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What else can I help you with?
What was Thomas Paine famous quotes?
He was famous for saying this quote:"These are the times that try men's souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands by it now, deserves the love and thanks of man and womanAnd also for writing the pamphlet common sense. In the pamphlet he said every human being is born with the rights oflife, liberty, and the pursuit of happiness.
What are the sacred texts of Confucianism What are the sacred beliefs of Confucianism What are the basic beliefs of Confucianism?
father/sonbrother/brotherhusban/wiferuler/subjectfriend/friendThree Confucian ValuesRobert OxnamPresident Emeritus, Asia SocietyIrene BloomWm. Theodore and Fanny Brett de Baryand the Class of 1941 CollegiateProfessor in Asian HumanitiesColumbia UniversityVd inhttp://www.columbia.edu/itc/eacp/asiasite/topics/CTeaching/Values/Text.htmConfucian teaching rests on three essential values: Filial piety, humaneness, and ritual.The Confucian value system may be likened in some ways to a tripod, which is one ofthe great vessels of the Shang and Zhou Period and a motif that reoccurs in later Chinesearts. You could say of the three legs of the tripod, one is filial devotion, or filial piety. Asecond is humaneness. A third is ritual or ritual consciousness.Filial PietyRespect for one's parents, filial piety, is considered the most fundamental of theConfucian values, the root of all others.Almost everyone is familiar with the idea that filial piety is a prime virtue inConfucianism. It's a prime virtue in the sense that, from the Confucian point of view, it's thestarting point of virtue. Humaneness is the ultimate goal, is the larger vision, but it starts withfilial piety.Excerpt from the Analects:Few of those who are filial sons and respectful brothers will show disrespect tosuperiors, and there has never been a man who is respectful to superiors and yet createsdisorder. A superior man is devoted to the fundamental. When the root is firmly established,the moral law will grow.Filial piety and brotherly respect are the root of humanity.11. A Source Book in Chinese Philosophy, Wing-tsit Chan, ed., (Princeton University Press, 1963) Analects I:2Filial piety derives from that most fundamental human bond: parent and child. Theparent-child relationship is appropriately the first of the five Confucian relationships. Althoughthe child is the junior member in the relationship, the notion of reciprocity is still key tounderstanding filial piety. The Chinese word for this is xiaoThe top portion of the character for xiao, shows an old man and underneath, ayoung man supporting the old man. There is this sense of the support by the youngof the older generation and the respect of the young for the older generation, but it'salso reciprocal. Just as parents have looked after children in their infancy andnurtured them, so the young are supposed to look after parents when they have reached oldage and to revere them and to sacrifice to them after their death as well.Ancestor WorshipFilial piety and ancestor worship are interconnected as parts of a single concept. Thisbecomes clear when one considers that the word for filial piety is the same as the word formourning, the child who acts with piety towards its parent is equated with the child whomourns its parents through the proper rituals.A key manifestation of filial piety was ancestor worship. Ancestor worship in China wasobviously related to the basic Confucian idea that children are obligated to respect theirparents in life and to remember them after they have died.There were two major loci of ancestor worship, as far as most people were concerned.One locus was in the home where people worshiped ancestral tablets. And the tablet behindme is an example of an ancestral tablet that would be kept in the home.So this is the tablet of people named Liu whose remote ancestors came from this placecalled Peng Cheng, which is in Northern China. Below this the column says that this is thetablet or spirit tablet of the generations of ancestors of the Liu.And this tablet in fact starts with the ninth generation and goes all the way down andyou have the generations on either side going from top to bottom.As I said, the large number of individuals in this tablet implies quite accurately thatthere are an awful lot of living descendants who relate to this particular tablet and whoworship the ancestors in it.Another important focus of ancestor worship was the graves. So that once or twice ayear, minimally, people throughout China would go to the graves of their ancestors, bothespecially recent ancestors, but also sometimes more distant ancestors, to tidy up the gravesand worship them.HumanenessAnother key value in Confucian thinking--the second leg of the tripod--is humaneness,the care and concern for other human beings.Excerpt from the Analects:Confucius said: "...The humane man, desiring to be established himself, seeks toestablish others; desiring himself to succeed, he helps others to succeed. To judge others bywhat one knows of oneself is the method of achieving humanity..." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsVI:28A second, very important concept in the Analects of Confucius and again, inlater Confucian thought is that of ren. Sometimes that term ren is translated asgoodness, benevolence.I prefer to translate it as humaneness or humanity because the character ismade up of two parts. On the left is the element that means a person or a humanbeing. On the right the element that represents a number two. So, ren has a sense of aperson together with others. A human being together with other human beings, a humanbeing in society.Ritual ConsciousnessThe last of the three central Confucian values is respect for ritual--the proper way ofdoing things in the deepest sense.The third leg in this tripod is that of li, ritual consciousness or propriety. Li representsthe forms in which human action are supposed to go on.Excerpt from the Analects:Confucius said: "In rites at large, it is always better to be too simple rather than toolavish. In funeral rites, it is more important to have the real sentiment of sorrow than minuteattention to observances." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsIII:4So, while in the course of evolution of the Confucian tradition, li rights are considered tohave become more, what in the West might be called more secular in character, not to beconcerned so much with the idea of trying to appease deceased ancestors as had been truein the period prior to the time of Confucius. Still the notion of the ritual retains a very strongreligious association throughout time.So as that evolves in a more secular, humanistic context, it still retains the sense thatindividuals have to defer to one another, have to show respect to one another. They have tobe prepared to make some sacrifice for one another.Confucius himself emphasized again and again that ritual itself was important. Thatrituals, that through ritual, people could learn proper relationships.So if we look at ancestor worship through the lenses of ritual, what can we see? Wecan see, first of all, that through ancestor worship filial piety is eternal. People can continueto be loyal and obedient to their parents even after their parents have passed away.At the same time, and in line, indeed, with the ancient Confucian theory, throughancestor worship, parents continue to teach their own children filial piety.In the character li, the strong religious associations are very, very clear here.On the left side of the character, li is the element indicating prognostication orpre-saging. On the right, you have a ritual vessel.RitualsThere are all kinds of rituals governing all aspects of life, the great moments of life:Birth, capping (which is a coming of age ceremony for boys), marriage, death. So, there arerituals also which apply to many other aspects of life as well, not just the great moments ofhuman life but many of the smaller and more ordinary interactions of human life.At the pinnacle of the social order in imperial China was the emperor, the Son ofHeaven, who performed rituals designed to preserve the cosmic order.There was in fact a board of ritual, as part of the imperial government. And the emperorhimself was deeply involved in ritual throughout the year.The emperor, for example, there would be the annual worship of heaven, which wasthe most important day of the imperial ritual calendar.Now it was not only heaven that was worshiped. It was also the emperors of previousdynasties that were worshiped, and it was also the ancestors of the emperor that wereworshiped.Insofar as the emperor was worshiping his own ancestors, he was being a goodChinese Confucian. He was doing what everyone else in China was doing.Insofar as the emperor worshiped the earlier emperors of earlier dynasties, he wasproclaiming the continuity of the imperial institution, above and beyond the rise and collapseof particular dynasties. He was giving legitimacy to the imperial institution itself.Insofar as the emperor worshiped heaven, he was expressing his privileged position asthe son of heaven.Reciprocity / The Five RelationshipsExcerpt from the Analects:Zi Gong asked: "Is there any one word that can serve as a principle for the conduct oflife?" Confucius said: "Perhaps the word 'reciprocity': Do not do to others what you would notwant others to do to you."11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsXV:23The importance of reciprocity, and the mutual responsibility of one person for another,is essential to understanding the five basic human relations suggested by Confucius.Very prominent in the Confucian tradition is the