Forum » Problemi človeštva » Irak
Irak
Temo vidijo: vsi

jype ::
Zanimivo, kako je treba počakat skoraj do konca drugega mandata, preden se lahko naučiš lekcije:
http://news.bbc.co.uk/2/hi/americas/7236054.stm
http://news.bbc.co.uk/2/hi/americas/7236054.stm

Thomas ::
Ne morš vsega teoretično dodelat. Včasih je treba napravit kakšen eksperiment.
Man muss immer generalisieren - Carl Jacobi

jype ::
Ja, včasih pač mora umret kakšen miljonček, da se reči skristalizirajo. Nič posebnega.
Saj je že Stalin djal, da to je samo statistika, nič strašnega.
Povsem razumem vašo držo, se pa z njo ne strinjam. Naj še enkrat dodam zanimivo povezavo: http://www.noendinsightmovie.com/ (da ne bo kdo brez potrebe živel v Thomasovi zablodi).
Saj je že Stalin djal, da to je samo statistika, nič strašnega.
Povsem razumem vašo držo, se pa z njo ne strinjam. Naj še enkrat dodam zanimivo povezavo: http://www.noendinsightmovie.com/ (da ne bo kdo brez potrebe živel v Thomasovi zablodi).
Zgodovina sprememb…
- spremenilo: jype ()

Thomas ::
Jih bo umrlo milijon, da ne bi še naprej umirali po milijon na VSAKIH par let, kot so doslej?
Morda. Sicer bi bilo fino, če ne bi noben, ampak ni kar vse mogoče, kar si želimo.
Sem povedal že maljonkrat.
Zahodna in samo Zahodna civilizacija drastično zmanjša umore. V Iraku so del folklore, kot pri nas postavljanje mlajev.
Samo Jure še vedno sanja o Sadamovi sekularni državi, socializmu po iraško, i Amerika i Engleska bit če zemlja proleterska ... in bogsigavedi kaj še.
Morda. Sicer bi bilo fino, če ne bi noben, ampak ni kar vse mogoče, kar si želimo.
Sem povedal že maljonkrat.
More than a third of the Yanomamo males, on average, died from warfare. [Keeley: War before civilization: The myth of the peaceful savage]
Men who participated in killings had more wives and children than those who did not.[(Chagnon 1998; Chagnon 1992)]
Some Yanomamo men, however, reflected on the futility of their feuds and made it known that they would have nothing to do with the raiding. These findings, originally reported by Chagnon, have been empirically replicated several times.
Zahodna in samo Zahodna civilizacija drastično zmanjša umore. V Iraku so del folklore, kot pri nas postavljanje mlajev.
Samo Jure še vedno sanja o Sadamovi sekularni državi, socializmu po iraško, i Amerika i Engleska bit če zemlja proleterska ... in bogsigavedi kaj še.
Man muss immer generalisieren - Carl Jacobi

Daedalus ::
Jih bo umrlo milijon, da ne bi še naprej umirali po milijon na VSAKIH par let, kot so doslej?
To je ogabna predpostavka. S podobnimi predpostavkami so razni Stalini, Mao Cedongi, Rdeči Kmeri in kaj je še takega sranja opravičevali svoje socialne inženiringe. Jih pač "ene par" odpišeš...a ne?
Sej mi je jasno, kaj hočeš opravičevat. Sam na tak način je no go. To je pač barbarsko - kot da bi opravičeval žrtvovanja ljudi za boljšo letino. Jih damo ene par na stran, da bojo bogovi hepi in bo pšenica bogato obrodila.
To je ogabna predpostavka. S podobnimi predpostavkami so razni Stalini, Mao Cedongi, Rdeči Kmeri in kaj je še takega sranja opravičevali svoje socialne inženiringe. Jih pač "ene par" odpišeš...a ne?
Sej mi je jasno, kaj hočeš opravičevat. Sam na tak način je no go. To je pač barbarsko - kot da bi opravičeval žrtvovanja ljudi za boljšo letino. Jih damo ene par na stran, da bojo bogovi hepi in bo pšenica bogato obrodila.
Man is condemned to be free; because once thrown into the world,
he is responsible for everything he does.
[J.P.Sartre]
he is responsible for everything he does.
[J.P.Sartre]

Thomas ::
> Jih damo ene par na stran, da bojo bogovi hepi in bo pšenica bogato obrodila.
To je povsem naravno razmišljanje. Tako so delala vsa plemena vso zgodovino. Kelti, Iliri, Slovani vključno.
Metoda kontrole populacije. Laufala od naci Nemčije, Turčije v začetku prejšnjega stoletja, Slovenije po 1945, Maovega skoka naprej, Sadamove oblasti, Ruande, Darfurja in Severne Koreje danes, morda Kenije jutri.
Nenaraven sistem ameriške okupacije Nemčije in nenaraven sistem ameriške okupacije Iraka, kjer je misija uničenje te tisočletne tradicije, ki je uspela ali uspeva ... pač to "naravnost" prekinja.
Enim gre pa od tega na bruhanje, pravijo. Mislijo, da bi plemena morala še naprej po svoje. Ali se kvečjemu prostovoljno odreči teh starih izročil.
Skrajno zanimiva je tale psihologija, skrajno zanimiva.
To je povsem naravno razmišljanje. Tako so delala vsa plemena vso zgodovino. Kelti, Iliri, Slovani vključno.
Metoda kontrole populacije. Laufala od naci Nemčije, Turčije v začetku prejšnjega stoletja, Slovenije po 1945, Maovega skoka naprej, Sadamove oblasti, Ruande, Darfurja in Severne Koreje danes, morda Kenije jutri.
Nenaraven sistem ameriške okupacije Nemčije in nenaraven sistem ameriške okupacije Iraka, kjer je misija uničenje te tisočletne tradicije, ki je uspela ali uspeva ... pač to "naravnost" prekinja.
Enim gre pa od tega na bruhanje, pravijo. Mislijo, da bi plemena morala še naprej po svoje. Ali se kvečjemu prostovoljno odreči teh starih izročil.
Skrajno zanimiva je tale psihologija, skrajno zanimiva.
Man muss immer generalisieren - Carl Jacobi

Daedalus ::
Meni je bolj zanimiva ona psihologija, ki uporabi predpostavke, katere domnevno zavrača, za opravičevanje lastnih miselnih akrobacij. Zelo zanimivo, ni kaj. Tud Mao pride prav, ko je treba opravičevati kikse v socialnem inženiringu Zahoda. Pa še vedno nisem šur, če si poštekal, kaj hočem povedat.
A je fosforiranje Faluđe upravičeno žrtvovanje civilnega prebivalstva za svetlo prihodnost? Al pa razčefuk Dresdena? Se ti mogoče že svita, kaj ti hočem povedat - kam vodi tvoja predpostavka o žrtvovani milijardi (iz ene druge teme) za boljšo prihodnost preostalih petih? Al pa tale - jih milijon pobijemo tu in zdaj, da bojo (mogoče) ostali živeli srečno do konca svojih dni.
A je fosforiranje Faluđe upravičeno žrtvovanje civilnega prebivalstva za svetlo prihodnost? Al pa razčefuk Dresdena? Se ti mogoče že svita, kaj ti hočem povedat - kam vodi tvoja predpostavka o žrtvovani milijardi (iz ene druge teme) za boljšo prihodnost preostalih petih? Al pa tale - jih milijon pobijemo tu in zdaj, da bojo (mogoče) ostali živeli srečno do konca svojih dni.
Man is condemned to be free; because once thrown into the world,
he is responsible for everything he does.
[J.P.Sartre]
he is responsible for everything he does.
[J.P.Sartre]

Thomas ::
Še zate tlele, kar sem napisal v drugi temi:
Vsak dan na svetu umre 150 tisoč ljudi.
"Normalno in naravno" bi bilo, da bi jih bilo od tega kakšnih 50 tisoč umrlo od človeške roke. Homicida. Vsak dan.
V nekaterih področjih sveta se tega plana mačehe narave kar dobro držijo. Izpolnijo svojo kvoto. Samo v bolj civiliziranih državah pa potem to statistiko pokvarijo. Neverjetno malo ljudi umre v umorih in vojnah.
Že 20. stoletje v Evropi, pa če se še tako čudno sliši, NI izpolnjevalo Matildine norme, da 1/3 se pobijemo med sabo. Komaj kakšen Stalin in Hitler sta prišla blizu tega "plana" v svojih deželah, med najbolj uspešnimi leti.
Da bi se Pakistani in Afganistani in podobni zdržali skoraj čisto brez, je mau težko. Počasi pa le gre. Bo vojna nizke intenzitete trajala še dolgo? Mogoče celo ta ne! Ve se pa ne.
Vsak dan na svetu umre 150 tisoč ljudi.
"Normalno in naravno" bi bilo, da bi jih bilo od tega kakšnih 50 tisoč umrlo od človeške roke. Homicida. Vsak dan.
V nekaterih področjih sveta se tega plana mačehe narave kar dobro držijo. Izpolnijo svojo kvoto. Samo v bolj civiliziranih državah pa potem to statistiko pokvarijo. Neverjetno malo ljudi umre v umorih in vojnah.
Že 20. stoletje v Evropi, pa če se še tako čudno sliši, NI izpolnjevalo Matildine norme, da 1/3 se pobijemo med sabo. Komaj kakšen Stalin in Hitler sta prišla blizu tega "plana" v svojih deželah, med najbolj uspešnimi leti.
Da bi se Pakistani in Afganistani in podobni zdržali skoraj čisto brez, je mau težko. Počasi pa le gre. Bo vojna nizke intenzitete trajala še dolgo? Mogoče celo ta ne! Ve se pa ne.
Man muss immer generalisieren - Carl Jacobi

Thomas ::
> A je fosforiranje Faluđe upravičeno žrtvovanje civilnega prebivalstva za svetlo prihodnost?
A je upravičeno pa odjenjat in pustiti Alkajdi oporišča?
Se boš ukvarjal z moralo toliko časa, da bo to tvoje ukvarjanje z moralo postalo nekaj zelo nemoralnega, saj zaradi neakcije umre še več ljudi?
A je upravičeno pa odjenjat in pustiti Alkajdi oporišča?
Se boš ukvarjal z moralo toliko časa, da bo to tvoje ukvarjanje z moralo postalo nekaj zelo nemoralnega, saj zaradi neakcije umre še več ljudi?
Man muss immer generalisieren - Carl Jacobi

Daedalus ::
Od kdaj velja formula
civilno prebivalstvo = Al Kajda
?
civilno prebivalstvo = Al Kajda
?
Man is condemned to be free; because once thrown into the world,
he is responsible for everything he does.
[J.P.Sartre]
he is responsible for everything he does.
[J.P.Sartre]

Thomas ::
Ne vem jest, da bi ta formula veljala. Tudi ne velja formula, da talci v banki so roparji banke, ampak včasih ustrelijo tudi kakšnega občana za okencem. Stvar taktike, koliko se civilnim žrtvam lahko izogneš. Popolnoma žal nikoli.
Edit:
Ali pa kadar imaš (precej) sreče. Kadar se pa Alkadajisti zabarikadirajo med civilno prebivalstvo, je pa sploh težavno.
Edit:
Ali pa kadar imaš (precej) sreče. Kadar se pa Alkadajisti zabarikadirajo med civilno prebivalstvo, je pa sploh težavno.
Man muss immer generalisieren - Carl Jacobi
Zgodovina sprememb…
- spremenil: Thomas ()

