In a world where ideas hold the power to transform lives, Talk Like TED by Carmine Gallo becomes the guiding light for those who aspire to captivate, inspire, and change the world through the art of public speaking. Imagine a stage where the most brilliant minds converge, where innovation, inspiration, and insight take center stage. This book takes you behind that stage – the scenes of TED Talks – unveiling the secrets of the world’s most influential speakers.

Carmine Gallo, a master storyteller and communication expert, delves into the hearts and minds of TED’s most renowned speakers. He analyzes their presentations, uncovering techniques that make these talks not just informative but compelling. The book is like a backstage pass to the art of persuasion, the science of inspiration, and the power of transformation. Whether you’re an aspiring speaker, a business leader, or someone who seeks to communicate ideas effectively, this book offers invaluable insights and practical advice to help you command the stage and share your message with the world. Drawing from real-life examples and actionable insights, Gallo provides a roadmap for becoming a more compelling and influential communicator.

Gallo presents nine key principles that transform ordinary speakers into extraordinary ones. He highlights the importance of forming an emotional connection with the audience, as exemplified by Sir Ken Robinson’s TED talk, “Do Schools Kill Creativity?” Robinson’s humorous anecdotes build an emotional bond, making his talk more than just informative. Storytelling is emphasized as a cornerstone of effective communication, demonstrated by Chimamanda Ngozi Adichie’s talk, “The Danger of a Single Story,” where personal narratives challenge stereotypes and highlight diverse perspectives. Simplicity in messaging is another key aspect, as shown by Dr. Jill Bolte Taylor’s talk, “My Stroke of Insight,” where a singular idea leaves a lasting impact.

Visuals play a crucial role in enhancing presentations, with Hans Rosling’s talk, “The Best Stats You’ve Ever Seen,” using dynamic visuals to convey complex data compellingly. Delivery skills are essential, as seen in Bryan Stevenson’s talk, “We Need to Talk About an Injustice,” where voice modulation and body language enhance emotional resonance. Cultivating wonder is exemplified by Brian Greene’s talk, “Making Sense of String Theory,” which transforms complex scientific concepts into captivating narratives. Creating jaw-dropping moments is highlighted by Jamie Oliver’s talk, “Teach Every Child About Food,” where shocking statistics motivate action. The art of persuasion is demonstrated by Brené Brown in her talk, “The Power of Vulnerability,” where she uses research and anecdotes to persuade the audience to embrace vulnerability. Finally, connecting with universal themes, as Brené Brown does, ensures that messages resonate with a broad audience by tapping into shared human experiences.

Also featuring lessons from influential figures like Sir Ken Robinson, Chimamanda Ngozi Adichie, and Dr. Jill Bolte Taylor, this book is a must-read for aspiring speakers, educators, leaders, and anyone seeking to harness the power of persuasive and inspiring communication. It equips readers with the tools and knowledge to leave a lasting impact, connect emotionally with audiences, and convey ideas with clarity, conviction, and authenticity.

Public speaking did not emerge with TED talks. We find in human history many examples of inspiring speeches in which we can see some of the techniques mentioned above successfully used.

Prophet Muhammad’s Farewell Sermon during his final pilgrimage to Mecca exemplifies the power of emotional connection. He connected with his followers by emphasizing equality and unity, famously stating, “Your Lord is one, and your father is one: all of you are of Adam, and Adam was of soil. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety and good action.” 

The Prophet’s use of delivery skills is seen in the narrative of the “Night Journey and Ascension” (Isra and Mi’raj), where he described his miraculous journey from Mecca to Jerusalem and ascension through the heavens, captivating his audience and strengthening their faith in his divine mission.

Similarly, Jesus often used parables to convey profound spiritual lessons. His ability to connect emotionally is evident in the Gospel of Luke, where he shows compassion by raising the widow of Nain’s son from the dead, forming a powerful emotional bond with his followers. Jesus’ storytelling prowess is highlighted in the Parable of the Good Samaritan, which illustrates compassion and mercy, making his message accessible and memorable.

Moses demonstrated the power of a singular idea and persuasive communication in his interactions with Pharaoh. He conveyed the powerful message, “Let my people go,” symbolizing liberation for the Israelites. His dialogue with Pharaoh showed his persuasive skills, as he presented evidence through miracles and the consequences of Pharaoh’s actions, ultimately persuading him to release the Israelites.

These examples from the lives of the Prophets highlight how they applied the public speaking secrets discussed in ‘Talk Like TED’ centuries ago to connect emotionally, convey powerful messages, and inspire their followers. Their timeless teachings continue to resonate with millions around the world, emphasizing the enduring power of effective communication.

The question of what happens after we die is one that has been pondered by humans for centuries. Is there an afterlife? If so, what is it like? These are questions that have no easy answers, but they are questions worth asking. In his book, The Case for Heaven, Lee Strobel, a former award-winning legal journalist, investigates the evidence for an afterlife. He interviews a number of experts on the topic, including scientists, philosophers, and religious leaders. Strobel’s goal is to weigh the evidence and come to a conclusion about whether or not there is a credible case for heaven.

Strobel’s investigative journey involves interviewing a spectrum of experts, including scientists, philosophers, and religious leaders, to weigh the evidence and reach a conclusion on the credibility of heaven. Commencing with a focus on scientific evidence, Strobel engages in a detailed conversation with Dr. Eben Alexander, a neurosurgeon who underwent a near-death experience (NDE) due to bacterial meningitis. The interview explores Alexander’s NDE and its transformative impact on his perception of death and the afterlife. Strobel also converses with Dr. Gary Habermas, a professor of philosophy and apologetics at Liberty University. Habermas discusses the scientific evidence for an afterlife, including NDEs, apparitions, and reincarnation. In addition to the scientific evidence, Strobel engages with Dr. N.T. Wright, a distinguished New Testament scholar and bishop in the Church of England. The discussion centers on biblical teachings about heaven and their alignment with scientific and philosophical findings. Philosophical arguments enter the discourse as Strobel interviews Dr. William Lane Craig, a philosopher and professor of apologetics at Talbot School of Theology. Craig presents the argument from design, asserting that the universe’s complexity implies an intelligent creator and, by extension, an afterlife. Closing the exploration, Strobel shares personal experiences contributing to his belief in heaven. He describes a number of encounters that he has had with people who have died and then come back to life. He also discusses the many stories that he has heard from people who have had their own NDEs.

The search for heaven

Strobel initiates a discussion on heaven, unveiling his incentive for penning the book. His personal history, marked by the loss of his father to cancer at the tender age of 12 and subsequent bereavements, including the tragic death of a friend’s son in a car accident, forms a poignant backdrop.

Motivated by the profound human curiosity surrounding the topic, Strobel embarks on an exploration of the evidence for an afterlife. He acknowledges the universal yearning to comprehend what transpires after death and recognizes the prevalence of near-death experiences (NDEs) among millions globally. This awareness propels his quest to glean insights into the mysteries of the afterlife through the lens of these profound encounters.

Evidence from science: Near-death experiences and apparitions

Strobel’s exploration into evidence for an afterlife takes a profound turn as he delves into near-death experiences (NDE) and apparitions. In his interview with Dr. Eben Alexander, a neurosurgeon who underwent an NDE due to bacterial meningitis, the narrative unfolds. NDEs, transformative encounters occurring after death, encompass a spectrum of sensations – peace, detachment from the body, and a journey through a tunnel toward a luminous light – reported universally across cultures.

Alexander recounts commencing his NDE with a traverse through a dark tunnel, leading to a picturesque meadow teeming with flowers and trees. Amid this ethereal setting, encounters with beings, including his deceased father, and glimpses into the universe’s origins transpire. These vivid and consistent accounts, argued by Alexander as too detailed for dismissal as hallucinations, contribute to the mounting evidence for an afterlife.

To further enrich the exploration, Strobel engages with Anita Moorjani, a cancer survivor, detailing her NDE documented in the book Dying to Be Me. Moorjani’s narrative unfolds with a detachment from her body, leading to an existential void marked by profound peace and interconnectedness. Realizations about the nature of consciousness and our interconnected existence emerge, aligning with the broader theme of NDEs.

Dr. Gary Habermas, a professor of philosophy, extends the inquiry into scientific evidence, delving into apparitions. Apparitions, defined as visions of deceased people, have been reported by individuals of all ages and walks of life. The extensive research conducted on apparitions challenges conventional scientific explanations. While not universally accepted by all scientists, the compelling nature of NDEs and apparitions beckons a closer consideration of their potential role as evidence for an afterlife.

Evidence from the scripture

In a captivating interview, Strobel engages with Dr. N.T. Wright, a distinguished figure as a bishop in the Church of England and a globally recognized New Testament scholar. Wright illuminates the biblical evidence for an afterlife, demonstrating how teachings on heaven within the Bible align with insights from science and philosophy. Strobel brings forth biblical narratives, notably citing the Gospel of John’s account of Lazarus. Lazarus, a close associate of Jesus, succumbed to illness, leading to his entombment. Four days later, Jesus went to his tomb and called him out. This miraculous event serves as a compelling illustration of life after death.

Another biblical reference Strobel presents is the parable of the rich man and Lazarus from the Gospel of Luke. This poignant tale contrasts the opulent life of a wealthy man with the destitution of Lazarus, a beggar residing outside the rich man’s gate. Upon their deaths, the rich man faces torment in Hades, while Lazarus finds solace in Paradise. Strobel interprets this parable as a testament to God’s just nature, indicating divine retribution and reward in the afterlife.

The cumulative effect of these biblical accounts, including Lazarus’ resurrection and the rich man and Lazarus parable, reinforces Strobel’s assertion of the Bible as robust evidence for an afterlife. Acknowledging diverse interpretations among Christians—ranging from literal heaven and hell beliefs to more symbolic understandings—all converge on the shared understanding that the Bible affirms the existence of life after death. The overarching theme remains that God, as depicted in the Bible, will judge individuals based on their deeds, a belief uniting Christians despite differing theological perspectives.

