By Daniel H. Pink
The long run belongs to another type of individual with a special form of brain: artists, inventors, storytellers-creative and holistic "right-brain" thinkers whose talents mark the fault line among who will get forward and who doesn't. Drawing on examine from world wide, crimson outlines the six essentially human talents which are absolute necessities for pro luck and private fulfillment-and unearths the way to grasp them. A entire New Mind takes readers to a bold new position, and a provocative and worthwhile new state of mind a few destiny that's already right here.
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Additional resources for A Whole New Mind: Why Right-Brainers Will Rule the Future
Posed a serious problem for the Shi i community. According to Shi i theory, government belongs rightfully to the Imam. Who, therefore, was to govern the Shi i community after the disappearance of the Twelfth Imam? The consensus among Shi is was that the mujtahids, that i s , the most eminent Shi i jurists of the time, should act as the representatives on earth of the Hidden Imam. This remains the Shi i view today, and has received emphatic endorsement by Khumaini: "In view of the fact that the government of Islam is the government of law, only the jurisprudent [ i .
In Spain, after nearly five centuries of warfare known as the Reconquista, Granada, the last Muslim stronghold, surrendered to the combined forces of Aragon and Castile, and all non-Catholics (Jews as well as Muslims) were expelled from Spain. In 1095, after Pope Urban II had declared a holy war against Islam, the crusaders carried the counterattack into the heartlands of Islam in the Middle East. In the Holy Land, the struggle between the two civilizations and faiths went on for two centuries, until the last crusaders were driven out in 1291.
Founded on the conviction that the community as such would not long, or finally, converge on an error, Ijma in effect entrusted the enlargement of the law to the collective fidelity. "(28) By the beginning of the 10th century A . D . , this whole structure of Islamic law, known collectively as the shari a, the "way" or "path" which, if followed by man, will lead him to God, had been systematized in its final form. At that point, scholars of all schools felt that on all essential questions consensus had been reached, and henceforth "the promulgation of new ideas on the exposition of the relevant texts of the Koran and Hadith were as good as forbidden.