Common use of Results from the Clause in Contracts

Results from the. second part of the survey of previous studies It was shown that both the depiction of Xxxxx as an inconsistent thinker and the claim that he mentioned certain biblical topics without much further thought, do little justice to the way in which Xxxxx developed his thinking. In Xxxxx’x conviction, he presented his readers with the wisdom that was once revealed to Xxxxx and was then written down in the Bible, especially in the Pentateuch. Xxxxx presented what he considered the philosophical truths of Xxxxx mostly – but not exclusively – as expositions of passages from the Pentateuch. Long before Xxxxx, this allegorical method had been adapted by Jewish intellectuals from other Alexandrine intellectuals who, instead of the Hebrew Bible, regarded Xxxxx’x epics or Egyptian myths as their authoritative source of wisdom. With regard to the development of Xxxxx’x thought, it was discussed how the Alexandrian intellectual milieu presented Xxxxx with the opportunity to integrate insights from various philosophical traditions into what he believed were originally Xxxxx’ philosophical truths. I have used the metaphor of an alloy to characterise Xxxxx’x thought. His ideas consist of elements that can be traced back to various philosophical traditions. Comparing them to other sources of these philosophical traditions can shed light on how Xxxxx understood them. At the same time, Xxxxx’x blend of philosophical outlooks has characteristics of its own, like an alloy, rising above the sum of its constituent elements. Assigning Xxxxx to one particular philosophical tradition does not do justice to the richness of his ideas, nor to the rich intellectual interactions of his time. This chapter began with Xxxxxx Xxxxxx, a twentieth-century intellectual who gave forgiveness a well-considered place in her philosophical thinking. She did this under the assumption, common in her time, that the concept of forgiveness was little known or appreciated in xxx Xxxxx-Roman subculture of the Hellenistic period. We have refined that statement in the sense that forgiveness, and specifically divine forgiveness, is attested to in not only the Jewish subculture of the Hellenistic period but also in other sub-cultures of the same period, particularly in everyday religious life. However, divine forgiveness was little appreciated in intellectual circles in the Hellenistic period, but it does appear in the works of a typical Hellenistic intellectual, Xxxxx of Alexandria. What does this mean? The survey of previous studies has provided us with insights into basic elements of Xxxxx’x thought and into his method of developing his ideas. The discussion of Xxxxx’x method allows us to ask what deeper truth Xxxxx thought seeking divine pardon contained. The discussion of elements of Xxxxx’x thought has presented us with possibilities, but also unresolved difficulties, in obtaining a clear view of how the element of divine forgiveness fits in the whole alloy of Xxxxx’x philosophical outlook. On the basis of previous research, we now turn to the texts themselves, because only they can give us access to Xxxxx’x complex way of thinking. A preliminary reading of Spec. I, 235–238 will help us identify the questions that need to be addressed, in order to give us an idea of the various implications of what Xxxxx meant when he wrote that God forgives someone. With these questions in view, I will then describe the method used in this study to answer them.