Thomas ::
Ne. Bomo kar pustili, da imajo Kalifat. Kolikor na široko se jim bo zahotelo.
Pa obrnimo mizo! Pri kateri meji bi se po potrebi branili pred Alkajdo tudi z jedrskim orožjem? Turško iraški? Grško turški? Na Kolpi? Na Karavankah? Nikoli in nikdar?
Pa obrnimo mizo! Pri kateri meji bi se po potrebi branili pred Alkajdo tudi z jedrskim orožjem? Turško iraški? Grško turški? Na Kolpi? Na Karavankah? Nikoli in nikdar?
Man muss immer generalisieren - Carl Jacobi

gfighter ::
Kako že gre tista pesmica? AlQaida-Iraq, Iraq-AlQaida, Iraq-AlQaida, AlQaida-Iraq, Iraq-AlQaida, AlQaida-Iraq, AlQaida-Iraq... S takšnim argumentiranjem si zgolj protagonist laži. Če si pa poleg tega še tak idiot, da ti pride na misel metat nuke po civilnih predmestjih zato, ker se menda notri skrivajo pripadniki Alkaide, ti pa ni pomoči.
No, pa saj drugače se razumemo (upam). Vsi bi pomagali onim tam doli, da vidijo "the error of their ways". Ti le ne spredvidiš, da je trenutni način pomoči del problema. Nič novega, pravzaprav...
No, pa saj drugače se razumemo (upam). Vsi bi pomagali onim tam doli, da vidijo "the error of their ways". Ti le ne spredvidiš, da je trenutni način pomoči del problema. Nič novega, pravzaprav...
Catapultam habeo. Nisi pecuniam omnem mihi dabis, ad caput saxum immane mittam

T-h-o-r ::
Pri kateri meji bi se po potrebi branili pred Alkajdo tudi z jedrskim orožjem? Turško iraški? Grško turški? Na Kolpi? Na Karavankah? Nikoli in nikdar?
Ker se seveda milijone bojevnikov že desetletje pripravlja na zavzetje planeta z ultramodernim orožjem, nam ne preostane nič drugega kot vojna....
Ker se seveda milijone bojevnikov že desetletje pripravlja na zavzetje planeta z ultramodernim orožjem, nam ne preostane nič drugega kot vojna....
Why have a civilization anymore
if we no longer are interested in being civilized?
if we no longer are interested in being civilized?

Thomas ::
> Če si pa poleg tega še tak idiot, da ti pride na misel metat nuke po civilnih predmestjih zato, ker se menda notri skrivajo pripadniki Alkaide, ti pa ni pomoči.
To nikakor ni izključeno. Ko bodo in če bodo poskušali lansirati nuklearno raketo iz središča Teherana v Ljubljano ... jaz ne bi pomišljal niti trenutek, ampak bi udaril z nuklearnim ali kakršnimkoli drugim orožjem prej po središču Teherana.
Nuklearna vojna je vedno opcija. Vem, da se vam večini prej zrola, preden to možnost trezno razmislite.
Vaš problem.
To nikakor ni izključeno. Ko bodo in če bodo poskušali lansirati nuklearno raketo iz središča Teherana v Ljubljano ... jaz ne bi pomišljal niti trenutek, ampak bi udaril z nuklearnim ali kakršnimkoli drugim orožjem prej po središču Teherana.
Nuklearna vojna je vedno opcija. Vem, da se vam večini prej zrola, preden to možnost trezno razmislite.
Vaš problem.
Man muss immer generalisieren - Carl Jacobi

Thomas ::
> Ker se seveda milijone bojevnikov že desetletje pripravlja na zavzetje planeta z ultramodernim orožjem, nam ne preostane nič drugega kot vojna....
Z ultramodernim orožjem ali samo z rukzaki polnimi TNT, ni temeljne razlike. Vojna JE ŽE. V njej sodelujejo tudi slovenski vojaki, čeprav bi bili vi radi nevtralni. Nismo.
Z ultramodernim orožjem ali samo z rukzaki polnimi TNT, ni temeljne razlike. Vojna JE ŽE. V njej sodelujejo tudi slovenski vojaki, čeprav bi bili vi radi nevtralni. Nismo.
Man muss immer generalisieren - Carl Jacobi

T-h-o-r ::
s kom natanko smo v vojni?
Why have a civilization anymore
if we no longer are interested in being civilized?
if we no longer are interested in being civilized?

Thomas ::
S kom smo v vojni? S Talibani, Alkajdo in fundamentalisti sploh. Vojno so oni začeli. Deklarirali. Da bodo spreobrnili ali pobili nevernike.
Lahko se eni sprenevedate da to ni res. Pojdite na izlet v Alžirijo, če ne verjamete.
Lahko se eni sprenevedate da to ni res. Pojdite na izlet v Alžirijo, če ne verjamete.
Man muss immer generalisieren - Carl Jacobi

krneki0001 ::
Pojdite na izlet v Alžirijo, če ne verjamete.
Ne natolcuj, če nisi prepričan v to. V alžirijo greš komot in brez problemov se voziš naokoli s svojim avtom in se pogovarjaš s komerkoli, nihče ti nič noče. Pa še bencin imajo zelo poceni.
V libiji je pa še bolje in cena bencina noro dobra. Zadnja cena za liter bencina je bila 0,07 evra. Brez policije in brez spremstva smo se peljali kamorkoli smo hoteli in povsod so bili ljudje zelo ljubeznivi in z vsakim smo se lahko pogovarjali. Očitno gadafi le ni tak tiran kot to nekateri trdite.
Tudi v iraku pred prvo vojno leta 1990 je bilo enako. Nihče ti ni nič hotel narest, vsak se je s tabo normalno pogovarjal. Ženske so hodile v mini krilcih naokoli, vozle so avtomobile in z njimi si se lahko pogovarjal brez, da bi te kak njen brat nadziral. Kristjani so imeli celo svoje cerkve in lahko si šel molit, če ti je pasalo, pa te noben zato ni podil ali karkoli rekel. Danes v iraku ne stoji nobene krščanske cerkve več, pa nobveno dekle ne hodi naokoli v mini krilcu. Celo izza štedilnika ne gredo več, v šolo še manj, da bi se pa s tujcem pogovarjale, jih pa kamnejajo do smrti.
In če je to cena napredka, potem pa naj bo to napredek, ampak zame je to samo izgovor američanov, da so državo pahnili v bedo in za najmanj 200 let nazaj v preteklost, ter da so si nakopali gnev še tistih, ki so jih prej podpirali.
Zgodovina sprememb…
- spremenilo: krneki0001 ()

Thomas ::
Kaj naj ti rečem? Pojdi v Alžirijo. Na dopust za pol leta.
Še mau "imperialistične propagande" za druge.
Še mau "imperialistične propagande" za druge.
Man muss immer generalisieren - Carl Jacobi

krneki0001 ::
Zakaj bi šel na dopust za pol leta? Dopusta imam 23 delavnih dni in od tega jih zabijem v arabskih državah okol 15 + 4x vikend. Pa do sedaj še nikoli nisem imel problemov.
Pač, včasih sem se igral z avtočki v domačem peskovniku pred blokom, zdej se igram pa v mal večjem peskovniku in z mal večjim avtom.
Pač, včasih sem se igral z avtočki v domačem peskovniku pred blokom, zdej se igram pa v mal večjem peskovniku in z mal večjim avtom.

drejc ::
Meni se tudi živali v Živalskem vrtu smilijo.
"Rise above oneself and grasp the world"
- Archimedes of Syracuse
- Archimedes of Syracuse

perci ::
Meni se tudi živali v Živalskem vrtu smilijo.Lepo si ponazoril, kako deluje vaša propaganda, ni kaj. Sam še čakam, da predlagaš, da vse muslimane zapremo v taborišča in jih zaplinimo. Potem ne bo več težav z njimi. Potem pridejo na vrsto revni. Kakšen lep svet bo to brez revnih ljudi.

Thomas ::
Ti imaš težave s tem, Perci, ti. To so tvoje konstrukcije, kaj bi nekdo drug rad, na podlagi strukture tvojega mišljenja in naziranja.
Ne moreš si misliti, da je nekdo res sočuten do recimo Iračanov in jim daje ultimat. Zdej se boste pa prenehali obnašati kot živali! (Čeprav so se tako obnašali tudi naši predniki stoletja in tisočletja nazaj, to sploh ni važno!)
Ne moreš si misliti, da je komu bolj mar do ljudi kot do folklore. To je tebi in podobnim nerazumljivo. Vi ste multikulturniki ki bi dali "njihovi kulturi" možmost, da se izživlja nad svojimi podaniki kot se je doslej.
Mi pa pravimo, da tega dovolj in da bodo odslej obvezno imeli demokracijo. Če se bodo v protestiranju proti temu pobijali kot podivjani - kar so Iračani leto nazaj se - tega ne štejemo na konto Amerike, ampak na njihov lastni. Mogoče malo tudi na konto "mirovnikov" ki se tega veselite, ko se derete "smo rekli da ne invazije nad Sadama!"
Jasno?
Ne moreš si misliti, da je nekdo res sočuten do recimo Iračanov in jim daje ultimat. Zdej se boste pa prenehali obnašati kot živali! (Čeprav so se tako obnašali tudi naši predniki stoletja in tisočletja nazaj, to sploh ni važno!)
Ne moreš si misliti, da je komu bolj mar do ljudi kot do folklore. To je tebi in podobnim nerazumljivo. Vi ste multikulturniki ki bi dali "njihovi kulturi" možmost, da se izživlja nad svojimi podaniki kot se je doslej.
Mi pa pravimo, da tega dovolj in da bodo odslej obvezno imeli demokracijo. Če se bodo v protestiranju proti temu pobijali kot podivjani - kar so Iračani leto nazaj se - tega ne štejemo na konto Amerike, ampak na njihov lastni. Mogoče malo tudi na konto "mirovnikov" ki se tega veselite, ko se derete "smo rekli da ne invazije nad Sadama!"
Jasno?
Man muss immer generalisieren - Carl Jacobi

krneki0001 ::
Thomas, tvoje budalaštine okol mirovnikov so totalno mimo. Že odkar sem se malo bolj zavedel, sem militarist in to sem tudi pri svojih 34 letih. Nisem nikakršni mirovnik, še vedno mi je več do pobijanja ljudi, kot pa do tega, da bi jim kruh dajal.
Trdim pa, da to kar ti vidiš iz naslonjonjača po TVju ali internetu ni tista prava slika. Prava slika se bo pokazala šele ko bodo iz iraka ameriški vojaki odšli. Nastal bo pa enak kaos kot takrat, ko so talibani prevzeli afganistan.
Sicer pa veš kako se dela po celem svetu (primer je pa iz ljubljane):
KO NA ENI STRANI LJUBLJANICE NEKDO ZAKAŠLJA, NA DRUGI STRANI ŽE GOVORIJO, DA JE ZA PLJUČNICO UMRL.
Trdim pa, da to kar ti vidiš iz naslonjonjača po TVju ali internetu ni tista prava slika. Prava slika se bo pokazala šele ko bodo iz iraka ameriški vojaki odšli. Nastal bo pa enak kaos kot takrat, ko so talibani prevzeli afganistan.
Sicer pa veš kako se dela po celem svetu (primer je pa iz ljubljane):
KO NA ENI STRANI LJUBLJANICE NEKDO ZAKAŠLJA, NA DRUGI STRANI ŽE GOVORIJO, DA JE ZA PLJUČNICO UMRL.

perci ::
Vi ste multikulturniki ki bi dali "njihovi kulturi" možmost, da se izživlja nad svojimi podaniki kot se je doslej.Ne, ti si tak multikulturnik. Američanom pustiš, da se grejo v Iraku nek svoj kalifat in da tam sprobavajo neke šege, ki jih doma ne upajo. Jst sem za človekove pravice - cilj ameriške vojske pa ni ubranitev le-teh (če pa slučajno je, so pa hudo nesposobni).

