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Islamische Mythologie

2018-08-24T16:49:29Z

Robynthehode: Reverted 1 edit by 63.199.42.253 (talk): No. (TW)

{{Islam}}
{{primary sources|date=June 2018}}
'''Islamic mythology''' is the body of [[myths]] associated with [[Islam]] and the [[Quran]]. Islam is a religion that is more concerned with social order and law than with [[Religion and mythology|religious myths]].<ref name=leeming>{{cite encyclopedia|encyclopedia=The Oxford Companion to World Mythology|title=Islamic Mythology|url=https://books.google.com/books?id=iPrhBwAAQBAJ&pg=PA207|pages=207–211|publisher=Oxford University Press|year= 2005|author=David Leeming}}</ref> ''The Oxford Companion to World Mythology'' identifies a number of traditional narratives as "Islamic myths".<ref name=leeming/> These include a [[creation myth]] and a [[Afterlife#Islam|vision of afterlife]], which Islam shares to some extent with the other [[Abrahamic religions]], as well as the distinctively Islamic story of the [[Kaaba]].<ref name=leeming/>

The traditional biography of the Islamic prophet [[Muhammad]], which plays a central role in Islamic teachings, is generally recognized as being largely historical in nature, and Islam depends less on mythology than [[Jewish mythology|Judaism]] and [[Christian mythology|Christianity]].<ref name=leeming/> However, the canonical narrative includes two key supernatural events: the divine revelation of the [[Quran]] and the [[Isra and Mi'raj]] — the night journey to Jerusalem followed by the ascension to the [[Seven Heavens|Seventh Heaven]].<ref name=leeming/> In addition, Islamic scriptures contain a number of legendary narratives about biblical characters, which diverge from Jewish and Christian traditions in some details.<ref name=leeming/>

== Religion and mythology ==
{{Main|Religion and mythology}}

The discussion of religion in terms of mythology is a controversial topic.<ref name=leeming=preface>{{cite encyclopedia|encyclopedia=The Oxford Companion to World Mythology|title=Preface|url=https://books.google.com/books?id=kQFtlva3HaYC&lpg=PP1&pg=PR7|page=vii|publisher=Oxford University Press|year= 2005|author=David Leeming}}</ref> The word "myth" is commonly used with connotations of falsehood,<ref name=grassie>{{cite journal |last1=Grassie |first1=William |date=March 1998 |title=Science as Epic? Can the modern evolutionary cosmology be a mythic story for our time? |journal=Science & Spirit |volume=9 |issue=1 |quote=The word 'myth' is popularly understood to mean idle fancy, fiction, or falsehood; but there is another meaning of the word in academic discourse. A myth, in this latter sense of the word, is a story that serves to define the fundamental worldview of a culture}}</ref> reflecting a legacy of the derogatory early Christian usage of the Greek word ''muthos'' in the sense of "fable, fiction, lie" to refer to classical mythology.<ref>Eliade, ''Myth and Reality'', 1968, p. 162.</ref> However, the word is also used with other meanings in academic discourse. It may refer to "a story that serves to define the fundamental worldview of a culture"<ref name=grassie/> or to stories which a given culture regards as true (as opposed to fables, which it recognizes as fictitious).<ref>Eliade, ''Myth and Reality'', p. 1, 8-10; ''The Sacred and the Profane'', p. 95</ref> In the preface to ''The Oxford Companion to World Mythology'' Devid Leeming writes:<ref name=leeming=preface/>

{{quote|I have treated the sacred narratives of the "great religions", including the monotheistic Abrahamic religions, as myths, not to deprecate those religions, but simply because to a believer in one religion the stories -- especially the supernatural ones -- of another religion tend to be seen as myth rather than history.}}

==Biblical stories in the Quran==
{{main|Biblical and Quranic narratives}}
[[File:Siyer-i Nebi 298a.jpg|thumb|The Prophet and his companions advancing on Mecca, attended by the angels Gabriel, Michae, Israfil and Azrael. An illustration from [[Siyer-i Nebi]].]]

[[Islam]] incorporates many biblical events and heroes into its own mythology. Stories about [[Moses in Islam|Musa]] (Moses)<ref>Quran 17:2</ref> and [[Abraham in Islam|Ibrahim]] (Abraham)<ref>Quran 14:35-52</ref> form parts of Islam's scriptures. The [[Quran]] retells in detail the Jewish tale of [[Joseph in Islam|Yūsuf]] (Joseph), who was sold to an Egyptian,<ref>Quran 12:7-100</ref> and the Christian tale of Mary, the mother of Jesus.<ref name="Quran 19:16-33">Quran 19:16-33</ref> In both cases, it adds original details and an Islamic interpretation: for instance, in the Islamic version, Jesus speaks while he is still an infant,<ref>Quran 19:30-33</ref> and he is a miraculously-conceived human prophet, not the incarnation of God.<ref>Quran 19:35</ref>

==Islamic creation narrative==
{{See also|Genesis creation narrative}}
According to the Quran, the skies and the earth were joined together as one "unit of creation", after which they were "cloven asunder".<ref name = "atarmw">{{cite qur'an|21|30|style=nosup}}</ref> After the parting of both, they simultaneously came into their present shape after going through a phase when they were smoke-like.<ref>{{cite qur'an|41|11|style=nosup}}</ref> Some parts of the Quran state that the process of creation took 6 days,<ref>{{cite qur'an|11|7|style=nosup}}</ref> Other parts provide detail about creation. 2 days to create the Earth,<ref>{{cite qur'an|41|9|style=nosup}}</ref> 2 days to create the mountains, to bless the Earth and to measure its sustenance, total 4 days,<ref>{{cite qur'an|41|10|style=nosup}}</ref><ref>{{cite web|url=http://islamqa.info/en/31865|title=Were the heavens and the earth created in six days or eight? - islamqa.info|publisher=}}</ref> and then 2 more days to create the heavens and the stars.<ref>{{cite qur'an|41|12|style=nosup}}</ref> In the Quran, the word "day" is used loosely to mean era, for example Surah 70 verse 4: "The angels and spirit will ascend to Him during a day the extent of which is fifty thousand years".

The Quran states that God created the world and the cosmos, made all the creatures that walk, swim, crawl, and fly on the face of the earth from water.<ref name = "atarmw"/> He made the angels, and the sun, moon and the stars to dwell in the universe. He poured down the rain in torrents, and broke up the soil to bring forth the corn, the grapes and other vegetation; the olive and the palm, the fruit trees and the grass. Traditionally, the earth is held to be inhabited by several other creatures, like the [[jinn]], before [[God in Islam|God]] created humanity.<ref>Brannon Wheeler ''Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis'' A&C Black 2002 {{ISBN|9780826449566}} Page 16</ref>

God molded clay, earth, sand, and water into a model of a human. He breathed life and power into it, and it evolved into life. And this first human was called [[Adam in Islam|Adam]]. God took Adam to live in a [[Jannah|Paradise]]. God taught Adam the names of all the creatures, and then commanded all the angels to bow down before Adam. All of them bowed but [[Devil (Islam)|Iblis]] refused to obey.

God placed Adam in a beautiful garden in Paradise, telling him that he could eat whatever it wanted except the fruit of a [[Forbidden fruit|forbidden tree]]. [[Satan#Islam|Satan]] tempted Adam to disobey God, and eat the fruit. When Adam had disobeyed God, God cast Adam out of Paradise. Muslim scholars are divided whether the Paradise from which [[Adam]] was expelled is the paradise in the heavens awarded to the righteous at the day of judgement or a paradise on earth.

Islam breaks somewhat with Judaism and Christianity in that Eve is not mentioned in the Quran{{Clarify|reason=Is she not mentioned at all or just in the context of why they ate the fruit?|date=February 2018}} and in explaining why Adam ate the forbidden fruit. In the Hebrew account in Genesis, a [[Serpents in the Bible#Eden|snake]] tempts them [[Adam and Eve]] to eat the fruit. While the [[Genesis creation narrative]] does not explicitly identify the snake with Satan, that Satan and the snake are the same being is claimed in the New Testament, in Revelation 12:9 and 20:2. In Genesis, Eve was tempted but Adam was not.<ref>2 Cor 11:3</ref><ref>1 Tim 2:13, 14</ref> In contrast, the Quran states explicitly that [[Shaitan]] (Satan) tempted Adam to eat the fruit.<ref>Quran 7:20</ref> Unlike Christian traditions, which sees Satan as a rebelling angel, Islamic tradition identifies Shaitan's disobedience as a result of his superior nature out of fire, in contrast to the nature of humans,<ref>Quran 7:11-12</ref> since [[islamic view of angels|angels in Islam]] do not rebel against God.<ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009 {{ISBN|9780815650706}} page 45</ref><ref>{{cite web|url=http://www.irfi.org/articles/articles_1_50/muslim_belief_in_angels.htm|title=The Muslim Belief in Angels|publisher=}}</ref> God cast Iblis out of his paradise, and Iblis vowed to tempt Adams generations to corruption and to disobey God.