idea of the five relationships between, ifyou take it according to Mencius, parent and child, minister and ruler, husband and wife,older and younger brother, friend and friend.The order of the five relationships is taken from that given by Confucius' most famousfollower, the philosopher Mencius (active 372-289 B.C.E.) whose conversations wererecorded in the book Mencius (see The Classics).Those five relationships and the fact of human relatedness are of crucial importance inthe Confucian tradition.In the first four cases, you're talking about differentiated statuses.Now, the point is not to necessarily confirm or reinforce the status difference but tounderstand what it is that establishes a responsibility between those two pairs in therelationship.Man as Social BeingConfucius builds his theory of society and government on the assumption that man is asocial being always interacting with other human beings.Moral obligations to other people, and the imperative of public service, follow from thisassumption.Confucius had been traveling with his friends and his students, and visiting one stateafter another and trying to persuade one ruler after another, and being unsuccessful at it.And at one point, they lost their way in their travels, and one of Confucius' disciples went toask directions from somebody who was cultivating in a nearby field.And when this farmer learned who the disciple was and who Confucius was, he said,"Instead of following someone who flees from this man and that, you should flee from thiswhole generation of men." Now, that sets up the peasant, the farmer as somebody who'scultivating his own garden and isn't worrying about the rest of mankind.The disciple goes back to Confucius and reports this. And Confucius says, "Onecannot herd with the beasts or flock with the birds. If I am not to be a man among men," orliterally, to go in the company of other men, "then what am I to be? If the Way prevailed in theworld, I wouldn't be trying to change things."He is not content with what he finds. His conscience impels him to try to rectify what iswrong in the world. And it is a sense of the moral conscience that he's got to be in thecompany of other men, whatever he is going to make of himself. It has to be in relation tohuman society.In the Confucian tradition, human relatedness is the primary given. Human beings existin a social context. They learn from one another, they interact with one another.And so practically speaking, the way that one comes to understand what it means to behuman, or to be humane, is through one's interactions with other people, and through theallied virtue of reciprocity or empathy, so that you understand yourself by what youunderstand of others, and you understand others and treat them by what you understand ofyourself.EducationImplicit in the Confucian emphasis on ritual and self-cultivation through ritual is thenotion that life is a continuous process of learning and self-improvement.Confucius stressed the importance of education for achieving personal and socialorder.Excerpt from the Analects:When Confucius was traveling to Wei, Ran Yu drove him.Confucius observed, "What a dense population!" Ran Yu said, "The people havinggrown so numerous, what next should be done for them?""Enrich them," was the reply. "And when one has enriched them, what next should bedone?" Confucius said, "Educate them." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960) Analects,XIII:9GovernmentConfucius' overriding concern was with government. He believed that when virtuousmen lead by moral example, good government would follow naturally.Then if we recognize that the issue at the start is what is the true vocation of the nobleman or the noble person, it's a question of how do you govern. What is the proper way ofgoverning?Excerpt from the Analects:Confucius said: "If a ruler himself is upright, all will go well without orders. But if hehimself is not upright, even though he gives orders they will notbe obeyed." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960). XIII:6He says, "To try to order the people through laws and regulations and implicitpunishments, if you do that, people will find a way to avoid, evade the law, and they will haveno sense of shame. If you lead them by virtue and the rites, then they will governthemselves, discipline themselves, and they will have a sense of shame."That's a rather basic statement of the Confucian appeal to a basic personal morality inall persons, all men, rather than a reliance upon coercion, on force, on power.
What it means when the a guy ask his friend to bully a girl?
it depends on ther age if it is 5- 14 it means they like you if 14 to end oflife it mans they are mad at you
In what gospel is the saying you are the bread of found?
Four times in the gospel of John, chapter 6, Jesus says he is the bread of life.And Jesus said unto them, I am the bread oflife: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. John 6:35
What was Thomas Paine famous quotes?
He was famous for saying this quote:"These are the times that try men's souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands by it now, deserves the love and thanks of man and womanAnd also for writing the pamphlet common sense. In the pamphlet he said every human being is born with the rights oflife, liberty, and the pursuit of happiness.
What age do most humans die in Scotland?
Life expectancy at birth for Scots continues to improve, and recent trends show a slight narrowing of the gap between males and females to under 5.0 years in 2007 (males now having life expectancy at birth of 74.9 years compared with 79.9 years for females). However, life expectancy in Scotland remains low compared with most Western European countries. In terms of quality of life, healthy life expectancy at birth (based on a combination oflife expectancy and self-assessed health (SAH)) has also increased over the longer term but at a slower rate than the increase in overall life expectancy. The gap between life expectancy and healthy life expectancy is greater for women than for men, suggesting that they spend more years of life in poor health.
How carbon dioxide formed?
Well in the atmostphere there was always carbon atoms and dioxide atoms, aswell with all the other atoms in the periodic table. Carbon, being the building block oflife, makes up most things when it is bonded with different things. So, in the end, say after being in the soil; then growing into a plant; into a keaf and them it bonds with oxygen to create carbon dioxide thanks
How long does it takes for sunlight to reach moon?
Answer:Earth ranges from 91 million miles to 94.5 million miles from the sun. The moon is 238,855.086 miles from Earth.The speed of light is 670,616,629 mph.Therefore:The minimum distance from the sun to the moon is 91,238,855.1 miles. The maximum distance from the sun to the moon is 94,738,855.1 miles.Therefore:The amount of time it takes for light to travel from the sun to the moon can be anywhere from 6.11862934 × 1016 hours to 6.35334516 × 1016 hours.==============================================================I have a couple of comments. Everybody else has already had a dipin this pool, so I guess I can jump in too without getting hurt:-- The first answer is a beautiful example of what happens when you put all ofyour trust in your calculator or your computer. A truly amazing job of gatheringall the right numbers, and working through them for an answer, but he still madea humongous mistake ... multiplying instead of dividing ... and he never caught it.Why do you think that happened ? My answer is: No matter how complicated andtechnical the problem and the process of solving it may be, the answer has tosatisfy your brain before you send it out there. That means you must stand back,look at your answer, and ask "Does this answer make sense ?" Regardless of whatthe calculator may say, your gut has to buy it. If your gut has no clue, then you'reat the mercy of your machines. That's a dangerous place to be, as you can plainlysee by looking back at the first answer.-- The moon revolves around the Earth. So it's closer to the sun than we are forhalf the time, and farther from the sun than we are for the other half of the time.When you average that out, the moon is, on the average, exactly the samedistance from the sun as the Earth is, so it takes sunlight exactly the same lengthof time to reach the Moon, on the average, that it takes to reach the Earth.That's 8minutes and 20seconds . On the average.-- The first contributor got wound up in his numbers, all with good intentions, andended up with kind of a mish-MASH. When it came to doing his final calculations,he used severely rounded figures for the Earth's aphelion and perihelion radii,(nearest and farthest distances from the sun), but then took the average value ofa number that gyrates wildly ... the moon's distance from Earth ... and wrote thatone to a precision of nine ( ! ) significant figures. His figure for the speed of lightin mph is right on.-- I shall now commit a maneuver that will mark me as one of the lowest forms oflife in the Q&A world: I'll take the numbers that the first contributor collected withso much toil, sweat, and tears, fix his little computational error, and present theresult as my own work.Here I go:Answer:Earth ranges from 91 million miles to 94.5 million miles from the sun. The moon is 238,855.086 miles from Earth.The speed of light is 670,616,629 mph.Therefore:The minimum distance from the sun to the moon is 91,238,855.1 miles. The maximum distance from the sun to the moon is 94,738,855.1 miles.Therefore:The amount of time it takes for light to travel from the sun to the moon can be anywhere from 489.8 seconds to 508.6 seconds.