jype ::
Thomas> To je povsem naravno razmišljanje. Tako so delala vsa plemena vso zgodovino. Kelti, Iliri, Slovani vključno.
Da. Zanimivo, da si tak tehnološki evangelist, na družboslovnem področju pa še nekje pred srednjim vekom.
gfighter> Če si pa poleg tega še tak idiot, da ti pride na misel metat nuke po civilnih predmestjih zato, ker se menda notri skrivajo pripadniki Alkaide, ti pa ni pomoči.
Thomas> To nikakor ni izključeno.
Je rekel Stalin. Pa Mao. Sadam pa ni bil tolk usekan, recimo. Je že računal, kje je najboljše razmerje glede cene in učinka. Jih je pobil samo toliko, kot je bilo treba plus še malo ekstra "drugim v opozorilo". Ni pa vseh, kar bi prva dva zagotovo - ljudstva iztrebit v svarilo komu se jima je zdelo prima.
T-h-o-r> s kom natanko smo v vojni?
Thomas> S kom smo v vojni? S Talibani, Alkajdo in fundamentalisti sploh. Vojno so oni začeli. Deklarirali. Da bodo spreobrnili ali pobili nevernike.
Prva termonuklearna eksplozija torej spada nekam nad griček, ki mu rečejo "Capitol"?
Da. Zanimivo, da si tak tehnološki evangelist, na družboslovnem področju pa še nekje pred srednjim vekom.
gfighter> Če si pa poleg tega še tak idiot, da ti pride na misel metat nuke po civilnih predmestjih zato, ker se menda notri skrivajo pripadniki Alkaide, ti pa ni pomoči.
Thomas> To nikakor ni izključeno.
Je rekel Stalin. Pa Mao. Sadam pa ni bil tolk usekan, recimo. Je že računal, kje je najboljše razmerje glede cene in učinka. Jih je pobil samo toliko, kot je bilo treba plus še malo ekstra "drugim v opozorilo". Ni pa vseh, kar bi prva dva zagotovo - ljudstva iztrebit v svarilo komu se jima je zdelo prima.
T-h-o-r> s kom natanko smo v vojni?
Thomas> S kom smo v vojni? S Talibani, Alkajdo in fundamentalisti sploh. Vojno so oni začeli. Deklarirali. Da bodo spreobrnili ali pobili nevernike.
Prva termonuklearna eksplozija torej spada nekam nad griček, ki mu rečejo "Capitol"?
Zgodovina sprememb…
- spremenilo: jype ()

poweroff ::
Desničarji bi najprej zaplinili vse Arabce, potem vse Muslimane, potem vse "komuniste", potem vse revne.
Hudič je le v tem, da bi potem oni prišli na vrsto.
Kaj ko bi zadevo obrnili, pa bi najprej desničarjem prepovedali izražanje njihovih fašističnih idej?
Hudič je le v tem, da bi potem oni prišli na vrsto.
Kaj ko bi zadevo obrnili, pa bi najprej desničarjem prepovedali izražanje njihovih fašističnih idej?


sudo poweroff

jype ::
Matthai> Kaj ko bi zadevo obrnili, pa bi najprej desničarjem prepovedali izražanje njihovih fašističnih idej?
Kontraproduktivno. Bolje je, če se njihove ideje ves čas ekstrapolira v prihodnost in potegne vzporednice s preteklostjo. Da je ves čas jasno, kam take reči vodijo.
Kontraproduktivno. Bolje je, če se njihove ideje ves čas ekstrapolira v prihodnost in potegne vzporednice s preteklostjo. Da je ves čas jasno, kam take reči vodijo.

Thomas ::
Insinuacije, kako bi recimo jaz zaplinil vse vas, ki te insinuacije delate, pa ne vem koga še vse zraven so bedne. Bedne, kot vaš "multikulturalizem".
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> ki te insinuacije delate
Izrekel si jih sam, tako da se ne pritožuj.
Thomas> Ne moreš si misliti, da je nekdo res sočuten do recimo Iračanov in jim daje ultimat. Zdej se boste pa prenehali obnašati kot živali!
S tem stavkom insinuiraš na to da se a) Iračani obnašajo kot živali (se ne) in b) da jih čaka smrtna kazen (z njo se nas večina ne strinja), če se ne podredijo tvojim pravilom (ki niso enaka kot pravila civiliziranega zahoda in se z njimi identificiramo mi, "levičarji").
Izrekel si jih sam, tako da se ne pritožuj.
Thomas> Ne moreš si misliti, da je nekdo res sočuten do recimo Iračanov in jim daje ultimat. Zdej se boste pa prenehali obnašati kot živali!
S tem stavkom insinuiraš na to da se a) Iračani obnašajo kot živali (se ne) in b) da jih čaka smrtna kazen (z njo se nas večina ne strinja), če se ne podredijo tvojim pravilom (ki niso enaka kot pravila civiliziranega zahoda in se z njimi identificiramo mi, "levičarji").

Thomas ::
> S tem stavkom insinuiraš na to da se a) Iračani obnašajo kot živali
Vsi ljudje se obnašajo kot živali, ker živali so. Moderne države kot US, Slovenija, Finska ... jih 99% omejijo pri medsebojnem pobujanju. Rim jih je morda že 90%.
Hohoho ... teli dialektični materialisti pa so ene mone. Polna usta imajo "znanstvenega pogleda na svet", pa ne vedo, da je človek ena najbolj svoji vrsti nevarnih živali. Mogoče nekaj takega, kot šimpanzi ali medvedje.
A Zahodna civilizacija lahko naredi ljudi krotke in prijazne. Edini način doslej. Zato naj subito preplavi cel svet!
Vsi ljudje se obnašajo kot živali, ker živali so. Moderne države kot US, Slovenija, Finska ... jih 99% omejijo pri medsebojnem pobujanju. Rim jih je morda že 90%.
Hohoho ... teli dialektični materialisti pa so ene mone. Polna usta imajo "znanstvenega pogleda na svet", pa ne vedo, da je človek ena najbolj svoji vrsti nevarnih živali. Mogoče nekaj takega, kot šimpanzi ali medvedje.
A Zahodna civilizacija lahko naredi ljudi krotke in prijazne. Edini način doslej. Zato naj subito preplavi cel svet!
Man muss immer generalisieren - Carl Jacobi

Thomas ::
"Tretje poti v socializem" so pa nevarni koraki vstran s te poti pacifikacije človeka, na način družbe enakovrednih posameznikov. Spomnimo se Hitlerja, (Nacionalnega) socialista!
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> Vsi ljudje se obnašajo kot živali, ker živali so.
Biološko gledano to drži. Sicer pa ne.
Thomas> A Zahodna civilizacija lahko naredi ljudi krotke in prijazne. Edini način doslej. Zato naj subito preplavi cel svet!
Nimaš pojma, očitno. Že davno tega so obstajali sistemi, ki so ljudi naredili krotke in prijazne. Bagdad je bil že pred tisoč leti izjemno civiliziran - v primerjavi z rimskim imperijem in v primerjavi z Bagdadom pod "ameriško civilno upravo". Je pa bil blizu tega, kar je bil pod Sadamom, recimo. Ampak to je še vedno svetlobna leta pred kalifatom, ki mu ZDA utirajo pot v Irak.
Biološko gledano to drži. Sicer pa ne.
Thomas> A Zahodna civilizacija lahko naredi ljudi krotke in prijazne. Edini način doslej. Zato naj subito preplavi cel svet!
Nimaš pojma, očitno. Že davno tega so obstajali sistemi, ki so ljudi naredili krotke in prijazne. Bagdad je bil že pred tisoč leti izjemno civiliziran - v primerjavi z rimskim imperijem in v primerjavi z Bagdadom pod "ameriško civilno upravo". Je pa bil blizu tega, kar je bil pod Sadamom, recimo. Ampak to je še vedno svetlobna leta pred kalifatom, ki mu ZDA utirajo pot v Irak.

Thomas ::
> Že davno tega so obstajali sistemi, ki so ljudi naredili krotke in prijazne.
To ti mau pesniško svobodo treniraš?
Banana NI modra, jure. (Jure tud ni moder.)
To ti mau pesniško svobodo treniraš?
Banana NI modra, jure. (Jure tud ni moder.)
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> To ti mau pesniško svobodo treniraš?
Le tebi tuja dejstva navajam.
You'd better get used to that.
Le tebi tuja dejstva navajam.
You'd better get used to that.

Thomas ::
Povej mi kaj več o teh "dejstvih". Kakšne šege so imeli v Bagdadu toliko tisoč let nazaj?
FYI - barbarske. Tistim barbarskim časom primerne.
FYI - barbarske. Tistim barbarskim časom primerne.
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> Kakšne šege so imeli v Bagdadu toliko tisoč let nazaj?
Pravno državo. Ne po modernih standardih, se razume, a z manj korupcije kot je je imel Rim.
Več v http://en.wikipedia.org/wiki/History_of_Baghdad in http://en.wikipedia.org/wiki/Islamic_Golden_Age.
Pravno državo. Ne po modernih standardih, se razume, a z manj korupcije kot je je imel Rim.
Več v http://en.wikipedia.org/wiki/History_of_Baghdad in http://en.wikipedia.org/wiki/Islamic_Golden_Age.

Thomas ::
Tole Wikipedio mi prineseš?
Za lepo sliko Bagdada v njej so poskrbeli pravoverni. V resnici pa to ni bil noben raj.
Sam kdo se bo s tabo dajal, jure. Brezveze.
Za lepo sliko Bagdada v njej so poskrbeli pravoverni. V resnici pa to ni bil noben raj.
Sam kdo se bo s tabo dajal, jure. Brezveze.
Man muss immer generalisieren - Carl Jacobi