==The Kaaba==
According to Islamic mythology, God instructed [[Adam]] to construct a building to be the earthly counterpart of the House of Heaven. This was the giant black stone cube that Muslims call the [[Kaaba]], the mosque revered in [[Islam]] as being sacred. Islamic literature states that the Kaaba was destroyed in the flood of [[Noah in Islam|Nuh]] ''(Noah)''.<ref>{{cite book|title=The Shade of Swords: Jihad and the Conflict Between Islam and Christianity|author=M. J. Akbar|page=5|url=https://books.google.com/books?id=vAdbCq8HQBIC&pg=PA5&lpg=PA}}</ref> Later, [[Abraham in Islam|Ibrahim]] ''(Abraham)'' and [[Ishmael in Islam|Ismail]] ''(Ishmael)'' were instructed by [[Allah]] to rebuild the Kaaba on the old foundations.<ref>{{cite web|url=http://us.geocities.com/al_hajj/Kaaba.html|archiveurl=https://web.archive.org/web/20091027054410/http://us.geocities.com/al_hajj/Kaaba.html|title=Kaaba Ka'aba Ka'ba|archivedate=27 October 2009|publisher=}}</ref><ref>{{cite web|url=http://truelife200vi.wordpress.com/2006/12/22/kaaba-brief-history/|title=Kaaba: Brief History|work=at-Tazkirah: التذكرة}}</ref> As Ismail was searching for a stone to mark a corner with, he met with the angel [[Jibrail]] ''(Gabriel)''. [[Jibrail]] gave him the [[Black Stone]]. According to the [[hadith]], the Black Stone is reported to have been milky white after being descended from Heaven but was rendered black due to the sins of the people, who had touched it. Another story may be that the black stone was stolen and along the way it broke and to fix it, the glues turned it black.

The Kaaba was originally intended as a symbolic house for the one monotheistic God. However, after Ibrahim's death, people started to fill the Kaaba with pagan idols. When [[Muhammad]] conquered Mecca, he removed the idols from the Kaaba.<ref>{{cite web|url=http://www.usc.edu/dept/MSA/fundamentals/pillars/fasting/tajuddin/fast_76.html|title=Cmje|publisher=|deadurl=yes|archiveurl=https://web.archive.org/web/20090201161759/http://www.usc.edu/dept/MSA/fundamentals/pillars/fasting/tajuddin/fast_76.html|archivedate=2009-02-01|df=}}</ref> It now stands as an important pilgrimage site, which all [[Muslim]]s are supposed to visit at least once if they are able. Muslims are supposed to pray five times a day while facing in the Kaaba's direction.<ref>http://www.blessingscornucopia.com/Islam_Muslim_Islamic_Sunnah_The_Holy_Kaaba_and_Makkah_of_Islam.htm</ref>

==Beings==
* [[Azrael]] - the angel of death
* [[Buraq]] - a winged steed with a very wide stride: it could place its hooves at the farthest boundary of its gaze. It transported prophet Muhammad to the heavens.
* [[Darda'il]] - the angels who travel in the earth searching out assemblies where people remember God’s name. The Quran tells of two angels, [[Harut and Marut]], sent down to test the people at Babylon.
* [[Houri]] - lovers in the afterlife
* [[Israfil]] - the angel of the [[crack of doom|trumpet of doom]]
* [[Jibrail]] - the archangel Gabriel, an archangel who serves as a messenger from God
* [[Jinn]] - refers to invisible creatures, often inhabiting the earth together with humans. They were created from a smokeless fire and have free will, and have lived on earth since before the first humans came.
** [[Ifrit]] - Is a high ranked jinn and is one of the most powerful of them.
* [[Kiraman Katibin]] - the two angels who record a person's good and bad deeds
* [[Mu'aqqibat]] - a class of guardian angels who keep people from death until its decreed time
* [[Maalik]] - the angel who guards the Hellfire
* [[Munkar and Nakir]] - the angels who test the faith of the dead in their graves
* [[Ridwan (name)|Ridwan]] - the angel in charge of maintaining [[Jannah]] or Paradise
* [[Iblis]] - corrupter of the humans and leader of the devils, who was cast out of the heavens
* [[Gog and Magog#Gog and Magog in Muslim tradition|Yajuj and Majuj]] (Gog And Magog)

==Places==
* [[Barzakh]] - barrier between the deceased and the living.
* [[Garden of Eden]] - A Paradise where Adam and Eve lived before their Fall
* [[Jahannam]] - Hell; the abode of the wicked
* [[Jannah]] - Heaven; the abode of the righteous; contains the Garden of Paradise
* Kaaba - the sacred building that Muslims visit while on the [[Hajj]] (pilgrimage to Mecca). In Islamic mythology, Abraham (Abraham) and Ishmael built the Kaaba at God's command, to serve as the earthly counterpart of [[Jannah]] (Heaven). Adam built the original earthly Kaaba, but Abraham and his son had to rebuild it.

==Events==
* [[Creation myth#Islam|Creation]] - a six-stages creative act by God
** [[Fall of man]] - the loss of Paradise that resulted from eating the forbidden fruit; like Judaism,<ref>[http://www.convert.org/differ.htm#FREE The Jewish view of Jesus]</ref> and Orthodox Christianity, but unlike Western Christianity,<ref>[http://www.newadvent.org/cathen/11312a.htm Original Sin] - Catholic Encyclopedia</ref> Islam does not hold that the Fall made man inherently sinful.<ref>For a discussion of the Islamic opinion about original sin, see [http://www.understanding-islam.com/related/text.asp?type=article&aid=178 here]. See also Quran 6:164.</ref>
** [[Noah in Islam|Deluge]] and [[Noah's Ark|Noah's (Nuh's) Ark]]- worldwide flood-event with a water vessel containing the remains of humanity and a set of all animals
* [[Qiyamat|Qiyamah]] - the Day of Resurrection (and of the reward and punishment of the good and the wicked); a fundamental element of Islamic eschatology that incorporates much from the Jewish and Christian traditions

==See also==
* [[Al-Farabi]]
* [[Christian mythology]]
* [[Folk religion]]
* [[Jewish mythology]]
* [[Religion and mythology]]

==References==
{{Reflist|2}}

==Sources==
* [[Huston Smith]]. ''The Religions of Man''. NY: Harper & Row (Perennial Library), 1965.
* Robert A. Segal. ''Myth: A Very Short Introduction''. NY: Oxford UP, 2004.
* Zong In-Sob. ''Folk Tales From Korea'', Third Edition. Elizabeth: Hollym International, 1982.
* Mircea Eliade. ''Myth and Reality''. Trans. Willard R. Trask. NY: Harper & Row (Harper Torchbooks), 1968.
* ''The Holy Quran''. Electronic Text Center, University of Virginia Library. [http://etext.virginia.edu/toc/modeng/public/HolKora.html Available online].

