Not to be confused with the letter ع, which has a similar looking initial form.

Hamza (Arabic: الهَمْزة‎, (al-)hamzah) (ء) is a letter in the Arabic alphabet, representing the glottal stop [ʔ]. Hamza is not one of the 28 "full" letters, and owes its existence to historical inconsistencies in the standard writing system. In the Phoenician and Aramaic alphabets, from which the Arabic alphabet is descended, the glottal stop was expressed by aleph (), continued by alif (  ) in the Arabic alphabet. However, alif was used to express both a glottal stop and a long vowel /aː/. To indicate that a glottal stop, and not a mere vowel, was intended, hamza was added diacritically to alif. In modern orthography, under certain circumstances, hamza may also appear on the line, as if it were a full letter, independent of an alif.

Hamzat waṣl[link]

The hamza letter on its own always represents hamzat qaṭʿ (همزة قطع); that is, a phonemic glottal stop. Compared to this, hamzat waṣl or hamzatu l-waṣl (همزة الوصل) is a non-phonemic glottal stop produced automatically at the beginning of an utterance. Although it can be written as alif carrying a waṣlah sign ٱ, it is usually indicated by a regular alif without a hamza. It occurs, for example, in the definite article al-, ism, ibn, imperative verbs and the perfective aspect of verb forms VII to X, but is not pronounced following a vowel: (e.g. al-baytu l-kabīru for written البيت الكبير). It occurs only at the beginning of a word following a preposition or the definite article.

Orthography[link]

The hamza can be written alone, as if it was a letter, or with a carrier, in which case it becomes a diacritic:

• Alone: (only one isolated form, the same form being also sometimes used in initial positions without perching it over an alif, and without joining with any following letter like most Arabic letters in initial positions):

• By itself as a high hamza (not used in Arabic language; only one isolated form, but actually used in medial and final positions where it will be non joining), after any Arabic letter (if that letter has an initial or medial form, these forms will be changed to isolated or final forms respectively:

• Combined with a letter:

Summary[link]

• Initial hamza is always perched over or under an alif, or sometimes over a dotless yāʾ. Otherwise, surrounding vowels determine the seat of the hamza – but, preceding long vowels or diphthongs are ignored (as are final short vowels).
• i- over u- over a- if there are two conflicting vowels that “count”; on the line if there are none.
• As a special case, āʾa, ūʾa and awʾa require hamza on the line, instead of over an alif as you would expect from rule #1. (See III.1b below.)
• Two adjacent alifs are never allowed. If the rules call for this, replace the combination by a single alif-madda.

Detailed description[link]

• Logically, hamza is just like any other letter, but it may be written in different ways. It has no effect on the way other letters are written. In particular, surrounding long vowels are written just as they always are, regardless of the “seat” of the hamza – even if this results in the appearance of two consecutive waws or yaas.
• Hamza can be written in four ways – on its own (“on the line”) or over an alif, waw, or yaa, called the “seat” of the hamza. When written over yaa, the dots that would normally be written underneath disappear.
• When, according to the rules below, a hamza with an alif seat would occur before an alif which represents the vowel ā, instead a single alif is written with the madda symbol over it.
• The rules for hamza depend on whether it occurs as the initial, middle, or final letter (not sound) in a word. (Thus, final short inflectional vowels do not count, but when –an is written as alif + nunation, it does count and the hamza is considered medial.)

I. If the hamza is initial:

• If the following letter is a short vowel: fatḥah (a) (as in أفراد ʾafrād) or ḍammah (u) (as in أصول ʾuṣūl), the hamza is written over a place-holding alif; kasrah (i) (as in إسلام ʾislām) the hamza is written under a place-holding alif. This is called "hamza on a wall".

• If the letter following the hamza is an alif itself: (as in آكل ʾākul) alif madda will occur.

II. If the hamza is final:

• If a short vowel precedes: the hamza is written over the letter (ʾalif, wāw, or yāʾ) corresponding to the short vowel.
• Otherwise: the hamza is written on the line (as in شيء šayʾ "thing").

III. If the hamza is medial:

• If a long vowel or diphthong precedes, the seat of the hamza is determined mostly by what follows:

• If i or u follows, the hamza is written over yāʾ or wāw, accordingly.
• Otherwise, the hamza wants to be written on the line. If a yāʾ precedes, however, this would conflict with the stroke joining the yāʾ to the following letter, so the hamza is written over yāʾ. (as in جئت)

• Otherwise, both preceding and following vowels have an effect on the hamza.

