The method of study in the Classical World was “ Philo ’ s Rule ”: ( lit.

Other renderings include: Leeser, “ I WILL BE THAT I WILL BE ”; Rotherham, “ I Will Become whatsoever I please .” Greek, Ego eimi ho on ( ἐγώ εἰμι ὁ ὤν ), " I am The Being " in the Septuagint, and Philo, and Revelation or, “ I am The Existing One ”; Lat., ego sum qui sum, “ I am Who I am .”

“ Turkestan Zwischen Russland Und China .“ Amsterdam: Philo Press, 1971

* Philo himself had been influenced by Plato ’ s Timaeus, in which Plato called the logos “ the image of God ” and “ the second God ”.

The Christian concept of the Logos is derived from the first chapter of the Gospel of John, where the Logos ( often translated as “ Word ”) is described in terms that resemble, but likely surpass, the ideas of Philo:

* Lipiński, E., “ The ‘ Phoenician History ,’ of Philo of Byblos ,” BiOr 40 ( 1983 ): 305-10.

< sup > 4 </ sup > was used as stuffing for the binding of “ a codex of Philo, written in the later third century and found in a jar which had been walled up in a house at Coptos 250 .” If < sup > 4 </ sup > was part of this codex, then the codex may have been written roughly 100 years prior or earlier.

He structures his three dialogues as a conversation between two abstract and mostly undeveloped “ characters ”: Philo, representing love or appetite, and Sophia, representing science or wisdom, in other words, Philo + Sophia ( philosophy ).

The first dialogue, titled, “ Philo and Sophia on Love and Desire ” is a contemplation on the distinctions between love and desire, or the types of love and the true nature of love.

At this point, Philo tells her that the hour is drawing late and she must rest while “ my mind keeps it usual anguished watch .” However, she is not satisfied to end the discussion yet.

The second dialogue, titled, “ Philo and Sophia on the Universality of Love ” postulates that love is the dominant principle of all life and describes how love operates in human beings ’ lives.

The third and most lengthy dialogue, “ Philo and Sophia on the Origin of Love ” is a discussion about God ’ s love and how it encompasses all of existence, from the lowest creatures to the heavens and is the “ cohesion of the universe .” A discussion of beauty and the soul follows, with an analysis of Plato ’ s ideas.

In its internal governance, Philo reflected the progressivism of the early twentieth century by being, in 1916, the first Penn group to require its members take an oath not to discriminate on the basis of race, creed, and religion ; in 1948 the Society voted to admit women as full members, prompting the headline “ Philo hits rock bottom, admits women ”.

Ludwig also established the tradition of Philo ’ s graduates, or “ senior members “, participating in the Society ’ s activities and taking an ongoing interest in the welfare of the Society.

In 1940, an elaboration of his Ph. D. thesis was published with the title “ Philo and the Oral Law ; the Philonic Interpretation of Biblical Law in Relation to the Palestinian Halakah .”

It is thought that Maclaren was the original source of the quote “ Be kind, for everyone you meet is fighting a hard battle ,” now widely misattributed to Plato or Philo of Alexandria.

For Euclid ’ s method to succeed, the starting lengths must satisfy two requirements: ( i ) the lengths must not be 0, AND ( ii ) the subtraction must be “ proper ”, a test must guarantee that the smaller of the two numbers is subtracted from the larger ( alternately, the two can be equal so their subtraction yields 0 ).

Punch had a poem containing the words “ When Ivo comes back with the urn ” and when Ivo Bligh wiped out the defeat Lady Clarke, wife of Sir W. J. Clarke, who entertained the English so lavishly, found a little wooden urn, burnt a bail, put the ashes in the urn, and wrapping it in a red velvet bag, put it into her husband ’ s ( Ivo Bligh ’ s ) hands.

When more electrons are added to a single atom, the additional electrons tend to more evenly fill in a volume of space around the nucleus so that the resulting collection ( sometimes termed the atom ’ s “ electron cloud ” ) tends toward a generally spherical zone of probability describing where the atom ’ s electrons will be found.

Rousseau believed that young boys should avoid formal schooling and pursue instead an “ education direct from nature .” Ampère ’ s father actualized this ideal by allowing his son to educate himself within the walls of his well-stocked library.

* According to a note of Isaac de Beausobre ’ s, Jean Hardouin accepted the first three of these, taking the four others for the initials of the Greek anthrōpoussōzōn hagiōi xylōi, “ saving mankind by the holy cross .”

At this spot, there were local altars inscribed as a dedication to Agrippina: “ IN HONOR OF AGRIPPINA ’ S PUERPERIUM ”.