jype ::
OK, ne dobiš wikipedie:
1. ^ Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, p. 1 & 148, Brill Publishers, ISBN 9004072594.
2. ^ Matthew E. Falagas, Effie A. Zarkadoulia, George Samonis (2006). "Arab science in the golden age (750–1258 C.E.) and today", The FASEB Journal 20, p. 1581-1586.
3. ^ a b c d George Saliba (1994), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, p. 245, 250, 256-257. New York University Press, ISBN 0814780237.
4. ^ a b c Ahmad Y Hassan, Factors Behind the Decline of Islamic Science After the Sixteenth Century
5. ^ a b c Howard R. Turner, Science in Medieval Islam, University of Texas Press, November 1, 1997, ISBN 0-292-78149-0, pg. 270 (book cover, last page)
6. ^ a b c d e f g Vartan Gregorian, "Islam: A Mosaic, Not a Monolith", Brookings Institution Press, 2003, pg 26-38 ISBN 081573283X
7. ^ a b c d e Arnold Pacey, "Technology in World Civilization: A Thousand-Year History", MIT Press, 1990, ISBN 0262660725 pg 41-42
8. ^ Bülent Þenay. Sufism. Retrieved on 2007-06-26.
9. ^ Muslim History and the Spread of Islam from the 7th to the 21st century. The Islam Project. Retrieved on 2007-06-26.
10. ^ Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0195135806.
11. ^ Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, Brill Publishers, ISBN 9004072594.
12. ^ Ahmad, I. A. (June 3, 2002), "The Rise and Fall of Islamic Science: The Calendar as a Case Study", Faith and Reason: Convergence and Complementarity, Al Akhawayn University, http://images.agustianwar.multiply.com/.... Retrieved on 31 January 2008
13. ^ L. Gari (2002), "Arabic Treatises on Environmental Pollution up to the End of the Thirteenth Century", Environment and History 8 (4), pp. 475-488.
14. ^ S. P. Scott (1904), History of the Moorish Empire in Europe, 3 vols, J. B. Lippincott Company, Philadelphia and London.
F. B. Artz (1980), The Mind of the Middle Ages, Third edition revised, University of Chicago Press, pp 148-50.
(cf. References, 1001 Inventions)
15. ^ a b Peter Barrett (2004), Science and Theology Since Copernicus: The Search for Understanding, p. 18, Continuum International Publishing Group, ISBN 056708969X.
16. ^ Ibrahim B. Syed PhD, "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association, 2002 (2), p. 2-9 [7-8].
17. ^ Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 992-3, in (Morelon & Rashed 1996, pp. 985-1007)
18. ^ (Gaudiosi 1988)
19. ^ (Hudson 2003, p. 32)
20. ^ Badr, Gamal Moursi (Spring, 1978), "Islamic Law: Its Relation to Other Legal Systems", The American Journal of Comparative Law 26 (2 - Proceedings of an International Conference on Comparative Law, Salt Lake City, Utah, February 24-25, 1977): 187-198 [196-8]
21. ^ John Bagot Glubb (cf. Quotations on Islamic Civilization)
22. ^ The Guinness Book Of Records, Published 1998, ISBN 0-5535-7895-2, P.242
23. ^ a b Dato' Dzulkifli Abd Razak, Quest for knowledge, New Sunday Times, 3 July 2005.
24. ^ Patricia Skinner (2001), Unani-tibbi, Encyclopedia of Alternative Medicine
25. ^ N. M. Swerdlow (1993). "Montucla's Legacy: The History of the Exact Sciences", Journal of the History of Ideas 54 (2), p. 299-328 [320].
26. ^ Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 988-991 in (Morelon & Rashed 1996, pp. 985-1007)
27. ^ a b Karima Alavi, Tapestry of Travel, Center for Contemporary Arab Studies, Georgetown University.
28. ^ Ziauddin Sardar, Science in Islamic philosophy
29. ^ a b John M. Hobson (2004), The Eastern Origins of Western Civilisation, p. 29-30, Cambridge University Press, ISBN 0521547245.
30. ^ a b Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96.
31. ^ S. A. H. Ahsani (July 1984). "Muslims in Latin America: a survey", Journal of Muslim Minority Affairs 5 (2), p. 454-463.
32. ^ Thomas F. Glick (1977), "Noria Pots in Spain", Technology and Culture 18 (4), p. 644-650.
33. ^ a b c Andrew M. Watson (1974), "The Arab Agricultural Revolution and Its Diffusion, 700-1100", The Journal of Economic History 34 (1), p. 8-35.
34. ^ The Globalisation of Crops, FSTC
35. ^ Andrew M. Watson (1983), Agricultural Innovation in the Early Islamic World, Cambridge University Press, ISBN 052124711X.
36. ^ a b Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part II: Transmission Of Islamic Engineering
37. ^ a b c Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", Historical Materialism 15 (1), p. 47-74, Brill Publishers.
38. ^ Al-Hassani, Woodcock and Saoud (2007), Muslim heritage in Our World, FSTC publishing, 2nd Edition, p. 102-123.
39. ^ The Cambridge economic history of Europe, p. 437. Cambridge University Press, ISBN 0521087090.
40. ^ Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [81, 83, 85, 90, 93, 96].
41. ^ Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0231123574.
42. ^ Timur Kuran (2005), "The Absence of the Corporation in Islamic Law: Origins and Persistence", American Journal of Comparative Law 53, p. 785-834 [798-799].
43. ^ Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [92-93].
44. ^ Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
45. ^ Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", Comparative Studies in Society and History 41, p. 263-293. Cambridge University Press.
46. ^ Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", MERIP Reports 68, p. 3-14 [8, 13].
47. ^ Bernard Lewis (1954), "Communism and Islam", International Affairs (Royal Institute of International Affairs 1944-) 30 (1), p. 1-12.
48. ^ Ahmad Y Hassan (1976). Taqi al-Din and Arabic Mechanical Engineering, p. 34-35. Institute for the History of Arabic Science, University of Aleppo.
49. ^ Maya Shatzmiller, p. 36.
50. ^ Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), p. 1-30 [10].
51. ^ Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), p. 1-30.
52. ^ Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part 1: Avenues Of Technology Transfer
53. ^ Maya Shatzmiller, p. 6-7.
54. ^ a b Maya Shatzmiller, p. 400-401.
55. ^ Maya Shatzmiller, p. 350-362.
56. ^ a b c d Paul Vallely, How Islamic Inventors Changed the World, The Independent, 11 March 2006.
57. ^ Fiona MacDonald (2006), The Plague and Medicine in the Middle Ages, p. 42-43, Gareth Stevens, ISBN 0836859073.
58. ^ Tor Eigeland, "The Tiles of Iberia", Saudi Aramco World, March-April 1992, p. 24-31.
59. ^ Robert Briffault (1928). The Making of Humanity, p. 191. G. Allen & Unwin Ltd.
60. ^ a b Will Durant (1980). The Age of Faith (The Story of Civilization, Volume 4), p. 162-186. Simon & Schuster. ISBN 0671012002.
61. ^ Fielding H. Garrison, History of Medicine
62. ^ a b c Dr. Kasem Ajram (1992). Miracle of Islamic Science, Appendix B. Knowledge House Publishers. ISBN 0911119434.
63. ^ Muhammad Iqbal (1934, 1999). The Reconstruction of Religious Thought in Islam. Kazi Publications. ISBN 0686184823.
64. ^ a b Rosanna Gorini (2003). "Al-Haytham the Man of Experience. First Steps in the Science of Vision", Journal of the International Society for the History of Islamic Medicine, 2003 (2): 53-55 [55]. Institute of Neurosciences, Laboratory of Psychobiology and Psychopharmacology, Rome, Italy.
65. ^ Ahmad Y Hassan and Donald Routledge Hill (1986), Islamic Technology: An Illustrated History, p. 282, Cambridge University Press.
66. ^ Abdus Salam, H. R. Dalafi, Mohamed Hassan (1994). Renaissance of Sciences in Islamic Countries, p. 162. World Scientific, ISBN 9971507137.
67. ^ Abid Ullah Jan (2006), After Fascism: Muslims and the struggle for self-determination, "Islam, the West, and the Question of Dominance", Pragmatic Publishings, ISBN 978-0-9733687-5-8.
68. ^ Salah Zaimeche (2003), An Introduction to Muslim Science, FSTC.
69. ^ Thomas Kuhn, The Copernican Revolution, (Cambridge: Harvard Univ. Pr., 1957), p. 142.
70. ^ Herbert Butterfield, The Origins of Modern Science, 1300-1800.
71. ^ R. Hooykaas, “The Rise of Modern Science: When and Why?”, The British Journal for the History of Science, Vol. 20, No. 4. (Oct., 1987), pp. 453-473
72. ^ Edward Grant (1996), The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts, Cambridge: Cambridge University Press
73. ^ David Agar (2001). Arabic Studies in Physics and Astronomy During 800 - 1400 AD. University of Jyvãskylã.
74. ^ David C. Lindberg (1968). "The Theory of Pinhole Images from Antiquity to the Thirteenth Century", Archive for History of the Exact Sciences 5, p. 154-176.
75. ^ R. S. Elliott (1966). Electromagnetics, Chapter 1. McGraw-Hill.
76. ^ Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Morgan Reynolds Publishing, ISBN 1599350246.
77. ^ Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Chapter 5. Morgan Reynolds Publishing. ISBN 1599350246.
78. ^ Reynor Mausfeld, "From Number Mysticism to the MauBformel: Fechner's Pyschophysics in the Tradition of Mathesis Universalis", Keynote Address International Symposium in Honour to G.Th. Fechner, International Society for Pyshophysics 19-23, October 2000, University of Leipzig.[1]
79. ^ Omar Khaleefa (Summer 1999). "Who Is the Founder of Psychophysics and Experimental Psychology?", American Journal of Islamic Social Sciences 16 (2).
80. ^ Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
81. ^ John Warren (2005). "War and the Cultural Heritage of Iraq: a sadly mismanaged affair", Third World Quarterly, Volume 26, Issue 4 & 5, p. 815-830.
82. ^ Dr. A. Zahoor (1997). JABIR IBN HAIYAN (Geber). University of Indonesia.
83. ^ Robert Briffault (1938). The Making of Humanity, p. 195.
84. ^ Felix Klein-Frank (2001), "Al-Kindi", in Oliver Leaman & Hossein Nasr, History of Islamic Philosophy, p. 174. London: Routledge.
85. ^ Michael E. Marmura (1965). "An Introduction to Islamic Cosmological Doctrines. Conceptions of Nature and Methods Used for Its Study by the Ikhwan Al-Safa'an, Al-Biruni, and Ibn Sina by Seyyed Hossein Nasr", Speculum 40 (4), p. 744-746.
86. ^ Robert Briffault (1938). The Making of Humanity, p. 196-197.
87. ^ a b G. Stolyarov II (2002), "Rhazes: The Thinking Western Physician", The Rational Argumentator, Issue VI.
88. ^ Farid Alakbarov (Summer 2001). A 13th-Century Darwin? Tusi's Views on Evolution, Azerbaijan International 9 (2).
89. ^ a b George Sarton, Introduction to the History of Science.
(cf. Dr. A. Zahoor and Dr. Z. Haq (1997), Quotations From Famous Historians of Science, Cyberistan.
90. ^ Felix Klein-Frank (2001), Al-Kindi, in Oliver Leaman and Hossein Nasr, History of Islamic Philosophy, p. 172. Routledge, London.
91. ^ A. Martin-Araguz, C. Bustamante-Martinez, Ajo V. Fernandez-Armayor, J. M. Moreno-Martinez (2002). "Neuroscience in al-Andalus and its influence on medieval scholastic medicine", Revista de neurología 34 (9), p. 877-892.
92. ^ a b c Bashar Saad, Hassan Azaizeh, Omar Said (October 2005). "Tradition and Perspectives of Arab Herbal Medicine: A Review", Evidence-based Complementary and Alternative Medicine 2 (4), p. 475-479 [476]. Oxford University Press.
93. ^ Khaled al-Hadidi (1978), "The Role of Muslim Scholars in Oto-rhino-Laryngology", The Egyptian Journal of O.R.L. 4 (1), p. 1-15. (cf. Ear, Nose and Throat Medical Practice in Muslim Heritage, Foundation for Science Technology and Civilization.)
94. ^ Cas Lek Cesk (1980). "The father of medicine, Avicenna, in our science and culture: Abu Ali ibn Sina (980-1037)", Becka J. 119 (1), p. 17-23.
95. ^ Katharine Park (March 1990). "Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500 by Nancy G. Siraisi", The Journal of Modern History 62 (1), p. 169-170.
96. ^ David W. Tschanz, MSPH, PhD (August 2003). "Arab Roots of European Medicine", Heart Views 4 (2).
97. ^ Jonathan D. Eldredge (2003), "The Randomised Controlled Trial design: unrecognized opportunities for health sciences librarianship", Health Information and Libraries Journal 20, p. 34–44 [36].
98. ^ Bernard S. Bloom, Aurelia Retbi, Sandrine Dahan, Egon Jonsson (2000), "Evaluation Of Randomized Controlled Trials On Complementary And Alternative Medicine", International Journal of Technology Assessment in Health Care 16 (1), p. 13–21 [19].
99. ^ D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), p. 447-450 [449].
100. ^ Walter J. Daly and D. Craig Brater (2000), "Medieval contributions to the search for truth in clinical medicine", Perspectives in Biology and Medicine 43 (4), p. 530–540 [536], Johns Hopkins University Press.
101. ^ D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), p. 447-450 [448].
102. ^ The Canon of Medicine, The American Institute of Unani Medicine, 2003.
103. ^ Rabie E. Abdel-Halim (2006), "Contributions of Muhadhdhab Al-Deen Al-Baghdadi to the progress of medicine and urology", Saudi Medical Journal 27 (11): 1631-1641.
104. ^ Rabie E. Abdel-Halim (2005), "Contributions of Ibn Zuhr (Avenzoar) to the progress of surgery: A study and translations from his book Al-Taisir", Saudi Medical Journal 2005; Vol. 26 (9): 1333-1339.
105. ^ Islamic medicine, Hutchinson Encyclopedia.
106. ^ Chairman's Reflections (2004), "Traditional Medicine Among Gulf Arabs, Part II: Blood-letting", Heart Views 5 (2), p. 74-85 [80].
107. ^ S. A. Al-Dabbagh (1978). "Ibn Al-Nafis and the pulmonary circulation", The Lancet 1: 1148.
108. ^ Husain F. Nagamia (2003), "Ibn al-Nafīs: A Biographical Sketch of the Discoverer of Pulmonary and Coronary Circulation", Journal of the International Society for the History of Islamic Medicine 1, p. 22–28.
Quotes Ibn al-Nafis, Commentary on Anatomy in Avicenna's Canon:
"The notion (of Ibn Sînâ) that the blood in the right side of the heart is to nourish the heart is not true at all, for the nourishment of the heart is from the blood that goes through the vessels that permeate the body of the heart."
109. ^ Matthijs Oudkerk (2004), Coronary Radiology, "Preface", Springer Science+Business Media, ISBN 3540436405.
110. ^ George Sarton (cf. Dr. Paul Ghalioungui (1982), "The West denies Ibn Al Nafis's contribution to the discovery of the circulation", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait)
(cf. The West denies Ibn Al Nafis's contribution to the discovery of the circulation, Encyclopedia of Islamic World)
111. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher, Encyclopedia of Islamic World).
112. ^ Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 3 & 6, Electronic Theses and Dissertations, University of Notre Dame.[2]
113. ^ Dr. Sulaiman Oataya (1982), "Ibn ul Nafis has dissected the human body", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn ul-Nafis has Dissected the Human Body, Encyclopedia of Islamic World).
114. ^ L. Leclerc (1876), Histoire de la medecine Arabe, vol. 2, p. 161, Paris.
(cf. Salah Zaimeche, The Scholars of Aleppo: Al Mahassin, Al Urdi, Al-Lubudi, Al-Halabi, Foundation for Science Technology and Civilisation)
115. ^ Ibrahim B. Syed, Ph.D. (2002). "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association 2, p. 2-9.
116. ^ Rüdiger Thiele (2005). "In Memoriam: Matthias Schramm", Arabic Sciences and Philosophy 15, p. 329–331. Cambridge University Press.
117. ^ H. Salih, M. Al-Amri, M. El Gomati (2005). "The Miracle of Light", A World of Science 3 (3). UNESCO.
118. ^ Sabra, A. I. & Hogendijk, J. P., The Enterprise of Science in Islam: New Perspectives, MIT Press, pp. 85-118, ISBN 0262194821
119. ^ Hatfield, Gary (1996), "Was the Scientific Revolution Really a Revolution in Science?", in Ragep, F. J.; Ragep, Sally P. & Livesey, Steven John, Tradition, Transmission, Transformation: Proceedings of Two Conferences on Pre-modern Science held at the University of Oklahoma, Brill Publishers, p. 500, ISBN 9004091262
120. ^ Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 2, p. 614-642 [642]. Routledge, London and New York.
121. ^ Abdus Salam (1984), "Islam and Science". In C. H. Lai (1987), Ideals and Realities: Selected Essays of Abdus Salam, 2nd ed., World Scientific, Singapore, p. 179-213.
122. ^ Seyyed Hossein Nasr, "The achievements of Ibn Sina in the field of science and his contributions to its philosophy", Islam & Science, December 2003.