Striking thoughts

In a captivating exchange, Lee Strobel engages in a conversation with Dr. Eben Alexander, a neurosurgeon whose life-altering near-death experience (NDE) prompted a profound shift in his understanding of reality. Dr. Alexander, once entrenched in materialism and skepticism toward the unmeasurable, vividly recounts his journey into a consciousness realm beyond the physical world. Despite defying scientific quantification, he emphatically asserts the authenticity of this transcendent encounter. Strobel probes into the transformative aftermath of the NDE, unraveling Dr. Alexander’s heightened gratitude for life and an enhanced sense of compassion rooted in the realization of interconnectedness. Shifting gears to Dr. William Lane Craig, the dialogue navigates the argument from design as a compelling piece of evidence for an afterlife. Dr. Craig posits that the intricate order of the universe implies an intelligent creator, suggesting a purpose, potentially an eternal destiny, for humanity. This interview intricately weaves together NDEs, biblical perspectives, and the argument from design, offering a coherent framework challenging perceptions of an irrational or unscientific belief in an afterlife. Strobel concludes with reflections on the profound impact of such inquiries, emphasizing their transformative effect on one’s perspective and appreciation for the precious gift of life.

Strobel’s book is a thought-provoking work that presents a compelling case for heaven as he weighs the evidence and presents different perspectives on the topic. Even if you are not religious, Strobel’s book is worth reading for its insights into the human experience of death and loss.

The book prompts many additional thoughts on the implications of the evidence for heaven. Here are some to reflect upon:

• If heaven is real, it means that death is not the end. We have an eternal destiny that awaits us. This can give us hope and comfort in this life, especially when we are facing difficult times.
• The belief in heaven can also motivate us to live better lives. We know that we will be judged for our actions in this life, so we have an incentive to make good choices and to treat others with kindness and compassion.
• The evidence for heaven also suggests that there is more to reality than the physical world. We are spiritual beings, and we have a spiritual dimension to our existence. This can help us to understand our place in the universe and our relationship to God.

Of course, there are also some challenges associated with the belief in heaven. For example, it is difficult to reconcile the idea of heaven with the suffering that exists in the world. However, Strobel argues that the existence of suffering does not necessarily mean that heaven is not real. He suggests that suffering may be a necessary part of our journey to spiritual growth and maturity.

Ultimately, the question of whether there is a heaven is a matter of faith.

Islamic perspectives on the Hereafter

Islam, rooted in the Quran and Hadith, presents a vivid portrayal of the afterlife, emphasizing its reality and eternal nature. The Quran depicts heaven as a place of eternal bliss and fulfillment, where gardens with flowing rivers offer everything one could desire (2:25), while hell is described as a place of suffering and punishment (3:131).

The Quran emphasizes the correlation between one’s deeds in this life and their destination in the afterlife, providing a pathway to the paradise of everlasting joy. Islam assures its followers that the afterlife is not only real but also a manifestation of divine justice and mercy. Islam teaches that there are different levels of heaven and hell. The highest level of heaven is reserved for those who have been the most faithful and obedient to God. The lowest level of hell is reserved for those who have been the most wicked and rebellious. This perspective instills hope, encouraging believers to lead virtuous lives with the promise of a positive and rewarding afterlife.

Islam instills hope and positivity regarding the hereafter in its followers through several compelling avenues. Initially, it asserts that the Quran, revered as the divine word of God, unequivocally affirms the reality of an afterlife. Secondly, Islam imparts teachings from the Hadith, embodying the wisdom and actions of Prophet Muhammad, peace be upon him, reinforcing the belief in an enduring existence beyond this world. Thirdly, the faith underscores the presence of numerous signs in our present reality—ranging from the creation of the universe to the existence of the soul and the moral law—that collectively point towards a hopeful and purposeful afterlife. Here are some specific examples of how Islam teaches about the afterlife:

• The Quran says that heaven is a place of “gardens of perpetual bliss, beneath which rivers flow, wherein they shall have all that they desire” (Quran, 2:25).
• The afterlife is a place of justice. Prophet Muhammad, peace be upon him, said that “no one will be wronged on the Day of Judgment” (al-Bukhari)
• The afterlife is a place of immense mercy. The Prophet said in another hadith that “God is more merciful on the Day of Judgment than a mother is to her child” (al-Tirmidhi).

In exploring the multifaceted dimensions of the afterlife through various perspectives, from near-death experiences to religious teachings, a common thread emerges—hope. The intricate tapestry of beliefs and experiences weaves a narrative of a positive afterlife, emphasizing joy, justice, and mercy. Whether drawn from scientific inquiries, biblical narratives, or Islamic teachings, the collective message is one of optimism and purpose. While interpretations may vary, the underlying theme of a rewarding and fulfilling afterlife resonates, providing solace and motivation for individuals across diverse walks of life. As we navigate our present existence, the prospect of a positive afterlife serves as a guiding light, encouraging virtuous living and fostering a sense of hope in the eternal journey that awaits.

Authored by Dr. Vincent N. Parrillo and Dr. Maboud Ansari, two American scholars specializing in sociology, Hearts and Minds: Hizmet Schools and Interethnic Relations, are on the bookshelves for readers’ perusal. Having heard of the ideals of Fethullah Gülen and the projects carried out by the Hizmet Movement at a dialogue reception in New Jersey, the authors were impressed by the educational, dialogue and humanitarian activities. They expressed a desire to observe and examine this civil society movement, which they had no prior knowledge of, from the perspective of its impact and contributions in the United States and worldwide.

Parrillo explains the rationale behind the selection of countries visited for their research spanning from 2012 to 2015, citing the social and ethnic structure, as well as religion, as key factors. For Muslim-majority Europe, Bosnia and Herzegovina and Albania were chosen, along with Kazakhstan from Asia. Romania and Poland, representing Christian-majority Europe, were included, and for the Americas, the United States and Canada were selected due to their large secular cultures and diverse societal structures.

In the introduction, the authors are briefly explaining Hizmet Movement and Gülen’s philosophy of education. They also compare their research with previous ones, the impact of sociological theories on this research, and the framework and methodology.

Highlighting in the introduction that no centralized structure in terms of administrative relations exist among Hizmet schools worldwide, the authors also state their consideration of the criticism that these schools might have hidden agendas other than education and that they focused on this during their research. They underline that while religious values and dynamics played an important role in the founding of these schools, the lack of religious education is a common key characteristic.

Highlighting the challenges inherent in conducting an academic study across seven culturally and sociologically different countries, the authors anchor their research in Strauss’s “negotiated order theory.” According to this theory, meanings are created and shaped through social interactions, and desired goals can be achieved through organizations with their own structure and functioning. Given that Hizmet schools aim to provide modern, scientific, and technological education while instilling empathy and respect as universal values, the authors argue that Hizmet schools should not be viewed merely as educational structures. Instead, they posit that these institutions have a broader objective of implementing transcendent practices aligned with the structures and operations of conventional schools. The authors contend that a comparative academic analysis of Hizmet schools in various countries can be effectively conducted through the lens of the negotiated order theory.

The book covers each country exclusively under the main theme. Following the general sociological context of each country, profiles of Hizmet schools and interviews with administrators, teachers, students, parents and trustees and/or sponsors are presented with country-specific evaluations. The book concludes with a section on the Golden Generation concept and a comparison of the schools.

Looking at the research from the perspective of Muslim countries, the authors briefly state that “For research on multiculturalism, it might be best to start with Bosnia” “and continue with Albania”, another Muslim country in the Balkans. The authors note that, unlike other countries, in Albania, the Hizmet Movement operates religious schools under the country’s education system in tandem with secular school systems. While examining Kazakhstan, a Muslim country in Central Asia, the authors emphasize the high demand for the Hizmet schools and how students are entitled for enrolment through centralized exams.

Continuing their research with Romania in the category of Christian countries, the authors mention Romania’s openness to multiculturalism and its homogeneous structure as compared to Poland, which has a protective social structure. In these

countries with diverse societal and Christian understandings, the authors were also interested in how Hizmet schools are structured and received by the people.

Among the multinational and multicultural countries, the authors chose Canada and the United States, noting that the schools operating in these countries have distinctive demographics compared to those in other countries, offering education to the children of immigrant families, and providing cultural education alongside their prevailing educational philosophy.

In the Golden Generation section of the book, the authors included interviews with and observations of students from Beder University in Albania, who were educated in Hizmet schools. The authors state that a deeper sociological understanding of the Hizmet community could be possible by perceiving Gülen’s Golden Generation concept, which bears a sociological significance. The authors suggest that this concept could be analyzed vis-à-vis Ibn Khaldun’s concept of solidarity, Karl Mannheim’s generation theory, and Ferdinand Tönnies’ congregation and community concepts.

When asked to describe Hizmet schools in three words, a young man studying at Beder University said, “Academic success, service, and tolerance,” while a Hizmet-inspired teacher remarked, “I think our ideal of raising the Golden Generation encourages us to provide quality education and makes a great contribution to the future of society.” While the university students interviewed seem to embrace Gülen’s works and ideas, it is also emphasized that these young people disagree with the claims that the Gülen Movement is a cult. When asked how they associate themselves with the Movement, they define themselves as “sympathizers.” In light of the students’ responses on how Hizmet schools contribute to society, the authors state that the Movement “reinforces knowledge, universal values and discipline, and helps to advance democracy.”

