Problem: Genocide:

The exclusion of social and political groups as targets of genocide in the CPPCG legal definition has been criticized by some historians and sociologists, for example M. Hassan Kakar in his book The Soviet Invasion and the Afghan Response, 19791982 argues that the international definition of genocide is too restricted, and that it should include political groups or any group so defined by the perpetrator and quotes Chalk and Jonassohn: "Genocide is a form of one-sided mass killing in which a state or other authority intends to destroy a group, as that group and membership in it are defined by the perpetrator." While there are various definitions of the term, Adam Jones states that the majority of genocide scholars consider that "intent to destroy" is a requirement for any act to be labelled genocide, and that there is growing agreement on the inclusion of the physical destruction criterion.

In the writing of Chalk and Jonassohn, what is stated to be a form of one-sided mass killing?
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A: Genocide

Problem: Race (human categorization):

From the 17th through 19th centuries, the merging of folk beliefs about group differences with scientific explanations of those differences produced what one scholar has called an "ideology of race". According to this ideology, races are primordial, natural, enduring and distinct. It was further argued that some groups may be the result of mixture between formerly distinct populations, but that careful study could distinguish the ancestral races that had combined to produce admixed groups. Subsequent influential classifications by Georges Buffon, Petrus Camper and Christoph Meiners all classified "Negros" as inferior to Europeans. In the United States the racial theories of Thomas Jefferson were influential. He saw Africans as inferior to Whites especially in regards to their intellect, and imbued with unnatural sexual appetites, but described Native Americans as equals to whites.

What did the merging of superstitious beliefs and scientific ones regarding group differences produce?
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A: an "ideology of race"

Problem: Philosophy of space and time:

Arguing against the absolutist position, Leibniz offers a number of thought experiments with the purpose of showing that there is contradiction in assuming the existence of facts such as absolute location and velocity. These arguments trade heavily on two principles central to his philosophy: the principle of sufficient reason and the identity of indiscernibles. The principle of sufficient reason holds that for every fact, there is a reason that is sufficient to explain what and why it is the way it is and not otherwise. The identity of indiscernibles states that if there is no way of telling two entities apart, then they are one and the same thing.

What states that two things are not necessarily the same just because no difference can be identified?
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A: unanswerable

Problem: Avicenna:

Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century. Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.

What did Avicenna want to reconcile with Islamic theology?
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A:
rational philosophy