123. ^ a b Fernando Espinoza (2005). "An analysis of the historical development of ideas about motion and its implications for teaching", Physics Education 40 (2), p. 141.
124. ^ Seyyed Hossein Nasr, "Islamic Conception Of Intellectual Life", in Philip P. Wiener (ed.), Dictionary of the History of Ideas, Vol. 2, p. 65, Charles Scribner's Sons, New York, 1973-1974.
125. ^ Shlomo Pines (1970). "Abu'l-Barakāt al-Baghdādī, Hibat Allah". Dictionary of Scientific Biography 1. New York: Charles Scribner's Sons. 26-28. ISBN 0684101149.
(cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), p. 521-546 [528].)
126. ^ Shlomo Pines (1964), "La dynamique d’Ibn Bajja", in Mélanges Alexandre Koyré, I, 442-468 [462, 468], Paris.
(cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), p. 521-546 [543].)
127. ^ Robert Briffault (1938). The Making of Humanity, p. 191.
128. ^ Nader El-Bizri (2006), "Ibn al-Haytham or Alhazen", in Josef W. Meri (2006), Medieval Islamic Civilization: An Encyclopaedia, Vol. II, p. 343-345, Routledge, New York, London.
129. ^ Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopaedia of the History of Arabic Science, Vol. 2, p. 622. London and New York: Routledge.
130. ^ Galileo Galilei, Two New Sciences, trans. Stillman Drake, (Madison: Univ. of Wisconsin Pr., 1974), pp 217, 225, 296-7.
131. ^ Ernest A. Moody (1951). "Galileo and Avempace: The Dynamics of the Leaning Tower Experiment (I)", Journal of the History of Ideas 12 (2), p. 163-193 (192f.)
132. ^ Nas, Peter J (1993). Urban Symbolism. Brill Academic Publishers, 350. ISBN 9-0040-9855-0.
133. ^ Krebs, Robert E. (2004). Groundbreaking Scientific Experiments, Inventions, and Discoveries of the Middle Ages and the Renaissance. Greenwood Press, 196. ISBN 0-3133-2433-6.
134. ^ George Saliba (1994). "Early Arabic Critique of Ptolemaic Cosmology: A Ninth-Century Text on the Motion of the Celestial Spheres", Journal for the History of Astronomy 25, p. 115-141 [116].
135. ^ S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3), p. 343-349.
136. ^ Toby Huff, The Rise of Early Modern Science, p. 326. Cambridge University Press, ISBN 0521529948.
137. ^ Edward Rosen (1985), "The Dissolution of the Solid Celestial Spheres", Journal of the History of Ideas 46 (1), p. 13-31 [19-20, 21].
138. ^ Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", Arabic Sciences and Philosophy 17, p. 7-55. Cambridge University Press.
139. ^ a b F. Jamil Ragep (2001), "Tusi and Copernicus: The Earth's Motion in Context", Science in Context 14 (1-2), p. 145–163. Cambridge University Press.
140. ^ Seyyed Hossein Nasr (1964), An Introduction to Islamic Cosmological Doctrines, (Cambridge: Belknap Press of the Harvard University Press), p. 135-136
141. ^ George Saliba (1999). Whose Science is Arabic Science in Renaissance Europe? Columbia University.
The relationship between Copernicus and the Maragha school is detailed in Toby Huff, The Rise of Early Modern Science, Cambridge University Press.
142. ^ Solomon Gandz (1936), The sources of al-Khwarizmi's algebra, Osiris I, p. 263–277: "In a sense, Khwarizmi is more entitled to be called "the father of algebra" than Diophantus because Khwarizmi is the first to teach algebra in an elementary form and for its own sake, Diophantus is primarily concerned with the theory of numbers."
143. ^ Serish Nanisetti, Father of algorithms and algebra, The Hindu, June 23, 2006.
144. ^ Syed, M. H. (2005). Islam and Science. Anmol Publications PVT. LTD., 71. ISBN 8-1261-1345-6.
145. ^ O'Connor, John J; Edmund F. Robertson "Abu'l Hasan ibn Ali al Qalasadi". MacTutor History of Mathematics archive.
146. ^ Akbar S. Ahmed (1984). "Al-Beruni: The First Anthropologist", RAIN 60, p. 9-10.
147. ^ Akbar Ahmed (2002). "Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today", Middle East Journal 56 (1), p. 25.
148. ^ H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
149. ^ I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", Arab Civilization: Challenges and Responses, New York University Press, ISBN 0887066984.
150. ^ Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70.
151. ^ Salahuddin Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. ISBN 1850653569.
152. ^ a b Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture 12 (3).
153. ^ a b John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 51 ISBN 0-312-19869-8
154. ^ L. Sprague de Camp, Literary Swordsmen and Sorcerers: The Makers of Heroic Fantasy, p 10 ISBN 0-87054-076-9
155. ^ a b John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 52 ISBN 0-312-19869-8
156. ^ James Thurber, "The Wizard of Chitenango", p 64 Fantasists on Fantasy edited by Robert H. Boyer and Kenneth J. Zahorski, ISBN 0-380-86553-X
157. ^ NIZAMI: LAYLA AND MAJNUN - English Version by Paul Smith
158. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher, Encyclopedia of Islamic World).
159. ^ Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 95-101, Electronic Theses and Dissertations, University of Notre Dame.[3]
160. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibnul-Nafees As a Philosopher, Encyclopedia of Islamic World).
161. ^ Nawal Muhammad Hassan (1980), Hayy bin Yaqzan and Robinson Crusoe: A study of an early Arabic impact on English literature, Al-Rashid House for Publication.
162. ^ Cyril Glasse (2001), New Encyclopedia of Islam, p. 202, Rowman Altamira, ISBN 0759101906.
163. ^ Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357-377 [369].
164. ^ a b Martin Wainwright, Desert island scripts, The Guardian, 22 March 2003.
165. ^ a b G. J. Toomer (1996), Eastern Wisedome and Learning: The Study of Arabic in Seventeenth-Century England, p. 222, Oxford University Press, ISBN 0198202911.
166. ^ Latinized Names of Muslim Scholars, FSTC.
167. ^ I. Heullant-Donat and M.-A. Polo de Beaulieu, "Histoire d'une traduction," in Le Livre de l'échelle de Mahomet, Latin edition and French translation by Gisèle Besson and Michèle Brossard-Dandré, Collection Lettres Gothiques, Le Livre de Poche, 1991, p. 22 with note 37.
168. ^ Professor Nabil Matar (April 2004), Shakespeare and the Elizabethan Stage Moor, Sam Wanamaker Fellowship Lecture, Shakespeare’s Globe Theatre (cf. Mayor of London (2006), Muslims in London, pp. 14-15, Greater London Authority)
169. ^ a b Majid Fakhry (2001). Averroes: His Life, Works and Influence. Oneworld Publications. ISBN 1851682694.
170. ^ Irwin, Jones (Autumn 2002), "Averroes' Reason: A Medieval Tale of Christianity and Islam", The Philosopher LXXXX (2)
171. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224-262, Brill Publishers, ISBN 9004094598.
172. ^ Dominique Urvoy, "The Rationality of Everyday Life: The Andalusian Tradition? (Aropos of Hayy's First Experiences)", in Lawrence I. Conrad (1996), The World of Ibn Tufayl: Interdisciplinary Perspectives on Ḥayy Ibn Yaqẓān, pp. 38-46, Brill Publishers, ISBN 9004093001.
173. ^ Muhammad ibn Abd al-Malik Ibn Tufayl and Léon Gauthier (1981), Risalat Hayy ibn Yaqzan, p. 5, Editions de la Méditerranée.[4]
174. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224-239, Brill Publishers, ISBN 9004094598.
175. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 227, Brill Publishers, ISBN 9004094598.
176. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 247, Brill Publishers, ISBN 9004094598.
177. ^ Kamal, Muhammad (2006), Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., pp. 9 & 39, ISBN 0754652718
178. ^ talk then walk
179. ^ Fancy, p. 49 & 59
180. ^ George Sarton, The Incubation of Western Culture in the Middle East, A George C. Keiser Foundation Lecture, March 29, 1950, Washington DC, 1951
181. ^ Erica Fraser. The Islamic World to 1600, University of Calgary.
182. ^ David A. King, "The Astronomy of the Mamluks", Isis, 74 (1983):531-555
183. ^ George Saliba, "Writing the History of Arabic Astronomy: Problems and Differing Perspectives (Review Article), Journal of the American Oriental Society, 116 (1996): 709-718.
184. ^ Bernard Lewis, What Went Wrong? Western Impact and Middle Eastern Response
1. ^ Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, p. 1 & 148, Brill Publishers, ISBN 9004072594.
2. ^ Matthew E. Falagas, Effie A. Zarkadoulia, George Samonis (2006). "Arab science in the golden age (750–1258 C.E.) and today", The FASEB Journal 20, p. 1581-1586.
3. ^ a b c d George Saliba (1994), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, p. 245, 250, 256-257. New York University Press, ISBN 0814780237.
4. ^ a b c Ahmad Y Hassan, Factors Behind the Decline of Islamic Science After the Sixteenth Century
5. ^ a b c Howard R. Turner, Science in Medieval Islam, University of Texas Press, November 1, 1997, ISBN 0-292-78149-0, pg. 270 (book cover, last page)
6. ^ a b c d e f g Vartan Gregorian, "Islam: A Mosaic, Not a Monolith", Brookings Institution Press, 2003, pg 26-38 ISBN 081573283X
7. ^ a b c d e Arnold Pacey, "Technology in World Civilization: A Thousand-Year History", MIT Press, 1990, ISBN 0262660725 pg 41-42
8. ^ Bülent Þenay. Sufism. Retrieved on 2007-06-26.
9. ^ Muslim History and the Spread of Islam from the 7th to the 21st century. The Islam Project. Retrieved on 2007-06-26.
10. ^ Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0195135806.
11. ^ Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, Brill Publishers, ISBN 9004072594.
12. ^ Ahmad, I. A. (June 3, 2002), "The Rise and Fall of Islamic Science: The Calendar as a Case Study", Faith and Reason: Convergence and Complementarity, Al Akhawayn University, http://images.agustianwar.multiply.com/.... Retrieved on 31 January 2008
13. ^ L. Gari (2002), "Arabic Treatises on Environmental Pollution up to the End of the Thirteenth Century", Environment and History 8 (4), pp. 475-488.
14. ^ S. P. Scott (1904), History of the Moorish Empire in Europe, 3 vols, J. B. Lippincott Company, Philadelphia and London.
F. B. Artz (1980), The Mind of the Middle Ages, Third edition revised, University of Chicago Press, pp 148-50.
(cf. References, 1001 Inventions)
15. ^ a b Peter Barrett (2004), Science and Theology Since Copernicus: The Search for Understanding, p. 18, Continuum International Publishing Group, ISBN 056708969X.
16. ^ Ibrahim B. Syed PhD, "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association, 2002 (2), p. 2-9 [7-8].
17. ^ Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 992-3, in (Morelon & Rashed 1996, pp. 985-1007)
18. ^ (Gaudiosi 1988)
19. ^ (Hudson 2003, p. 32)
20. ^ Badr, Gamal Moursi (Spring, 1978), "Islamic Law: Its Relation to Other Legal Systems", The American Journal of Comparative Law 26 (2 - Proceedings of an International Conference on Comparative Law, Salt Lake City, Utah, February 24-25, 1977): 187-198 [196-8]
21. ^ John Bagot Glubb (cf. Quotations on Islamic Civilization)
22. ^ The Guinness Book Of Records, Published 1998, ISBN 0-5535-7895-2, P.242
23. ^ a b Dato' Dzulkifli Abd Razak, Quest for knowledge, New Sunday Times, 3 July 2005.
24. ^ Patricia Skinner (2001), Unani-tibbi, Encyclopedia of Alternative Medicine
25. ^ N. M. Swerdlow (1993). "Montucla's Legacy: The History of the Exact Sciences", Journal of the History of Ideas 54 (2), p. 299-328 [320].
26. ^ Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 988-991 in (Morelon & Rashed 1996, pp. 985-1007)
27. ^ a b Karima Alavi, Tapestry of Travel, Center for Contemporary Arab Studies, Georgetown University.
28. ^ Ziauddin Sardar, Science in Islamic philosophy
29. ^ a b John M. Hobson (2004), The Eastern Origins of Western Civilisation, p. 29-30, Cambridge University Press, ISBN 0521547245.
30. ^ a b Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96.
31. ^ S. A. H. Ahsani (July 1984). "Muslims in Latin America: a survey", Journal of Muslim Minority Affairs 5 (2), p. 454-463.
32. ^ Thomas F. Glick (1977), "Noria Pots in Spain", Technology and Culture 18 (4), p. 644-650.
33. ^ a b c Andrew M. Watson (1974), "The Arab Agricultural Revolution and Its Diffusion, 700-1100", The Journal of Economic History 34 (1), p. 8-35.
34. ^ The Globalisation of Crops, FSTC
35. ^ Andrew M. Watson (1983), Agricultural Innovation in the Early Islamic World, Cambridge University Press, ISBN 052124711X.
36. ^ a b Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part II: Transmission Of Islamic Engineering
37. ^ a b c Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", Historical Materialism 15 (1), p. 47-74, Brill Publishers.
38. ^ Al-Hassani, Woodcock and Saoud (2007), Muslim heritage in Our World, FSTC publishing, 2nd Edition, p. 102-123.
39. ^ The Cambridge economic history of Europe, p. 437. Cambridge University Press, ISBN 0521087090.
40. ^ Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [81, 83, 85, 90, 93, 96].
41. ^ Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0231123574.
42. ^ Timur Kuran (2005), "The Absence of the Corporation in Islamic Law: Origins and Persistence", American Journal of Comparative Law 53, p. 785-834 [798-799].
43. ^ Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [92-93].
44. ^ Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
45. ^ Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", Comparative Studies in Society and History 41, p. 263-293. Cambridge University Press.
46. ^ Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", MERIP Reports 68, p. 3-14 [8, 13].
47. ^ Bernard Lewis (1954), "Communism and Islam", International Affairs (Royal Institute of International Affairs 1944-) 30 (1), p. 1-12.
48. ^ Ahmad Y Hassan (1976). Taqi al-Din and Arabic Mechanical Engineering, p. 34-35. Institute for the History of Arabic Science, University of Aleppo.
49. ^ Maya Shatzmiller, p. 36.
50. ^ Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), p. 1-30 [10].
51. ^ Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), p. 1-30.
52. ^ Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part 1: Avenues Of Technology Transfer
53. ^ Maya Shatzmiller, p. 6-7.
54. ^ a b Maya Shatzmiller, p. 400-401.
55. ^ Maya Shatzmiller, p. 350-362.
56. ^ a b c d Paul Vallely, How Islamic Inventors Changed the World, The Independent, 11 March 2006.
57. ^ Fiona MacDonald (2006), The Plague and Medicine in the Middle Ages, p. 42-43, Gareth Stevens, ISBN 0836859073.
58. ^ Tor Eigeland, "The Tiles of Iberia", Saudi Aramco World, March-April 1992, p. 24-31.
59. ^ Robert Briffault (1928). The Making of Humanity, p. 191. G. Allen & Unwin Ltd.
60. ^ a b Will Durant (1980). The Age of Faith (The Story of Civilization, Volume 4), p. 162-186. Simon & Schuster. ISBN 0671012002.
61. ^ Fielding H. Garrison, History of Medicine
62. ^ a b c Dr. Kasem Ajram (1992). Miracle of Islamic Science, Appendix B. Knowledge House Publishers. ISBN 0911119434.
63. ^ Muhammad Iqbal (1934, 1999). The Reconstruction of Religious Thought in Islam. Kazi Publications. ISBN 0686184823.
64. ^ a b Rosanna Gorini (2003). "Al-Haytham the Man of Experience. First Steps in the Science of Vision", Journal of the International Society for the History of Islamic Medicine, 2003 (2): 53-55 [55]. Institute of Neurosciences, Laboratory of Psychobiology and Psychopharmacology, Rome, Italy.
65. ^ Ahmad Y Hassan and Donald Routledge Hill (1986), Islamic Technology: An Illustrated History, p. 282, Cambridge University Press.
66. ^ Abdus Salam, H. R. Dalafi, Mohamed Hassan (1994). Renaissance of Sciences in Islamic Countries, p. 162. World Scientific, ISBN 9971507137.
67. ^ Abid Ullah Jan (2006), After Fascism: Muslims and the struggle for self-determination, "Islam, the West, and the Question of Dominance", Pragmatic Publishings, ISBN 978-0-9733687-5-8.
68. ^ Salah Zaimeche (2003), An Introduction to Muslim Science, FSTC.
69. ^ Thomas Kuhn, The Copernican Revolution, (Cambridge: Harvard Univ. Pr., 1957), p. 142.
70. ^ Herbert Butterfield, The Origins of Modern Science, 1300-1800.
71. ^ R. Hooykaas, “The Rise of Modern Science: When and Why?”, The British Journal for the History of Science, Vol. 20, No. 4. (Oct., 1987), pp. 453-473
72. ^ Edward Grant (1996), The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts, Cambridge: Cambridge University Press