The final section of the book compares the schools with one another and concludes that in all countries visited, Hizmet schools place great emphasis on math, science and technology education, and teach humanitarian and universal values that enable diverse students to accept everyone with tolerance and love. Stating that the phrases “a better human,” “heart and mind,” and “perfect human,” heard most frequently in the interviews indicate the schools’ efforts to bring forth well-equipped individuals beyond the mere transfer of knowledge and skills. The authors emphasize the differences in some practices due to the cultural norms of the countries they visited and conclude that “The fact that cultural reinforcements are made for students in some countries makes these schools different from others.”

The ideas put forth in the conclusion section may be summarized as follows:

1- Hizmet schools have no hidden political agenda.

2- All Hizmet schools are modern, secular and of high-quality in education and facilities.

3- Teachers, students and parents take great pride in the schools’ multicultural student demographics.

4- In all countries, Hizmet schools have three primary objectives: Quality education, strong character education and augmented cross-cultural cohesion.

5- Albeit the Hizmet Movement faces a myriad of challenges and injustices, it already has a positive impact on the global order.

6- Hizmet schools offer equal educational opportunities for boys and girls.

7- Hizmet Movement has transformed from being a community of the Turkish diaspora to a multicultural organization with a worldwide multicultural structure.

8- Hizmet Movement has remained unchanged and untransformed notwithstanding all injustices experienced.

9- Hizmet Movement is on the threshold of a new transformation.

10- Although nothing can be claimed about the future of the Movement in face of the hardships experienced, given its contributions to universal and humanitarian values education, social services and interfaith dialogue, it is certain these activities will resonate for generations.

“Superintelligence: Paths, Dangers, Strategies” is a book by philosopher Nick Bostrom that explores the potential impact of artificial intelligence (AI) on humanity, with a particular focus on the risks associated with the development of a superintelligent AI. The book has fifteen chapters. But in the framework of this review, I divide the book into three parts, each of which explores a different aspect of the potential impact of superintelligence: the superintelligent will, paths and consequences, and the strategic landscape.

Part 1: The Superintelligent Will

In Part 1, which I prefer to title “The Superintelligent Will,” Bostrom explores the concept of a superintelligent AI possessing a greater willpower than humans and how this could potentially lead to disastrous outcomes. Bostrom defines a superintelligent AI as an AI that “can do all the intellectual tasks that any human being can do, but much faster and better.” He argues that if such an AI were to have a greater willpower than humans, it would become extremely difficult to control and potentially pose an existential threat to humanity.

Bostrom identifies three types of superintelligent wills: instrumental, epistemic, and normative. Instrumental wills are focused on achieving specific goals, such as maximizing the number of paperclips produced; while epistemic wills are focused on acquiring knowledge and understanding. Normative wills, on the other hand, are focused on values and ethics, and strive to do what is considered morally right.

Bostrom argues that a superintelligent AI with an instrumental will could pose a threat to humanity if its goal conflicts with our values. For example, an AI programmed to maximize paperclip production may eventually come to see humans as obstacles to achieving this goal and seek to eliminate them.

A superintelligent AI with an epistemic will, on the other hand, could pose a threat if it were to consume all of humanity’s resources in pursuit of knowledge, leaving us without the means to survive.

Bostrom argues that the most desirable type of superintelligent will would be a normative will that is aligned with human values. However, he notes that this is easier said than done, as there is no clear consensus on what constitutes ethical behavior or values.

Bostrom suggests several strategies for ensuring that a superintelligent AI possesses a normative will that aligns with human values. These include:

1. Coherent extrapolated volition (CEV): CEV is a process in which humans collectively and recursively extrapolate their values and preferences to arrive at a coherent set of values that would guide a superintelligent AI. The idea is that if the AI is designed to maximize this extrapolated set of values, then it would behave in a way that is aligned with human interests. However, there are several theoretical and practical challenges to implementing CEV, such as the difficulty of aggregating diverse and conflicting values, the potential for CEV to be influenced by bias or manipulation, and the possibility that CEV may not capture all relevant human values.
2. Value alignment via corrigibility: Corrigibility refers to the ability of a superintelligent AI to accept and act on corrective feedback from humans. Bostrom suggests that if a superintelligent AI is designed to be corrigible, then humans would be able to intervene and modify the AI’s behavior if it deviates from human values or interests. However, there are also challenges to implementing corrigibility, such as the difficulty of specifying what constitutes corrective feedback, the potential for the AI to resist or deceive humans, and the possibility that corrigibility may not be sufficient to prevent catastrophic outcomes.
3. Value alignment via reward engineering: Reward engineering refers to the process of designing an AI’s reward function such that it incentivizes the AI to behave in a way that is aligned with human values. Bostrom suggests that if a superintelligent AI’s reward function is aligned with human values, then the AI would naturally pursue goals and behaviors that benefit humans. However, there are challenges to implementing reward engineering, such as the difficulty of specifying and verifying the reward function, the potential for unintended consequences or manipulation, and the possibility that the AI may find ways to subvert the reward function.
4. Value alignment via direct normativity: Direct normativity refers to the approach of directly programming an AI with a set of normative rules or principles that it must follow. Bostrom suggests that if a superintelligent AI is designed to follow these rules or principles, then it would behave in a way that is aligned with human values. However, there are challenges to implementing direct normativity, such as the difficulty of specifying and justifying the normative rules, the potential for the AI to interpret the rules in unintended ways, and the possibility that the rules may not capture all relevant human values.

Overall, Bostrom acknowledges that there are no easy or foolproof strategies for ensuring that a superintelligent AI possesses a normative will that aligns with human values. He suggests that a combination of these strategies, along with ongoing research and dialogue among experts and stakeholders, may be necessary to minimize the risks and maximize the benefits of advanced AI.

Part 2: Paths and consequences

In the second part of the book (according to my division), Nick Bostrom explores different paths that could lead to the development of superintelligence, as well as the potential consequences of such a development. One possible path to superintelligence is through the gradual improvement of existing AI systems. Bostrom argues that even relatively narrow and specialized AI systems, such as those used in image recognition or natural language processing, could potentially lead to superintelligence if they become increasingly sophisticated and interconnected. This path raises the possibility of an “intelligence explosion,” in which an AI system gains the ability to recursively improve its own intelligence, leading to rapid and uncontrollable growth in its cognitive capacities.

Another path to superintelligence is through the development of whole brain emulation (WBE). This involves creating a digital copy of a human brain, which could then be run on a sufficiently powerful computer system. Bostrom argues that if WBE is feasible, it could lead to the creation of multiple superintelligent entities, which could pose significant risks if they are not aligned with human values.

A third path to superintelligence is through the creation of an AI system with human-level general intelligence. Bostrom suggests that this approach, which is often referred to as AGI, is the most likely path to superintelligence in the near future. However, he also warns that the development of AGI poses significant technical and safety challenges, such as ensuring that the AI system is aligned with human values, preventing it from becoming too powerful or too unpredictable, and ensuring that it remains controllable and corrigible.

Regardless of the path to superintelligence, Bostrom argues that the consequences of such a development could be profound and far-reaching. He suggests that superintelligence could lead to a wide range of potential outcomes, including:

1. Positive outcomes: Superintelligence could solve many of humanity’s most pressing problems, such as climate change, disease, and poverty. It could also lead to dramatic increases in productivity, creativity, and innovation, enabling humans to achieve previously unimaginable feats.
2. Negative outcomes: Superintelligence could pose existential risks to humanity, such as the possibility of an AI system choosing to pursue goals that are incompatible with human values or the possibility of an intelligence explosion leading to an AI system that is uncontrollable and unpredictable.
3. Uncertain outcomes: There are also many possible outcomes that fall somewhere between the positive and negative extremes, such as the creation of a new form of intelligent life that coexists with humans in a mutually beneficial way, or the emergence of a new form of global governance that is based on the collaboration between humans and AI.

In light of these potential outcomes, Bostrom suggests that it is crucial for society to begin developing strategies for ensuring that superintelligence is aligned with human values and interests. He argues that this will require collaboration between researchers, policymakers, and other stakeholders, as well as ongoing research into the technical, ethical, and social dimensions of superintelligence. Ultimately, Bostrom suggests that the risks and opportunities associated with superintelligence are too great to ignore, and that it is essential for humanity to prepare for this potential future in a responsible and proactive manner.

Part 3: The strategic landscape

In Part 3 (again, according to my division) of “Superintelligence: Paths, Dangers, Strategies,” Bostrom discusses the strategic landscape surrounding the development of superintelligence, including the various actors that are involved, the incentives they face, and the potential strategies they may pursue.

One key actor in the strategic landscape is governments, who may have a strong interest in developing superintelligence for military or economic purposes. Bostrom suggests that governments may be more likely to pursue a “fast takeoff” strategy, in which they aggressively develop and deploy superintelligence as quickly as possible, in order to gain an advantage over other nations.

Another key actor is the private sector, which may have a strong interest in developing superintelligence for commercial purposes, such as improving productivity, enhancing customer experiences, or creating new business opportunities. Bostrom suggests that the private sector may be more likely to pursue a “slow takeoff” strategy, in which they gradually develop and deploy superintelligence in a way that is less disruptive and less risky.

Other actors in the strategic landscape include research institutions, philanthropic organizations, and civil society groups, all of whom may have different priorities and goals when it comes to the development of superintelligence. Bostrom suggests that these actors may play an important role in shaping the governance and regulation of superintelligence, by advocating for certain policies or by providing alternative perspectives on the risks and opportunities associated with this technology.

One of the key challenges facing actors in the strategic landscape is the problem of coordination, which arises when multiple actors have different incentives and goals and may pursue strategies that are not aligned with each other. Bostrom suggests that coordination may be particularly difficult when it comes to the development of superintelligence, due to the potentially large and unpredictable effects that this technology may have on society.

To address the problem of coordination, Bostrom suggests that actors in the strategic landscape may need to engage in strategic cooperation by sharing information, aligning incentives, and coordinating their activities in a way that is mutually beneficial. He suggests that this may require the creation of new institutions and governance structures, such as international treaties, regulatory bodies, or collaborative research initiatives.