• If there is only one vowel (or two of the same kind), that vowel determines the seat (ʾalif, wāw, or yāʾ).
• If there are two conflicting vowels, i takes precedence over u, u over a, so miʾa "hundred" is written مئة, with hamza over the yāʾ.
• Alif-madda will occur if appropriate.

Not surprisingly given the complexity of these rules, there is some disagreement.

• Barron’s 201 Arabic Verbs follows these rules exactly (although the sequence ūʾū does not occur; see below).
• John Mace’s Teach Yourself Arabic Verbs and Essential Grammar presents alternative forms in almost all cases when hamza is followed by a long ū. The motivation appears to be to avoid two wāws in a row. Generally, the choice is between the form following the rules here, or an alternative form using hamza over yaa in all cases. Example forms are masʾūl, yaǧīʾūna, yašāʾūna. Exceptions:

• In the sequence ūʾū, e.g. yasūʾūna, the alternatives are hamza on the line, or hamza over yāʾ, when the rules here would call for hamza over wāw. Perhaps the resulting sequence of three waws would be especially repugnant?
• In the sequence yaqraʾūna, the alternative form has hamza over alif, not yāʾ.
• The forms yabṭuʾūna, yaʾūbu have no alternative form. (But note yaqraʾūna with the same sequence of vowels!)

• Haywood and Nahmad’s A new Arabic grammar does not write the paradigms out in full but in general agrees with John Mace’s book, including the alternative forms – and sometimes lists a third alternative where the entire sequence ʾū is written as a single hamza over wāw instead of as two letters.
• "Al-Kitaab fii Ta:allum ..." presents paradigms with hamza written the same way throughout, regardless of what the rules above say. Thus yabdaʾūna with hamza only over alif, yaǧīʾūna with hamza only over yāʾ, yaqraʾīna with hamza only over alif although this is not allowed in any of the previous three books. (This appears to be an over-generalization on the part of the Al-Kitaab writers.)

Encodings[link]

In Unicode, the letter is assigned to U+0621 ء arabic letter hamza (HTML: ء).

Latin representations[link]

There are different ways to represent hamza in Latin transliteration:

• In the International Phonetic Alphabet (IPA), the sound of the glottal stop is represented by: ʔ.
• There is a tradition of using ', the simple apostrophe, whereas a reversed one, or backquote, represents `ayn (ع).
• Some standard transliterations such as DIN 31635, transliterate it with a modifier letter right half ring ʾ and others such as ALA-LC with the modifier letter apostrophe ʼ.
• Different unstandardized symbols, as 2 in Arabic chat alphabet.

See also[link]

• ʼ and ʾ
• Aleph
• Arabic alphabet
• Glottal stop (letter)
• Harakat
• Romanization of Arabic
• Arabic phonology
• Varieties of Arabic
• WP:IPA for Arabic
• ʻOkina

v t e Arabic عربي Overviews Language Alphabet History Romanization Numerology Influence on other languages Alphabet Arabic numerals Eastern numerals Arabic braille Diacritics Hamza Tāʾ marbūṭah Letters ʾAlif Bāʾ Tāʾ Ṯāʾ Ǧīm Ḥāʾ Ḫāʾ Dāl Ḏāl Rāʾ Zayn Sīn Šīn Ṣād Ḍād Ṭāʾ Ẓāʾ ʿAyn Ġayn Fāʾ Qāf Kāf Lām Mīm Nūn Hāʾ Wāw Yāʾ Eras Ancient North Arabian Classical Modern Notable varieties Standardized Modern Standard Arabic Regional Egyptian Iraqi Levantine Maghrebi Sudanese Arabian Yemeni Ethnic/Religious Judeo-Arabic Academic Literature Names Linguistics Phonology Sun and moon letters ʾIʿrāb (inflection) Grammar Triliteral root Mater lectionis IPA Quranic Arabic Corpus

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Hamza Yusuf
Hamza Yusuf at Doha Academy Education Conference in Qatar, 2010.
Born	Mark Hanson 1958 (age 53–54) Walla Walla, Washington, United States
Residence	Northern California, United States
Occupation	Islamic scholar
Religion	Sunni Islam[1][2]
Spouse	Liliana (Umm Yahya) Hanson
Website
Sandala.org

