question: Which races do people of this principle, which contemporary scholars likens to Ilminism, believe are predominate? 
answer: Nordic or Aryan
context: Title: Iambus (genre)
  Passage: Iambus or iambic poetry was a genre of ancient Greek poetry that included but was not restricted to the iambic meter and whose origins modern scholars have traced to the cults of Demeter and Dionysus.  The genre featured insulting and obscene language and sometimes it is referred to as "blame poetry".  For Alexandrian editors, however, iambus signified any poetry of an informal kind that was intended to entertain, and it seems to have been performed on similar occasions as elegy even though lacking elegy's decorum.  The Archaic Greek poets Archilochus, Semonides and Hipponax were among the most famous of its early exponents.  The Alexandrian poet Callimachus composed "iambic" poems against contemporary scholars, which were collected in an edition of about a thousand lines, of which fragments of thirteen poems survive.  He in turn influenced Roman poets such as Catullus, who composed satirical epigrams that popularized Hipponax's choliamb.  Horace's "Epodes" on the other hand were mainly imitations of Archilochus and, as with the Greek poet, his invectives took the forms both of private revenge and denunciation of social offenders.
  Title: Authorship of the Bible
  Passage: Few biblical books are regarded by scholars as the product of a single individual, and all have been edited to produce the works known today.  The following article outlines the conclusions of the majority of contemporary scholars, along with the traditional views, both Jewish and Christian.
  Title: Ilminism
  Passage: Ilminism (;), frequently translated as the One-People Principle, was the political ideology of South Korea under its first President, Syngman Rhee.  The "Ilmin" principle has been likened by contemporary scholars to the Nazi German idea of the "herrenvolk" (master race), and was part of an effort to consolidate a united and obedient citizenry around Rhee's strong central leadership through appeals to nationalism and ethnic supremacy.
  Title: Left-wing market anarchism
  Passage: Left-wing market anarchism, a form of left-libertarianism, individualist anarchism and libertarian socialism, is associated with contemporary scholars such as Kevin Carson, Roderick T. Long, Charles Johnson, Brad Spangler, Sheldon Richman, Chris Matthew Sciabarra, and Gary Chartier, who stress the value of radically free markets, termed "freed markets" to distinguish them from the common conception which these libertarians believe to be riddled with statist and capitalist privileges.  Referred to as left-wing market anarchists or market-oriented left-libertarians, proponents of this approach strongly affirm the classical liberal ideas of self-ownership and free markets, while maintaining that, taken to their logical conclusions, these ideas support anti-capitalist, anti-corporatist, anti-hierarchical, pro-labor positions in economics; anti-imperialism in foreign policy; and thoroughly radical views regarding such cultural issues as gender, sexuality, and race.
  Title: Social geography
  Passage: Social geography is the branch of human geography that is most closely related to social theory in general and sociology in particular, dealing with the relation of social phenomena and its spatial components.  Though the term itself has a tradition of more than 100 years, there is no consensus on its explicit content.  In 1968, Anne Buttimer noted that "[w]ith some notable exceptions, (...) social geography can be considered a field created and cultivated by a number of individual scholars rather than an academic tradition built up within particular schools".  Since then, despite some calls for convergence centred on the structure and agency debate, its methodological, theoretical and topical diversity has spread even more, leading to numerours definitions of social geography and, therefore, contemporary scholars of the discipline identifying a great variety of different "social geographies".  However, as Benno Werlen remarked, these different perceptions are nothing else than different answers to the same two (sets of) questions, which refer to the spatial constitution of society on the one hand, and to the spatial expression of social processes on the other.
  Title: Omnipotence paradox
  Passage: The omnipotence paradox is a family of paradoxes that arise with some understandings of the term 'omnipotent'.  The paradox arises, for example, If one assumes that an omnipotent being has no limits and is capable of realizing any outcome, even logically contradictory ideas such as creating square circles.  A no-limits understanding of omnipotence such as this has been rejected by early theologians such as Thomas Aquinas to contemporary scholars in the philosophers of religion, such as Alvin Plantinga.  Atheological arguments based on the omnipotence paradox are sometimes described as evidence for atheism, though Christian theologians and philosophers, such as Norman Geisler and William Lane Craig point out that a no-limits understanding of 'omnipotence' is not relevant to orthodox Christian theology.  Other possible resolutions to the paradox hinge on the definition of omnipotence applied and the nature of God regarding this application and whether or not omnipotence is directed toward God himself or outward toward his external surroundings.
  Title: Islamic Golden Age
  Passage: The Islamic Golden Age is the era in the history of Islam, traditionally dated from the 8th century to the 13th century, during which much of the historically Islamic world was ruled by various caliphates, and science, economic development and cultural works flourished.  This period is traditionally understood to have begun during the reign of the Abbasid caliph Harun al-Rashid (786 to 809) with the inauguration of the House of Wisdom in Baghdad, where scholars from various parts of the world with different cultural backgrounds were mandated to gather and translate all of the world's classical knowledge into the Arabic language.  This period is traditionally said to have ended with the collapse of the Abbasid caliphate due to Mongol invasions and the Siege of Baghdad in 1258 AD.  A few contemporary scholars place the end of the Islamic Golden Age as late as the end of 15th to 16th centuries.
  Title: Svalikhita-jivani
  Passage: Svalikhita-jivani is an autobiography written in 1896 by Kedarnatha Datta (also known as Bhaktivinoda Thakur), a prominent thinker of Bengali Renaissance and a leading philosopher, savant and spiritual reformer of Gaudiya Vaishnavism who effected its resurgence in India in late 19th and early 20th century and was hailed by contemporary scholars as the most influential Gaudiya Vaisnava leader of his time.
  Title: Master race
  Passage: The master race (German: "die Herrenrasse" ,    ) was a concept in Nazi ideology in which the Nordic or Aryan races, which were thought to predominate among Germans and other northern European peoples, were deemed the highest in an assumed racial hierarchy.
  Title: Idra
  Passage: The Idra, which means "threshing floor" in Aramaic, is a Kabbalistic work included in printings of the Zohar, and was probably written and appended to the main body of the Zohar at a later date.  Contemporary scholars believe the "Idra" dates to the third generation of Zoharic literature, which produced also the Tikunei haZohar, the Ra'aya Meheimna, and other Zoharic material.  The main body of the Zohar, or guf ha-zohar, dates to the second generation of Zoharic material.
citations: Ilminism Master race