What at first sight therefore seemed to be a position with a strong claim to have reformulated more adequately Kant’s identification of the requirements of morality with the categorical requirements of practical reason turns out to be-quite contrary to Hare’s intentions and claims-much closer in its unintended implications to Kierkegaard’s Either-Or. I should add however that Kierkegaardians have usually been as dissatisfied with my account of Kierkegaard as Kantians have been with my account of Kant (for an excellent recent statement of their case see Edward Mooney, Selves in Discord and Resolve: Kierkegaard’s moral-religious psychology from Either-Or to Sickness unto Death, London: Routledge, 1996).
Ufahamu wetu wa nchi hizi tatu unatupelekeya katika imani kuwa uhuru wa Ahmadiya unahusiyana kwa karibu na utawala wa Waingereza. " Ahmadiya wote wa kweli wanaomwamini Mirza Ghulam Ahmad kama Mtume mtukufu aliyetumwa kwa watu na Allah wanaamini kabisa bila hata chembe ndogo ya jeuri, kuwa serikali ya Mwingereza ni neema ya Allah na kivuli cha rehema yake.