Conflict or concord? Histories of Islam from its early seventh century beginnings in Arabia often portray its explosive growth into the wider Middle East as a story of struggle and conquest of the Christian people of Greater Syria, Palestine and Egypt. Alternatively these histories suggest that as often as not the conquerors were welcomed by the conquered and their existing monotheistic faiths of Christianity and Judaism tolerated and even allowed to flourish. In this short but in depth survey of the almost nine centuries that passed from the beginning of the spread of Islam up to the Ottoman Turkish conquest of Syria and Egypt beginning in 1516, Constantin Panchenko offers a more complex portrayal that opens up fresh vistas of understanding of these centuries focusing on the impact that the coming of Islam had on the Orthodox Christian communities of the Middle East and in particular the interplay of their Greek cultural heritage and experience of increasing Arabization. This work is drawn from the author's much larger work, Arab Orthodox Christians Under the Ottomans, being an updated and expanded version of the first chapter of that book which set the historical context for the period after 1516. It will deepen the readers understanding both of the history of the Middle East in these centuries and of how the faith of Orthodox Christians in these lands is lived today.

Ferdinand de Saussure's Course in General Linguistics is one of the most influential texts of the 20th-century - an astonishing feat for what is, at heart, a series of deeply technical lectures about the structure of human languages. What the Course's vast influence shows, fundamentally, is the power of good interpretative skills. The interpretative tasks of laying down and clarifying definitions are often vital to providing the logical framework for all kinds of critical thinking - whether it be solving problems in business, or esoteric academic research. At the time sat which Saussure gave his lectures, linguistics was a scattered and inconsistent field, without a unified method or rigorous approach. He aimed to change that by setting down and clarifying definitions and distinctions that would provide a coherent methodological framework for the study of language. The terms laid down in the Course did exactly that - and they still make up the core of linguistic terminology a full century later. More than this, however, Saussure also highlighted the centrality of linguistic interpretation to understanding how we relate to the world, founding "semiotics", or the study of signs - a field whose influence on academics across the humanities and social sciences is unparalleled.

C.S. Lewis's 1943 The Abolition of Man is a set of three essays that encapsulate some of the most important elements of good critical thinking. Lewis considers a weighty topic, moral philosophy - and more precisely how we teach it, and where morality comes from. As critics and enthusiasts for Lewis's work alike have noted, though, he was not a philosopher as such, but a professor of literature. And rather than presenting novel or original ideas, the essays' true qualities lie in the ways in which they evaluate and judge the arguments of prior philosophers, and how they construct a coherent, highly persuasive argument for Lewis's own point of view. Lewis takes issue with textbooks and philosophies that argue for (or imply) that all morals and moral judgments are relative. He deploys evaluative skills to point out the weaknesses in such arguments and then sets out for his readers the kind of moral future such relativism could lead to. This hard-hitting evaluation, in turn, provides a solid base upon which to construct a well-argued counter-proposal, that moral laws can be absolute, and stem from objective, universal values. Persuasive and enthralling, The Abolition of Man showcases reasoning at its best.

C.S. Lewis’s 1943 The Abolition of Man is a set of three essays that encapsulate some of the most important elements of good critical thinking. Lewis considers a weighty topic, moral philosophy – and more precisely how we teach it, and where morality comes from. As critics and enthusiasts for Lewis’s work alike have noted, though, he was not a philosopher as such, but a professor of literature. And rather than presenting novel or original ideas, the essays’ true qualities lie in the ways in which they evaluate and judge the arguments of prior philosophers, and how they construct a coherent, highly persuasive argument for Lewis’s own point of view. Lewis takes issue with textbooks and philosophies that argue for (or imply) that all morals and moral judgments are relative. He deploys evaluative skills to point out the weaknesses in such arguments and then sets out for his readers the kind of moral future such relativism could lead to. This hard-hitting evaluation, in turn, provides a solid base upon which to construct a well-argued counter-proposal, that moral laws can be absolute, and stem from objective, universal values. Persuasive and enthralling, The Abolition of Man showcases reasoning at its best.

Danish philosopher Søren Kierkegaard’s 1843 book Fear and Trembling shows precisely why he is regarded as one of the most significant and creative philosophers of the nineteenth century.

Creative thinkers can be many things, but one of their common attributes is an ability to redefine, reframe and reconsider problems from novel angles. In Kierkegaard’s case, he chose to approach the problems of faith and ethics in a deliberately artful and non-systematic way. Writing under the pseudonym “John the Silent,” he declared that he was “nothing of a philosopher,” but an “amateur,” wanting to write poetically and elegantly about the things that fascinated him. While Fear and Trembling is very much the work of a philosopher, Kierkegaard’s protests showed his intent to take a different path, approaching his topic like no one else before him.

The book goes on to ask what the real nature of our personal relationship with God might be, and how faith might interact with ethics. What, Kierkegaard asks, can we make of God asking Abraham to sacrifice his only son, and of Abraham obeying? Arguing the unorthodox position that in following God’s incomprehensible will Abraham had acted ethically, Kierkegaard set out the parameters of a moral argument that remains strikingly novel over a 150 years later.

Ferdinand de Saussure’s Course in General Linguistics is one of the most influential texts of the 20th-century – an astonishing feat for what is, at heart, a series of deeply technical lectures about the structure of human languages.

What the Course’s vast influence shows, fundamentally, is the power of good interpretative skills. The interpretative tasks of laying down and clarifying definitions are often vital to providing the logical framework for all kinds of critical thinking – whether it be solving problems in business, or esoteric academic research. At the time sat which Saussure gave his lectures, linguistics was a scattered and inconsistent field, without a unified method or rigorous approach. He aimed to change that by setting down and clarifying definitions and distinctions that would provide a coherent methodological framework for the study of language.

The terms laid down in the Course did exactly that – and they still make up the core of linguistic terminology a full century later. More than this, however, Saussure also highlighted the centrality of linguistic interpretation to understanding how we relate to the world, founding “semiotics”, or the study of signs – a field whose influence on academics across the humanities and social sciences is unparalleled.