==External links==
{{commonscatinline}}

{{DEFAULTSORT:Islamic mythology}}
[[Category:Islamic mythology| ]]

Islamische Mythologie

2018-03-04T05:15:29Z

Robynthehode: Reverted 1 edit by 174.92.144.107 (talk): Uncited and poorly written. (TW)

{{Islam}}

'''Islamic mythology''' is the body of [[myths]] associated with [[Islam]]. Islam is a religion that is more concerned with social order and law than with [[Religion and mythology|religious myths]].<ref name=leeming>{{cite encyclopedia|encyclopedia=The Oxford Companion to World Mythology|title=Islamic Mythology|url=https://books.google.com/books?id=iPrhBwAAQBAJ&pg=PA207|pages=207–211|publisher=Oxford University Press|year= 2005|author=David Leeming}}</ref> ''The Oxford Companion to World Mythology'' identifies a number of traditional narratives as "Islamic myths".<ref name=leeming/> These include a [[creation myth]] and a [[Afterlife#Islam|vision of afterlife]], which Islam shares to some extent with the other [[Abrahamic religions]], as well as the distinctively Islamic story of the [[Kaaba]].<ref name=leeming/> The traditional biography of the Islamic prophet [[Muhammad]], which plays a central role in Islamic teachings, is generally recognized as being largely historical in nature, and Islam depends less on mythology than Judaism and Christianity.<ref name=leeming/> However, the canonical narrative includes two key supernatural events: the divine revelation of the Qur'an and the [[Isra and Mi'raj]] — the night journey to Jerusalem followed by the ascension to the [[Seven Heavens|Seventh Heaven]].<ref name=leeming/> In addition, Islamic scriptures contain a number of legendary narratives about biblical characters, which diverge from Jewish and Christian traditions in some details.<ref name=leeming/>

== Religion and mythology ==
{{Main|Religion and mythology}}

The discussion of religion in terms of mythology is a controversial topic.<ref name=leeming=preface>{{cite encyclopedia|encyclopedia=The Oxford Companion to World Mythology|title=Preface|url=https://books.google.com/books?id=kQFtlva3HaYC&lpg=PP1&pg=PR7|page=vii|publisher=Oxford University Press|year= 2005|author=David Leeming}}</ref> The word "myth" is commonly used with connotations of falsehood,<ref name=grassie>{{cite journal |last1=Grassie |first1=William |date=March 1998 |title=Science as Epic? Can the modern evolutionary cosmology be a mythic story for our time? |journal=Science & Spirit |volume=9 |issue=1 |quote=The word 'myth' is popularly understood to mean idle fancy, fiction, or falsehood; but there is another meaning of the word in academic discourse. A myth, in this latter sense of the word, is a story that serves to define the fundamental worldview of a culture}}</ref> reflecting a legacy of the derogatory early Christian usage of the Greek word ''muthos'' in the sense of "fable, fiction, lie" to refer to classical mythology.<ref>Eliade, ''Myth and Reality'', 1968, p. 162.</ref> However, the word is also used with other meanings in academic discourse. It may refer to "a story that serves to define the fundamental worldview of a culture"<ref name=grassie/> or to stories which a given culture regards as true (as opposed to fables, which it recognizes as fictitious).<ref>Eliade, ''Myth and Reality'', p. 1, 8-10; ''The Sacred and the Profane'', p. 95</ref> In the preface to ''The Oxford Companion to World Mythology'' Devid Leeming writes:<ref name=leeming=preface/>

{{quote|I have treated the sacred narratives of the "great religions", including the monotheistic Abrahamic religions, as myths, not to deprecate those religions, but simply because to a believer in one religion the stories -- especially the supernatural ones -- of another religion tend to be seen as myth rather than history.}}

==Biblical stories in the Qur'an==
{{main article|Biblical and Quranic narratives}}
[[File:Siyer-i Nebi 298a.jpg|thumb|[[Muhammed|The Prophet]] and his companions advancing on [[Mecca]], attended by the angels [[Gabriel]], [[Michael]], [[Israfil]] and [[Azrail]].]]

Islam incorporates many Biblical events and heroes into its own mythology. Stories about Musa (Moses)<ref>Qur'an 17:2</ref> and Ibrahim (Abraham)<ref>Qur'an 14:35-52</ref> form parts of Islam's scriptures. The Qur'an retells in detail the Jewish tale of Joseph, who was sold to an Egyptian,<ref>Qur'an 12:7-100</ref> and the Christian tale of Mary, the mother of Jesus.<ref name="Qur'an 19:16-33">Qur'an 19:16-33</ref> In both cases, it adds original details and an Islamic interpretation: for instance, in the Islamic version, Jesus speaks while he is still an infant,<ref>Qur'an 19:30-33</ref> and he is a miraculously-conceived human prophet, not the incarnation of God.<ref>Qur'an 19:35</ref>

==Islamic creation narrative==
{{See also|Genesis creation narrative}}
According to the Qur'an, the skies and the earth were joined together as one "unit of creation", after which they were "cloven asunder".<ref name = "atarmw">{{cite qur'an|21|30|style=nosup}}</ref> After the parting of both, they simultaneously came into their present shape after going through a phase when they were smoke-like.<ref>{{cite qur'an|41|11|style=nosup}}</ref> Some parts of the Qur'an state that the process of creation took 6 days,<ref>{{cite qur'an|11|7|style=nosup}}</ref> Other parts provide detail about creation. 2 days to create the Earth,<ref>{{cite qur'an|41|9|style=nosup}}</ref> 2 days to create the mountains, to bless the Earth and to measure its sustenance, total 4 days,<ref>{{cite qur'an|41|10|style=nosup}}</ref><ref>{{cite web|url=http://islamqa.info/en/31865|title=Were the heavens and the earth created in six days or eight? - islamqa.info|publisher=}}</ref> and then 2 more days to create the heavens and the stars.<ref>{{cite qur'an|41|12|style=nosup}}</ref> In the Quran, the word "day" is used loosely to mean era, for example Surah 70 verse 4: "The angels and spirit will ascend to Him during a day the extent of which is fifty thousand years".

The Qur'an states that God created the world and the cosmos, made all the creatures that walk, swim, crawl, and fly on the face of the earth from water.<ref name = "atarmw"/> He made the angels, and the sun, moon and the stars to dwell in the universe. He poured down the rain in torrents, and broke up the soil to bring forth the corn, the grapes and other vegetation; the olive and the palm, the fruit trees and the grass. Traditionally, the earth is held to be inhabited by several other creatures, like the [[Jinn]], before [[God in Islam|God]] created humanity.<ref>Brannon Wheeler ''Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis'' A&C Black 2002 {{ISBN|9780826449566}} Page 16</ref>

God molded clay, earth, sand, and water into a model of a human. He breathed life and power into it, and it evolved into life. And this first human was called [[Adam in Islam|Adam]]. God took Adam to live in a [[Jannah|Paradise]]. God taught Adam the names of all the creatures, and then commanded all the angels to bow down before Adam. All of them bowed but [[Devil (Islam)|Iblis]] refused to obey.

God placed Adam in a beautiful garden in Paradise, telling him that he could eat whatever it wanted except the fruit of a [[Forbidden fruit|forbidden tree]]. [[Satan#Islam|Satan]] tempted Adam to disobey God, and eat the fruit. When Adam had disobeyed God, God cast Adam out of Paradise. Muslim scholars are divided whether the Paradise from which [[Adam]] was expelled is the paradise in the heavens awarded to the righteous at the day of judgement or a paradise on earth.

Islam breaks somewhat with Judaism and Christianity in that Eve is not mentioned in the Quran{{Clarify|reason=Is she not mentioned at all or just in the context of why they ate the fruit?|date=February 2018}} and in explaining why Adam ate the forbidden fruit. In the Hebrew account in Genesis, a [[Serpents in the Bible#Eden|snake]] tempts them [[Adam and Eve]] to eat the fruit. While the [[Genesis creation narrative]] does not explicitly identify the snake with Satan, that Satan and the snake are the same being is claimed in the New Testament, in Revelation 12:9 and 20:2. In Genesis, Eve was tempted but Adam was not.<ref>2 Cor 11:3</ref><ref>1 Tim 2:13, 14</ref> In contrast, the Qur'an states explicitly that [[Shaitan]] (Satan) tempted Adam to eat the fruit.<ref>Qur'an 7:20</ref> Unlike Christian traditions, which sees Satan as a rebelling angel, Islamic tradition identifies Shaitan's disobedience as an result of his superior nature out of fire, in contrast to the nature of humans,<ref>Qur'an 7:11-12</ref> since [[islamic view of angels|angels in Islam]] do not rebel against God.<ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009 {{ISBN|9780815650706}} page 45</ref><ref>{{cite web|url=http://www.irfi.org/articles/articles_1_50/muslim_belief_in_angels.htm|title=The Muslim Belief in Angels|publisher=}}</ref> God cast Iblis out of his paradise, and Iblis vowed to tempt Adams generations to corruption and to disobey God.