Hamza Yusuf Hanson is an American Islamic scholar^[3][4], and (with Zaid Shakir and Hatem Bazian) is co-founder of Zaytuna College in Berkeley, California, United States. He is a convert to Islam, and is one of the signatories of A Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding. He has described the 9/11 attacks as "an act of 'mass murder, pure and simple'". Condemning the attacks, he has also stated "Islam was hijacked ... on that plane as an innocent victim".^[5] The Guardian newspaper in the United Kingdom reported that he "is arguably the west's most influential Islamic scholar" and added that "many Muslims find his views hard to stomach."^[6]

Biography[link]

Hamza Yusuf was born to two academics^[7] in Washington State and raised in Northern California. In 1977, he became Muslim and subsequently traveled to the Muslim world and studied for ten years in the United Arab Emirates, Saudi Arabia, as well as North and West Africa.^[8] Hamza Yusuf spent four years studying in the United Arab Emirates and elsewhere in the Middle East. Later he traveled to West Africa and studied in Mauritania, Medina, Algeria, and Morocco under such scholars as Murabit al Haaj; Baya bin Salik, head of the Islamic court in Al-'Ain, United Arab Emirates; Muhammad Shaybani, Mufti of Abu Dhabi; Hamad al-Wali; and Muhammad al-Fatrati of Al Azhar University in Cairo, Egypt.^{[citation needed]} After more than a decade abroad, he returned to the United States and earned degrees in nursing from Imperial Valley College and religious studies at San José State University.^{[citation needed]}

Hamza Yusuf is a co-founder of Zaytuna College, located in Berkeley, California. He is an advisor to Stanford University's Program in Islamic Studies and the Center for Islamic Studies at Berkeley's Graduate Theological Union.^{[citation needed]} He also serves as a member of the board of advisors of George Russell's One Nation, a national philanthropic initiative that promotes pluralism and inclusion in America. In addition, he serves as vice-president for the Global Center for Guidance and Renewal, which was founded and is currently presided over by Abdallah Bin Bayyah, one of the top jurists and masters of Islamic sciences in the world.^{[citation needed]}

Hamza Yusuf has promoted Islamic sciences and classical teaching methodologies throughout the world. He has also been an advocate for social justice, peace, and conviviality among peoples and places. For several years, he has argued that the "them versus us" problem is fundamentally flawed, and, in R. D. Laing’s term, a “knot” that will destroy people if they do not extricate themselves from it.^{[citation needed]}

Hamza Yusuf has served as an advisor to many organizations, leaders, and heads of state.^{[citation needed]} He has been an innovator in modern Islamic education^{[citation needed]}, founding the highly imitated Deen Intensives, and with Ibrahim Osi-Efa, he started the first Rihla program in England, which has been running for over fifteen years. Dozens of young Muslims who were influenced by his call to reviving traditional Islamic studies in the West went to the Muslim lands in the nineties and early part of the current decade to study, many of who are now teachers in their own right.^{[citation needed]}

With Eissa Bougari, Hamza Yusuf initiated a media challenge to the Arab world that resulted in a highly successful cultural religious program that he hosted for three years and was one of the most watched programs in the Arab world during Ramadan.^{[citation needed]} Cambridge Media Studies stated that this program had a profound influence on subsequent religious programming in the Arab world. He has also been interviewed on BBC several times and was the subject of a BBC documentary segment The Faces of Islam, ushering in the new millennium, as it aired at 11:30 pm on December 31, 1999. Hamza Yusuf has been an outspoken critic of American foreign policy as well as Islamic extremist responses to those policies.^{[citation needed]}

He has drawn criticism from both the extreme right in the West and Muslim extremists in the East.^[9] He told The Guardian: "Many people in the west do not realise how oppressive some Muslim states are – both for men and for women. This is a cultural issue, not an Islamic one. I would rather live as a Muslim in the west than in most of the Muslim countries, because I think the way Muslims are allowed to live in the west is closer to the Muslim way. A lot of Muslim immigrants feel the same way, which is why they are here."^[10]