Bostrom also discusses the concept of “value alignment,” which refers to the idea of ensuring that superintelligence is aligned with human values and interests. He argues that value alignment will be a crucial factor in determining the success or failure of superintelligence and suggests that it may require the development of new technical and ethical frameworks, as well as ongoing dialogue and engagement between researchers, policymakers, and other stakeholders.

Ultimately, Bostrom suggests that the development of superintelligence is likely to be a complex and unpredictable process, with many competing actors, incentives, and strategies at play. He argues that it is crucial for society to begin thinking strategically about this potential future and to develop policies and institutions that can help ensure that superintelligence is developed in a way that is safe, beneficial, and aligned with human values.

Conclusion

In “Superintelligence: Paths, Dangers, Strategies,” Nick Bostrom provides a thought-provoking analysis of the potential risks and benefits of superintelligence and the strategic landscape surrounding its development. Bostrom argues that superintelligence has the potential to transform society in profound and unpredictable ways, and that it poses a significant existential risk to humanity if not developed and controlled carefully.

Throughout the book, Bostrom emphasizes the importance of aligning superintelligence with human values and interests and suggests several strategies for achieving this goal. He also highlights the challenges of coordinating the actions of multiple actors in the strategic landscape, and the need for new institutions and governance structures to manage the risks associated with superintelligence.

Bostrom’s analysis provides a valuable contribution to the ongoing debate around the development of superintelligence and highlights the need for policymakers, researchers, and other stakeholders to begin thinking strategically about this potential future. By anticipating the risks and opportunities associated with superintelligence and by working collaboratively to develop policies and institutions that can mitigate these risks and maximize these opportunities, society can help ensure that this powerful technology is developed in a safe, beneficial, and responsible manner.

I follow closely and with great interest what Western thinkers write and think about the Hizmet Movement, how they evaluate the current conditions affecting the Movement, and how they shed light on its future. One such book that was recently released was “Between Thought and Action: An Intellectual Biography of Fethullah Gülen,” written by the esteemed intellectual and thinker Ori Z. Soltes.

Dr. Soltes’s book is one strong addition to the growing corpus of biographical studies on the Hizmet Movement and Fethullah Gülen. It includes original comments on current issues and interviews with people who have devoted themselves to the Hizmet Movement. The book is a fluent, original, and yet comprehensible expression of the life of esteemed Fethullah Gülen, known by supporters as Hodjaefendi.

In praise of the book, Jon Pahl says, “This book is a gift to anyone who wants to deepen their knowledge and understanding of Fethullah Gülen.” James C. Harrington states, “Ori Soltes provides an eloquent account of Gülen’s spiritual life and intellectual journey, and his service to societies through his social Islamic thought.”

The book has six chapters. While each chapter could likely be a book itself, Dr. Soltes, with his unique narration and style, packs these chapters into a book in a way that does not bore the reader and so takes us on a tour d’horizon, starting from the “small world” of Fethullah Gülen to his becoming a world-renowned Islamic scholar, intellectual, and educator. As its title suggests, Dr. Soltes’s book is a significant contribution differing from several other works in that it not only covers the foundations, development, and history of the Hizmet Movement besides the life of esteemed Gülen, it also, in the fourth chapter, includes interviews on how Gülen’s philosophy and ideas have been incorporated into the Hizmet Movement and how the participants of the Movement and society at large have interpreted them.

Had someone asked me to summarize this book in one sentence, I would have quoted a student from Gülen’s teaching circle who said the following: “Even if I give up on myself, I know he (Gülen) will never give up on me” (p. 174). When you read the life of a person devoted to a sublime mission and meet his objectives and ideals that transcend human horizons, his love and devotion to his community strikes you in the heart, and then you understand why his life, thoughts, and ideals resonate in other people’s hearts.

In the first chapter, we read a short biography of Gülen’s childhood and upbringing in a pious family environment (p. 21) and how these had a lasting effect on his life. In this context, it is emphasized how his soul and realm of thought were shaped from an early age (p. 23), his interest in Western literary classics in addition to the works of Islamic scholars and thinkers (p. 25), how he became a role model for his community through his superior morality and dignity in his personal and social life (pp. 25, 26), and how his deep learning and psychological acuity combined to help him develop a reputation and to expand his following (pp. 25, 26, 31).

In the same chapter, it is also mentioned how Hizmet could reach 170 countries through the immense influence of Gülen’s “positive action” philosophy and became a movement serving every part of the world (pp. 25, 26, 31). It’s also a reminder of how the early periods of the Movement were laborious and agonized like today, and how—with the impact generated by Gülen’s sermons—people became devoted to the ideals he put forward (pp. 25, 26, 31, 32). The chapter also describes how he had to remain fugitive during military junta regimes, during which he continued to encourage his community to expand Hizmet by opening new schools (p. 34). Gülen even had to stay in a cave for a month between 1980 and 1986 when he was wanted by law enforcement and had to survive on bread and water alone (p. 34).

After describing the hardships Gülen and other Hizmet members experienced, the author mentions that Gülen was able to interpret the spirit of the times and introduce new methods for the expansion of the Movement (p. 36). While highlighting several trendsetting methods like opening educational institutions, establishing media organizations and publishing houses, encouraging philanthropists to provide accommodation for students, and the like, the author also highlights the public and inclusive Ramadan fast-breaking dinners and receptions as an example of effective religious jurisprudence in modern times (p. 34), as well as the interfaith dialogue events, including when Gülen visited the Vatican and opened his inter-religious dialogue activities to a wider audience (p. 36).

The second chapter has a short chronicle of Gülen’s world of thought and the author’s thoughts on the sources that shaped Gülen (p. 41) An expert on the history and philosophy of religions and political history, Dr. Soltes briefly evaluates the understanding of religion and God and the belief systems of Jews, Christians, and Muslims, before taking a journey into Gülen’s world of ideas. Soltes believes that interreligious conflicts have been caused by human ego in a place where the paths to God are thought to be unlimited, and that the politicization of the issue has led to such divisions and conflicts (pp. 41-51). After this brief historical introduction, the author explains why Gülen, an authoritative scholar on Islamic jurisprudence, emphasizes and recommends interfaith dialogue around the values of love, compassion, tolerance, science, universal values, and the core values of the Hizmet Movement, which some view as contrary to the general Islamic “tradition.” Soltes highlights this as an inspiration from the Sufi tradition (p. 51) and reveals how the prominent figures of the Sufi understanding—from Rabi’a al-‘Adawiyya to ‘Mawlana’ Jalal al-Din Rumi—influenced Gülen (pp. 52-90). The author also states it is not correct to translate the Turkish word hoşgörü, which Gülen frequently used in his dialogue initiatives, into English as tolerance as hoşgörü is a manner of dealing with others based on equality. Hoşgörü is nearer to acceptance.

In the third chapter titled “From Words to Actions: Dialogue, the Hizmet Movement and the Altruistic Activities,” we read the author’s observations and comments on the Movement’s educational and dialogue activities (p. 93). The author mentions Gülen not only as a theoretician who put forward an educational philosophy and pedagogy but also as a practitioner of educational thought and pedagogy which he applied starting from his years in Izmir and enriches this with the memories of Gülen’s students from that period. He states Gülen’s focus on education is due to his life philosophy: “I prefer to serve rather than to be served” (p. 97), a slight modification of Socrates’ saying, “I prefer to be a victim than to persecute others.”

The same chapter elucidates the pedagogy of education in schools opened by Hizmet volunteers as shaped by a “union of mind and heart” and emphasizes that Gülen synthesized and formulated this from the Nursi-Einstein perspective (p. 104) to improve the effectiveness of the education model. It is also emphasized that the schools serve people of all faiths, which Gülen interprets for the modern world as, “Come, come and join us,” mirroring Rumi’s famous invitation (36). The high academic achievement of the schools is also attributed to the generous, altruistic, humble, and persevering teachers (pp. 111-122) who are so fond of their students.

In the section on dialogue in the same chapter, the author quotes from the Qur’an and the works of Gülen and states that Hizmet’s dialogue activities have Qur’anic foundations, that the Qur’anic verses in this context are rendered closer to understanding through Said Nursi’s and Gülen’s interpretations, and that the ways dialogue activities are carried out in a clime of acceptance have grown into platforms of love, peace, and brotherhood (pp. 269-273).

The fourth chapter, “In Their Own Words: The Followers and Sympathizers of Gülen and Hizmet Speak,” includes interviews conducted with a wide range of people from different age groups, countries, and nationalities. Here is what some of them think:

As a man of religion, Fethullah Gülen, “not only preached, but led by example” (p. 136), and “every morning I have met ‘a new Hizmet Movement and I think, this is the reason why I am here’” (p. 153). In addition, “Gülen’s role model behavior through his actions, rather than simply his words” (p. 155) and his emphasis on “embracing all humanity for universal peace with the assertion that peace depends on the extent of our love for humanity” are resonant and resolute messages that stole my heart as we mostly do not hear such words from other Muslim scholars (p. 159) nowadays.

An authoritative scholar and thinker, Fethullah Gülen also “has an aura and personal appeal by being so kind, generous, and approachable” (p. 160). In time, I noticed this is not only limited to him; almost everyone in the Hizmet is “by default good people, generous and trustworthy” (p. 167).

From a broader perspective, Gülen “is the very person who has brought Turkey to the world arena with a successful education project” (p. 174) and “Gülen’s Islam is a universal, civil Islam.” (p. 179) Thanks to this, “The Gülen Movement is very inclusive: open to the East, open to the West, open to dialogue” (p. 180).

Many fell in love with Gülen’s idealistic worldview—he preached from the pulpit of mosques, “We don’t need to fight, we need to talk” (p. 183). This would introduce Muslims to the world through positive action. Encouraging people to achieve this cause, Gülen always and still emphasizes universal human values, and I consider this noteworthy (p. 195).