==The Kaaba==
According to Islamic mythology, God instructed [[Adam]] to construct a building to be the earthly counterpart of the House of Heaven. This was the giant black stone cube that Muslims call the [[Kaaba]], the mosque revered in [[Islam]] as being sacred. Islamic literature states that the Kaaba was destroyed in the flood of [[Noah in Islam|Nuh]] ''(Noah)''.<ref>{{cite book|title=The Shade of Swords: Jihad and the Conflict Between Islam and Christianity|author=M. J. Akbar|page=5|url=https://books.google.com/books?id=vAdbCq8HQBIC&pg=PA5&lpg=PA}}</ref> Later, [[Abraham in Islam|Ibrahim]] ''(Abraham)'' and [[Ishmael in Islam|Ismail]] ''(Ishmael)'' were instructed by [[Allah]] to rebuild the Kaaba on the old foundations.<ref>{{cite web|url=http://us.geocities.com/al_hajj/Kaaba.html|archiveurl=https://web.archive.org/web/20091027054410/http://us.geocities.com/al_hajj/Kaaba.html|title=Kaaba Ka'aba Ka'ba|archivedate=27 October 2009|publisher=}}</ref><ref>{{cite web|url=http://truelife200vi.wordpress.com/2006/12/22/kaaba-brief-history/|title=Kaaba: Brief History|work=at-Tazkirah: التذكرة}}</ref> As Ismail was searching for a stone to mark a corner with, he met with the angel [[Jibrail]] ''(Gabriel)''. [[Jibrail]] gave him the [[Black Stone]]. According to the [[hadith]], the Black Stone is reported to have been milky white after being descended from Heaven but was rendered black due to the sins of the people, who had touched it. Another story may be that the black stone was stolen and along the way it broke and to fix it, the glues turned it black.

The Kaaba was originally intended as a symbolic house for the one monotheistic God. However, after Ibrahim's death, people started to fill the Kaaba with pagan idols. When [[Muhammad]] conquered Mecca, he removed the idols from the Kaaba.<ref>{{cite web|url=http://www.usc.edu/dept/MSA/fundamentals/pillars/fasting/tajuddin/fast_76.html|title=Cmje|publisher=|deadurl=yes|archiveurl=https://web.archive.org/web/20090201161759/http://www.usc.edu/dept/MSA/fundamentals/pillars/fasting/tajuddin/fast_76.html|archivedate=2009-02-01|df=}}</ref> It now stands as an important pilgrimage site, which all [[Muslim]]s are supposed to visit at least once if they are able. Muslims are supposed to pray five times a day while facing in the Kaaba's direction.<ref>http://www.blessingscornucopia.com/Islam_Muslim_Islamic_Sunnah_The_Holy_Kaaba_and_Makkah_of_Islam.htm</ref>

==Beings==
* [[Azrael]] - the angel of death
* [[Buraq]] - a winged steed with a very wide stride: it could place its hooves at the farthest boundary of its gaze. It transported prophet Muhammad to the heavens.
* [[Darda'il]] - the angels who travel in the earth searching out assemblies where people remember God’s name. The Qur'an tells of two angels, [[Harut and Marut]], sent down to test the people at Babylon.
* [[Israfil]] - the angel of the [[crack of doom|trumpet of doom]]
* [[Jibrail]] - the archangel Gabriel, an archangel who serves as a messenger from God
* [[Jinn]] - refers to invisible creatures, often inhabiting the earth together with humans. They were created from a smokeless fire and have free will, and have lived on earth since before the first humans came.
** [[Ifrit]] - Is a high ranked jinn and is one of the most powerful of them.
* [[Kiraman Katibin]] - the two angels who record a person's good and bad deeds
* [[Mu'aqqibat]] - a class of guardian angels who keep people from death until its decreed time
* [[Maalik]] - the angel who guards the Hellfire
* [[Munkar and Nakir]] - the angels who test the faith of the dead in their graves
* [[Ridwan (name)|Ridwan]] - the angel in charge of maintaining [[Jannah]] or Paradise
* [[Iblis]] - corrupter of the humans and leader of the devils, who was cast out of the heavens

==Places==
* [[Barzakh]] - barrier between the deceased and the living.
* [[Garden of Eden]] - A Paradise where Adam and Eve lived before their Fall
* [[Jahannam]] - Hell; the abode of the wicked
* [[Jannah]] - Heaven; the abode of the righteous; contains the Garden of Paradise
* Kaaba - the sacred building that Muslims visit while on the [[Hajj]] (pilgrimage to Mecca). In Islamic mythology, Abraham (Abraham) and Ishmael built the Kaaba at God's command, to serve as the earthly counterpart of [[Jannah]] (Heaven). Adam built the original earthly Kaaba, but Abraham and his son had to rebuild it.

==Events==
* [[Creation myth#Islam|Creation]] - a six-stages creative act by God
** [[Fall of man]] - the loss of Paradise that resulted from eating the forbidden fruit; like Judaism,<ref>[http://www.convert.org/differ.htm#FREE The Jewish view of Jesus]</ref> and Orthodox Christianity, but unlike Western Christianity,<ref>[http://www.newadvent.org/cathen/11312a.htm Original Sin] - Catholic Encyclopedia</ref> Islam does not hold that the Fall made man inherently sinful.<ref>For a discussion of the Islamic opinion about original sin, see [http://www.understanding-islam.com/related/text.asp?type=article&aid=178 here]. See also Quran 6:164.</ref>
** [[Noah in Islam|Deluge]] and [[Noah's Ark|Noah's (Nuh's) Ark]]- worldwide flood-event with a water vessel containing the remains of humanity and a set of all animals
* [[Qiyamat|Qiyamah]] - the Day of Resurrection (and of the reward and punishment of the good and the wicked); a fundamental element of Islamic eschatology that incorporates much from the Jewish and Christian traditions

==See also==
* [[Al-Farabi]]
* [[Christian mythology]]
* [[Folk religion]]
* [[Jewish mythology]]
* [[Religion and mythology]]

==References==
{{Reflist|2}}

==Sources==
* [[Huston Smith]]. ''The Religions of Man''. NY: Harper & Row (Perennial Library), 1965.
* Robert A. Segal. ''Myth: A Very Short Introduction''. NY: Oxford UP, 2004.
* Zong In-Sob. ''Folk Tales From Korea'', Third Edition. Elizabeth: Hollym International, 1982.
* Mircea Eliade. ''Myth and Reality''. Trans. Willard R. Trask. NY: Harper & Row (Harper Torchbooks), 1968.
* ''The Holy Qur'an''. Electronic Text Center, University of Virginia Library. [http://etext.virginia.edu/toc/modeng/public/HolKora.html Available online].

==External links==
{{commonscatinline}}

{{DEFAULTSORT:Islamic Mythology}}
[[Category:Islamic mythology| ]]
[[Category:Creation myths]]

Russells Teekanne

2017-06-10T21:22:14Z

Robynthehode: Reverted 2 edits by SummerPhDv2.0 (talk): Not required. (TW)

{{pp|small=yes}}
{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Atheism sidebar |arguments}}
{{Bertrand Russell}}

'''Russell's teapot''', sometimes called the '''celestial teapot''' or '''cosmic teapot''', is an [[analogy]], coined by the philosopher [[Bertrand Russell]] (1872–1970), to illustrate that the [[philosophic burden of proof]] lies upon a person making scientifically [[Falsifiability|unfalsifiable]] claims, rather than shifting the burden of ''disproof'' to others.

Russell specifically applied his analogy in the context of religion.<ref>Fritz Allhoff, Scott C. Lowe. ''The Philosophical Case Against Literal Truth: Russell's Teapot // Christmas - Philosophy for Everyone: Better Than a Lump of Coal''. — John Wiley and Sons, 2010. — Т. 5. — P. 65-66. — 256 p. — (Philosophy for Everyone). — ISBN 9781444330908.</ref> He wrote that if he were to assert, without offering proof, that a [[teapot]] orbits the Sun somewhere in space between the Earth and Mars, he could not expect anyone to believe him solely because his assertion could not be proven wrong.

Russell's teapot is still invoked in discussions concerning the [[existence of God]], and has had influence in various fields and media.