73. ^ David Agar (2001). Arabic Studies in Physics and Astronomy During 800 - 1400 AD. University of Jyvãskylã.
74. ^ David C. Lindberg (1968). "The Theory of Pinhole Images from Antiquity to the Thirteenth Century", Archive for History of the Exact Sciences 5, p. 154-176.
75. ^ R. S. Elliott (1966). Electromagnetics, Chapter 1. McGraw-Hill.
76. ^ Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Morgan Reynolds Publishing, ISBN 1599350246.
77. ^ Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Chapter 5. Morgan Reynolds Publishing. ISBN 1599350246.
78. ^ Reynor Mausfeld, "From Number Mysticism to the MauBformel: Fechner's Pyschophysics in the Tradition of Mathesis Universalis", Keynote Address International Symposium in Honour to G.Th. Fechner, International Society for Pyshophysics 19-23, October 2000, University of Leipzig.[1]
79. ^ Omar Khaleefa (Summer 1999). "Who Is the Founder of Psychophysics and Experimental Psychology?", American Journal of Islamic Social Sciences 16 (2).
80. ^ Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
81. ^ John Warren (2005). "War and the Cultural Heritage of Iraq: a sadly mismanaged affair", Third World Quarterly, Volume 26, Issue 4 & 5, p. 815-830.
82. ^ Dr. A. Zahoor (1997). JABIR IBN HAIYAN (Geber). University of Indonesia.
83. ^ Robert Briffault (1938). The Making of Humanity, p. 195.
84. ^ Felix Klein-Frank (2001), "Al-Kindi", in Oliver Leaman & Hossein Nasr, History of Islamic Philosophy, p. 174. London: Routledge.
85. ^ Michael E. Marmura (1965). "An Introduction to Islamic Cosmological Doctrines. Conceptions of Nature and Methods Used for Its Study by the Ikhwan Al-Safa'an, Al-Biruni, and Ibn Sina by Seyyed Hossein Nasr", Speculum 40 (4), p. 744-746.
86. ^ Robert Briffault (1938). The Making of Humanity, p. 196-197.
87. ^ a b G. Stolyarov II (2002), "Rhazes: The Thinking Western Physician", The Rational Argumentator, Issue VI.
88. ^ Farid Alakbarov (Summer 2001). A 13th-Century Darwin? Tusi's Views on Evolution, Azerbaijan International 9 (2).
89. ^ a b George Sarton, Introduction to the History of Science.
(cf. Dr. A. Zahoor and Dr. Z. Haq (1997), Quotations From Famous Historians of Science, Cyberistan.
90. ^ Felix Klein-Frank (2001), Al-Kindi, in Oliver Leaman and Hossein Nasr, History of Islamic Philosophy, p. 172. Routledge, London.
91. ^ A. Martin-Araguz, C. Bustamante-Martinez, Ajo V. Fernandez-Armayor, J. M. Moreno-Martinez (2002). "Neuroscience in al-Andalus and its influence on medieval scholastic medicine", Revista de neurología 34 (9), p. 877-892.
92. ^ a b c Bashar Saad, Hassan Azaizeh, Omar Said (October 2005). "Tradition and Perspectives of Arab Herbal Medicine: A Review", Evidence-based Complementary and Alternative Medicine 2 (4), p. 475-479 [476]. Oxford University Press.
93. ^ Khaled al-Hadidi (1978), "The Role of Muslim Scholars in Oto-rhino-Laryngology", The Egyptian Journal of O.R.L. 4 (1), p. 1-15. (cf. Ear, Nose and Throat Medical Practice in Muslim Heritage, Foundation for Science Technology and Civilization.)
94. ^ Cas Lek Cesk (1980). "The father of medicine, Avicenna, in our science and culture: Abu Ali ibn Sina (980-1037)", Becka J. 119 (1), p. 17-23.
95. ^ Katharine Park (March 1990). "Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500 by Nancy G. Siraisi", The Journal of Modern History 62 (1), p. 169-170.
96. ^ David W. Tschanz, MSPH, PhD (August 2003). "Arab Roots of European Medicine", Heart Views 4 (2).
97. ^ Jonathan D. Eldredge (2003), "The Randomised Controlled Trial design: unrecognized opportunities for health sciences librarianship", Health Information and Libraries Journal 20, p. 34–44 [36].
98. ^ Bernard S. Bloom, Aurelia Retbi, Sandrine Dahan, Egon Jonsson (2000), "Evaluation Of Randomized Controlled Trials On Complementary And Alternative Medicine", International Journal of Technology Assessment in Health Care 16 (1), p. 13–21 [19].
99. ^ D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), p. 447-450 [449].
100. ^ Walter J. Daly and D. Craig Brater (2000), "Medieval contributions to the search for truth in clinical medicine", Perspectives in Biology and Medicine 43 (4), p. 530–540 [536], Johns Hopkins University Press.
101. ^ D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), p. 447-450 [448].
102. ^ The Canon of Medicine, The American Institute of Unani Medicine, 2003.
103. ^ Rabie E. Abdel-Halim (2006), "Contributions of Muhadhdhab Al-Deen Al-Baghdadi to the progress of medicine and urology", Saudi Medical Journal 27 (11): 1631-1641.
104. ^ Rabie E. Abdel-Halim (2005), "Contributions of Ibn Zuhr (Avenzoar) to the progress of surgery: A study and translations from his book Al-Taisir", Saudi Medical Journal 2005; Vol. 26 (9): 1333-1339.
105. ^ Islamic medicine, Hutchinson Encyclopedia.
106. ^ Chairman's Reflections (2004), "Traditional Medicine Among Gulf Arabs, Part II: Blood-letting", Heart Views 5 (2), p. 74-85 [80].
107. ^ S. A. Al-Dabbagh (1978). "Ibn Al-Nafis and the pulmonary circulation", The Lancet 1: 1148.
108. ^ Husain F. Nagamia (2003), "Ibn al-Nafīs: A Biographical Sketch of the Discoverer of Pulmonary and Coronary Circulation", Journal of the International Society for the History of Islamic Medicine 1, p. 22–28.
Quotes Ibn al-Nafis, Commentary on Anatomy in Avicenna's Canon:
"The notion (of Ibn Sînâ) that the blood in the right side of the heart is to nourish the heart is not true at all, for the nourishment of the heart is from the blood that goes through the vessels that permeate the body of the heart."
109. ^ Matthijs Oudkerk (2004), Coronary Radiology, "Preface", Springer Science+Business Media, ISBN 3540436405.
110. ^ George Sarton (cf. Dr. Paul Ghalioungui (1982), "The West denies Ibn Al Nafis's contribution to the discovery of the circulation", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait)
(cf. The West denies Ibn Al Nafis's contribution to the discovery of the circulation, Encyclopedia of Islamic World)
111. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher, Encyclopedia of Islamic World).
112. ^ Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 3 & 6, Electronic Theses and Dissertations, University of Notre Dame.[2]
113. ^ Dr. Sulaiman Oataya (1982), "Ibn ul Nafis has dissected the human body", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn ul-Nafis has Dissected the Human Body, Encyclopedia of Islamic World).
114. ^ L. Leclerc (1876), Histoire de la medecine Arabe, vol. 2, p. 161, Paris.
(cf. Salah Zaimeche, The Scholars of Aleppo: Al Mahassin, Al Urdi, Al-Lubudi, Al-Halabi, Foundation for Science Technology and Civilisation)
115. ^ Ibrahim B. Syed, Ph.D. (2002). "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association 2, p. 2-9.
116. ^ Rüdiger Thiele (2005). "In Memoriam: Matthias Schramm", Arabic Sciences and Philosophy 15, p. 329–331. Cambridge University Press.
117. ^ H. Salih, M. Al-Amri, M. El Gomati (2005). "The Miracle of Light", A World of Science 3 (3). UNESCO.
118. ^ Sabra, A. I. & Hogendijk, J. P., The Enterprise of Science in Islam: New Perspectives, MIT Press, pp. 85-118, ISBN 0262194821
119. ^ Hatfield, Gary (1996), "Was the Scientific Revolution Really a Revolution in Science?", in Ragep, F. J.; Ragep, Sally P. & Livesey, Steven John, Tradition, Transmission, Transformation: Proceedings of Two Conferences on Pre-modern Science held at the University of Oklahoma, Brill Publishers, p. 500, ISBN 9004091262
120. ^ Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 2, p. 614-642 [642]. Routledge, London and New York.
121. ^ Abdus Salam (1984), "Islam and Science". In C. H. Lai (1987), Ideals and Realities: Selected Essays of Abdus Salam, 2nd ed., World Scientific, Singapore, p. 179-213.
122. ^ Seyyed Hossein Nasr, "The achievements of Ibn Sina in the field of science and his contributions to its philosophy", Islam & Science, December 2003.
123. ^ a b Fernando Espinoza (2005). "An analysis of the historical development of ideas about motion and its implications for teaching", Physics Education 40 (2), p. 141.
124. ^ Seyyed Hossein Nasr, "Islamic Conception Of Intellectual Life", in Philip P. Wiener (ed.), Dictionary of the History of Ideas, Vol. 2, p. 65, Charles Scribner's Sons, New York, 1973-1974.
125. ^ Shlomo Pines (1970). "Abu'l-Barakāt al-Baghdādī, Hibat Allah". Dictionary of Scientific Biography 1. New York: Charles Scribner's Sons. 26-28. ISBN 0684101149.
(cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), p. 521-546 [528].)
126. ^ Shlomo Pines (1964), "La dynamique d’Ibn Bajja", in Mélanges Alexandre Koyré, I, 442-468 [462, 468], Paris.
(cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), p. 521-546 [543].)
127. ^ Robert Briffault (1938). The Making of Humanity, p. 191.
128. ^ Nader El-Bizri (2006), "Ibn al-Haytham or Alhazen", in Josef W. Meri (2006), Medieval Islamic Civilization: An Encyclopaedia, Vol. II, p. 343-345, Routledge, New York, London.
129. ^ Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopaedia of the History of Arabic Science, Vol. 2, p. 622. London and New York: Routledge.
130. ^ Galileo Galilei, Two New Sciences, trans. Stillman Drake, (Madison: Univ. of Wisconsin Pr., 1974), pp 217, 225, 296-7.
131. ^ Ernest A. Moody (1951). "Galileo and Avempace: The Dynamics of the Leaning Tower Experiment (I)", Journal of the History of Ideas 12 (2), p. 163-193 (192f.)
132. ^ Nas, Peter J (1993). Urban Symbolism. Brill Academic Publishers, 350. ISBN 9-0040-9855-0.
133. ^ Krebs, Robert E. (2004). Groundbreaking Scientific Experiments, Inventions, and Discoveries of the Middle Ages and the Renaissance. Greenwood Press, 196. ISBN 0-3133-2433-6.
134. ^ George Saliba (1994). "Early Arabic Critique of Ptolemaic Cosmology: A Ninth-Century Text on the Motion of the Celestial Spheres", Journal for the History of Astronomy 25, p. 115-141 [116].
135. ^ S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3), p. 343-349.
136. ^ Toby Huff, The Rise of Early Modern Science, p. 326. Cambridge University Press, ISBN 0521529948.
137. ^ Edward Rosen (1985), "The Dissolution of the Solid Celestial Spheres", Journal of the History of Ideas 46 (1), p. 13-31 [19-20, 21].
138. ^ Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", Arabic Sciences and Philosophy 17, p. 7-55. Cambridge University Press.
139. ^ a b F. Jamil Ragep (2001), "Tusi and Copernicus: The Earth's Motion in Context", Science in Context 14 (1-2), p. 145–163. Cambridge University Press.
140. ^ Seyyed Hossein Nasr (1964), An Introduction to Islamic Cosmological Doctrines, (Cambridge: Belknap Press of the Harvard University Press), p. 135-136
141. ^ George Saliba (1999). Whose Science is Arabic Science in Renaissance Europe? Columbia University.
The relationship between Copernicus and the Maragha school is detailed in Toby Huff, The Rise of Early Modern Science, Cambridge University Press.
142. ^ Solomon Gandz (1936), The sources of al-Khwarizmi's algebra, Osiris I, p. 263–277: "In a sense, Khwarizmi is more entitled to be called "the father of algebra" than Diophantus because Khwarizmi is the first to teach algebra in an elementary form and for its own sake, Diophantus is primarily concerned with the theory of numbers."
143. ^ Serish Nanisetti, Father of algorithms and algebra, The Hindu, June 23, 2006.
144. ^ Syed, M. H. (2005). Islam and Science. Anmol Publications PVT. LTD., 71. ISBN 8-1261-1345-6.
145. ^ O'Connor, John J; Edmund F. Robertson "Abu'l Hasan ibn Ali al Qalasadi". MacTutor History of Mathematics archive.
146. ^ Akbar S. Ahmed (1984). "Al-Beruni: The First Anthropologist", RAIN 60, p. 9-10.
147. ^ Akbar Ahmed (2002). "Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today", Middle East Journal 56 (1), p. 25.
148. ^ H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
149. ^ I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", Arab Civilization: Challenges and Responses, New York University Press, ISBN 0887066984.
150. ^ Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70.
151. ^ Salahuddin Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. ISBN 1850653569.
152. ^ a b Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture 12 (3).
153. ^ a b John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 51 ISBN 0-312-19869-8
154. ^ L. Sprague de Camp, Literary Swordsmen and Sorcerers: The Makers of Heroic Fantasy, p 10 ISBN 0-87054-076-9
155. ^ a b John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 52 ISBN 0-312-19869-8
156. ^ James Thurber, "The Wizard of Chitenango", p 64 Fantasists on Fantasy edited by Robert H. Boyer and Kenneth J. Zahorski, ISBN 0-380-86553-X
157. ^ NIZAMI: LAYLA AND MAJNUN - English Version by Paul Smith
158. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher, Encyclopedia of Islamic World).
159. ^ Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 95-101, Electronic Theses and Dissertations, University of Notre Dame.[3]
160. ^ Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibnul-Nafees As a Philosopher, Encyclopedia of Islamic World).
161. ^ Nawal Muhammad Hassan (1980), Hayy bin Yaqzan and Robinson Crusoe: A study of an early Arabic impact on English literature, Al-Rashid House for Publication.
162. ^ Cyril Glasse (2001), New Encyclopedia of Islam, p. 202, Rowman Altamira, ISBN 0759101906.
163. ^ Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357-377 [369].
164. ^ a b Martin Wainwright, Desert island scripts, The Guardian, 22 March 2003.
165. ^ a b G. J. Toomer (1996), Eastern Wisedome and Learning: The Study of Arabic in Seventeenth-Century England, p. 222, Oxford University Press, ISBN 0198202911.
166. ^ Latinized Names of Muslim Scholars, FSTC.
167. ^ I. Heullant-Donat and M.-A. Polo de Beaulieu, "Histoire d'une traduction," in Le Livre de l'échelle de Mahomet, Latin edition and French translation by Gisèle Besson and Michèle Brossard-Dandré, Collection Lettres Gothiques, Le Livre de Poche, 1991, p. 22 with note 37.
168. ^ Professor Nabil Matar (April 2004), Shakespeare and the Elizabethan Stage Moor, Sam Wanamaker Fellowship Lecture, Shakespeare’s Globe Theatre (cf. Mayor of London (2006), Muslims in London, pp. 14-15, Greater London Authority)
169. ^ a b Majid Fakhry (2001). Averroes: His Life, Works and Influence. Oneworld Publications. ISBN 1851682694.
170. ^ Irwin, Jones (Autumn 2002), "Averroes' Reason: A Medieval Tale of Christianity and Islam", The Philosopher LXXXX (2)
171. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224-262, Brill Publishers, ISBN 9004094598.
172. ^ Dominique Urvoy, "The Rationality of Everyday Life: The Andalusian Tradition? (Aropos of Hayy's First Experiences)", in Lawrence I. Conrad (1996), The World of Ibn Tufayl: Interdisciplinary Perspectives on Ḥayy Ibn Yaqẓān, pp. 38-46, Brill Publishers, ISBN 9004093001.
173. ^ Muhammad ibn Abd al-Malik Ibn Tufayl and Léon Gauthier (1981), Risalat Hayy ibn Yaqzan, p. 5, Editions de la Méditerranée.[4]
174. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224-239, Brill Publishers, ISBN 9004094598.
175. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 227, Brill Publishers, ISBN 9004094598.
176. ^ G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 247, Brill Publishers, ISBN 9004094598.
177. ^ Kamal, Muhammad (2006), Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., pp. 9 & 39, ISBN 0754652718
178. ^ talk then walk
179. ^ Fancy, p. 49 & 59
180. ^ George Sarton, The Incubation of Western Culture in the Middle East, A George C. Keiser Foundation Lecture, March 29, 1950, Washington DC, 1951
181. ^ Erica Fraser. The Islamic World to 1600, University of Calgary.
182. ^ David A. King, "The Astronomy of the Mamluks", Isis, 74 (1983):531-555
183. ^ George Saliba, "Writing the History of Arabic Astronomy: Problems and Differing Perspectives (Review Article), Journal of the American Oriental Society, 116 (1996): 709-718.
184. ^ Bernard Lewis, What Went Wrong? Western Impact and Middle Eastern Response