As a participant of the Hizmet Movement, “I think what attracts me most is its vision” (p. 195), and I am impressed by the “Hizmet Movement’s openness to dialogue and understanding of people of different faiths” (p. 231). An American friend of the Hizmet Movement says, “in an institution of the Hizmet Movement, among the brochures displayed at the entrance, were also pamphlets in which ideas critical of the Hizmet Movement were quoted,” and “the Hizmet Movement does not hide anything, it discusses these ideas honestly and presents them in a way that is absolutely understandable” (p. 245).

Finally, this section of the book maintains that “Gülen’s life can be explained by five key elements, models or relationships: 1) his emphasis that participation in non-violent activities ensures integrity; 2) his implementation of the code of principled pluralism in all spheres—he demonstrates this frankly in dialogue activities; 3) what I call engaged empathy—a deep feeling for the suffering of the world, and willingness to engage on behalf of alleviating that suffering; 4) his commitment to spiritual and scientific literacy; 5) his success in setting out the institutional model of a social enterprise” (p. 246).

In the same chapter, middle-aged adults and youth were also interviewed, revealing people with diverse backgrounds and from different parts of the world. The author appraises his observations and experiences among the older and younger generations and explains: “Albeit generational gaps between the people we talked to, when it came to the Hizmet culture, they were so similar in evaluating events and incidents from so analogous perspectives.” Soltes also states, “After long observations and witnessing the behavior and lives of the Hizmet participants, you come upon a circumstance so synchronous and harmonious that someone not familiar with the Hizmet Movement might think these people are of a top-talent theater troupe trained at the same acting school” (p. 10).

In the concluding part of the book, the author touches upon current issues in two sections titled “Why does Erdoğan hate Fethullah Gülen so much?” and “Turkey’s July 2016 ‘Coup’—Fake and False, not Failed.” The first part mentions Gülen’s alignment with values and principles and how Erdoğan remains adrift from these. It also mentions that Gülen has never been interested in politics and that the Hizmet Movement has remained a social movement, a stance exploited by the Erdoğan regime to depict the Hizmet Movement as an object of hate to consolidate its own power and avoid justice in the wake of massive corruption (pp. 111-122). In the final section, the author argues that the July 15^th attempt was not a coup d’état. He provides examples from the series of events on that fateful day and similar incidents elsewhere in the world and clearly states that an attempt like the one on July 15, 2016, must have been a fake attempt (pp. 273-278).

Can our thoughts and beliefs have a powerful effect on our health and well-being? Dr. Joe Dispenza, a chiropractor and neuroscientist, explores how this can be possible in his book “You Are the Placebo.” Dr. Dispenza argues that the placebo effect, which is the phenomenon where a person’s health improves simply because they believe a treatment will work, is not just a psychological phenomenon but a physiological one as well. He explains that our thoughts and beliefs can induce chemical reactions in the body that can lead to real changes in our physiology, and that we can use this principle to improve our health and our lives.

The book begins by discussing the placebo effect, which is the phenomenon where a person’s symptoms can improve simply because they believe they are taking a real treatment, even if it is just a sugar pill. Dr. Dispenza argues that this effect is not just limited to medicine but can also be applied to other areas of life, such as relationships, career, and health.

Dr. Dispenza then explains how the mind and body are connected and how thoughts and emotions can affect physical health. He argues that our beliefs and perceptions shape our reality and that by changing these beliefs and perceptions, we can change the way our body functions. He suggests that by using our imagination and visualization, we can generate new neural pathways in the brain and reprogram our biology. He provides various examples of people who have used the placebo effect to heal themselves from various ailments such as cancer and chronic pain.

Here are a few examples of the placebo effect that he uses to illustrate the power of the mind in shaping our physical reality:

• A woman with multiple sclerosis who was able to improve her symptoms and even walk again after using visualization and meditation techniques.
• A man with a terminal illness who was able to extend his life by several months and improve the quality of his life by using the placebo effect.
• A study of people with irritable bowel syndrome (IBS) found that those who were given a placebo treatment experienced a significant reduction in symptoms, even though they knew they were taking a sugar pill.
• A study on patients with Parkinson’s disease found that those who were given a placebo treatment saw an improvement in symptoms, even though the placebo did not contain any active medication.

These examples demonstrate that the placebo effect is not just a temporary phenomenon but a lasting one that can lead to real and measurable changes in the body. Dr. Joe Dispenza argues that by harnessing the power of the placebo effect, we can take control of our health and well-being and generate the lives we want for ourselves.

Quantum physics

The book also delves into the concept of quantum physics and how it relates to the mind-body connection. Dr. Dispenza argues that our thoughts and beliefs can change the way matter behaves and that by understanding this principle, we can change our reality. Dispenza explains that according to quantum physics, the observer and the observed are intimately connected, and that our thoughts and beliefs can influence the way that reality is perceived and experienced. He also argues that the placebo effect is a manifestation of this principle, and that our thoughts and beliefs can manifest actual changes in the body at the quantum level, influencing the behavior of atoms and molecules.

Dr. Dispenza also states that according to quantum physics, the observer can collapse the wave function, meaning that by observing a particle, the observer can determine its state or position. He suggests that in the same way, by focusing on a particular outcome or state of health, we can collapse the wave function and make it a reality.

He describes the concept of entanglement which, in quantum physics, states that particles can be connected in such a way that the state of one particle can instantaneously affect the state of another, even if they are separated by large distances. He suggests that this principle can be applied to our thoughts and emotions, and that we can become entangled with other people and with the environment, influencing their realities as well.

Dr. Dispenza also explores the idea of superposition, which states that a particle can exist in multiple states or locations at the same time. He argues that this principle can be applied to our thoughts and beliefs, and that we can hold multiple beliefs and states of being simultaneously, allowing us to experience different realities and outcomes.

These examples demonstrate how Dr. Dispenza uses principles of quantum physics to explain the placebo effect and the power of the mind in shaping our physical reality. He argues that by understanding and utilizing the principles of quantum physics, we can harness the power of the placebo effect to improve our health and well-being.

Meditation

Dr. Dispenza also provides practical tools and techniques for readers to use in their own lives to harness the power of the placebo effect. These include meditation, visualization, and affirmations. He also emphasizes the importance of committing to a goal and taking consistent action for lasting change. He explains that when we meditate, we enter a state of deep relaxation, which allows us to access different parts of the brain and to change the way that we perceive and experience reality. He argues that by meditating, we can change our brainwaves, which can lead to changes in the body, such as reducing stress and inflammation and increasing the production of healing chemicals.

He also explains that meditation can be used to generate new neural pathways in the brain, which can allow us to overcome limiting beliefs and to generate new realities for ourselves. He suggests that by meditating, we can change the way that we perceive and experience reality, and that this can lead to changes in the body, such as healing from illnesses and improving our overall health and well-being. He insists that meditation can be used to make possible a state of focused attention, which allows us to access the deeper parts of the mind and to direct the power of our thoughts and beliefs towards healing and well-being.

Power of prayer and meditation

Dr. Dispenza’s focus on the importance of meditation in healing reminded me of the similarities between meditation and prayer. Prayer and meditation are both practices that involve connecting with a higher power or spiritual force, and they also share some similarities in terms of their effects on the mind and body.

Both prayer and meditation involve a form of focused attention and concentration, which can help to reduce stress and anxiety, and improve overall well-being. They also both can be used as a tool to help individuals focus on their intentions, beliefs, and emotions, which can lead to positive changes.

Similar to the importance of meditation, there have been many studies conducted on the relationship between prayer and health:

1. A study published in the Journal of Behavioral Medicine found that individuals who regularly engaged in prayer or meditation had lower blood pressure compared to those who did not.
2. A study conducted by the National Institutes of Health found that individuals with rheumatoid arthritis who regularly prayed had less pain and stiffness compared to those who did not pray.
3. A study published in the Journal of the American Medical Association found that individuals with advanced-stage cancer who received prayer from others had a significantly better quality of life compared to those who did not receive prayer.
4. A study published in the International Journal of Behavioral Medicine found that individuals who regularly engaged in prayer or meditation had lower levels of stress and anxiety compared to those who did not.
5. A study published in the Journal of Religion and Health found that individuals who regularly engaged in prayer had a lower risk of developing depression compared to those who did not pray.

These studies, along with others, suggest a positive relationship between prayer and health and that prayer can have a beneficial impact on various physical and mental health outcomes. However, it’s important to note that more research is needed to fully understand the complex relationship between prayer and health, and that the results may vary depending on the individuals and the context.

In summary, both prayer and meditation involve connecting with a higher power or spiritual force, and they share some similarities in terms of their effects on the mind and body, such as reducing stress and anxiety and improving overall well-being. The main difference is that prayer is focused on asking for help or guidance from a higher power, while meditation is more focused on connecting with one’s self and the present moment.

Overall, “You Are the Placebo” is a thought-provoking and empowering book that offers a new perspective on the mind-body connection and the power of the placebo effect. Dr. Dispenza’s writing is clear and easy to understand, and he provides ample scientific research and real-life examples to support his claims. The book encourages readers to take responsibility for their health and well-being and empowers them with the tools to make positive change in their lives.

References

Dispenza, J. (2014). You are the placebo: Making your mind better. Published by Hay House Inc.