Give reasons for people to choose their religious belief?
I can not answer from other peoples choice but as for myself i want to have a close relationship with my creator.Here are some points to consider :(1) On what are its teachings based? Are they from God, or are they largely from men? (2 Tim. 3:16; Mark 7:7) Ask, for example: Where does the Bible teach that God is a Trinity? Where does it say that the human soul is immortal?(2) Consider whetherit is making known thename of God. Jesus said in prayer to God: "I have made your name manifest to the men you gave me out of the world." (John 17:6) He declared: "It is Jehovah your God you must worship, and it is to him alone you must render sacred service." (Matt. 4:10) Has your religion taught you that 'it is Jehovah you must worship'? Have you come to know the Person identified by that name-his purposes, his activities, his qualities-so that you feel you can confidently draw close to him?(3) Is truefaith in Jesus Christ beingdemonstrated? This involves appreciation of the value of the sacrifice of Jesus' human life and of his position today as heavenly King. (John 3:36; Ps. 2:6-8) Such appreciation is shown by obeying Jesus-sharing personally and zealously in the work that he assigned to his followers. True religion has such faith that is accompanied by works.-Jas. 2:26.(4) Is itlargely ritualistic, a formality,or is it a way oflife? God strongly disapproves of religion that is merely a formalism. (Isa. 1:15-17) True religion upholds the Bible's standard of morality and clean speech instead of weakly going along with popular trends. (1 Cor. 5:9-13; Eph. 5:3-5) Its members reflect the fruits of God's spirit in their lives. (Gal. 5:22, 23) So, those who adhere to true worship can be identified because they sincerely endeavor to apply Bible standards in their lives not only at their places of meeting but in their family life, at their secular work, in school, and in recreation.(5) Do itsmembers truly love one another?Jesus said: "By this all will know that you are my disciples, if you have love among yourselves." (John 13:35) Such love reaches across racial, social, and national boundaries, drawing people together in genuine brotherhood. So strong is this love that it sets them apart as being truly different. When the nations go to war, who have enough love for their Christian brothers in other lands that they refuse to take up arms and kill them? That is what early Christians did.(6) Is ittruly separate from the world?Jesus said that his true followers would be "no part of the world." (John 15:19) To worship God in a manner that he approves requires that we keep ourselves "without spot from the world." (Jas. 1:27) Can that be said of those whose clergy and other members are involved in politics, or whose lives are largely built around materialistic and fleshly desires?-1 John 2:15-17.(7) Are itsmembers active witnesses concerningGod'sMattew 28:19 GO THEREFORE AND MAKE DISCIPLES.....
How long does it take for sunlight to reach the moon?
Answer:Earth ranges from 91 million miles to 94.5 million miles from the sun. The moon is 238,855.086 miles from Earth.The speed of light is 670,616,629 mph.Therefore:The minimum distance from the sun to the moon is 91,238,855.1 miles. The maximum distance from the sun to the moon is 94,738,855.1 miles.Therefore:The amount of time it takes for light to travel from the sun to the moon can be anywhere from 6.11862934 × 1016 hours to 6.35334516 × 1016 hours.==============================================================I have a couple of comments. Everybody else has already had a dipin this pool, so I guess I can jump in too without getting hurt:-- The first answer is a beautiful example of what happens when you put all ofyour trust in your calculator or your computer. A truly amazing job of gatheringall the right numbers, and working through them for an answer, but he still madea humongous mistake ... multiplying instead of dividing ... and he never caught it.Why do you think that happened ? My answer is: No matter how complicated andtechnical the problem and the process of solving it may be, the answer has tosatisfy your brain before you send it out there. That means you must stand back,look at your answer, and ask "Does this answer make sense ?" Regardless of whatthe calculator may say, your gut has to buy it. If your gut has no clue, then you'reat the mercy of your machines. That's a dangerous place to be, as you can plainlysee by looking back at the first answer.-- The moon revolves around the Earth. So it's closer to the sun than we are forhalf the time, and farther from the sun than we are for the other half of the time.When you average that out, the moon is, on the average, exactly the samedistance from the sun as the Earth is, so it takes sunlight exactly the same lengthof time to reach the Moon, on the average, that it takes to reach the Earth.That's 8minutes and 20seconds . On the average.-- The first contributor got wound up in his numbers, all with good intentions, andended up with kind of a mish-mash. When it came to doing his final calculations,he used severely rounded figures for the Earth's aphelion and perihelion radii,(nearest and farthest distances from the sun), but then took the average value ofa number that gyrates wildly ... the moon's distance from Earth ... and wrote thatone to a precision of nine ( ! ) significant figures. His figure for the speed of lightin mph is right on.-- I shall now commit a maneuver that will mark me as one of the lowest forms oflife in the Q&A world: I'll take the numbers that the first contributor collected withso much toil, sweat, and tears, fix his little computational error, and present theresult as my own work.Here I go:Answer:Earth ranges from 91 million miles to 94.5 million miles from the sun. The moon is 238,855.086 miles from Earth.The speed of light is 670,616,629 mph.Therefore:The minimum distance from the sun to the moon is 91,238,855.1 miles. The maximum distance from the sun to the moon is 94,738,855.1 miles.Therefore:The amount of time it takes for light to travel from the sun to the moon can be anywhere from 489.8 seconds to 508.6 seconds.
A messenger sent to reveal gods will?