poweroff ::
No ja, sodobni fašistoidni desničarji se od nacistov razlikujejo še v eni podrobnosti.
Nacisti so uporabljali plin, sodobni fašistoidni desničarji pa pozivajo k uporabi jedrskega orožja.
Nacisti so uporabljali plin, sodobni fašistoidni desničarji pa pozivajo k uporabi jedrskega orožja.
sudo poweroff

Thomas ::
Ahminedžad poziva k uporabi jedrskega orožja. Jaz pa pravim, da ga bo prej sam dobil, kot kam poslal.
Me veseli, da me multikulturniki zmerjajo z nacistom ali kakorkoli. Če me ne bi, bi se že resno spraševal, kaj narobe delam.
Jure ... je pa dal eno orng falango knjig, v katerih naj bi pisalo, kako je bilo vse super v Bagdadu leta 1000.
Neumnost. Pri tistem številu otrok, so jih klale najmanj bolezni in lakota, zanesljivo pa še medsebojni obračuni. Sicer bi se za časa njihovega "zlatega veka" število prebivalstva povečalo za kakšnih 1000 krat. Pa se seveda ni.
Me veseli, da me multikulturniki zmerjajo z nacistom ali kakorkoli. Če me ne bi, bi se že resno spraševal, kaj narobe delam.
Jure ... je pa dal eno orng falango knjig, v katerih naj bi pisalo, kako je bilo vse super v Bagdadu leta 1000.
Neumnost. Pri tistem številu otrok, so jih klale najmanj bolezni in lakota, zanesljivo pa še medsebojni obračuni. Sicer bi se za časa njihovega "zlatega veka" število prebivalstva povečalo za kakšnih 1000 krat. Pa se seveda ni.
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> Ahminedžad poziva k uporabi jedrskega orožja.
Drzna obtožba. Koga pa?
Thomas> Jure ... je pa dal eno orng falango knjig, v katerih naj bi pisalo, kako je bilo vse super v Bagdadu leta 1000.
Mhm, ampak tebi seveda nič mar. Ti vendar _veš_, da je to le propaganda. Da bolje kot je v ZDA ne more biti, čeprav ti še poštevanka pravi drugače.
Thomas> Sicer bi se za časa njihovega "zlatega veka" število prebivalstva povečalo za kakšnih 1000 krat. Pa se seveda ni.
Polmilijonska mesta v tistih časih niso bila vsakdanji pojav. Razen v islamu.
Drzna obtožba. Koga pa?
Thomas> Jure ... je pa dal eno orng falango knjig, v katerih naj bi pisalo, kako je bilo vse super v Bagdadu leta 1000.
Mhm, ampak tebi seveda nič mar. Ti vendar _veš_, da je to le propaganda. Da bolje kot je v ZDA ne more biti, čeprav ti še poštevanka pravi drugače.
Thomas> Sicer bi se za časa njihovega "zlatega veka" število prebivalstva povečalo za kakšnih 1000 krat. Pa se seveda ni.
Polmilijonska mesta v tistih časih niso bila vsakdanji pojav. Razen v islamu.

