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INTRODUCTIONIn looking at yesterday's frontiers (or at today's industrialized world), social analysts tend to see violence as a straightforward and uncomplicated phenomenon: when openly used, it is a direct way of settling disputes; when it is not used but available, it is a necessary—and, at least in the short run, sufficient—condition of domination. As a background condition violence is readily forgotten. Such is the case even in the study of the various affronts to authority that are lumped under the rubric of'collective behavior.' One speaks of violent 'episodes' arising from the 'breakdown' of various routine social mechanisms. By the same token, all the interesting problems in political theory seem to lie in the area of how to control people in every other conceivable manner: through the establishment of a normative consensus, through ideologies, through the creation of common interests, or through bargains and deals. Sufficient consideration is not usually given to the varied and subtle effects of these ways in which the capacity for violence is structured in social life. But consequences follow for any society from the presence or absence of full-time military specialists, from the forms of their organization, from the regional distribution of control of organized violence, from the advantages and disadvantages associated with the use of force, and from the norms associated with such use.

The rapid development of Islamic thought throughout history, due to the open, tolerant and accommodating attitude of Muslims to the hegemony of foreign thought and civilization, love of science, academic culture, the work of Muslim scholars in government and social institutions, the development of streams that prioritize ratios and freedom of thought, increased the prosperity of Muslim countries, and the problems faced by Muslims from time to time are increasingly complex and require solutions. This type of research is library research, namely research whose main object is books or other sources of literature. That is, data are sought and found through literature review from books that are relevant to the discussion. All fields of science are subjected to study by Islamic thinkers, both religious and general sciences. The development of Islamic thought has implications for the development of Islamic civilization throughout the Islamic world. The development of Islamic thought and civilization was marked by the development of educational institutions, during the Umayyad and Abbasid dynasties and supported by other dynasties such as Andalusian Cordova, North Africa, Turkey and Islamic India. This has a significant impact on the lives of Muslims and has a strong influence on the progress of international civilization in general, from the classical period to the modern era. In this paper, we examine the supporting factors of the development of Islamic thought and civilization, the process of the development of Islamic thought and civilization throughout history, the scientific fields developed and its leaders, and the impact of the development of Islamic thought and civilization on the lives of Muslims and the international world. Keywords: Islamic Thought, Islamic Civilization, History

'Energies: An Illustrated Guide to the Biosphere and Civilization' by Vaclav Smil is reviewed. A book review is presented of Energies: An Illustrated Guide to the Biosphere and Civilization by Vaclav Smil.

Intro -- Title Page -- About the Author -- Other titles of interest -- Contents -- Preface -- Conventions, abbreviations & -- equivocations -- Introduction -- Part 1: Islam & -- Empire 600-850 -- 1. Muhammad, the Prophet (632) -- 2. 'Ali, cousin, caliph and forefather of Shi'ism (661) -- 3. 'A'isha, wife of the Prophet (678) -- 4. 'Abd al-Malik, engineer of the caliphate (705) -- 5. Ibn al-Muqaffa', translator and essayist (759) -- 6. Rabi'a al-'Adawiyya, renunciant and saint (801) -- 7. al-Ma'mun, caliph-patron (833) -- Part 2: The Islamic Commonwealth 850-1050 -- 8. 'Arib, courtesan of caliphs (890) -- 9. al-Hallaj, 'the Truth' (922) -- 10. al-Tabari, traditionalist rationalist (923) -- 11. Abu Bakr al-Razi, free-thinking physician (925 or 935) -- 12. Ibn Fadlan, intrepid envoy (fl. tenth century) -- 13. Ibn Muqla, vizier, scribe, calligrapher? (940) -- 14. Mahmud of Ghazna, conqueror and patron (1030) -- 15. al-Biruni, cataloguer of nature and culture (c. 1050) -- Part 3: A Provisional Synthesis 1050-1250 -- 16. Ibn Hazm, polemicist, polymath (1064) -- 17. Karima al-Marwaziyya, hadith scholar (1070) -- 18. al-Ghazali, 'Renewer' of Islam (1111) -- 19. Abu al-Qasim Ramisht, merchant millionaire (c. 1150) -- 20. al-Idrisi, cosmopolitan cartographer (1165) -- 21. Saladin, anti-Crusader hero (1193) -- 22. Ibn Rushd (Averroes), Aristotelian monotheist (1198) -- Part 4: Disruption & -- Integration 1250-1525 -- 23. Rumi, Sufi 'poet' (1273) -- 24. Rashid al-Din, physician, courtier and global historian (1318) -- 25. al-Hilli, paragon of Shi'ism ascendant (1325) -- 26. Ibn Taymiyya, stubborn reactionary (1328) -- 27. Timur, sheep-rustler, world-conqueror (1405) -- 28. Ibn Khaldun, social theorist and historian (1406) -- 29. Mehmed II, conqueror and renaissance man (1481) -- 30. Shah Isma'il, esoteric charismatic (1524) -- Glossary.

Moses and Civilization: The Meaning behind Freud's Myth. Robert A. Paul. New Haven, CT: Yale University Press, 1996.268 pp.