and understanding, often not in exact words of the Prophet, but paraphrasing by the reporters?" Joseph Schacht argues that the very large number of contradictory hadith are very likely the result of hadith fabricated "polemically with a view to rebutting a contrary doctrine or practice" supported by another hadith.
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Old Ghazni City in the Ghazni province of Afghanistan Abdullah Ghaznavi was born in 1811 in the Afghan city of Ghazni. He was given the name Muhammad A'zam at birth but later changed it to Abdullah. After studying with local scholars, he moved to Qandahar to study under the eminent scholar Allamah Habibullah Qandahari and returned to Ghazni after completing his studies."The Ghaznawi family", Umm-Ul-Qura Publications In his youth, Ghaznavi was particularly inspired by the teachings of the Indian Muslim revivalists Sayyid Ahmad Barailwi and his companion Shah Isma'il Dehlawi, having read Shah Ismail's theological work Taqwīyyat al-īmān (Strengthening of Faith).Christine Noelle (1995) ‘The Anti-Wahhabī Reaction in Nineteenth-Century Afghanistan’ The Muslim World, 85 (1‐2): 46 During this period in Afghanistan, Sayyid Ahmad's Ahl-i Hadith followers in neighbouring India were widely, often polemically, associated with the Arabian Wahhabi movement on account of their doctrines and in the context of the Wahhabis' potential for political subversion, something which led Ghaznavi to become a persona non grata in his native country.Christine Noelle (1995) ‘The Anti- Wahhabī Reaction in Nineteenth-Century Afghanistan’ The Muslim World, 85 (1‐2): 46 Ghaznavi subsequently traveled to Delhi with two companions to study Hadith under the distinguished scholar Sayyid Nazir Husain Dehlawi.
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She took the title "Supreme Governor". Although two important constitutive elements of what later would emerge as Anglicanism were present in 1559 – scripture, the historic episcopate, the Book of Common Prayer, the teachings of the First Four Ecumenical Councils as the yardstick of catholicity, the teaching of the Church Fathers and Catholic bishops, and informed reason – neither the laypeople nor the clergy perceived themselves as Anglicans at the beginning of Elizabeth I's reign, as there was no such identity. Neither does the term via media appear until the 1627 to describe a church which refused to identify itself definitely as Catholic or Protestant, or as both, "and had decided in the end that this is virtue rather than a handicap".Diarmid MacCullough, The Later Reformation in England, 1990, pp. 142, 171–172 Historical studies on the period 1560–1660 written before the late 1960s tended to project the predominant conformist spirituality and doctrine of the 1660s on the ecclesiastical situation one hundred years before, and there was also a tendency to take polemically binary partitions of reality claimed by contestants studied (such as the dichotomies Protestant-"Popish" or "Laudian"-"Puritan") at face value. Since the late 1960s, these interpretations have been criticised.
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