perci ::
Thomas> Ahminedžad poziva k uporabi jedrskega orožja.
Drzna obtožba. Koga pa?
Verjetno Ameriko in Izrael - prva klofuta (mednarodne sankcije) mu ni bila dovolj in po krščansko nastavlja še "drugo lice"


jype ::
Verjetno, ja.
Ker kolikor jaz vem je Ahmadinedžad tolk natreniran, da sploh ne zmore izreči besede s korenom "jedrsk-" ne da bi takoj za tem prišlo "za civilno uporabo".
Če bi napravo imel bi verjetno sicer kaj drugega rekel, ampak to ne spremeni dejstva, da je zdaj bolj miroljuben od Gandija in ima izključno dobre namene. Še smehlja se čisto drugače od tradicionalnih mul, pa obrit je čist prozahodno.
Ma pa včasih kakšne Bushevsko-Thomasovske izpade, a la "Izrael v morje" pa "bog jih bo že posortiral", ampak očitno se to zgodi vsakemu, ki preveč ceni samega sebe, tako da mu lahko oprostimo.
Ker kolikor jaz vem je Ahmadinedžad tolk natreniran, da sploh ne zmore izreči besede s korenom "jedrsk-" ne da bi takoj za tem prišlo "za civilno uporabo".
Če bi napravo imel bi verjetno sicer kaj drugega rekel, ampak to ne spremeni dejstva, da je zdaj bolj miroljuben od Gandija in ima izključno dobre namene. Še smehlja se čisto drugače od tradicionalnih mul, pa obrit je čist prozahodno.
Ma pa včasih kakšne Bushevsko-Thomasovske izpade, a la "Izrael v morje" pa "bog jih bo že posortiral", ampak očitno se to zgodi vsakemu, ki preveč ceni samega sebe, tako da mu lahko oprostimo.

T-h-o-r ::
S kom smo v vojni? S Talibani, Alkajdo in fundamentalisti sploh. Vojno so oni začeli. Deklarirali. Da bodo spreobrnili ali pobili nevernike.
Oni bi pobili nevernike, ti bi pobil vse, ki se ne strinjajo s tabo... isti šmorn... aja ne, ti bi jih pobil, zato ker jim s tem pomagaš!
kje pa se skriva ta AL KAJDA?
Oni bi pobili nevernike, ti bi pobil vse, ki se ne strinjajo s tabo... isti šmorn... aja ne, ti bi jih pobil, zato ker jim s tem pomagaš!
kje pa se skriva ta AL KAJDA?
Why have a civilization anymore
if we no longer are interested in being civilized?
if we no longer are interested in being civilized?
Zgodovina sprememb…
- spremenilo: T-h-o-r ()

Thomas ::
> Oni bi pobili nevernike, ti bi pobil vse, ki se ne strinjajo s tabo...
Ti pač samo skušaš diskreditirati ad hominem tiste, ki se s tabo ne strinjamo.
Sej mi je jasno. Pač še en zbegan multikulturalist, ki se mu njegove ideje ne poklapajo med sabo.
Vas je poln forum. Potem se pač tolažite, "ah saj ta bi vse pobil, torej ni važno kaj govori". Po drugi strani pa dobro veste, da to ni res. Mau že slutite, kako gnile so vaše levo multikulturno politično korektne ideje. Votle in prazne.
Ti pač samo skušaš diskreditirati ad hominem tiste, ki se s tabo ne strinjamo.
Sej mi je jasno. Pač še en zbegan multikulturalist, ki se mu njegove ideje ne poklapajo med sabo.
Vas je poln forum. Potem se pač tolažite, "ah saj ta bi vse pobil, torej ni važno kaj govori". Po drugi strani pa dobro veste, da to ni res. Mau že slutite, kako gnile so vaše levo multikulturno politično korektne ideje. Votle in prazne.
Man muss immer generalisieren - Carl Jacobi

jype ::
Thomas> Mau že slutite, kako gnile so vaše levo multikulturno politično korektne ideje. Votle in prazne.
Mhm. V praksi se nam naša multikulturna politika kaže v tem kako se recimo New York (ki jo povzema) primerja s Utahom, Kanzasom, Louisiano (ki jih ne).
Mhm. V praksi se nam naša multikulturna politika kaže v tem kako se recimo New York (ki jo povzema) primerja s Utahom, Kanzasom, Louisiano (ki jih ne).

Thomas ::
Umrl je eden od naših.
Človek, ki je bil kongresnik, rojen na Madžarskem, Žid, ki je izkusil nacistične pogrome.
Precej takega naziranja nas je še živih. Vsekakor imamo jasen namen (in zmožnost) prevladati nad "multikulturalisti", ki zase mislijo, kako so to pametni. Heh ...
Človek, ki je bil kongresnik, rojen na Madžarskem, Žid, ki je izkusil nacistične pogrome.
For years, he sided with Republican neoconservatives who believe the United States should assert democracy abroad and use the military to intervene when a moral imperative or national interest is at stake.
In 2002, he supported the congressional resolution that authorized President Bush to invade Iraq and played a decisive role to gain Democratic support for the measure.
Precej takega naziranja nas je še živih. Vsekakor imamo jasen namen (in zmožnost) prevladati nad "multikulturalisti", ki zase mislijo, kako so to pametni. Heh ...
Man muss immer generalisieren - Carl Jacobi
Vredno ogleda ...
Tema | Ogledi | Zadnje sporočilo | |
---|---|---|---|
Tema | Ogledi | Zadnje sporočilo | |
» | Napad ZDA na IRAN (strani: 1 2 3 4 5 6 )Oddelek: Problemi človeštva | 24375 (16971) | drvo |
» | MušarafstanOddelek: Problemi človeštva | 2431 (2352) | jype |
» | Se Iraq popravlja, mi pa nič nevemo? (strani: 1 2 )Oddelek: Problemi človeštva | 5951 (4488) | Daedalus |
» | Saddam Hussein - OBSOJEN (strani: 1 2 3 4 )Oddelek: Problemi človeštva | 14452 (9849) | jype |
» | WMDji iz Iraka so v Siriji končali (strani: 1 2 )Oddelek: Problemi človeštva | 6853 (5536) | poweroff |