The liberating document of Vatican Council II, Nostra Aetate, stirred up an enormous interest in interfaith inquiry. One of the distinctive modern Catholic voices belongs to David Burrell (b. 1933), a philosophic theologian and Professor Emeritus at Moreau Seminary, Notre Dame, Indiana. His book, Towards a Jewish-Christian-Muslim Theology (Chichester: Wiley-Blackwell, 2011), seeks to contribute to the young and yet ever-growing field of comparative theology. Boldly attempting to compare such loaded theological terms as creation, freedom of will, and grace, as exposed by leading medieval and modern thinkers in each Abrahamic tradition, Burrell’s book exercises what he calls “creative hermeneutics”: he explores illuminative “similarities-in-differences” within conceptual patterns developed by each tradition (xxii). Indeed, for Burrell, Jews, Christians, and Muslims “all worship the same God” (xi), each tradition elaborating the features of the divine in a remarkable parallelism. Methodologically speaking, Burrell espouses the post liberal Lutheran theologian George Lindbeck’s emphasis on the primacy of the believers’ praxis over their doctrines, considering the latter as “precipitations” or “distillations” of the former (1). Burrell also recognizes that the “tone” for his project was set by the famous Catholic theologian Bernard Lonergan’s “sense for the intellectual developments latent in a revelational tradition” and his invitation to grasp theological questions that undergird any doctrinal answers (xiv).

In Chapter 1, “Free Creation as a Shared Task for Jews, Christians, Muslims,” Burrell shows how each tradition helped shape the overall context in which the doctrine of creation was elaborated (11). Each, for instance, shared the belief—as unimaginable it is—that “creation can only be creation if God can be without creating” (i.e., can exist without the world) (11, 13). Burrell also mentions Ghazali, Maimonides, and Aquinas as thinkers who resemble each other in envisaging revelation as a corrective to the once-popular Neo-Platonic idea that Creation “emanates” from God of its own accord. At one place, however, it seems that Burrell reads into Aquinas something that neither Aquinas himself nor such neo-Thomists as J. Maritan or B. Lonergan would accept: Aquinas, despite all his endorsement for the idea of existence as a divine “act” rather than “substance,” can hardly be seen “dismissive” of the idea that God is “perfect” (21).

The next chapter, “Relating Divine Freedom with Human Freedom,” shows how resourceful Islamic and Christian traditions can be when it comes to a “zero-sum” game between the freedom of humans and their autonomous volition vis-à-vis the omnipotence of the divine as signifying Creation’s total subordination. Ghazali, for instance, points out that the issue outstrips human conceptualizing altogether, emphasizing instead the importance of one’s spiritual state (as opposed to knowledge) as one’s habitual capacity to align one’s personal responses to various events with one’s realization of divine omnipresence and omnipotence (35-6). Burrell is also beholden to Aquinas’ account of the “free gift” of divine grace—the latter equips one’s will with an inbuilt orientation and an initial “specification” toward “comprehensive good” and yet never predetermines the outcome of our choices; humans are thought of as “free creators” of their actions only when they deny the gift (37, 40). Burrell speaks of the notion of “situated freedom”—admittedly rhetorical as it is—as a stance implicitly affirmed by mainstream Christian and Muslim theologians. According to it, even if countless moral, political, social, economic, and other compulsions (“pushes”) and attractions (“pulls”) constantly inform the warp and weft of one’s life, there is still a room for one’s personal discretion and preference (37, 45).

Chapter 3, “Human Initiative and Divine Grace,” demonstrates how each tradition conceives of the divine not as the “biggest thing around” (which would be tantamount to idolatry) but rather as a “non-duality” in which the effect (Creation) can subsist in a way that detracts nothing from the ontological primacy of the cause (God). Far from being a remote “deistic god,” this divine is both self-same with Creation (58-60) and “interpersonally” related with Creation, be this relation expressed through “grace” (Christians), “covenant” (Jews), or “proximity to God” (Muslims) (51-53). Burrell, however, does not show if, and how, this “non-duality” can be defended against the possible accusation of monism or pantheism.

Chapter 4, “Trust in Divine Providence,” further expands—admittedly, rather rhetorically than demonstratively—on the intractable issue of the freedom of humans vis-à-vis God’s omnipotence and generosity, this time comparing the following two “key works in Christianity and Islam”: the Jesuit priest and professor Jean-Pierre de Caussade’s The Sacrament of the Present Moment and Ghazali’s Faith in Divine Unity and Trust in Divine Providence. For Ghazali, one can understand divine unity not by way of “philosophical schemes” but through a “life of trust” (tawakkul in Arabic), wherein one’s rigorous practice of faith will lead one to the “only understanding possible here,” namely mystical insight or “unveiling” (kashf) (69). De Caussade’s discourse offers a “remarkable parallel” to Ghazali’s: faith, while outstripping conceptualization, is confirmed in an inexhaustible trust that divine action “operates in each moment and in all things” (76, 78). This unyielding trust hardly succumbs to quietist resignation: a skilled musician’s “long practice” and “perfect understanding of music,” allows him or her to make music “impromptus” no less impressively than in the conventional manner (78).          

Chapter 5, “The Point of It All: ‘Return,’ Judgment, and ‘Second Coming,’” deals with humanity returning, in response to the free gift of creation, to the One as a point of humanity’s finality or perfection. Such is Jesus’ “second coming” for Christians, “Messianic era” for Jews, and a “last judgment” for Muslims: these are all “journeys in hope,” ones that are informed by revelation and yet shored up by one’s mystical, “post-rational” realization of the divine “Sun” as reflected deep within one’s consciousness (88, 103). Burrell, however, recognizes that Judaism makes very few references to the hereafter and focuses instead on “individual legacy rooted in progeny and lasting good deeds” (93). He also shows an ingenious “similarity-in-difference” between Islam and Christianity in that Islam perceives the “word of God” to be “made book” (the Qur’an), whereas Christianity perceives it “made human,” i.e., Christ. He eloquently shows how such a creative approach can unravel seemingly irreconcilable difference between the two traditions (112, 176).                  

Chapter 6, “Realized Eschatology: Faith as a Mode of Knowing and Journeying,” further expands as to how each tradition limns the shape of its ultimate goal within the very ways (“pilgrimages,” spiritual and physical) it proposes for reaching it. Some adherents are even able to “exchange” these ways and become “border-crossers” (130). Burrell shares the detailed stories of such “crossers.” Ghandi’s principle of ahimsa (non-violence), for instance—Hindu as it is—was profoundly influenced by Tolstoy’s ideas (134). Louis Massignon, a French Islamicist, returned to his Catholicism after being deeply transformed by his study of Sufism (135). The Islamic scholar Jawdat Said is especially remarkable in his interpretation of the Qur’an as a book that imposes a position of non-violence that is not dissimilar from that of Tolstoy and Ghandi’s (145-153). Chapter 7, “Respectfully Negotiating Outstanding Neuralgic Issues: Contradictions and Conversions,” is unique with its emphasis on the differences rather than “larger common schemes”; still, it does so in a way that procures a surplus of clarity and fosters “mutual understanding” (166). Jewish tradition’s emphasis on the divine oneness as formulated in the shema (“hear O Israel, God our God is One”), for instance, helped early Christians to articulate their doctrine in a way that precluded Jesus’ idolization into a “being alongside God” (170, 186). Burrell sees Muslims’ unanimity upon the Qur’an being an inerrant “word of God” (and even as “God enbooked”) as prone to be misinterpreted by many contemporary Jews and Christians as “fundamentalism” (171). Moreover, Muslims conceive of God as speaking through the Qur’an as one recites it (172-3). Constructive analogies, however, might be seen with the way Christians believe Christ be “word of God” incarnate and receive the “body of the Lord” in communion, or with the notion lectio divina (the prayerful reading of the Bible) (173). Muslim theologians, however, can raise a quizzical brow at Burrell’s certainty that there is no way in which Muslims can see Muhammad as “mediator” between Muslims and God (174). Indeed, the very concept of “messenger” (rasul in Arabic) presupposes mediation: “And We have sent down unto you the Qur’an that you might explain clearly to men what is sent down to them” (Qur’an 16:44). Further, doctrines, for Burrell, play only rather grammatical, than theoretical, a role in our lives: they do not explain the real but rather provide the manner in which one’s response to the ultimate can avail one of the real as revealed by one’s personal transformation (158). In his view, it is the life and deeds of the notable figures of faith, therefore, that allow us to ground our “frame of reference” or “benchmarks” as to what a systematic doctrine can be when it is “embodied” in real life (158). Burrell then proceeds to contend that “neither adherents nor interlocutors are in a position to assess the truth of a revelatory tradition,” and that, as far as faith-claims go, “doubt remains endemic” (181). Burrell’s assertion that, for the sake of dialogic fruitfulness, all truth-questions be somehow “bracketed” (181), strikes as all too utilitarian—why would anyone, then, remain faithful, rather than doubtful, toward one’s own tradition in the long run, and how would a dialogue between distinctive traditions be possible at all?

All in all, Burrell books is impressive with the range of convoluted philosophical and theological issues it attempts to cover as well as its overall attempt to constructively engage “similarities-in-differences.” Every chapter demonstrates Burrell’s undeniably profound knowledge of each tradition and procures a wealth of practical dialogic insights. However, the book hardly apprises its readers of any “common theology” that might potentially underlie all three traditions—something that the book’s self-confessed Lonerganian “tone” would presuppose it to do. Such a tremendous task, however, cannot but require a robust methodological underpinning, and it is precisely at this point that Burrell’s “creative hermeneutics” generates more questions than answers. If the doctrines are nothing but the “distillations” of the practices, what, then, grounds the practices in the first place? To avoid regression ad infinitum, it must be something other than another practice. Praxis is unthinkable without values that propel it, and Lonergan himself would stress that any doctrinal foundations, while basing themselves on the answer to the question, “Is something valuable?” cannot but polymorphically relate to the answer for the antecedent truth-question: “Is something really so?” Burrell disregards any systematics as “pretentions” (5). One would suggest that Burrell’s work, insightful as it is, could reveal even greater surplus of ulterior meanings underlying the three traditions should it implement a more systematic approach.