== Description ==
In an article titled "Is There a God?" commissioned, but never published, by ''Illustrated'' magazine in 1952, Russell wrote:

{{quote|Many orthodox people speak as though it were the business of sceptics to disprove received dogmas rather than of dogmatists to prove them. This is, of course, a mistake. If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is intolerable presumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.<ref>{{cite web|last=Russell|first=Bertrand|title=Is There a God? [1952]|url=http://russell.mcmaster.ca/cpbr11p69.pdf|work=The Collected Papers of Bertrand Russell, Vol. 11: Last Philosophical Testament, 1943–68|publisher=Routledge|accessdate=1 December 2013|pages=547–548|format=PDF}}</ref>
}}

In 1958, Russell elaborated on the analogy:

{{quote|I ought to call myself an agnostic; but, for all practical purposes, I am an atheist. I do not think the existence of the Christian God any more probable than the existence of the [[Ancient Greek religion|Gods of Olympus]] or [[Norse religion|Valhalla]]. To take another illustration: nobody can prove that there is not between the Earth and Mars a china teapot revolving in an elliptical orbit, but nobody thinks this sufficiently likely to be taken into account in practice. I think the Christian God just as unlikely.<ref name="garvey">{{Cite journal|first=Brian|last=Garvey|title=Absence of evidence, evidence of absence, and the atheist's teapot|journal=[[Ars Disputandi]]|date=2010|volume=10|pages=9–22|url=http://www.tandfonline.com/doi/pdf/10.1080/15665399.2010.10820011 |format=PDF|doi=10.1080/15665399.2010.10820011}}</ref>
}}

== Analysis ==
Chemist [[Peter Atkins]] said that the point of Russell's teapot is that there is no burden on anyone to disprove assertions. [[Occam's razor]] suggests that the simpler theory with fewer assertions (e.g. a universe with no supernatural beings) should be the starting point in the discussion rather than the more complex theory.<ref>{{Citation|title=The Oxford Handbook of Religion and Science|editor=Clayton, Philip|editor2=Simpson, Zachary R.|first=Peter|last=Atkins|authorlink=Peter Atkins|contribution=Atheism and science|pages= 129–130|url=https://books.google.com/books?id=-WhGyYy0SIoC|accessdate=2016-03-03}}</ref> Atkins states that this argument does not appeal to religious people because, unlike [[scientific evidence]], religious evidence is said to be experienced through personal revelation that cannot be conveyed or objectively verified.

In his books ''[[A Devil's Chaplain]]'' (2003) and ''[[The God Delusion]]'' (2006), [[ethology|ethologist]] [[Richard Dawkins]] used the teapot as an analogy of an argument against what he termed "agnostic conciliation", a policy of intellectual appeasement that allows for philosophical domains that concern exclusively religious matters.<ref name="devchap">{{cite book | title = [[A Devil's Chaplain]] | authorlink = Richard Dawkins |first=Richard |last=Dawkins | publisher = [[Houghton Mifflin]] | date = 2003| isbn = 0-618-33540-4 }}</ref> Science has no way of establishing the existence or non-existence of a god. Therefore, according to the agnostic conciliator, because it is a matter of individual taste, belief and disbelief in a supreme being are deserving of equal respect and attention. Dawkins presents the teapot as a ''[[reductio ad absurdum]]'' of this position: if agnosticism demands giving equal respect to the belief and disbelief in a supreme being, then it must also give equal respect to belief in an orbiting teapot, since the existence of an orbiting teapot is just as plausible scientifically as the existence of a supreme being.<ref name = "goddel">{{cite book | title = [[The God Delusion]]|first=Richard |last=Dawkins | publisher = Houghton Mifflin | date = 2006 | isbn = 0-618-68000-4}}</ref>

A number of philosophers have found Russell's Teapot argument unconvincing. Philosopher Peter van Inwagen argues that while Russell's Teapot is a fine piece of rhetoric, its logical argument form is less than clear, and attempting to make it clear reveals that the Teapot Argument is very far from cogent.<ref name = "Epistemology">{{cite book | title = The Right to Believe: Perspectives in Religious Epistemology|first=Dariusz |last=Lukasiewicz | publisher = Ontos | date = 2012}}</ref> Another philosopher, Alvin Plantinga points out that a falsehood lies at the heart of Russell's argument. Russell's argument assumes that there is no evidence against the teapot, but Plantinga disagrees:

{{quote|Clearly we have a great deal of evidence against teapotism. For example, as far as we know, the only way a teapot could have gotten into orbit around the sun would be if some country with sufficiently developed space-shot capabilities had shot this pot into orbit. No country with such capabilities is sufficiently frivolous to waste its resources by trying to send a teapot into orbit. Furthermore, if some country had done so, it would have been all over the news; we would certainly have heard about it. But we haven’t. And so on. There is plenty of evidence against teapotism.<ref>Gutting, Gary (2014). [http://opinionator.blogs.nytimes.com/2014/02/09/is-atheism-irrational/?_r=0 Is Atheism Irrational?] ''The New York Times'', Feb 09, 2014; accessed July 27, 2016</ref>}}

Philosopher Gary Gutting rejects Russell's Teapot for similar reasons, arguing that Russell's argument accords theism far less support than it actually has. Gutting points out that numerous sensible, competent people appeal to personal experience and arguments in support of God's existence. Thus, to simply reject the existence of God, out of hand, seems unjustified. <ref>https://opinionator.blogs.nytimes.com/2010/08/11/on-dawkinss-atheism-a-response</ref>

== Similar analogies ==
{{Expand section |with=at least one more title, to better match the plural section header than the simple suggestion of such does below |date=May 2017}}
Other thinkers have posited non-disprovable analogies, such as [[J. B. Bury]] in his 1913 book, ''History of Freedom of Thought'':

<blockquote>Some people speak as if we were not justified in rejecting a theological doctrine unless we can prove it false. But the burden of proof does not lie upon the rejecter.... If you were told that in a certain planet revolving around Sirius there is a race of donkeys who speak the English language and spend their time in discussing eugenics, you could not disprove the statement, but would it, on that account, have any claim to be believed? Some minds would be prepared to accept it, if it were reiterated often enough, through the potent force of suggestion.<ref>{{cite book |title= History of Freedom of Thought|edition= |last= Bury|first= J. B.|date= 1913|publisher= Williams & Norgate |location= London|url=https://books.google.ie/books?id=n2FUCAAAQBAJ&pg=PT11&lpg=PT11&dq=Some+people+speak+as+if+we+were+not+justified+in+rejecting+a+theological+doctrine+unless+we+can+prove+it+false.+But+the+burden+of+proof+does+not+lie+upon+the+rejector....+If+you+were+told+that+in+a+certain+planet+revolving+around+Sirius+there+is+a+race+of+donkeys+who+speak+the+English+language+and+spend+their+time+in+discussing+eugenics,+you+could+not+disprove+the+statement,+but+would+it,+on+that+account,+have+any+claim+to+be+believed?+Some+minds+would+be+prepared+to+accept+it,+if+it+were+reiterated+often+enough,+through+the+potent+force+of+suggestion&source=bl&ots=pNsWT2x2N5&sig=0CMMjhSy9l5fhBMTYCnuTS6IyZM&hl=en&sa=X&ved=0ahUKEwjm38fh8abRAhVCDsAKHUYlDJwQ6AEIKDAB#v=onepage&q=Some%20people%20speak%20as%20if%20we%20were%20not%20justified%20in%20rejecting%20a%20theological%20doctrine%20unless%20we%20can%20prove%20it%20false.%20But%20the%20burden%20of%20proof%20does%20not%20lie%20upon%20the%20rejector....%20If%20you%20were%20told%20that%20in%20a%20certain%20planet%20revolving%20around%20Sirius%20there%20is%20a%20race%20of%20donkeys%20who%20speak%20the%20English%20language%20and%20spend%20their%20time%20in%20discussing%20eugenics%2C%20you%20could%20not%20disprove%20the%20statement%2C%20but%20would%20it%2C%20on%20that%20account%2C%20have%20any%20claim%20to%20be%20believed%3F%20Some%20minds%20would%20be%20prepared%20to%20accept%20it%2C%20if%20it%20were%20reiterated%20often%20enough%2C%20through%20the%20potent%20force%20of%20suggestion&f=false}}</ref></blockquote>