A prophet or angel.A prophet.BIBLE PROPHECIES ABOUT THE ADVENT OF MUHAMMADAbraham is widely regarded as the Patriarch of monotheism and the common fatherof the Jews, Christians and Muslims. Through His second son, Isaac, came allIsraelite prophets including such towering figures as Jacob, Joseph, Moses,David, Solomon and Jesus. May peace and blessings be upon them all. The adventof these great prophets was in partial fulfillment of God's promises to blessthe nations of earth through the descendents of Abraham (Genesis12:2-3).Suchfulfillment is wholeheartedly accepted by Muslims whose faith considers thebelief in and respect of all prophets an article of faith.BLESSINGS OF ISHMAEL AND ISAACWas the first born son of Abraham (Ishmael) and his descendants included inGod's covenant and promise? A few verses from the Bible may help shed some lighton this question;1) Genesis 12:2-3 speaks of God's promise to Abraham and his descendants beforeany child was born to him.2) Genesis 17:4 reiterates God's promise after the birth of Ishmael and beforethe birth of Isaac.3) In Genesis, ch. 21. Isaac is specifically blessed but Ishmael was alsospecifically blessed and promised by God to become "a great nation" especiallyin Genesis 21:13, 18.4) According to Deuteronomy 21:15-17 the traditional rights and privileges ofthe first born son are not to be affected by the social status of his mother(being a "free" woman such as Sarah, Isaac's mother, or a "Bondwoman" such asHagar, Ishmael's mother). This is only consistent with the moral andhumanitarian principles of all revealed faiths.5) The full legitimacy of Ishmael as Abraham's son and "seed" and the fulllegitimacy of his mother, Hagar, as Abraham's wife are clearly stated in Genesis21:13 and 16:3. After Jesus, the last Israelite messenger and prophet, it wastime that God's promise to bless Ishmael and his descendants be fulfilled. Lessthan 600years after Jesus, came the last messenger of God, Muhammad, from theprogeny of Abraham through Ishmael. God's blessing of both of the main branchesof Abraham's family tree was now fullfilled. But are there additionalcorroborating evidence that the Bible did in fact foretell the advent of prophetMuhammad?MUHAMMAD:The Prophet Like Unto MosesLong time after Abraham, God's promise to send the long-awaited Messenger wasrepeated this time in Moses' words.In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is:1) From among the Israelite's "brethren", a reference to their Ishmaelitecousins as Ishmael was the other son of Abraham who was explicitly promised tobecome a "great nation".2) A prophet like unto Moses. There were hardly any two prophets ,who were somuch alike as Moses and Muhammad. Both were given comprehensive law code oflife, both encountered their enemies and were victors in miraculous ways, bothwere accepted as prophets/statesmen and both migrated following conspiracies toassassinate them. Analogies between Moses and Jesus overlooks not only the abovesimilarities but other crucial ones as well (e.g. the natural birth, family lifeand death of Moses and Muhammad but not of Jesus, who was regarded by Hisfollowers as the Son of God and not exclusively a messenger of God, as Moses andMuhammad were and as Muslim belief Jesus was).THE AWAITED PROPHET WAS TO COME FROM ARABIADeuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad. It speaksof God (i.e. God's revelation) coming from Sinai, rising from Seir (probably thevillage of Sa'ir near Jerusalem) and shining forth from Paran. According toGenesis 21:21, the wilderness of Paran was the place where Ishmael settled (i.e.Arabia, specifically Mecca).Indeed the King James version of the Bible mentions the pilgrims passing throughthe valley of Ba'ca (another name of Mecca) in Psalms 84:4-6.Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who willbring down a law to be awaited in the isles and who "shall not fail nor bediscouraged till he have set judgment on earth." Verse 11, connects thatawaited one with the descendants of Ke'dar. Who is Ke'dar? According to Genesis25:13, Ke'dar was the second son of Ishmael, the ancestor of prophet Muhammad.MUHAMMAD'S MIGRATION FROM MECCA TO MEDINA:PROPHECIED IN THE BIBLE?Habakkuk 3:3 speaks of God (God's help) coming from Te'man (an Oasis North ofMedina according to J. Hasting's Dictionary of the Bible), and the holy one(coming) from Paran. That holy one who under persecution migrated from Paran(Mecca) to be received enthusiastically in Medina was none but prophet Muhammad.Indeed the incident of the migration of the prophet and his persecuted followersis vividly described in Isaiah 21:13-17. That section foretold as well about thebattle of Badr in which the few ill-armed faithful miraculously defeated the"mighty" men of Ke'dar, who sought to destroy Islam and intimidate their ownfolks who turned -to Islam.THE QUR'AN (KORAN) FORETOLD IN THE BIBLE?For twenty-three years, God's words (the Qur'an) were truly put into Muhammad'smouth. He was not the "author" of the Qur'an. The Qur'an was dictated to him byAngel Gabriel who asked Muhammad to simply repeat the words of the Qur'an as heheard them. These words were then committed to memory and to writing by thosewho hear them during Muhammad's life time and under his supervision.Was it a coincidence that the prophet "like unto Moses" from the "brethren" ofthe Israelites (i.e. from the lshmaelites) was also described as one in whosemouth God will put his words and that he will speak in the name of God,(Deuteronomy 18:18-20). Was it also a coincidence the "Paraclete" that Jesusforetold to come after Him was described as one who "shall not speak of himself,but whatsoever he shall hear, that shall he speak (John 16:13)Was it another coincidence that Isaiah ties between the messenger connected withKe'dar and a new song (a scripture in a new language) to be sang unto the Lord(Isaiah 42:10-11). More explicitly, prophesies Isaiah "For with stammering lips,and another tongue, will he speak to this people" (Isaiah 28:11). This latterverse correctly describes the "stammering lips" of Prophet Muhammad reflectingthe state of tension and concentration he went through at the time ofrevelation. Another related point is that the Qur'an was revealed in piece-mealsover a span of twenty three years. It is interesting to compare this with Isaiah28:10 whichspeaks of the same thing.THAT PROPHET- PARACLETE- MUHAMMADUp to the time of Jesus (peace be upon him), the Israelites were still awaitingfor that prophet like unto Moses prophecied in Deuteronomy 18:18. When John theBaptist came, they asked him if he was Christ and he said "no". They asked himif he was Elias and he said "no". Then, in apparent reference to Deuteronomy18:18, they asked him "Art thou that Prophet" and he answered, "no". (John 1: 19-2 1).In the Gospel according to John (Chapters 14, 15, 16) Jesus spoke of the"Paraclete" or comforter who will come after him, who will be sent by Father asanother Paraclete, who will teach new things which the contemporaries of Jesuscould not bear. While the Paraclete is described as the spirit of truth, (whosemeaning resemble Muhammad's famous title Al-Amin, the trustworthy), he isidentified in one verse as the Holy Ghost (John 14:26). Such a designation ishowever inconsistent with the profile of that Paraclete. In the words of theDictionary of the Bible, (Ed. J. Mackenzie) "These items, it must be admitted donot give an entirely coherent picture."Indeed history tells us that many early Christians understood the Paraclete tobe a man and not a spirit. This might explain the followings who responded tosome who claimed, without meeting the criteria stipulated by Jesus, to be theawaited "Paraciete".It was Prophet Muhammad (peace be upon him) who was the Paraclete, Comforter,helper, admonisher sent by God after Jesus. He testified of Jesus, taught newthings which could not be borne at Jesus' time, he spoke what he heard(revelation), he dwells with the believers (through his well-preservedteachings). Such teachings will remain forever because he was the last messengerof God, the only Universal Messenger to unite the whole of humanity under Godand on the path of PRESERVED truth. He told of many things to come which "cameto pass" in the minutest detail meeting, the criterion given by Moses todistinguish between the true prophet and the false prophets (Deuteronomy 18:22).He did reprove the world of sin, of righteousness and of judgment (John16:8-11)WAS THE SHIFT OF RELIGIOUS LEADERSHIP PROPHECIED?Following the rejection of the last Israelite prophet, Jesus, it was about timethat God's promise to make Ishmael a great nation be fulfilled (Genesis 21:13,18)In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (A Biblical symbol ofprophetic heritage) to be cleared after being given a last chance of three years(the duration of Jesus' ministry) to give fruit. In a later verse in the samechapter, Jesus said: "Therefore, say I unto you, The Kingdom of God shall betaken away from you, and given to a nation bringing forth the fruit thereof"(Matthew 21:43). That nation of Ishmael's descendants (the rejected stone inMatthew 21:42) which was victorious against all super-powers of its time asprophecied by Jesus: "And whosoever shall fall on this stone shall be broken,but on whomsoever it shall fall, it will grind him to powder" (Matthew 21:44).OUT OF CONTEXT COINCIDENCE?Is it possible that the numerous prophecies cited here are all individually andcombined out of context misinterpretations? Is the opposite true, that suchinfrequently studied verses fit together consistently and clearly point to theadvent of the man who changed the course of human history, Prophet Muhammad(peace be upon him). Is it reasonable to conclude that all these prophecies,appearing in different books of the Bible and spoken by various prophets atdifferent times were all coincidence? If this is so here is another strange"coincidence"!One of the signs of the prophet to come from Paran (Mecca) is that he will comewith "ten thousands of saints" (Deuteronomy 33:2 KJV). That was the number offaithful who accompanied Prophet Muhammad to Paran (Mecca) in his victorious,bloodless return to his birthplace to destroy the remaining symbols of idolatryin the Ka'bah.Says God as quoted by Moses:And it shall come to pass, that whosoever will not hearken unto my words whichhe shall speak in my name, I will require it of him. (Deuteronomy 18:19)Dear Readers:May the light of truth shine in your heart and mind. May it lead you to peaceand certitude in this life and eternal bliss in hereafter.AMEENhttp://www.islamicity.com/Mosque/Muhammad_Bible.HTM
Why do some people believe in evolution over creation?