Agathocles was cited as from the lowest, most abject condition of life and as an example of “ those who by their crimes come to be princes ” in Chapter VIII of Niccolò Machiavelli ’ s treatise on politics, The Prince ( 1513 ).

In Ireland, Shane Butler said that AA “ looks like it couldn ’ t survive as there ’ s no leadership or top-level telling local cumanns what to do, but it has worked and proved itself extremely robust .” Butler attributed this to " AA ’ s ' inverted pyramid ' style of governance has helped it to avoid many of the pitfalls that political and religious institutions have encountered since it was established here in 1946.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

In fact, Fitzmyer believes that the preface of Luke should only be “ the starting point in the discussion of the aim of Luke-Acts .” Because the author ’ s intended purpose for the Book of Acts is not that straightforward, scholars have put forth four main claims to address this.

Some believe that Luke ’ s gospel can be seen to mirror the Jewish apologetic literature of the time which served to “ defend Jews against misunderstanding and persecution .” Acts is said to be a:

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

Also, supporters of this view would characterize Luke ’ s portrayal of the Roman Empire as positive because they believe Luke “ glosses over negative aspects of the empire and presents imperial power positively .” For example, when Paul is before the council defending himself, Paul says that he is “ on trial concerning the hope of the resurrection of the dead ” ( Acts 23: 6 ).

Some believe that this appeal “ thereby shows Christian ’ s of Luke ’ s day both that their predecessors were innocent before the state and that Paul had no political quarrel with Rome ” but rather with the Jews who were accusing him.

Some scholars believe that the apologetic view of Luke ’ s work is overemphasized and that it should not be regarded as a “ major aim of the Lucan writings .” While Munck believes that purpose of Luke ’ s work is not that clear-cut and sympathizes with other claims, he believes that Luke ’ s work can function as an apology only in the sense that it “ presents a defense of Christianity and Paul ” and may serve to “ clarify the position of Christianity within Jewry and within the Roman Empire .” Pervo disagrees that Luke ’ s work is an apology and even that it could possibly be addressed to Rome because he believes that “ Luke and Acts speak to insiders, believers in Jesus .” Freedman believes that Luke is writing an apology but that his goal is “ not to defend the Christian movement as such but to defend God ’ s ways in history .”

1971 ) ( affirming Rule 12 ( b )( 6 ) dismissal based, in part, on laches where papers “ reveal no reason for the inordinate and prejudicial delay ”)

On March 3, 2012, Benson addressed the bounty payments controversy on the Saints ' website, stating, " I have been made aware of the NFL ’ s findings relative to the “ Bounty Rule ” and how it relates to our club.

“ Weary of Petticoat Government ”: The Specter of Female Rule in Early Nineteenth-Century Shaker Politics .” Communal Societies.

The Washington Parish Government is a Home Rule Charter or “ President-Council ” form of Government.

“ Islam and Turkestan Under Russian Rule .” Istanbul: Can Matbaa, 1987.

The motto translates to “ We Rule the Heavens ”.

This proprietary trading ban will generally prevent commercial banks and their affiliates from acquiring non-governmental securities with the intention of selling those securities for a profit in the “ near term .” Some have described the Volcker Rule, particularly its proprietary trading ban, as “ Glass-Steagall lite .”

The Volcker Rule permits “ market making ” and other “ dealer ” activities in non-government securities as services for customers.

Glass-Steagall Section 16 permits a bank to purchase and sell ( i. e., permits “ trading ”) for a bank ’ s own account non-government securities that the OCC approves as “ investment securities .” The Volcker Rule will prohibit such “ proprietary trading ” of non-government securities.

Under the Volcker Rule, U. S. banking regulators have proposed that banks and their affiliates be prohibited from holding any asset ( other than government securities and other listed exceptions ) as a “ trading position .”

Senators Jeff Merkley ( D-OR ) and Carl Levin ( D-MI ) have written that “ proprietary trading losses ” played “ a central role in bringing the financial system to its knees .” They wrote that the Volcker Rule ’ s proprietary trading ban contained in statutory language they proposed is a “ modern Glass-Steagall ” because Glass-Steagall was both “ over-inclusive ” ( in prohibiting some “ truly client-oriented activities that could be managed by developments in securities and banking law ”) and “ under-inclusive ” in failing to cover derivatives trading.

Paul Volcker supported the Volcker Rule prohibition on proprietary trading as part of bringing commercial banks back to “ concentrating on continuing customer interest .” As described above, Volcker had long testified to Congress in support of repealing Glass-Steagall Sections 20 and 32.

* “ Non-Cognitivism and Rule-Following ”, in Steven Holtzman and Christopher Leich, eds., Wittgenstein: To Follow A Rule ( Routledge and Kegan Paul, London, 1981 ), pp. 141 – 62