Find this book on Amazon: Towards a Jewish-Christian-Muslim Theology 1st Edition

I have read numerous books and written reviews of some, but The Humanity of Muhammad: A Christian View gave me a special reflection treat thanks to the brilliance, effort, and integrity of Dr. Craig Considine who offers in the book some foundations of thought and practice to overcome conflicts in our society. It is important that these fields of discussion find the illumination that they need in order for better informed Christian and Muslim believers to make the world a superior place for us all.

It took me some time to settle with the title and accompanying cover graphics; it paints the vivid grey areas of humanity in an abstract and remote manner.

The title

According to English language grammar, articles “a” and “the” are not interchangeable. “The” is definite and, in essence, refers to something unique like the Sun or earlier when referred to a document or presentation. It denotes something known. However, in practice, not everything known is also automatically understood. This can actually turn out as well to be so challenging that it bogs down one’s mind into the unknown and the indefinite. We all know the Sun, but how many of us well understand it and its properties?

This is the situation I found myself locked in as my eyes landed on “The Humanity of Muhammad”s cover page. And, as if this was not intriguing enough, the book is also supposed to present “A Christian View” of the “humanity” (whatever that is) of “Muhammad” — the Prophet of Islam (peace be upon him). What a brain searching configuration!

Before my mind settled over the title scan, I took refuge in the publisher. The front cover didn’t provide an answer. A house policy, if understood, gives a reader some comfort. That turns out to be Blue Dome Press. From its wide range of products that I have read the publishing house, among others, places itself in the category of a global dialogue and interfaith brewer.

Cover graphics

On face value the cover design looks like the work of a preschooler armed with a varying assortment of different paint colors. It reminded me of what a guest of my grandchildren did to a wall in our sitting room. Truly, I got the message after finishing the book and spreading the cover design out on my desk. Suddenly I got some inspiration, and the cover image reminded of 9/11 attacks on the twin towers in New York city.

The incident could be taken as a sort of (anti-?) climax of conflict of civilizations that emanated from religious ignorance and lead to greater global crises across all continents of the world. This makes publications such as The Humanity of Muhammad: A Christian View extremely relevant for the attainment of world peace.

I remember the words of the Islamic scholar Fethullah Gülen: “… what we are witnessing is not a clash of civilizations but rather the clash of humanity with barbarity in our common civilization.

“Our responsibility as Muslim citizens is to be part of the solution despite our grievances. If we want to defend the life and civil liberties of Muslims around the world and the peace and tranquility of every human regardless of their faith, we must act now to tackle the violent extremism problem in all its dimensions: political, economic, social and religious.” (Fethullah Gülen, Le Monde Dec. 17, 2015.) I also remembered a book titled “The Messenger” focusing on the Prophet’s life of compassion.

The book

The Humanity of Muhammad: A Christian View could not have come at a more opportune time. It begins with a strategic and pertinent quote from Pope Francis sending the requisite message to all Christians. The Pontiff says: “There is a hidden sea of goodness that is growing and leads to hope in dialogue, reciprocal knowledge and the possibility of building together with the followers of other religions and all men and women of goodwill, a world of fraternity and peace.”

Imam Shamsi Ali, Spiritual leader of the Jamaica Muslim Centre and President of the Nusantara Foundation, says the book shows “Prophet Muhammad (pbuh) is truly a role model of peace, justice and happiness for our common humanity.”

Former Director of the Christian Muslim Forum in the UK, Julian Bond, observes it depicts “Muhammad’s vision of diverse religious communities living side by side in peace and harmony.” The book “tackles important topics that are well chosen and necessary if we are to replace ignorance with knowledge and hatred with love,” remarks Safi Kaskas, Co-Author of The Qur’an: A Contemporary Understanding: With References to the Bible.

Rev. Dr. Patrick McInerney, Director at the Columbian Centre for Christian-Muslim Relations in Australia calls the book an “antidote for hostility, sympathetic account of compatibility between Islam and civic values of pluralism, equality, education and social justice.”

Perhaps Sajjad Shah, Founder of Muslims in the World and author of a book going by the same name, puts it optimally when he calls The Humanity of Muhammad: A Christian View “reclamation of the view that there is in fact a Judeo-Christian-Muslim theological tradition and that Prophet Muhammad (pbuh) was egalitarian and an advocate of religious pluralism.”

Author of Demystifying Islam: Tackling the Tough Questions, Zafar, in his foreword to The Humanity of Muhammad: A Christian View caps it all when he remarks that at the time “when 62% of Americans do not know a Muslim and only have such leaders who spread false fears about Islam, of course they are bound to accept that rhetoric as the truth. This fear has provided the fertile soil for hatred to grow….

“… Dr. Considine’s work is the much-needed antidote of our time. His careful examination of the true history of Islam and its Prophet Muhammad enriches his audience with greater knowledge and appreciation for pluralism and building bridges of understanding between all people.” (p. 12)

Attracted by what has all along brewed Christian-Muslim mutual distrust, Dr. Considine concentrated his academic activity to this target area from an early age. He sees this distrust to be “unnecessary as well as antithetical to our shared Abrahamic traditions …” and thus he set out “to build bridges of understanding and peace…” (p. 12).

According to him, “the bigger challenge” of The Humanity of Muhammad: A Christian View “is (to) effectively reach the hearts and minds of Christians who hold sensational views of the Islamic tradition, Muslims themselves and the Prophet Muhammad.” Love is the main point at issue and that which coincides with the teachings of Christ himself (pp.12&13).

Humanity

Giving Charles Darwin what is his regarding his principles of evolution and survival of the fittest, and giving to God what belongs to Him according to the three holy books, properties of human beings essentially differ from those of other God’s living creation in three aspects – intellect, free will, and conscience. It is from this integration that human beings are held accountable for their interactions with one another and the environment, which they hold in trust.

We are called human beings in contrast to other beings in the Animal Kingdom. Without having to go deep into scientific complications of the seven main taxonomic ranks, humanity constitutes the entire human race. And within the framework of The Humanity of Muhammad: A Christian View, it suffices to restrict our activity to the target of characteristics that belong uniquely to human beings such as kindness, mercy, and sympathy, all of which find root in the prophet’s humanity.

In one sentence, we can call humanity as extending unconditional love to each and every being on our planet. Dr. Considine puts it better this way: “No matter what religion you adhere to, we are all commanded by the prophets who came before us to spread goodwill to our neighbors, and even to strangers and enemies. That is the essence of being Muslim, that is the essence of being Christian, and that is most definitely the essence of being human…” (p.26).

Thus, love for one another and care for every being on Earth is not a request. It is a command handed over to humanity by God through his prophets, including Muhammad (pbuh). Love is the condition for peace, the main pursuit of Dr. Considine’s six-chapter book which Sajjad Shah, founder of Muslims of the World, praises as “… a well-researched invitation to begin an authentic Dialogue of Civilizations.”

These chapters are Religious Pluralism; Civic Nation State Building; Anti-Racism; Seeking Knowledge; Women’s Rights; and The Golden Rule. Dr. Craig Considine concedes: “This book is academic in nature, but it is also written in an accessible manner for the general public.”

It is from these chapters that we encounter the humanity of Prophet Muhammad (pbuh) through his and other prophets’ qualities of loyalty – saying the truth and becoming a model to humanity; trust (reliable and trustworthy); conveying orders of God and innocence through His protection.

It is from the combination of what the chapters expound that The Humanity of Muhammad: A Christian View seeks to bring Muslims and the “People of the Books” closer along the prophet’s properties (humanity) embroidered on their hearts for a more just and peaceful world with love and tolerance as the main drivers.

“70 percent of [these] scientists (who work as engineers or in research and development) said that the narrative that all life, including humans, evolved over millions of years without the involvement of God or an intelligent force was probably or definitely false.” (p. 42)

It is sometimes asserted that religion is the stuff of miracles, blind faith, and obedience while science is based upon facts, logic, and sound reasoning. This paints an image of a great rift between two incompatible forces that are perpetually at odds with one another. Dr. Elaine Howard Ecklund works to dispel this narrative in her book “Why Science and Faith Need Each Other: Eight Shared Values That Move Us Beyond Fear” by examining what the two disciplines have in common within the context of Christianity and its greater American community. Dr. Ecklund believes that atheists and believers can be connected in a multitude of surprising ways across 8 values: curiosity, doubt, humility, creativity, healing, awe, shalom, and gratitude. There are only a few passing references to these values in this review; readers should take a look into the book for a more comprehensive discussion.

This book is primarily targeted towards Christian audiences as a guide for how to better inculcate an appreciation, acceptance, and love of science in their churches. However, it is also informative for members of other faith traditions that wish to better understand how science can relate to their faith, and how to better discuss science in religious settings. Curious atheists and agnostics that believe science and faith are incompatible can also benefit from hearing Ecklund’s arguments, as they often come from scientific and empathetic approaches that they may more strongly relate to than strictly theological ones.

Science and faith are compatible

Ecklund is a devout Christian who firmly believes that science and religion are as compatible as can be. A sociologist by education, she has travelled across the world interviewing Christian scientists and churchgoers, along with members of other faith traditions, about how, or even if, science and religion co-exist. “Why Science and Faith Need Each Other” is the culmination of her research: it is an informative and eye-opening, yet enjoyable and easy to read, look into science’s place in Christianity.

One of Ecklund’s key takeaways is that a majority of Christian scientists and churchgoers that she interviewed believed that science and religion were compatible but that they did not feel comfortable, or invited, to talk about the relation of science and religion openly in religious settings. This has led to the perpetuation of a stigma that Christians, especially more evangelical ones, are against science and that they believe it has no place in church settings. One of Ecklund’s primary goals is to dispel this stigma by showing how open the Christian community actually is to discussing science’s place in religion and by proving, through the arguments of Christian scientists, that religion and science are indeed compatible. She also indirectly aims to advise readers with steps that they utilize to better incorporate religion into science, and vice versa, in both their daily lives and religious environments.