== Influence in religious parodies ==
[[File:Gong Flying Teapot.jpg |thumbnail |Cover for the 1973 progressive rock album, ''[[Flying Teapot (album)|Flying Teapot]]'', the first in a trilogy]]
The concept of Russell's teapot has influenced into more explicitly [[Parody religion|religion-parodying]] concepts such as the [[Invisible Pink Unicorn]]<ref name = "goddel"/> and the [[Flying Spaghetti Monster]].<ref name="Wolf2006">{{cite news | title=The Church of the Non-Believers | first=Gary | last=Wolf | date=14 November 2006 | publisher=[[Wired News]] | url=https://www.wired.com/2006/11/atheism/}}</ref> 1960s musician and psychedelic poet [[Daevid Allen]] of the [[Gong (band)|band Gong]] created his [[Gong (band)#Mythology|Planet Gong Universe]] and the ''[[Flying Teapot (album)|Flying Teapot]]'' album trilogy around the idea of a Flying Teapot{{cn|date=May 2017}} and refers to Russell's Teapot in his book ''Gong Dreaming''.{{cn|date=May 2017}}

== See also ==
{{Spoken Wikipedia|Russell's_Teapot.ogg|2012-05-02}}
{{commonscat}}
* [[Ad hoc hypothesis]]
* [[Argument from ignorance]]
*[[Parody religion]]
{{Clear}}

== References ==
{{Reflist|30em}}
{{irreligion}}
{{philosophy of religion}}

{{DEFAULTSORT:Russell's Teapot}}
[[Category:Agnosticism]]
[[Category:Atheism]]
[[Category:Bertrand Russell]]
[[Category:Criticism of religion]]
[[Category:Parodies]]
[[Category:Philosophical arguments]]
[[Category:Razors (philosophy)]]
[[Category:Religious parodies and satires]]
[[Category:Skepticism]]
[[Category:Teapots]]
[[Category: Philosophy of religion]]

Nichts-zu-verbergen-Argument

2015-11-14T19:37:45Z

Robynthehode: Reverted 1 edit by 67.188.193.133 (talk): Opinion not backed up with sources so reverted. (TW)

The '''nothing to hide argument''' states that government [[surveillance]] programs do not threaten privacy unless they uncover illegal activities, and that if they do uncover illegal activities, the person committing these activities does not have the right to keep them private. Hence, a person who favors this argument may state "I've got nothing to hide" and therefore does not express opposition to government surveillance.<ref>Mordini, p. [http://books.google.com/books?id=rncAXAFD1jcC&pg=PA252&dq=privacy+%22nothing+to+hide%22+argument&hl=en&sa=X&ei=3ynJUa6xGJLy9gSVmoDYAw&ved=0CDkQ6AEwAg#v=onepage&q=privacy%20%22nothing%20to%20hide%22%20argument&f=false 252].</ref> An individual using this argument may say that a person should not have worries about government or surveillance if he/she has "nothing to hide."<ref>[[Daniel J. Solove|Solove]], ''Nothing to Hide: The False Tradeoff Between Privacy and Security'', p. [http://books.google.com/books?id=aaJdKX8avUAC&dq=privacy+%22nothing+to+hide%22+argument&q=%22you+shouldn%27t+worry+about+government+surveillance%22#v=snippet&q=%22you%20shouldn%27t%20worry%20about%20government%20surveillance%22&f=false 1]. "If you've got nothing to hide, you shouldn't worry about government surveillance."</ref>

The motto "If you've got nothing to hide, you've got nothing to fear" has been used in the [[closed-circuit television]] program practiced in cities in the [[United Kingdom]].<ref name=SoloveChronHighWhyPriv/>

==Prevalence==
This argument is commonly used in discussions regarding [[privacy]]. [[Geoffrey Stone]], a legal scholar, said that the use of the argument is "all-too-common".<ref name=SoloveChronHighWhyPriv>[[Daniel J. Solove|Solove, Daniel J]]. "[https://chronicle.com/article/Why-Privacy-Matters-Even-if/127461/ Why Privacy Matters Even if You Have 'Nothing to Hide']." ''[[The Chronicle of Higher Education]]''. May 15, 2011. Retrieved on June 25, 2013. "The nothing-to-hide argument pervades discussions about privacy. The data-security expert Bruce Schneier calls it the "most common retort against privacy advocates." The legal scholar Geoffrey Stone refers to it as an "all-too-common refrain." In its most compelling form, it is an argument that the privacy interest is generally minimal, thus making the contest with security concerns a foreordained victory for security."</ref> [[Bruce Schneier]], a data security expert and cryptographer, described it as the "most common retort against privacy advocates."<ref name=SoloveChronHighWhyPriv/> Colin J. Bennett, author of ''The Privacy Advocates'', said that an advocate of privacy often "has to constantly refute" the argument.<ref>Bennett, p. [http://books.google.com/books?id=aKEPrhAtk7wC&pg=PR16&dq=%22nothing+to+hide%22+privacy&hl=en&sa=X&ei=8LXLUdrFNoeK9QSgp4GYBQ&ved=0CFsQ6AEwBw#v=onepage&q=%22nothing%20to%20hide%22&f=false 97].</ref> Bennett explained that most people "go through their daily lives believing that surveillance processes are not directed at them, but at the miscreants and wrongdoers" and that "the dominant orientation is that mechanisms of surveillance are directed at others" despite "evidence that the monitoring of individual behavior has become routine and everyday".<ref>Bennett, p. [http://books.google.com/books?id=aKEPrhAtk7wC&pg=PR16&dq=%22nothing+to+hide%22+privacy&hl=en&sa=X&ei=8LXLUdrFNoeK9QSgp4GYBQ&ved=0CFsQ6AEwBw#v=onepage&q=%22nothing%20to%20hide%22&f=false 97]-[http://books.google.com/books?id=aKEPrhAtk7wC&pg=PA98&dq=%22the+dominant+orientation+is+that+mechanisms%22&hl=en&sa=X&ei=CPXLUa2-CJD49gTt24GAAg&ved=0CC4Q6AEwAA#v=onepage&q=%22the%20dominant%20orientation%20is%20that%20mechanisms%22&f=false 98].</ref>

==Ethnography==
An ethnographic study by Ana Viseu, Andrew Clement, and Jane Aspinal of the integration of online services into everyday life was published as "Situating Privacy Online: Complex Perceptions and Everyday Practices" in the ''[[Information, Communication & Society]]'' journal in 2004. It found that, in the words of Kirsty Best, author of "Living in the control society Surveillance, users and digital screen technologies", "fully employed, middle to middle-upper income earners articulated similar beliefs about not being targeted for surveillance" compared to other respondents who did not show concern, and that "In these cases, respondents expressed the view that they were not doing anything wrong, or that they had nothing to hide."<ref name=Bestp12>Best, p. 12.</ref> Of the participant sample in Viseu's study, one reported using privacy-enhancing technology,<ref>Viseu, et al. p. 102-103.</ref> and Viseu et al. said "One of the clearest features of our subjects’ privacy perceptions and practices was their passivity towards the issue."<ref>Viseu, et al. p. 102.</ref> Viseu et al. said the passivity originated from the "nothing to hide" argument.<ref name=Viseup103>Viseu, et al. p. 103.</ref>

During a qualitative study conducted for the [[government of the United Kingdom]] around 2003,<ref name=OECDp323>OECD, "Appendix II: Can We Be Persuaded to Become Pet-Lovers?" p. [http://books.google.com/books?id=GlXGYFJ6ANgC&pg=PA324&dq=%22In+a+recent+qualitative+study+conducted+for+the+UK+government%22&hl=en&sa=X&ei=qx7OUaOZF4rm8wTSooDADQ&ved=0CCwQ6AEwAA#v=onepage&q=%22In%20a%20recent%20qualitative%20study%20conducted%20for%20the%20UK%20government%22&f=false 323].</ref> Dr. Perri 6{{sic}}<ref>OECD, "Appendix II: Can We Be Persuaded to Become Pet-Lovers?" p. [http://books.google.com/books?id=GlXGYFJ6ANgC&pg=PA305&dq=%22This+study+was+prepared+by+Dr.+Perri%22&hl=en&sa=X&ei=sCDOUcmoIZLM9gTkkYDIBA&ved=0CDQQ6AEwAA#v=onepage&q=%22This%20study%20was%20prepared%20by%20Dr.%20Perri%22&f=false 305]</ref> presented four outlooks on privacy risks with a mapping of eight frames to show privacy attitude distributions.<ref name=OECDp323/> According to the study, men who were self-employed initially used the "nothing to hide" argument before shifting to an argument in which they perceived surveillance to be a nuisance instead of a threat.<ref>OECD, "Appendix II: Can We Be Persuaded to Become Pet-Lovers?" p. [http://books.google.com/books?id=GlXGYFJ6ANgC&pg=PA326&dq=%22nothing+to+hide%22+privacy&hl=en&sa=X&ei=3BXOUdPPIoLY9QS03oA4&ved=0CEcQ6AEwBA#v=onepage&q=%22brokers%20in%20networks%22&f=false 326]. "The self-employed males, by contrast, who operated as brokers in networks; might sometimes begin with the "nothing to hide" frame, in which they would claim that no one with anything to hide need be concerned about privacy at all, but quickly shifted to the "inconvenience" frame, in which data collection and sharing was seen more as a nuisance than as a threat."</ref>

