The ideal perfection, called Baqa by Sufis, is termed 'Najat' in Islam, 'Nirvana' in Buddhism, 'Salvation' in Christianity, and 'Mukhti' in Hinduism. This is the highest condition attainable, and all ancient prophets and sages experienced it, and taught it to the world. Baqa is the original state of God. At this state every being must arrive some day, consciously or unconsciously, before or after death. The beginning and end of all beings is the same, difference only existing during the journey. There are three ways in man's journey towards God. The first is the way of ignorance, through which each must travel. It is like a person walking for miles in the sun while carrying a heavy load on his shoulder, who, when fatigued, throws away the load and falls asleep under the shade of a tree. Such is the condition of the average person, who spends his life blindly under the influence of his senses and gathers the load of his evil actions; the agonies of his earthly longings creating a hell through which he must pass to reach the destination of his journey. With regard to him the Qur'an says, 'He who is blind in life, shall also be blind in the hereafter.' The next way is that of devotion, which is for true lovers. Rumi says, 'Man may be the lover of man or the lover of God; after his perfection in either he is taken before the King of love.' Devotion is the heavenly wine, which intoxicates the devotee until his heart becomes purified from all infirmities and there remains the happy vision of the Beloved, which lasts to the end of the journey. 'Death is a bridge, which unites friend to friend' ( Sayings of Mohammed). The third is the way of wisdom, accomplished only by the few. The disciple disregards life's momentary comforts, unties himself from all earthly bondages and turns his eyes toward God, inspired with divine wisdom. He gains command over his body, his thoughts and feelings, and is thereby enabled to create his own heaven within himself, that he may rejoice until merged into the eternal goal. 'We have stripped the veil from thine eyes, and thy sight today is keen', says the Qur'an. All must journey along one of these three paths, but in the end they arrive at one and the same goal. As it is said in the Qur'an, 'It is He who multiplied you on the earth, and to Him you shall be gathered.'

"Considered Edwards' finest work, the treatise is a monument of American philosophy," noted Christian History magazine (Vol. 4, No. 4, p.19). They continue, "In this treatise Edwards painstakingly shows that man is indeed free... but that God is still sovereign and still solely responsible for man's salvation. Edwards tries to show that a sinner and humans, in the Calvinist tradition, come into the world under the curse of Adam would never by himself choose to glorify God unless God himself changed that person's character. Regeneration, God's act, is the basis for repentance and conversion, the human actions." A detailed, careful, and strongly Calvinistic look at this important question. Edwards (1703-1758) is by far the best known American theologian. After graduating from and teaching at Yale University, he began a very fruitful ministry at Northampton, MA. The church was the scene of the explosive revival of 1734, 35, and burned fiercely for God under Edwards for several years. Edwards then went to pastor the lowly Indians. But at last he was called to be the first president of Princeton University, where he served only 5 weeks, dying of smallpox.

Here is your invitation to an extraordinary journey through the intersections of philosophy and law. In this captivating book, Paul McKeever presents a powerful new method of considering the world's most famously long-standing, unresolved philosophical problems. He also demonstrates, in an entertaining and convincing way, the practical importance of achieving solutions to such problems. In each chapter, McKeever places you in the role of a presiding judge, meticulously analyzing a vexing legal dispute rooted in a long-standing philosophical paradox or dilemma. You will discover that, in each case, the elusiveness of the solution to the philosophical puzzle stems from the perspective from which philosophers have considered it. You will witness the transformative power of McKeever's new philosophical method as you skillfully apply its solutions to each court case, and are illuminated by the profound impact of philosophical thinking on real-world problems. "JUDGE" is an eye-opening exploration, offering thinkers from all fields of endeavour an uncharted perspective on the timeless mysteries that shape our understanding of the world. Whether you are a philosophy student, a law professor, a physician, a police officer, a baker, an artist, a legislator, a political activist, or someone who is preparing for a world in which the proper adoption of new technologies such as artificial intelligence will require a command of effective philosophical problem-solving skills: prepare to challenge your intellect and reshape your perceptions in this riveting fusion of philosophy and law. 13 PHILOSOPHICAL PROBLEMS RESOLVED IN THIS DISSERTATION - Are “facts” trumped by your perceptions/beliefs/feelings/assertions? - The Problem of Identity vs. Change: Is the old grey mare what she used to be? - Do you perceive the external world? As it really is? Does it exist? Can you know it to exist? - The Problem of Universals: What do all commonalities have in common? - What is meaning?: If your neighbor claims that everything he says is a lie, is he telling the truth? - What is truth? If it’s a fact that you will murder someone tomorrow, do you have the freedom and power not to do so? - The Problem of Causality: what causes a tennis ball to bounce? - The Problem of Induction: If you’ve only seen white swans, can you say with certainty that all swans are white? - Is “free will” a myth? Is the future written? Do you already have a fate? - The IS-OUGHT Problem: Are goodness and virtue subjective? One-size-fits-all? Dependent on the situation? A myth? - What is justice? - Are natural rights a myth? - What is freedom?

The Neoplatonists have a perfectionist view of freedom: an entity is free to the extent that it succeeds in making itself good. Free entities are wholly in control of themselves—they are self-determining, self-constituting, and self-knowing. Neoplatonist philosophers argue that such freedom is only possible for non-bodily things. The human soul is free insofar as it rises above bodily things and engages in intellection, but when it turns its desires to bodily things, it is drawn under the sway of fate and becomes enslaved. Ursula Coope discusses this notion of freedom and its relation to questions about responsibility. She explains the important role of notions of self-reflexivity in Neoplatonist accounts of both freedom and responsibility. In Part I, Coope sets out the puzzles Neoplatonist philosophers face about freedom and responsibility and explains how these puzzles arise from earlier discussions. Part II explores the metaphysical underpinnings of the Neoplatonist notion of freedom (concentrating especially on the views of Plotinus and Proclus). In what sense, if any, is the ultimate first principle of everything (the One) free? If everything else is under this ultimate first principle, how can anything other than the One be free? What is the connection between freedom and nonbodiliness? Finally, Coope considers in Part III questions about responsibility, arising from this perfectionist view of freedom. Why are human beings responsible for their behaviour, in a way that other animals are not? If we are enslaved when we act viciously, how can we be to blame for our vicious actions and choices?

Reprint of the original, first published in 1875.