Book of Isaiah

The Book of Isaiah (Hebrew: ספר ישעיהו‎, IPA: [sɛ.fɛr jə.ʃaʕ.ˈjɑː.hu]) is the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in English Bibles. The book is identified by a superscription as the works of the 8th-century BCE prophet Isaiah ben Amoz, but there is ample evidence that much of it was composed during the Babylonian captivity and later.Bernhard Duhm originated the view, held as a consensus through most of the 20th century, that the book comprises three separate collections of oracles:Proto-Isaiah (chapters 1–39), containing the words of Isaiah; Deutero-Isaiah (chapters 40–55), the work of an anonymous 6th-century author writing during the Exile; and Trito-Isaiah (chapters 56–66), composed after the return from Exile. While virtually no one today attributes the entire book, or even most of it, to one person, the book's essential unity has become a focus in current research. Isaiah 1–33 promises judgment and restoration for Judah, Jerusalem and the nations, and chapters 34–66 presume that judgment has been pronounced and restoration follows soon. It can thus be read as an extended meditation on the destiny of Jerusalem into and after the Exile.

Is-a

In knowledge representation, object-oriented programming and design (see object oriented program architecture), is-a (is_a or is a) is a subsumption relationship between abstractions (e.g. types, classes), where one class A is a subclass of another class B (and so B is a superclass of A). In other words, type A is a subtype of type B when A’s specification implies B’s specification. That is, any object (or class) that satisfies A’s specification also satisfies B’s specification, because B’s specification is weaker.

The is-a relationship is to be contrasted with the has-a (has_a or has a) relationship between types (classes).

It may also be contrasted with the instance-of relationship between objects (instances) and types (classes): see "type-token distinction" and "type-token relations." When designing a model (e.g., a computer program) of the real-world relationship between an object and its subordinate, a common error is confusing the relations has-a and is-a.

To summarize the relations, we have

Jesus in Islam

Isa Ibn Maryam (Arabic: عيسى بن مريم‎, translit. ʿĪsā ibn Maryām; English: Jesus, son of Mary), or Jesus in the New Testament, is considered to be a Messenger of God and al-Masih (the Messiah) in Islam who was sent to guide the Children of Israel (banī isrā'īl) with a new scripture, al-Injīl (the Gospel). The belief that Jesus is a prophet is required in Islam. This is reflected in the fact that he is clearly a significant figure in the Quran, appearing in 93 ayaat (or verses) with various titles attached, with Moses appearing 136 times and Abraham 69 times. The Quran states that Jesus was born a 'pure boy' to Mary (Arabic: Maryam) as the result of virginal conception, a miraculous event which occurred by the decree of God the Creator (Arabic: Allah) which follows the belief of the prophetic message in the Old Testament passage Isaiah 7:14 and referenced in the New Testament passages Matthew 1:18-25 and Luke 1:26-38. To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles (such as healing various ailments like blindness, raising the dead to life, casting out demons, etc.) which no other prophet in Islam has ever been credited with, all according to God's will. According to the Quran, Jesus, although appearing to have been crucified, was not killed by crucifixion or by any other means. This view disagrees with the foundation of the Gospel. Instead, the Quran says "God raised him unto Himself," which happens to agree with the Gospel message of Isa ascending into heaven. In the 19th Sura of the Quran (verse 33), Jesus is believed to have said "And peace is on me the day I was born and the day I will die and the day I am raised alive", a similar statement that John the Baptist declared a few verses earlier in the same Sura. Muslim tradition believes this to mean Jesus will experience a natural death with all mankind after returning to earth, being raised to life again on the day of judgment.

Four tones (Chinese)

The four tones of Chinese poetry and dialectology (simplified Chinese: 四声; traditional Chinese: 四聲; pinyin: sìshēng) are four traditional tone classes of Chinese words. They play an important role in Chinese poetry and in comparative studies of tonal development in the modern varieties of Chinese, both in traditional Chinese and in Western linguistics. They correspond to the phonology of Middle Chinese, and are named even or level (平 píng), rising (上 shǎng), departing (or going; 去 qù), and entering or checked (入 rù). (The last three are collectively referred to as oblique 仄 (zè), an important concept in poetic tone patterns.) Due to historic splits and mergers, none of the modern varieties of Chinese have the exact four tones of Middle Chinese, but they are noted in rhyming dictionaries.

According to the usual modern analysis, Early Middle Chinese had three phonemic tones in most syllables, but no tonal distinctions in checked syllables ending in the stop consonants /p/, /t/, /k/. In most circumstances, every syllable had its own tone; hence a multisyllabic word typically had a tone assigned to each syllable. (In modern varieties, the situation is sometimes more complicated. Although each syllable typically still has its own underlying tone in most dialects, some syllables in the speech of some varieties may have their tone modified into other tones or neutralized entirely, by a process known as tone sandhi.)

Soul (The Kentucky Headhunters album)

Soul is the sixth studio album released by American country rock & southern rock band The Kentucky Headhunters. It was released in 2003 on Audium Entertainment. No singles were released from the album, although one of the tracks, "Have You Ever Loved a Woman?", was first a single for Freddie King in 1960.

Track listing

All songs written and composed by The Kentucky Headhunters except where noted. 

Personnel

The Kentucky Headhunters

Guest musicians

Jīva (Jainism)

The Jīva or Atman (/ˈɑːtmən/; Sanskrit: आत्मन्) is a philosophical term used within Jainism to identify the soul. It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence. As per the Jain cosmology, jīva or soul is also the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe. According to The Theosophist, "some religionists hold that Atman (Spirit) and Paramatman (God) are one, while others assert that they are distinct ; but a Jain will say that Atman and Paramatman are one as well as distinct." In Jainism, spiritual disciplines, such as abstinence, aid in freeing the jīva "from the body by diminishing and finally extinguishing the functions of the body." Jain philosophy is essentially dualistic. It differentiates two substances, the self and the non-self.

Real Self

According to the Jain text, Samayasāra (The Nature of the Self):-

On the Soul

On the Soul (Greek Περὶ Ψυχῆς, Perì Psūchês; Latin De Anima) is a major treatise by Aristotle on the nature of living things. His discussion centres on the kinds of souls possessed by different kinds of living things, distinguished by their different operations. Thus plants have the capacity for nourishment and reproduction, the minimum that must be possessed by any kind of living organism. Lower animals have, in addition, the powers of sense-perception and self-motion (action). Humans have all these as well as intellect.

Aristotle holds that the soul (psyche, ψυχή) is the form, or essence of any living thing; that it is not a distinct substance from the body that it is in. That it is the possession of soul (of a specific kind) that makes an organism an organism at all, and thus that the notion of a body without a soul, or of a soul in the wrong kind of body, is simply unintelligible. (He argues that some parts of the soul—the intellect—can exist without the body, but most cannot.) It is difficult to reconcile these points with the popular picture of a soul as a sort of spiritual substance "inhabiting" a body. Some commentators have suggested that Aristotle's term soul is better translated as lifeforce.