There is no simple answer to such a question. It incorporates many aspects of psychology and sociology, and a true answer would vary slightly between individuals.Generally speaking, people believe Creationism in some form because they are indoctrinated with it at an early age, and it becomes one of their core beliefs. Later, when presented with a scientific answer to existence, they simply cannot defy their core beliefs, regardless of how credible they may find the alternatives. Often, in such cases, individuals end up believing multiple, conflicting items, or blatantly refusing to discuss any similar topic, in an attempt to avoid the inner conflict that would ensue.Another reason people may choose to disbelieve the theory of evolution is ignorance; if one has never been presented with information, or has only been presented with information in a one-sided or biased manner, one's conclusions will be made according to the information at hand, and, as in the instance of early indoctrination, one may simply refuse to question one's core beliefs. An example of this is the way science has progressed; 400 years ago, there was no explanation for our existence more viable than creation by a supreme being[s], so most cultures had some adaptation of such a theory. As technology and science progressed, evidence for an alternative theory was discovered.A third reason why one might choose to believe in having been created by a supreme being[s] rather than having emerged from a long string of cosmic accidents and biological mutations is fear. Being the creation of a supreme being[s] provides comfort and a sense of importance, in a way that few can derive from the knowledge of having been the result of a series of chemical coincidences. No matter how overwhelming evidence to the contrary may be, people fear the implications of having no grand purpose, and therefore choose to disbelieve, ignore, and shun the idea.The answer to that question is extremely complicated. This involves an understanding of human psychology, of the development of both religion and science through the ages.In very simple and general terms: people identify themselves by memes and ideologies because it gives them a firmer stance in a social context. We like to believe what people around us believe, because it makes for more socially robust groups. It's a form of peer pressure. We can identify with such memes to such an extent that we're no longer able to separate ourselves from what we believe: those beliefs become basic tenets that may not be questioned.Answer:The Jewish answer is that we have an unbroken national tradition of 3300 years to the Revelation at Sinai. God states that He created the universe (Genesis 1:1; Exodus 20:10). Not to mention, that Evolutionists have not put forth any putative proofs that would undermine the Jewish tradition.God's creation of the universe explains the vast wisdom found within it.Answer:The scientific answer is that we know that the the universe began almost 14 billion years ago. We, at least, can admit that we don't know how at this time. Ours is not a tradition but truths that have been pursued and changed with time and with addition facts. There are now findings in archeological digs in Israel that show the fact that man used fire in homes more than 500,000 years ago. The central ideas of evolution are that life has a history. It has changed over time and that different species share common ancestors.As lineages evolve and split and modifications are inherited, their evolutionary paths diverge. This produces a branching pattern of evolutionary relationships. We call this phylogeny or the "tree of life".The tree is supported by evidence, but it is not flawless. As scientists gather more data, they may revise these. For example, evidence discovered in the last 50 years suggests that birds are dinosaurs and that required some adjustments.Check the link below for more information:
What are the sacred texts of Confucianism What are the sacred beliefs of Confucianism What are the basic beliefs of Confucianism?
father/sonbrother/brotherhusban/wiferuler/subjectfriend/friendThree Confucian ValuesRobert OxnamPresident Emeritus, Asia SocietyIrene BloomWm. Theodore and Fanny Brett de Baryand the Class of 1941 CollegiateProfessor in Asian HumanitiesColumbia UniversityVd inhttp://www.columbia.edu/itc/eacp/asiasite/topics/CTeaching/Values/Text.htmConfucian teaching rests on three essential values: Filial piety, humaneness, and ritual.The Confucian value system may be likened in some ways to a tripod, which is one ofthe great vessels of the Shang and Zhou Period and a motif that reoccurs in later Chinesearts. You could say of the three legs of the tripod, one is filial devotion, or filial piety. Asecond is humaneness. A third is ritual or ritual consciousness.Filial PietyRespect for one's parents, filial piety, is considered the most fundamental of theConfucian values, the root of all others.Almost everyone is familiar with the idea that filial piety is a prime virtue inConfucianism. It's a prime virtue in the sense that, from the Confucian point of view, it's thestarting point of virtue. Humaneness is the ultimate goal, is the larger vision, but it starts withfilial piety.Excerpt from the Analects:Few of those who are filial sons and respectful brothers will show disrespect tosuperiors, and there has never been a man who is respectful to superiors and yet createsdisorder. A superior man is devoted to the fundamental. When the root is firmly established,the moral law will grow.Filial piety and brotherly respect are the root of humanity.11. A Source Book in Chinese Philosophy, Wing-tsit Chan, ed., (Princeton University Press, 1963) Analects I:2Filial piety derives from that most fundamental human bond: parent and child. Theparent-child relationship is appropriately the first of the five Confucian relationships. Althoughthe child is the junior member in the relationship, the notion of reciprocity is still key tounderstanding filial piety. The Chinese word for this is xiaoThe top portion of the character for xiao, shows an old man and underneath, ayoung man supporting the old man. There is this sense of the support by the youngof the older generation and the respect of the young for the older generation, but it'salso reciprocal. Just as parents have looked after children in their infancy andnurtured them, so the young are supposed to look after parents when they have reached oldage and to revere them and to sacrifice to them after their death as well.Ancestor WorshipFilial piety and ancestor worship are interconnected as parts of a single concept. Thisbecomes clear when one considers that the word for filial piety is the same as the word formourning, the child who acts with piety towards its parent is equated with the child whomourns its parents through the proper rituals.A key manifestation of filial piety was ancestor worship. Ancestor worship in China wasobviously related to the basic Confucian idea that children are obligated to respect theirparents in life and to remember them after they have died.There were two major loci of ancestor worship, as far as most people were concerned.One locus was in the home where people worshiped ancestral tablets. And the tablet behindme is an example of an ancestral tablet that would be kept in the home.So this is the tablet of people named Liu whose remote ancestors came from this placecalled Peng Cheng, which is in Northern China. Below this the column says that this is thetablet or spirit tablet of the generations of ancestors of the Liu.And this tablet in fact starts with the ninth generation and goes all the way down andyou have the generations on either side going from top to bottom.As I said, the large number of individuals in this tablet implies quite accurately thatthere are an awful lot of living descendants who relate to this particular tablet and whoworship the ancestors in it.Another important focus of ancestor worship was the graves. So that once or twice ayear, minimally, people throughout China would go to the graves of their ancestors, bothespecially recent ancestors, but also sometimes more distant ancestors, to tidy up the gravesand worship them.HumanenessAnother key value in Confucian thinking--the second leg of the tripod--is humaneness,the care and concern for other human beings.Excerpt from the Analects:Confucius said: "...The humane man, desiring to be established himself, seeks toestablish others; desiring himself to succeed, he helps others to succeed. To judge others bywhat one knows of oneself is the method of achieving humanity..." