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In 1968 Shirley Chisholm became the first Black woman elected to the United States Congress. In 1972 she launched a campaign for the Democratic presidential nomination, breaking another political barrier.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
Buddhist Doctrinal Classification refers to various systems used by Mahāyāna Buddhist traditions to classify and organize the numerous texts and teachings that have developed over the history of Buddhism. According to buddhologist Peter Gregory, these classification systems fulfill three interwoven roles for Buddhist traditions: hermeneutical, sectarian, and soteriological. From an hermeneutical standpoint, they function as a method of organizing Buddhist texts both chronologically and hierarchically, thereby producing a doctrinal structure that is internally coherent and logically consistent. In its sectarian application, different Buddhist schools evaluate and order scriptures based on their own doctrinal priorities, using this to legitimize their specific traditions. From a soteriological perspective, classification schemas map out a graded path of spiritual development, wherein the practitioner's insight evolves from basic teachings toward the most advanced and profound realizations. One of the earliest such systems was the "Three Turnings of the Wheel of Dharma" (Sanskrit: tridharmacakra-pravartana, Tibetan: chos kyi 'khor lo gsum), an Indian Mahāyāna Buddhist framework for classifying and understanding the teachings of the Buddhist Sūtras and the teachings of Buddha Śākyamuni. This classification system first appears in the Saṃdhinirmocana Sūtra and in the works of the Yogācāra school. According to the three turnings schema, the Buddha's first sermons, as recorded in the Tripiṭaka of early Buddhist schools, constitute the "first turning" (which include all śrāvakayāna texts). The sūtras which focus on the doctrine of emptiness (śūnyatā) like the Prajñāpāramitā Sūtra corpus, are considered to comprise the "second turning" (which in this schema is considered provisional), and the sūtras which teach Yogācāra themes (especially the three natures doctrine), like the Saṃdhinirmocana Sūtra, comprise the final and ultimate "third turning". This and other similar classification systems later became prevalent in various modified forms in Tibetan Buddhism as well as in East Asian Buddhism. In East Asian Buddhism, doctrinal classification systems, called "panjiao" (判教), were developed in nearly all major Chinese Buddhist schools. Tibetan Buddhism generally uses the term "classification of tenets" (Sanskrit: siddhānta, Tibetan: grub mtha'), which is also a name for a whole genre of literature that focuses on this topic.
The discursive dilemma or doctrinal paradox is a paradox of social choice and judgement aggregation. It extends the voting paradox and Arrow's theorem to situations where the goal is to combine different sources of information or judgments, rather than preferences. The paradox is that aggregating judgments with majority voting can result in self-contradictory judgments. Consider a community voting on road repairs asked three questions; the repairs go ahead if all three answers are 'Yes'. The questions are: "Are the roads important?", "Is the weather right for road repair?" and "Are there available funds for repairs?" Imagine that three (non-overlapping) groups of 20% of people vote 'No' for each question, and everyone else votes 'Yes'. Then each question has an 80% agreement of 'Yes', so the repairs go ahead. However, now consider the situation where the community are asked one question: "Are all three conditions (importance, weather and funds) met?" Now 60% of people disagree with one of these conditions, so only 40% agree on a 'Yes' vote. In this case, the repairs do not go ahead. Thus the road repair team gets different feedback depending on how they poll their community. In general, any decision that is not unanimous can be logically self-contradictory.
Zen has a rich doctrinal background, despite the traditional Zen narrative which states that it is a "special transmission outside scriptures" which "did not stand upon words."
Jehovah's Witnesses have been criticized by adherents of mainstream Christianity, members of the medical community, former Jehovah's Witnesses, and commentators with regard to their beliefs and practices. The Jehovah's Witness movement's leaders have been accused of practicing doctrinal inconsistencies and making doctrinal reversals, making failed predictions, mistranslating the Bible, harshly treating former Jehovah's Witnesses, and leading the Jehovah's Witness movement in an authoritarian and coercive manner. Jehovah's Witnesses have also been criticized because they reject blood transfusions, even in life-threatening medical situations, and for failing to report cases of sexual abuse to the authorities. Many of the claims are denied by Jehovah's Witnesses and some have also been disputed by courts and religious scholars.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
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