He and colleagues founded the Zaytuna Institute in 1996, which has established an international reputation^{[citation needed]} for presenting a classical picture of Islam in the West and which is dedicated to the revival of traditional study methods and the sciences of Islam. Hamza Yusuf currently resides in Northern California with his wife and five children.^{[citation needed]}

Hamza Yusuf has also authored several encyclopedia articles and research papers. His published books include The Burda (2003), Purification of the Heart (2004), The Content of Character (2004), The Creed of Imam al-Tahawi (2007), Agenda to Change our Condition (2007), and Walking on Water (2010). Forthcoming are The Prayer of the Oppressed, and The Helpful Guide.^{[citation needed]}

Hamza Yusuf is the first American lecturer to teach in Morocco's prestigious and oldest university, the University of Al-Karaouine in Fes.^[11] He is married and has five children, all boys.

Critical reception[link]

Jordan's Royal Islamic Strategic Studies Centre placed him on its list of the top 50 most influential Muslims in the world.^{[citation needed]} The magazine Egypt Today described him as a kind of theological rock star, "the Elvis Presley of western Muslims."^[12] Recently, Hamza Yusuf was ranked as "the Western world's most influential Islamic scholar" by The 500 Most Influential Muslims, edited by John Esposito and Ibrahim Kalin, (2009).^[13]

Publications[link]

Books Authored[link]

• The Burda The Burda (2003)
• Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart (2004)
• The Content of Character (2004)
• The State We Are In: Identity, Terror, and the Law of Jihad (contributing Author) (2006)
• The Creed of Imam al-Tahawi The Creed of Imam Al-Tahawi (2007)
• Agenda to Change our Condition co-authored with Zaid Shakir (2007)
• Walk on Water: The wisdom of Jesus Walk on Water: The wisdom of Jesus (2010)
• Educating your Child in Modern Times

Books with Foreword or note[link]

• Instruction of the Student: The Method of Learning
• The Prophetic Invocations By Mostafa Al-Badawi

Book Edited with Zaid Shakir[link]

• Submission Faith and Beauty Submission Faith and Beauty, The Religion of Islam by Joseph Lumbard (2009)

Papers[link]

• Caesarean Moon Births Part 1
• Caesarean Moon Births Part 2
• Climbing Mount Purgatorio
• Religion, Violence, and the Modern World
• Generous Tolerance in Islam and its Effects on the Life of a Muslim
• Chess in the Light of the Jurist
• Who are the Disbelievers?

References[link]

External links[link]

Wikimedia Commons has media related to: Hamza Yusuf

Websites[link]

• Sandala.org – Official website of Hamza Yusuf
• Zaytuna.org – Zaytuna College
• Sheikhhamza.com – Contains list of books recommended by Hamza Yusuf and a biography

See also[link]

• Zaytuna College
• Zaid Shakir

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2010)

The Tongue
Birth name	Xannon Shirley[1]
Also known as	Lil' Teezy, Osama Bin Rappin
Origin	Sydney, New South Wales, Australia
Genres	Hip hop
Years active	2004-present
Labels	Elefant Traks[2]
Associated acts	Astronomy Class, Urthboy, The Herd, Ozi Batla, Spit Syndicate, Horrorshow, Hermitude, Thundamentals, Bag Raiders, DJ Skoob, Joyride[disambiguation needed ]
Website	Official Webpage

The Tongue (born Xannon Shirley) is a Sydney music artist signed to Australian independent label Elefant Traks. He has recorded with Dudley Perkins, Ozi Batla, DJ Diaz,^[3] Urthboy, Bertie Blackman, The Bag Raiders, Gift Of Gab (Blackalicious), Katalyst, Braintax, Georgia Anne Muldrow, and Muph & Plutonic.^[4]

He has released an EP (Bad Education), two LPs (Shock And Awe and Alternative Energy) and three mixtapes (Redux,^[5] The Tongue Is Dead and "The Sextape).

Biography[link]

The Tongue is an emcee/songwriter from East Sydney, New South Wales, also known for his live freestyle ability. He represented Australia in the "Battle 4 Supremacy" competition/DVD against New Zealand in 2005 and won the Revolver emcee battle the same year.