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsVI:28A second, very important concept in the Analects of Confucius and again, inlater Confucian thought is that of ren. Sometimes that term ren is translated asgoodness, benevolence.I prefer to translate it as humaneness or humanity because the character ismade up of two parts. On the left is the element that means a person or a humanbeing. On the right the element that represents a number two. So, ren has a sense of aperson together with others. A human being together with other human beings, a humanbeing in society.Ritual ConsciousnessThe last of the three central Confucian values is respect for ritual--the proper way ofdoing things in the deepest sense.The third leg in this tripod is that of li, ritual consciousness or propriety. Li representsthe forms in which human action are supposed to go on.Excerpt from the Analects:Confucius said: "In rites at large, it is always better to be too simple rather than toolavish. In funeral rites, it is more important to have the real sentiment of sorrow than minuteattention to observances." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsIII:4So, while in the course of evolution of the Confucian tradition, li rights are considered tohave become more, what in the West might be called more secular in character, not to beconcerned so much with the idea of trying to appease deceased ancestors as had been truein the period prior to the time of Confucius. Still the notion of the ritual retains a very strongreligious association throughout time.So as that evolves in a more secular, humanistic context, it still retains the sense thatindividuals have to defer to one another, have to show respect to one another. They have tobe prepared to make some sacrifice for one another.Confucius himself emphasized again and again that ritual itself was important. Thatrituals, that through ritual, people could learn proper relationships.So if we look at ancestor worship through the lenses of ritual, what can we see? Wecan see, first of all, that through ancestor worship filial piety is eternal. People can continueto be loyal and obedient to their parents even after their parents have passed away.At the same time, and in line, indeed, with the ancient Confucian theory, throughancestor worship, parents continue to teach their own children filial piety.In the character li, the strong religious associations are very, very clear here.On the left side of the character, li is the element indicating prognostication orpre-saging. On the right, you have a ritual vessel.RitualsThere are all kinds of rituals governing all aspects of life, the great moments of life:Birth, capping (which is a coming of age ceremony for boys), marriage, death. So, there arerituals also which apply to many other aspects of life as well, not just the great moments ofhuman life but many of the smaller and more ordinary interactions of human life.At the pinnacle of the social order in imperial China was the emperor, the Son ofHeaven, who performed rituals designed to preserve the cosmic order.There was in fact a board of ritual, as part of the imperial government. And the emperorhimself was deeply involved in ritual throughout the year.The emperor, for example, there would be the annual worship of heaven, which wasthe most important day of the imperial ritual calendar.Now it was not only heaven that was worshiped. It was also the emperors of previousdynasties that were worshiped, and it was also the ancestors of the emperor that wereworshiped.Insofar as the emperor was worshiping his own ancestors, he was being a goodChinese Confucian. He was doing what everyone else in China was doing.Insofar as the emperor worshiped the earlier emperors of earlier dynasties, he wasproclaiming the continuity of the imperial institution, above and beyond the rise and collapseof particular dynasties. He was giving legitimacy to the imperial institution itself.Insofar as the emperor worshiped heaven, he was expressing his privileged position asthe son of heaven.Reciprocity / The Five RelationshipsExcerpt from the Analects:Zi Gong asked: "Is there any one word that can serve as a principle for the conduct oflife?" Confucius said: "Perhaps the word 'reciprocity': Do not do to others what you would notwant others to do to you."11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsXV:23The importance of reciprocity, and the mutual responsibility of one person for another,is essential to understanding the five basic human relations suggested by Confucius.Very prominent in the Confucian tradition is the idea of the five relationships between, ifyou take it according to Mencius, parent and child, minister and ruler, husband and wife,older and younger brother, friend and friend.The order of the five relationships is taken from that given by Confucius' most famousfollower, the philosopher Mencius (active 372-289 B.C.E.) whose conversations wererecorded in the book Mencius (see The Classics).Those five relationships and the fact of human relatedness are of crucial importance inthe Confucian tradition.In the first four cases, you're talking about differentiated statuses.Now, the point is not to necessarily confirm or reinforce the status difference but tounderstand what it is that establishes a responsibility between those two pairs in therelationship.Man as Social BeingConfucius builds his theory of society and government on the assumption that man is asocial being always interacting with other human beings.Moral obligations to other people, and the imperative of public service, follow from thisassumption.Confucius had been traveling with his friends and his students, and visiting one stateafter another and trying to persuade one ruler after another, and being unsuccessful at it.And at one point, they lost their way in their travels, and one of Confucius' disciples went toask directions from somebody who was cultivating in a nearby field.And when this farmer learned who the disciple was and who Confucius was, he said,"Instead of following someone who flees from this man and that, you should flee from thiswhole generation of men." Now, that sets up the peasant, the farmer as somebody who'scultivating his own garden and isn't worrying about the rest of mankind.The disciple goes back to Confucius and reports this. And Confucius says, "Onecannot herd with the beasts or flock with the birds. If I am not to be a man among men," orliterally, to go in the company of other men, "then what am I to be? If the Way prevailed in theworld, I wouldn't be trying to change things."He is not content with what he finds. His conscience impels him to try to rectify what iswrong in the world. And it is a sense of the moral conscience that he's got to be in thecompany of other men, whatever he is going to make of himself. It has to be in relation tohuman society.In the Confucian tradition, human relatedness is the primary given. Human beings existin a social context. They learn from one another, they interact with one another.And so practically speaking, the way that one comes to understand what it means to behuman, or to be humane, is through one's interactions with other people, and through theallied virtue of reciprocity or empathy, so that you understand yourself by what youunderstand of others, and you understand others and treat them by what you understand ofyourself.EducationImplicit in the Confucian emphasis on ritual and self-cultivation through ritual is thenotion that life is a continuous process of learning and self-improvement.Confucius stressed the importance of education for achieving personal and socialorder.Excerpt from the Analects:When Confucius was traveling to Wei, Ran Yu drove him.Confucius observed, "What a dense population!" Ran Yu said, "The people havinggrown so numerous, what next should be done for them?""Enrich them," was the reply. "And when one has enriched them, what next should bedone?" Confucius said, "Educate them." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960) Analects,XIII:9GovernmentConfucius' overriding concern was with government. He believed that when virtuousmen lead by moral example, good government would follow naturally.Then if we recognize that the issue at the start is what is the true vocation of the nobleman or the noble person, it's a question of how do you govern. What is the proper way ofgoverning?Excerpt from the Analects:Confucius said: "If a ruler himself is upright, all will go well without orders. But if hehimself is not upright, even though he gives orders they will notbe obeyed." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960). XIII:6He says, "To try to order the people through laws and regulations and implicitpunishments, if you do that, people will find a way to avoid, evade the law, and they will haveno sense of shame. If you lead them by virtue and the rites, then they will governthemselves, discipline themselves, and they will have a sense of shame."That's a rather basic statement of the Confucian appeal to a basic personal morality inall persons, all men, rather than a reliance upon coercion, on force, on power.