==Effect on privacy protection==
Viseu, et al. said that the argument "has been well documented in the privacy literature as a stumbling block to the development of pragmatic privacy protection strategies, and it, too, is related to the ambiguous and symbolic nature of the term ‘privacy’ itself."<ref name=Viseup103/> They explained that privacy is an abstract concept and people only become concerned with it once their privacy is gone, and they compare a loss to privacy with people knowing that [[ozone depletion]] and [[global warming]] are negative developments but that "the immediate gains of driving the car to work or putting on hairspray outweigh the often invisible losses of polluting the environment."<ref name=Viseup103/>

==Arguments for and against==
{{expand section|date=June 2013}}
[[Edward Snowden]]: "Arguing that you don't care about the right to privacy because you have nothing to hide is no different than saying you don't care about free speech because you have nothing to say" <ref>http://mic.com/articles/119602/in-one-quote-edward-snowden-summed-up-why-our-privacy-is-worth-fighting-for</ref>

[[Eric Schmidt]], the CEO of [[Google]] at the time, said "If you have something that you don't want anyone to know, maybe you shouldn't be doing it in the first place, but if you really need that kind of privacy, the reality is that search engines including Google do retain this information for some time, and it's important, for example that we are all subject in the United States to the [[Patriot Act]]. It is possible that that information could be made available to the authorities."<ref>Newman, Jared. "[http://www.pcworld.com/article/184446/googles_schmidt_roasted_for_privacy_comments.html Google's Schmidt Roasted for Privacy Comments]." ''[[PC World]]''. December 11, 2009. Retrieved on June 29, 2013.</ref>

When discussing the [[MAINWAY]] program, former [[U.S. Senate]] majority leader [[Trent Lott]] stated "What are people worried about? What is the problem? Are you doing something you're not supposed to?" <ref name = "Trent">{{cite news
| title =BellSouth denies giving records to NSA
| work =[[CNN]]
| url =http://www.cnn.com/2006/POLITICS/05/15/bellsouth.nsa/
| accessdate=2006-05-15
}}</ref>

[[Daniel J. Solove]] stated in an article for the ''[[The Chronicle of Higher Education]]'' that he opposes the argument; he stated that a government can leak information about a person and cause damage to that person, or use information about a person to deny access to services even if a person did not actually engage in wrongdoing, and that a government can cause damage to one's personal life through making errors.<ref name=SoloveChronHighWhyPriv/> Solove wrote "When engaged directly, the nothing-to-hide argument can ensnare, for it forces the debate to focus on its narrow understanding of privacy. But when confronted with the plurality of privacy problems implicated by government data collection and use beyond surveillance and disclosure, the nothing-to-hide argument, in the end, has nothing to say."<ref name=SoloveChronHighWhyPriv/>

[[Danah Boyd]], a social media researcher, opposes the argument. She said that even though "[p]eople often feel immune from state surveillance because they’ve done nothing wrong" an entity or group can distort a person's image and harm one's reputation, or [[guilt by association]] can be used to defame a person.<ref>[[danah boyd|boyd, danah]]. "[http://www.dallasnews.com/opinion/sunday-commentary/20130614-danah-boyd-the-problem-with-the-i-have-nothing-to-hide-argument.ece Danah Boyd: The problem with the ‘I have nothing to hide’ argument]." (Opinion) ''[[The Dallas Morning News]]''. June 14, 2013. Retrieved on June 25, 2013. "It’s disturbing to me how often I watch as someone’s likeness is constructed in ways[...]"</ref>

[http://faculty.washington.edu/moore2/moore.htm Adam D. Moore], author of ''Privacy Rights: Moral and Legal Foundations'', argued "it is the view that rights are resistant to cost/benefit or consequentialist sort of arguments. Here we are rejecting the view that privacy interests are the sorts of things that can be traded for security."<ref name=Moorep204>Moore, p. [http://books.google.com/books?id=AEn0J0Drx9MC&pg=PA204&dq=%22tHE+DISTribution+aspect+is+highlighted+when+surveillance+targets%22&hl=en&sa=X&ei=NvLLUcSJEIj68QTF04HIBw&ved=0CDQQ6AEwAA#v=onepage&q=%22tHE%20DISTribution%20aspect%20is%20highlighted%20when%20surveillance%20targets%22&f=false 204].</ref> He also stated that surveillance can disproportionately affect certain groups in society based on appearance, ethnicity, and religion.<ref name=Moorep204/> Moore maintains that there are at least three other problems with the "nothing to hide" argument. First, if individuals have privacy rights, then invoking "nothing to hide" is irrelevant. Privacy, understood as a right to control access to and uses of spaces, locations, and personal information, means that it is the right holder who determines access. To drive this point home Moore offers the following case. "Imagine upon exiting your house one day you find a person searching through your trash painstakingly putting the shredded notes and documents back together. In response to your stunned silence he proclaims 'you don’t have anything to worry about – there is no reason to hide is there?'" <ref name=Moorep204>Moore, p. [http://books.google.com/books?id=AEn0J0Drx9MC&pg=PA204&dq=%22tHE+DISTribution+aspect+is+highlighted+when+surveillance+targets%22&hl=en&sa=X&ei=NvLLUcSJEIj68QTF04HIBw&ved=0CDQQ6AEwAA#v=onepage&q=%22tHE%20DISTribution%20aspect%20is%20highlighted%20when%20surveillance%20targets%22&f=false].</ref> Second, individuals may wish to hide embarrassing behavior or conduct not accepted by the dominant culture. "Consider someone’s sexual or medical history. Imagine someone visiting a library to learn about alternative lifestyles not accepted by the majority." <ref name=Moorep204>Moore, p. [http://books.google.com/books?id=AEn0J0Drx9MC&pg=PA204&dq=%22tHE+DISTribution+aspect+is+highlighted+when+surveillance+targets%22&hl=en&sa=X&ei=NvLLUcSJEIj68QTF04HIBw&ved=0CDQQ6AEwAA#v=onepage&q=%22tHE%20DISTribution%20aspect%20is%20highlighted%20when%20surveillance%20targets%22&f=false].</ref> Finally, Moore argues that "nothing to hide," if taken seriously, could be used against government agents, politicians, and CEO's. This is to turn the “nothing to hide” argument on its head. Moore argues that the NSA agent, politician, police chief, and CEO have nothing to hide so they should embrace total transparency like the rest of us. "But they don’t and when given the technological tools to watch, the politician, police chief, or CEO are almost always convinced that watching others is a good thing." <ref name=Moorep204>Moore, p. [http://books.google.com/books?id=AEn0J0Drx9MC&pg=PA204&dq=%22tHE+DISTribution+aspect+is+highlighted+when+surveillance+targets%22&hl=en&sa=X&ei=NvLLUcSJEIj68QTF04HIBw&ved=0CDQQ6AEwAA#v=onepage&q=%22tHE%20DISTribution%20aspect%20is%20highlighted%20when%20surveillance%20targets%22&f=false].</ref>

[[Bruce Schneier]], a computer security expert and cryptographer, expressed opposition, citing [[Cardinal Richelieu]]'s statement "If one would give me six lines written by the hand of the most honest man, I would find something in them to have him hanged", referring to how a state government can find aspects in a person's life in order to prosecute or blackmail that individual.<ref name=SchneierEternal>[[Bruce Schneier|Schneier, Bruce]]. "[http://www.wired.com/politics/security/commentary/securitymatters/2006/05/70886 The Eternal Value of Privacy]." ''[[Wired (magazine)|Wired]]''. May 18, 2006. Retrieved on June 25, 2013. - [https://www.schneier.com/essay-114.html Also available from Schneier's personal website]</ref> Schneier also argued "Too many wrongly characterize the debate as "security versus privacy." The real choice is liberty versus control."<ref name=SchneierEternal/>