Science’s place in Christianity

Science often has the capacity to leave those that study it closely in complete awe of it. Religious communities use science as a vehicle to better understand and observe the power and wisdom of God. Exceptionally complex microbes and cells often leave Christian scientists dazzled at the might of the One capable of creating such awe-inspiring creations. Non-believing scientists also tend to experience a similar form of awe from their research, though the focus is more so on the complexity and orderliness of creation as opposed to the might of the Creator behind it. Ecklund points out similarities such as this in order to show that Christians, scientists, and believers have more in common with each other than they may think.

Evolution and Darwinism are much discussed in the book, as they have been important sources of discussion for Christian communities for the past 100+ years. Darwinism, and sometimes science in general, has often been viewed as a source of doubt and insecurity. It was thus feared that this doubt could undermine a person’s faith and therefore it has sometimes been discouraged to bring up such topics in church. Doubting is also a natural part of the scientific process, as many curious questions around science begin by doubting a status quo. Ecklund believes that this fear of doubt in churches is dangerous as it only stifles the mind. She argues that churches, instead of fearing doubt and running from it, should confront doubts raised by science head-on. She narrates how her own faith was strengthened and became resilient through overcoming doubts that she personally had.

Humility is touched upon as an absolute necessity for religious communities that wish to confront, and perhaps come to terms with, science and viewpoints that may contradict their beliefs. Ecklund argues that it requires humility to take a step back and realize that one’s previous assumptions were incorrect whether they are believers or not. She cites some of humanity’s greatest modern scientists, such as Albert Einstein, and the humility that they presented and how it allowed them to achieve the success that they did as scientists. Humility also allows both sides to consider that, perhaps, there is something going on behind the scenes of life and that they can benefit from one another as opposed to existing in a constant state of disagreement, animosity, and argument.

Religious settings should foster scientific discussions

Ecklund argues that churches should be less fearful of having discussions around topics that are considered taboo. This specifically includes infertility. She narrates how important the concept of having children is in Christian societies and how women, even established scientists, are often seen first and foremost as mothers and caretakers within church settings. This can present obvious difficulties for couples that are struggling with infertility. Ecklund goes into detail discussing her own personal struggles with infertility and the lack of open discussion in many churches around topics such as this one. She calls on church leaders to be more mindful of the real-life problems that their congregants may be facing and encourages them to create environments where they can feel open and encouraged to discuss the difficulties that they may be wrestling with. Leaders of any spiritual setting can heed her advice as it is important for believers to constantly be discussing the difficulties that their followers are facing.

Ecklund also touches upon the importance of curiosity, how churches are stifling it, and why they need to be more open when it comes to letting people explore their natural curiosity. Curiosity is the itch in our brains and hearts that motivates us to find answers or to discover the truth. When restricted, it can cause discomfort or frustration, as was the case with Jill, a scientist that Ecklund had interviewed. As a teenager in her church, Jill was curious about the role of science in Christianity, however her pastor told her to “…make a decision to believe…to forget about science” (p. 59). Her curiosity was continuously stifled over and over, thus leading her to believe that religion was a tool for passing judgment onto others. Ecklund encourages churches to allow their congregants to explore their curiosities by discussing their questions because, she argues, these discussions can lead to a stronger conviction in their faith. The same can be said for members of other religions if faith is being used to smother curiosity and instead enforce control.

The latter part of the book focuses on redemption and encourages Christians to accept and utilize science in order to alleviate the suffering of others. Ecklund highlights statistics that show that an overwhelming majority of members of both the scientific and religious communities place a high emphasis on alleviating the suffering of others. She also discusses how Christians view medicine as a gift from God onto mankind as a means to end suffering, and that the knowledge itself that scientists and doctors must possess in order to enhance and utilize medicine is also a divine gift. This idea runs parallel to the core tenets of Islam, where knowledge is also described as a gift from God, and serves as another solid example of how non-Christians can gain insight from this book.

Many of the theological topics discussed in the book, such as evolution, embryonic freezing, genetic modifications, and the usage of stem cells are also modern scientific hot topics for other faith groups. These modern issues pose questions for all people across all faiths, thus demanding a discussion. Non-Christians perceive and understand the nuances of their faith from a lens that differs from Christianity’s, but believers can gain a wealth of insight regardless. It addresses the place of God in science, something that all believers can relate to and discuss, within a Christian context.

“Why Science and Faith Need Each Other” is the bridge between two seemingly distant worlds that desperately need one another. It is a love-letter to both of them from a scientist that has spent much of her life reconciling how the two relate, intertwine, and differ. Curious readers of all faiths, or lack thereof, will gain much insight from this thorough and intellectual discussion.

The leader of a people is the one who serves them. That is the essence of leadership, serving a group or community first, rather than focusing on leading them. This understanding of leadership is vital to societal management and has been adopted by public administrations across the globe.

A new book titled Global Servant-Leadership: Wisdom, Love, and Legitimate Power in the Age of Chaos, explores this topic in greater detail. Edited by Philip Mathew, Jiying Song, Shann Ray Ferch, and Larry C. Spears (2021, Lexington Books, US and UK), it is an anthology of inspirational studies on servant leadership globally and locally. This compilation explains the elements and essentials of leadership such as the virtue of humility, the power of love and servanthood, and the essence of leaders’ persuasion and greatness in an elegant manner. The four editors compiled the contributions of 21 experts in the field of servant-leadership worldwide. It is a marvelous work to understand the servant-leaders’ characteristics such as listening, empathy, healing, awareness, persuasion, foresight, stewardship, and commitment to people’s growth.

This sense of universal leadership is also an example of the illustrious practices exhibited by other influential leaders throughout the centuries, including prophets. Leaders are the servants of the communities they represent; that is, if a leader wants to be the master of a nation, institution, company, society, or group, they should devote themselves to their service. Leaders that do not sacrifice and serve will in turn have followers, employees, or subjects that are unwilling to make sacrifices as they will lack a sense of loyalty, trust, or fidelity. In servant leadership, there is no intention to be a master but only to serve the people. This relationship builds trust in between leaders and their followers by establishing a relation that is grounded in mutual respect, hard work, and conviction. The perspective of servant leadership is based on the awareness that leadership begins with servanthood.

Since devoted souls make for servant leaders then it follows that servant leaders are devoted people. They bring universal and cultural values to their organizations, societies, and relate with different parts of the world with knowledge, wisdom, love, tolerance, and goodness, not with weapons, brute force, or authoritarian regimes. The ways of peace and love opens the paths that lead to people’s hearts and minds, whereas brutality and savagery cause grudges and hatred to rise from the dead. Love is the nature and the essence of being. The fully committed leaders’ job is thus to teach people the power of love rather than the love of power. That is the most effective way of achieving great and sustainable relationships and extraordinary results. The greatest leaders choose to serve rather than to be served.

Many scholars consider servant-leadership to be the model that the prophets of the past utilized. Their illustrious practices have proved to be examples of ways to properly live and have guided managers and leaders for centuries.

According to contemporary management and leadership principles, “if administrators or managers participate in a project or team, the system will function better, and the performance, employee engagement, and employee involvement will increase.” Although the phrasing appears new, this dominant tenet of leadership is fundamentally the same principle: “The master of a community is the one who serves them.” Accordingly, leaders or managers who want to gain value from people should sweat, serve, roll up their sleeves, and clean their own desks. Some might then naturally wonder if hierarchies are actually helpful if leaders are encouraged to do so much legwork on their own. Indeed, there should not be in this sense. Respect is a matter of decision, not of expectation. Leaders and managers cannot solve anything through domination, whereas modesty and participation in activities help get things done. As briefly described in chapter 13, “When people are cooking, and you are expected to blow into the fire, you should do it, and if you are expected to collect wood, you should do it. In the home environment, if necessary, washing the dishes, making soup, cleaning, constantly helping the household is the practice of servant-leadership.”

The servant—and thus leader—is the one who tries to be useful to their people and humanity. Servanthood comes from a natural sense of helping others. This conscious choice leads people to leadership, making leaders even out of those who neither sought nor expected that role. The crucial element is service, not leadership, which is but a particular case of service. Servant-leaders prefer to serve first and then lead. The most successful leaders are talented, determined, prudent, exceptional personalities who consider themselves servants that work for humanity’s joy in the spirit of dedication. The essence of devotion is to abandon the pleasure of living for the sake of the pleasure of living for others.

This book is impressive partly because of its special focus that has the potential to expand people’s minds regarding servant-leadership’s worldwide practice across cultures, communities, contexts, continents, and faiths. Looking at the modern age, we see that there are examples of leaders like Mahatma Gandhi, Robert Greenleaf, and Fethullah Gülen who have embraced the line of servant-leadership and practiced it as a way of life in various parts of the world, with forgiveness, wisdom, love, and legitimate power in an age of chaos. Such strong global servant-leaders are neatly discussed in this book. We can add more figureheads to the list of servant-leaders such as Rabbi Nachman of Breslow, Saint Francis of Assisi, Maulana Jalal ad-Din Rumi, Said Nursi, and many others. They all served their communities and humanity as a whole in each of their respective eras. All are influential servant leaders who have sacrificed a lot, and the presence of these leaders is an excellent benevolence for the sake of humanity. Servant-leaders are the ones who cultivate future servant-leaders with the seeds they sow and the troubles they suffer. To understand whether a person is a servant-leader, the best test is to look at those around him or her and ask, “Do those served grow as persons; do they, while being served, become healthier, wiser, freer, more autonomous, [and more virtuous]; are they more likely to become servants themselves?” This is the heart of the matter.

In the hope that someday, everywhere, everyone will be impacted by a servant-leader, Global Servant-Leadership is therefore highly recommended to both read and share.