Thesis example of a business course graduate?
Resources & Collections Library Services About the Library News & AnnouncementsAPA STYLE GUIDE5th edition including APA Style Guide to Electronic ReferencesReference Citations in TextReferencesPrint Sources (paper) Articles, books, reports, government documents, corporate author, etc.Electronic Sources (online/web) articles, ebooks, reports, broadcast, data, blogs, wiki, podcasts, etc.,More HelpWeb SitesPDF version of APA GuideReturn to Library Home Page American Psychological Association or APA style is widely accepted in the Social Sciences.For more information consult the 5th edition of the Publication Manual of the American Psychological Associationlocated on 2North Reference and in Dictionary Stands on all floor: BF 76.7 .P83 2001. See also Publication Manual, Fifth Edition Reprint CorrectionsNOTE: Effective June 2007, section 4.16 of the 5th edition of the Publication Manual of the American Psychological Association has been revised and updated. See APA Style Guide to Electronic References for further information. REFERENCE CITATIONS IN TEXTThroughout the body of your paper, briefly note the author and date of research that you mention. Enough information is needed to identify the correct source in the References list at the end of your paper.Author and Date Cited in Text (no parenthetical citation necessary) In a 1989 article, Gould explores some of Darwin's most effective metaphors.Author Not Cited in TextAs metaphors for the workings of nature, Darwin used the tangled bank, the tree oflife, and the face of nature (Gould, 1989).Author Cited in TextGould (1989) attributes Darwin's success to his gift for making the appropriate metaphor.Direct Quotation with Name of AuthorGould (1989) explains that Darwin used the metaphor of the tree of life "to express the other form of interconnectedness-genealogical rather than ecological-and to illustrate both success and failure in the history of life" (p. 14).Direct Quotation without Name of AuthorDarwin used the metaphor of the tree of life "to express the other form of interconnectedness-genealogical rather than ecological" (Gould, 1989, p. 14).For each of the samples above the correct "References" APA style formatwould be:Gould, S. 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Remember to use the examples in this handout to cite and reference your quote correctly.Return to top of the page REFERENCESNOTE: As stated in the Publication Manual (section 5.18):Begin your list of references on a new page, headed with the word "References" centered at the top.Use "Reference" if there is only one.Alphabetize the list by author's last name. If there is no author given, start with the first significant word in the title.For article titles, capitalize only the first word of the title and subtitle, and proper names.Periodical titles should be written in full with both capital and lower case letters.References are to be in a hanging indent format, meaning that the first line of each reference is set flush left and subsequent lines are indented.Double space the entire document.Example:Klimoski, R. & Palmer, S. (1993). The ADA and the hiring process in organizations. ConsultingPsychology Journal: Practice and Research, 45(2), 10-36.Return to top of the page PRINT SOURCES: JOURNAL ARTICLES(periodical articles published in journals, magazines, newspapers, etc.)Format: Author, A. A., Author, B. B., & Author, C. C. (year). Title of article. Title of Periodical, volume(issue), pages.One AuthorMellers, B. A. (2000). Choice and the relative pleasure of consequences. PsychologicalBulletin, 126(6), 910-924.Two to Six AuthorsKlimoski, R., & Palmer, S.(1993). The ADA and the hiring process in organizations.Consulting Psychology Journal: Practice and Research,45(2), 10-36.Six or More AuthorsWolchik, S. A., West, S. G., Sandler, I. N., Tein, J., Coatsworth, D., Lengua, L., et al. (2000).An experimental evaluation of theory-based mother and mother-child programs forchildren of divorce. Journal of Consulting and Clinical Psychology, 68(5), 843-856.Magazine ArticleRodgers, J. (2006, July). Extreme psychology. Psychology Today, 39(4), 86-93.Review of a BookSchatz, B. R. (2000, November 17). Learning by text or context? [Review of the book Thesocial life of information]. Science, 290, 1304.Daily Newspaper Article, No AuthorNote: Use p or pp before page number. If the article had more than one page but not continuous then the citation would be "pp. A12, A14."New drug appears to sharply cut risk of death from heart failure. (2001, August 3).The Washington Post, p. A12.Letter to the Editor, Newspaper ArticleBerkowitz, A.D. (2000, November 24). How to tackle the problem of student drinking [Letterto the editor]. The Chronicle of Higher Education, p B20.Entire Issue of a JournalBarlow, D.H. (Ed.). (1991) Diagnoses, dimensions, and DSM-IV: The science of classification[Special issue]. Journal of Abnormal Psychology, 100(3).Return to top of the page PRINT SOURCES: BOOKS AND REPORTSFormat: Author, A. A. (year). Title of work. Location: Publisher.BookMitchell, T. R., & Larson, J. R., Jr. (1987). People in organizations: An introduction toorganizational behavior (3rd ed.). New York: McGraw-Hill.A Book by More than One AuthorLevison, M., Ward, R. G., & Webb, J. W. (1973). The settlement of Polynesia: Acomputer simulation. Minneapolis: University of Minnesota Press.Edited BookRuiz, V. L., & Sánchez Korrol, V. (Eds.). (2006). Latinas in the United States: A historicalencyclopedia. Bloomington: Indiana University Press.Corporate Author as publisherAmerican Psychiatric Association. (1994). Diagnostic and statistical manual of mentaldisorders (4th ed.). Washington, DC: Author.Anonymous AuthorGuidelines and application form for directors, 1990 summer seminar for school teachers.(1988). Washington, DC: National Endowment for the Humanities.Chapter in a BookMassaro, D. (1992). Broadening the domain of the fuzzy logical model of perception. In H. L.Pick Jr., P. van den Broek, & D.C. Knill (Eds.), Cognition: Conceptual andmethodological issues (pp. 51-84). Washington, DC: American PsychologicalAssociation.ERIC DocumentMead, J. V. (1992) Looking at old photographs: Investigating the teacher tales thatnovice teachers bring with them (Report No. NCRTL-RR-92-4). East Lansing,MI: National Center for Research on Teaching Learning. (ERIC DocumentReproduction Service No. ED346082)Government ReportNational Institute of Mental Health. (1990). Clinical training in serious mental illness(DHHS Publication No. ADM 90-1679). Washington, DC: U.S. GovernmentPrinting Office.Return to top of the page ELECTRONIC (BROADCAST, ONLINE and WEB SITES)NOTE: APA protocols for citing electronic information are evolving. For the latest information, consult the official APA Web site. APA will update this page regularly as there are additions, changes, or clarifications to APA style. Also see APA Style Guide to Electronic References for further information.In June 2007, changes were made to APA