In Extra Help we discover Principal Parts and invite you to read an entire NT book: Philemon. In the Extra Material we will examine the significance of aspect in the imperative.

How should people who regard theirs as a (or the) true religion view other religions: their truth, the salvific consequences of believing in them, their role in the world, their eschatology and more? The chapter explores Jewish sources on these questions and devotes much space to an intriguing feature of Judaism: namely, that, in Jewish tradition, seeking converts is discouraged.

This chapter provides an analysis of the structure of love in Kierkegaard’s thought, which takes its most developed shape in Works of Love. This analysis will help us understand the four key elements of Kierkegaardian love that constitute it in its proper sense. The four elements of love are: repetition, time, commitment, and the good of the other. The overall argument in this chapter is that for Kierkegaard love necessitates a repeated, hence time-oriented, commitment to the good of the other. The object of this commitment is the other and that which is truly their good, which is their “abiding in love.”

In Extra Help you will see how easy it is to understand the perfect system using the pattern we have followed so far for the verb. In the Extra Material you’ll discover the range of uses of the perfect system.

Takes up another aspect of free will, the challenge of scientific determinism. I argue that Jewish tradition contains surprisingly many thinkers who either deny free will or (more commonly) greatly limit its scope, question its value, or embrace compatibilism (the thesis that free will and determinism are compatible). Some of what these thinkers say can be transferred to the challenge of determinism as it exists today.

This chapter examines the ways violence and the extreme right have often been intertwined. It reflects on the history of extreme right violence, and how this has changed over time, and also the ways the threats from lone actors have grown. It explored the idea of brakes on violence that can restrict aggression from groups, and stresses that fringe activists not only act violently in ways that are inspired by the wider movement, but also that elements of the wider movement celebrate these attacks. As such the extreme right fosters a potent ecosystem steeped in justifications of violence, and while groups tend not to direct aggression, they help sustain an environment likely to produce unpredictable violent attacks. Finally, it documents the wide range of violent attacks from the British extreme right since the 1990s.

This chapter examines the wide range of gendered identities within the British extreme right, past and present. It comments on the appeal of women to interwar fascist groups as an important corrective to those who see this movement as one only appealing to men. Women’s roles were important in the National Front, British National Party and English Defence League as well. Masculinities are also important to consider, and the chapter examines how men can often feel a sense of frustration, while the extreme right space reflects these concerns and offers alternate male ideals to gravitate around, sometimes set in hypermasculine terms. Finally, it explores how gendered politics can be developed to express prejudices, such as the homonationalism that celebrates LGBTQ identities to frame Muslim communities as stereotypically illiberal.

This chapter examines the earliest twenty-one suras according to MVL. It discusses the onset of revelation; Q 85 in relation to regional events; warnings/reassurances and Qur’anic depictions of the afterlife; God’s signs; and other aspects observable in the text relating to social inequality, individual accountability, public reception, and personal tone.

This chapter focuses on the Julian reform and its place under Augustus. Scholars sometimes take Caesar’s shift to a solar year to be obvious, and they often view his new calendar as marking a complete break with its predecessor. Instead, his reform should be viewed as a proclamation of his extraordinary position in the polity, and in it, he took great care to maintain the significance of the old calendar’s dates. Augustus gave the calendar an important role in his new order, for he used it as the basis of his efforts to make the political and religious order. Scholars sometimes view his efforts as an attempt to assert a monarchical vision of the polity or of some larger, more universal order. Instead, his use of the calendar reveals considerable continuity with the republican past.

Self-love is a central yet somewhat neglected theme in Works of Love. While the mission of this text is to distinguish the spiritual from the worldly conception of love, when it comes to self-love commentators tend to presuppose our merely worldly understanding. But there is an essential split between the spiritual and worldly conceptions of self-love, hence this cannot be what Kierkegaard has in mind. To illustrate this, I identify two places where the worldly conception and Kierkegaard’s claims clash. My aim is to explain the spirit’s conception of self-love, thereby to explain Kierkegaard’s claims. I propose to reduce self-love to "willing to be oneself," a self-relation figuring in Kierkegaard’s The Sickness unto Death. A person loves herself in that she wills to be herself. Yet she may do this properly or improperly: properly when she takes God as the criterion for the self she wills to be, improperly when she takes a merely human criterion. This account clarifies Kierkegaard’s claims about self-love in Works of Love.

Deals with the problem of “religion and morality,” focusing on interpersonal commandments. Does God prescribe certain actions because they are right, or are they right because God prescribes them? Does God prohibit certain actions because they are wrong, or are they wrong because God prohibits them? Put another way, does Judaism believe in a standard of ethics that is correct independent of God’s commands and will? The chapter begins with two biblical episodes, the akedah or binding of Isaac (Genesis 22) and the sin in the Garden of Eden (Genesis 3). I argue against Soren Kierkegaard’s celebrated reading of the akedah, and then argue that Genesis as a whole supports belief in an independent standard. After that, I discuss the role that morality plays in motivation for performing interpersonal commandments and then the role it plays in the Jewish legal system.

It seems, absence gives historians the hardest job, as they are looking for what is there, not for what is not there. Yet, as Sherlock Holmes teaches us, it is in the counterfactuals, in the things, we are not expecting or looking for, in the missing links or evidence where revolutions of traditional knowledge hides.