[[Johann Hari]], a British writer, argued that the "nothing to hide" argument is irrelevant to the placement of CCTV cameras in public places in the United Kingdom because the cameras are public areas where one is observed by many people he or she would be unfamiliar with and not in "places where you hide".<ref>[[Johann Hari|Hari, Johann]]. "[http://www.independent.co.uk/voices/commentators/johann-hari/johann-hari-this-strange-backlash-against-cctv-796807.html Johann Hari: This strange backlash against CCTV]." ''[[The Independent]]''. Monday March 17, 2008. Retrieved on June 26, 2013.</ref>

[http://www.emiliomordini.info Emilio Mordini], philosopher and psychoanalyst, argued that the "nothing to hide" argument is inherently paradoxical. People do not need to have "something to hide" in order to hide "something". What is relevant is not what is hidden, rather the experience that there is a intimate area, which could be hidden, whose access could be restricted. Psychologically speaking, we become individuals through the discovery that we could hide something to others.<ref>Mordini "Nothing to Hide — Biometrics, Privacy and Private Sphere." p.257-60</ref>

[[Julian Assange]] states: "There is no killer answer yet. [[Jacob Appelbaum]] (@ioerror) has a clever response, asking people who say this to then hand him their phone unlocked and pull down their pants. My version of that is to say, 'well, you're so boring then we shouldn't be talking to you, and neither should anyone else', but philosophically, the real answer is this: Mass surveillance is a mass structural change. When society goes bad, it's going to take you with it, even if you are the blandest person on earth."<ref>{{cite web|url=http://wikileaksetc.blogspot.nl/2015/04/courage-foundation-reddit-ama.html|title=Courage Foundation: Reddit AMA}}</ref>

==See also==
{{Portal|Human rights|Politics|Philosophy}}
* [[Mass surveillance]]
* [[National security]]
* [[Right to privacy]]

==References==
* Bennett, Colin J. ''The Privacy Advocates: Resisting the Spread of Surveillance''. [[MIT Press]], 2008. ISBN 0262260425, 9780262260428.
* Best, Kirsty. "[http://ics.sagepub.com/content/13/1/5.abstract Living in the control society Surveillance, users and digital screen technologies]." ''[[International Journal of Cultural Studies]]''. January 2010. Volume 13, No. 1, p. 5-24. doi: 10.1177/1367877909348536. Available at [[SAGE Journals]].
* Mordini, Emilio. "Nothing to Hide — Biometrics, Privacy and Private Sphere." In: Schouten, Ben, Niels Christian Juul, Andrzej Drygajlo, and Massimo Tistarelli (editors). ''Biometrics and Identity Management: First European Workshop, BIOID 2008, Roskilde, Denmark, May 7–9, 2008, Revised Selected Papers''. [[Springer Science+Business Media]], 2008. p. 245-258. ISBN 3540899901, 9783540899907.
* Moore, Adam D. ''Privacy Rights: Moral and Legal Foundations''. [[Penn State Press]], March 28, 2011. ISBN 0271036869, 9780271036861.
* ''Privacy Online: OECD Guidance on Policy and Practice''. [[OECD Publishing]], November 18, 2003. ISBN 9264101632, 9789264101630.
* [[Daniel J. Solove|Solove, Daniel J.]] ''[[Nothing to Hide: The False Tradeoff Between Privacy and Security]]''. [[Yale University Press]], May 31, 2011. ISBN 0300172311, 9780300172317.
* Viseu, Ana, Andrew Clement and Jane Aspinal. "[http://www.tandfonline.com/doi/pdf/10.1080/1369118042000208924 Situating Privacy Online: Complex Perceptions and Everyday Practices]." ''[[Information, Communication & Society]]'' (ISSN 1369-118X). 2004. 7(1): 92–114. DOI: 10.1080/1369118042000208924. Available from [[Taylor & Francis Online]].

==Notes==
{{reflist|2}}

==Further reading==
* Klein, Sascha. ''"I've got nothing to hide": Electronic surveillance of communications, privacy and the power of arguments''. [[GRIN Verlag]], Apr 26, 2012. ISBN 3656179131, 9783656179139.
* [[Daniel J. Solove|Solove, Daniel J.]] "[http://papers.ssrn.com/sol3/papers.cfm?abstract_id=998565 'I've Got Nothing to Hide' and Other Misunderstandings of Privacy]." ''[[San Diego Law Review]]'', Vol. 44, p. 745, 2007. p. 745. ISSN 0036-4037. Accession Number 31197940. [[George Washington University Law School]] Public Law Research Paper No. 289. - An essay that was written for a symposium in the ''San Diego Law Review''. Available at [[Academic Search Complete]], [[HeinOnline]], [[LexisNexis Academic]], and [[Social Science Research Network]].
* "[http://www.cs.stonybrook.edu/~tashbook/spring2013/cse312/312-02-solove-privacy.pdf Surveillance and “Nothing to Hide”]." ([http://www.webcitation.org/6HeFffVTA Archive]) CSE/ISE 312: Legal, Social, and Ethical Issues. [[Stony Brook University]]. - [[Powerpoint]] presentation based on Solove's work.
* Moore, Adam. "Privacy, Security, and Government Surveillance: WikiLeaks and the New Accountability,” 'Public Affairs Quarterly', Vol. 25 (April 2011): 141-156.

[[Category:Arguments]]
[[Category:Criminal justice ethics]]
[[Category:Law and morality]]
[[Category:Privacy]]
[[Category:Surveillance]]

Suzhou Zhongnan Center

2015-03-11T14:07:08Z

Robynthehode: Changed 'tower' to 'building' to prevent confusion as 'tower' has a specific definition in world's tallest rankings

{{Infobox building
| name = Suzhou Zhongnan Center
| native_name = 苏州中心广场
| native_name_lang = zh
| Pictures = [http://www.skyscrapercity.com/showthread.php?t=1423176&page=52 Pictures of the construction of the building]
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| status = Under construction
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| architect = [[Nikken Sekkei]]<br />[[Benoy]]<br />SWA Group
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'''Suzhou Zhongnan Center''' ({{zh|s=苏州中心广场}}) is a megatall skyscraper under construction in [[Suzhou Industrial Park|SIP]], [[Suzhou]], [[Jiangsu]]. The building will be {{convert|729|m|ft|1}} tall.<ref name=center>http://skyscrapercenter.com/suzhou/suzhou-zhongnan-center/14243/</ref> Suzhou Center Plaza located in the [[Central Business District]] of Suzhou, to the west of [[Jinji Lake]]. The building is a part of large urban development project, [[Suzhou Industrial Park]] and the estimated cost of this plaza is 28.5 billion yuan.<ref>{{cite news|script-title=zh:苏州中心广场今年5月开建俩高个护卫东方之门|url=http://news.2500sz.com/news/szxw/zjbd/2012/2/4/1308234.shtml|accessdate=17 January 2013|newspaper=[[Suzhou Daily]]|date=4 February 2012|language=Chinese}}</ref> The construction began in early 2014 and is estimated to be completed in 2020, and will at that time be the [[List of tallest buildings in the world|3rd tallest building]] in the world, as well as the tallest in China.

==Transport==
*[[Rail transit]]: [[Dongfangzhimen Station|Gate to the East Station]]
**{{SZRT line links|1}}
**{{SZRT line links|6}}

==See also==
*[[Gate to the East]]
*[[List of tallest buildings in China]]
*[[List of buildings with 100 floors or more]]
*[[Goldin Finance 117]]
*[[KL118]]
*[[India Tower]]
*[[Wuhan Greenland Center]]
*[[Baoneng Shenyang Global Financial Center]]
*[[Gezhouba International Plaza]]
*[[Suzhou IFS]]
*[[China Zun]]
*[[Ping An Finance Centre]]

==References==
{{reflist}}

==External links==
*{{official website|http://www.suzhouzhongxin.com/}}
* [http://skyscrapercenter.com/suzhou/century-plaza-south-tower/14243/ Council on Tall Buildings and Urban Habitate Database of Century Plaza South Tower]

{{Supertall skyscrapers}}

{{coord missing|Jiangsu}}

[[Category:Skyscrapers in Suzhou]]
[[Category:Skyscrapers over 350 meters]]
[[Category:Suzhou Industrial Park]]
[[Category:Proposed skyscrapers in China]]

{{Suzhou-stub}}