style guidelines for citing electronic scholarly articles. Many scholarly publishers have been assigning unique identifiers to each published article. The DOI (Digital Object Identifier) is an alpha-numeric code registered to each scholarly article in order to assign a persistent link to the article. The DOI (or doi) has replaced the database name and URL in the list of references. Because the link is to the final version, do not include a retrieval date. Since DOI numbers are complex, copy and paste DOI into the reference.Citing electronic sources is similar to citing print sources: citations direct readers to the source or as close as possible.Where do I find a DOI?It may be part of the citation or abstract of a record.It may be found on the first page of an article, especially in pdf format.Use DOI Lookup(http://www.crossref.org/guestquery/).Cut and paste a citation into CrossRef Simple Text Query(http://www.crossref.org/SimpleTextQuery/)Verify a known DOI by using CrossRef DOI Resolver(http://www.crossref.org/05researchers/58doi_resolver.HTML)Format: Author, A. A., Author, B. B., & Author, C. C. (year). Title of article. Title of Periodical, volume(issue), pages. doi: unique identifierFull-Text Article with DOI assignedJacobson, J. W., Mulick, J. A., & Schwartz, A. A. (1995). A history of facilitatedcommunication: Science, pseudoscience, and antiscience. American Psychologist,50(9), 750-765. doi: 10.1037/0003-066X.50.9.750Stevenson, W., Maton, K. I., & Teti, D. M. (1999). Social support, relationship quality,and well-being among pregnant adolescents. Journal of Adolescence, 22(1), 109-121.doi: 10.1006/jado.1998.0204Full-Text Articles without a DOISome articles don't have an assigned DOI. Look for a something called a "persistent link" or "document URL" in the article record, usually on the abstract page.NOTE: give the exact URL for open access journals or the URL of the journal home page if accessed through a subscription. There is no period at the end of a reference citation ending with a URL.Francis-Smythe, J., & Robertson, I. (1999). Time-related Individual Differences.Time & Society, 8(2), 273-292. Retrieved from http://search.ebscohost.com/login.aspx?direct=true&db=aph&AN=4548317&site=ehost-liveSenior, B. (1997). Team roles and team performance: Is there really a link? Journal ofOccupational and Organizational Psychology, 70(3), 241-258. Retrieved fromhttp://search.ebscohost.com/login.aspx?direct=true&db=aph&AN=9709182517&site=ehost-liveNewspaper Web SiteMcHugh, P. (2005, March 17). Feeling down? It might help if you just take it outside.San Francisco Chronicle. Retrieved from http://sfgate.comResearch or Technical Report from a Web SiteNAACP. (n.d.). Juvenile justice fact sheet. Retrieved December 11, 2007, fromhttp://www.naacp.org/advocacy/research/facts/Juvenile%20Justice.pdfACLU. (2007, November 29). FBI Improperly Using Patriot Act SurveillancePowers, ACLU Charges. Retrieved fromhttp://www.aclu.org/safefree/nationalsecurityletters/32904prs20071129.HTMLArticle from Web Site or E-journalTakase, A. (2007). Japanese high school students' motivation for extensive L2 reading.Reading in a Foreigh Language, 19(1), 1-18. RetrievedSeptember 24, 2007, from http://nflrc.Hawaii.edu/rfl/April2007/takase/takase.pdfTelevision BroadcastCrystal, L. (Executive Producer). (1993, October 11). The MacNeil/Lehrer news hour.[Television broadcast]. New York and Washington, DC: Public Broadcasting Service.Electronic Book from Web SiteNote: Use "Available from" to indicated that the URL will lead users to a download site rather than directly to the data.O'Keefe, E. (n.d). Egoism & the crisis in Western values. Available fromhttp://onlineoriginals.com/showitem.asp?itemID=135Electronic Book from DatabaseGates, J.M. (1999). Consider the Earth: Environmental activities for grades 4-8.Retrieved from NetLibrary database.WikiPsychometric assessment. (n.d.). Retrieved January 28, 2007, from The PsychologyWiki: http://psychology.wikia.com/wiki/Psychometirc_assessmentData setNote: Use "Available from" to indicated that the URL will lead users to a download site rather than directly to the data.Pew Hispanic Center. (2004). Changing channels and criss-crosing cultures: A survey ofLatinos on the news media [Data file and code book]. Available from PewHispanic Center Web site: http://pewhispanic.org/datasets/Blog postbfy. (2007, January 22). Re: The unfortunate prerequisites and consequences of partitioning yourmind. Message posted to http://scienceblogs.com/pharyngula/Audio podcastNote: Identify as much information as possible, either date, title or identifier.Van Nuys, D. (Producer). (2006, October 13). Understanding autism [Show 54].Shrink Rap Radio. Podcast retreived from http://www.shrinkrapradio.com/Return to top of the page MORE HELPCan't find the right rule? If you do not find a rule in this guide to fit the specific citation situation you are working on, you need to consult the 5th edition of the Publication Manual of the American Psychological Association. Copies are available at all dictionary stands on all four floors in the Library, in Reference (BF 76.7 P83 2001), and in the Reserve Book Room for a 2 hour check out period. Reference citations rules are in Chapter Four.It is impossible to have an example for every type of source available. If you are unable to find the perfect example, remember, that the purpose of listing references is to allow readers to retrieve and use your sources. Find the closest example; and put as much information as you think necessary in your citiation to ensure that the source can be retrieved in the future.Students may also seek assistance with papers for any class in any department, or for preparation for writing exams at the CSUS Writing Center. The Writing Center is located in Room 128 of Calaveras Hall.Also consider taking one of the drop in classes in the Library. Classes are held through-out the year. Check at the Reference Desk (2North) for a schedule of workshops or on the Library Instruction web pageExamples are also available from the web sites listed below.Return to top of the page WEB SITESAPA Style (Diana Hacker)http://www.dianahacker.com/resdoc/p04_c09_o.HTML#p04_c09_oAPA Style - Electronic Referenceshttp://www.apastyle.org/elecref.HTMLAPA Style for Electronic Sources/Trinity Universityhttp://lib.trinity.edu/research/citing/APAelectronicsources.pdfCiting Sources/Trinity Universityhttp://lib.trinity.edu/research/citing/OWL at Purdue/APA Formathttp://owl.English.purdue.edu/handouts/research/r_apa.HTMLCitation Styles - APAhttp://www.bedfordstmartins.com/online/cite6.HTMLCiting Net Sources (Ohio State)http://liblearn.osu.edu/tutor/les7/guide.HTMLFrequently Asked Questions about APA Stylehttp://www.apastyle.org/faqs.HTMLReturn to top of the page PDF VERSION OF APA STYLE GUIDEA PDF Version of the APA Style Guide is also available.Return to top of the page A Sacramento State Library Research Guide compiled by Leilani Hall, Science Reference Librarian; Leilani@csus.eduLast updated 6/09