As a recording artist, he went on to sign with independent Sydney record label Elefant Traks and immediately embarked on a national tour with The Herd. He has had songs on rotation by national broadcaster Triple J.^[6] To date he has released an EP and two albums. His second album Alternate Energy features production from El Gusto (Hermitude) and M-Phazes.^[7] He has toured extensively around Australia since 2006 and from 2008 to 2010 he also toured as a backup vocalist with Sydney group Astronomy Class (Ozi Batla, Chasm and Sir Robbo). He released three free mixtapes in 2008, 2009 and 2011.^[8]

In 2009, The Tongue hosted and performed on the "Elefant Traks 10th Anniversary Party Live DVD" which was released nationally the same year and showcased the Elefant Traks roster's live show.

He has performed at major Australian festivals including Big Day Out, Good Vibrations, Groovin The Moo, Sydney Festival, Peats Ridge, Sounds Of Spring, Coaster and Park Jam.^[9][10] He has also completed national tours with Drapht and Pharoahe Monch.^[11]

Discography[link]

EP's[link]

• Bad Education - Elefant Traks (2006)^[12]

Albums[link]

• Shock & Awe - Elefant Traks (2007)^[13][14]
• Alternative Energy - Elefant Traks (2010)

Mixtapes[link]

• Redux - (2008)
• The Tongue Is Dead - (2009)
• The Sextape - (2011)^[15]

Compilation appearances[link]

• Triple J Hip Hop Show - (2005) (song: "Counterfeit Cheques")
• Trampled - The Elephant Traks Remix Album - Elefant Traks (2006) (song: "Corruption Dub")
• Elefant Traks 10th Anniversary Party DVD - Elefant Traks (2009)

Guest appearances[link]

• "Wrong One" by Urthboy (The Signal (2007) Elefant Traks)
• "Catch Of The Day Remix" by Bias B (Beemixes (2007) Obese Records)
• "All You Got Remix" by Katalyst (All You Got 12" (2007) Invada Records)
• "Superpowers" by Chasm (Beyond The Beat Tape (2008) Obese Records)
• "Today" by Muph & Plutonic (And Then Tomorrow Came (2009) Obese Records)
• "War Of The Worlds" & "Award Show" by Astronomy Class (Pursuit Of Happiness (2009) Elefant Traks)

References[link]

External links[link]

• Elefant Traks artist profile
• Official website

Stephen Law BA BPhil DPhil is a philosopher and senior lecturer at Heythrop College in the University of London. He also edits the philosophical journal Think,^[1] which is published by the Royal Institute of Philosophy^[2] and aimed at the general public. Law currently lives in Oxford, England, with his wife and two daughters. He is a Fellow of The Royal Society of Arts and Commerce, and in 2008 became the Provost of the Centre for Inquiry UK.^[3] Law has published both a variety of academic papers and more popular, introductory books (including three children's philosophy books).

Academic history[link]

Stephen Law attended Long Road Sixth Form College, in Cambridge, England. However, having been "asked to leave",^{[citation needed]} he began his working life as a postman. At 24 he successfully managed to persuade City University in London to accept him for the BSc in Philosophy, despite his lack of A levels. There he managed to achieve a first class honours, allowing him to move on to Trinity College, Oxford to read for a B.Phil in Philosophy. He was also for three years a Junior Research Fellow at The Queen's College, Oxford, where he obtained a doctorate in Philosophy.

Law has published academic papers on a variety of topics including Wittgenstein, modality, and philosophy of mind (for example, "Loar's Defence of Physicalism", Ratio 2004). His most recent focus is on philosophy of religion. Recent publications include:

• "The Evil God Challenge", Religious studies 2010,
• "Plantinga's Belief-Cum-Desire Argument Refuted", Religious studies 2011,
• "Evidence, Miracles and The Existence of Jesus", Faith and Philosophy 2011.
• "Naturalism, Evolution and True Belief", Analysis (forthcoming 2012)

[edit] The Great Philosophers

"The Great Philosophers: The Lives and Ideas of History's Greatest Thinkers" was published in 2008. It covers 50 "great thinkers" but very briefly with only a few pages for each. It is a brief introduction for readers with little previous knowledge of philosophy.

[edit] The Philosophy Gym

Law's book, The Philosophy Gym, is an introduction to philosophical thinking aimed at adults. It covers twenty-five philosophical questions, chosen for their relevance to today's society. The book aims for accessibility. This is often done, as in "What's wrong with gay sex?", by putting the question into a theatrical script.

The German version of The Philosophy Gym won the first Mindelheim Philosophy Prize.^[4] in 2009.

Chapter list[link]

• 1. Where did the universe come from?
• 2. What is wrong with gay sex?
• 3. Brain - snatched (discussion of metaphysical issues of knowledge of the external world, and Déscartes' 'Cogito Ergo Sum' (I think therefore I am))
• 4. Is time travel possible?
• 5. Into the lair of the relativist (a look at and analysis of relativist claims, mainly ethical relativity)
• 6. Could a machine think?
• 7. Does God exist?
• 8. The strange case of the rational dentist (a look at specific knowledge of other minds and the extent to which we may have knowledge of them)
• 9. But is it art?
• 10. Can we have morality without god and religion?
• 11. Is creationism scientific?
• 12. Designer babies... (a look at the case for designer babies)
• 13. The consciousness conundrum (a look at the debated nature of consciousness)
• 14. Why expect the sun to rise tomorrow? (an examination of Hume's problem of induction)
• 15. Do we ever deserve to be punished?
• 16. The meaning mystery (an examination of linguistics and the ways in which language may have meaning)
• 17. Killing Mary to save Jodie (a discussion of utilitarianism and the nature of ethics)
• 18. The strange realm of numbers (discussion of the nature of mathematics)
• 19. What is knowledge?
• 20. Is morality like a pair of spectacles (a look at subjectivism amongst other things)
• 21. Should you be eating that (a look at the case for vegetarianism)
• 22. Brain transplants, teleportation and the puzzle of personal identity
• 23. Miracles and the supernatural
• 24. How to spot eight everyday reasoning errors
• 25. Seven paradoxes

[edit] The War For Children's Minds

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Law's The War For Children's Minds discusses different approaches to moral and religious education. The book was written as a response to academic and more popular, tabloid calls for a less relativist morality in schools, justified by the West's current "moral malaise" and the rise of moral and cultural relativism. Law disagrees with these arguments, concluding that there is, in fact, every reason to be very liberal indeed in our approach to moral and religious education, so long as "liberal" is properly understood. He aims to "nail" certain widespread anti-liberal myths, including the myth that the Enlightenment was responsible for the Holocaust, that liberals are moral relativists, and so on. While not opposing faith schools, Law nevertheless recommends certain basic minimum standards that all schools should be expected to meet, such as encouraging an open, questioning attitude in pupils regarding moral and religious issues. liberal, Phillip Pullman said about the book, "should be read by every teacher, every parent, and every politician." The book was widely featured in the media, including on the BBC Radio 4 Today programme.

Works[link]

• The Philosophy Files 1 (2000) ISBN 1-84255-053-5
• The Philosophy Files 2 (2006) (formerly called The Outer Limits) ISBN 1-84255-525-1
• The Outer Limits: More Mysteries from the Philosophy Files (2003) ISBN 1-84255-062-4
• The Philosophy Gym (2003) ISBN 0-7472-3271-7
• The Xmas Files (2003) ISBN 0-297-84722-8
• The War For Children's Minds (2006) ISBN 0-415-37855-9
• Philosophy (Eyewitness Companion Guides) (2007) ISBN 1-4053-1763-9 translated also into Hungarian (Filozófia, 2008)
• The Great Philosophers (2008) ISBN 1-84724-398-3
• Israel, Palestine and Terror (2008) 0-82649-793-4
• Really, Really Big Questions (2009) 0-75341-781-2
• A Very Short Introduction to Humanism (2011) ISBN 0-19-955364-5
• Believing Bullshit (2011) ISBN 1-61614-411-4

References[link]

External links[link]

• Official Site
• "What is wrong with gay sex?" - a chapter from 'The Philosophy Gym'
• "Systems of Measurement" - an academic paper on Wittgenstein and Kripke on the standard metre.
• Centre for Inquiry UK Centre for Inquiry UK, of which Stephen Law is Provost.
• Premier Radio Stephen Law debates Denis Alexander on "God & Science" on Premier Christian Radio
• Law in discussion with Alvin Plantinga - Law and Plantinga discuss Plantinga's Evolutionary Argument Against Naturalism
• "A Fair Way to Fight Religious Indoctrination of Children" - blog post relating to Law's childrens' book "Really, Really Big Questions"
• "Conversations from the Pale Blue Dot" - an interview with Professor Law by Common Sense Atheism blogger Luke Muehlhauser