Results for ' Jabr'

31 found
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  1.  5
    Essai sur le lexique de Ghazali.Farīd Jabr - 1970 - Beyrouth,:
  2.  41
    Participation of French general practitioners in end-of-life decisions for their hospitalised patients.E. Ferrand, P. Jabre, S. Fernandez-Curiel, F. Morin, C. Vincent-Genod, P. Duvaldestin, F. Lemaire, C. Herve & J. Marty - 2006 - Journal of Medical Ethics 32 (12):683-687.
    Background and objective: Assuming the hypothesis that the general practitioner can and should be a key player in making end-of-life decisions for hospitalised patients, perceptions of GPs’ role assigned to them by hospital doctors in making withdrawal decisions for such patients were surveyed.Design: Questionnaire survey.Setting: Urban and rural areas.Participants: GPs.Results: The response rate was 32.2% , and it was observed that 70.8% of respondents believed that their participation in withdrawal decisions for their hospitalised patients was essential, whereas 42.1% believed that (...)
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  3.  8
    Les attaches affectives d’un État nécrocapitaliste.Stephen Sheehi & Elias Jabre - 2023 - Multitudes 90 (1):221-228.
    Dans cet article, le « nécrocapitalisme » est considéré comme une catégorie analytique et un système social qui régit le Liban d’« après-guerre ». En tant que système, il organise psychiquement et socialement une économie politique fondée sur le sectarisme, la kleptocratie et la capture de l’État. Le nécrocapitalisme structure également une série d’attachements idéologico-affectifs qui lient les élites aux subordonnés, et l’État aux uns et aux autres. Ce terme de « nécrocapitalisme » permet également à l’auteur de qualifier comment (...)
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  4.  21
    A Cost Analysis of Kidney Replacement Therapy Options in Palestine.Mustafa Younis, Samer Jabr, Abdallah Al-Khatib, Dana Forgione, Michael Hartmann & Adnan Kisa - 2015 - Inquiry: The Journal of Health Care Organization, Provision, and Financing 52:004695801557349.
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  5.  6
    Essais et articles.Farid Jabre - 2017 - Paris: L'Harmattan. Edited by Aïda Chehadé Jehamy & Jīrār Jihāmī.
    Farid Jabre est spécialiste de la pensée de Ghazali et du legs arabo-musulman. L'approfondissement progressif de cette pensée philosophique a permis la rédaction de ces "Essais et articles". Ses écrits et ses travaux intéressent tout aussi bien les penseurs que les anthropologues désireux de découvrir les caractéristiques socio-religieuses, psychologiques et culturelle de la "raison" arabe dans son exercice. Les interactions de ce legs avec d'autres cultures, les influences subies et exercées ont favorisé des rapprochements avec la pensée occidentale et donné (...)
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  6.  3
    Déterritorialiser la guerre – du Liban.Elias Jabre - 2023 - Multitudes 1 (1):229-232.
    Dans cet article, l’auteur s’engage dans une courte autobiographie sur un pays qu’il porte en lui, le Liban. Il la conçoit comme une expérience collective du morcellement qui traverse singulièrement tous ceux qui se rattachent au nom de Libanais. L’auteur raconte porter aussi sa propre guerre qui s’essouffle et change de signes, au-delà même du Liban, en vue de transformer le rapport même à la guerre. Il renvoie à quelques textes qui traitent, sous l’angle de la déconstruction, d’une autre politique (...)
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  7.  9
    L’ordinateur au service de la lexicographie arabe.F. Jabre - 1988 - Bulletin de Philosophie Medievale 30:222-223.
  8.  4
    Le Liban, désastre à répétition.Elias Jabre - 2023 - Multitudes 90 (1):194-196.
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  9. La notion de certitude selon Ghazali dans ses origines psychologiques et historiques.Farīd Jabre - 1958 - Paris,: J. Vrin.
  10. Mawsūʻat muṣṭalaḥāt ʻilm al-manṭiq ʻinda al-ʻArab.Farīd Jabre (ed.) - 1996 - Bayrūt: Maktabat Lubnān Nāshirūn.
     
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  11.  10
    Graffitis, slogans et chansons du soulèvement du 17 octobre 2019.Sabah Jalloul & Elias Jabre - 2023 - Multitudes 90 (1):197-204.
    Les places où eurent lieu les contestations du soulèvement du 17 octobre au Liban ont connu l’émergence d’expressions populaires de dissidence, de colère et d’espoir. Les messages furent portés à travers différents médias, en particulier les graffitis, la musique, les chants. Cet épisode est particulier en ce que ces expressions transcendèrent les clivages sectaires et politiques habituels. Ce texte revisite, archive et analyse les différents moyens d’expression qui furent abondamment utilisés au cours de ce mouvement.
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  12. al-Jabr fī al-fikr al-Islāmī.Khamīs Sabʻ Dulaymī - 2007 - Baghdād: Jumhūrīyat al-ʻIrāq, Dīwān al-Waqf al-Sunnī, Markaz al-Buḥūth wa-al-Dirāsāt al-Islāmīyah.
     
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  13. Da jabr u ikhtiyār dayālạktīk.Bahā' al-Dīn Majrūḥ - 1961
     
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  14.  4
    Farid Jabre: éclatement et renouveau de la pensée arabe.Jīrār Jihāmī - 2016 - Paris: L'Harmattan. Edited by Aïda Chehadé Jehamy.
    Spécialiste de la pensée arabo-musulmane, plus particulièrement de la pensée de Ghazali, Farid Jabre mit à profit cet approfondissement pour envisager l'ouverture de leur legs à l'humanisme contemporain. Il procéda à l'analyse critique des catégories de pensée et des critères de vérité de la raison arabe. Il remania et réhabilita la terminologie philosophique arabe. Il fixa les conditions et les procédés de l'éclatement et du renouveau de la pensée philosophique arabo-musulmane en la soumettant à la raison parvenue à l'âge de (...)
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  15.  15
    The Meaning of al-jabr wa'l-muq?balah.George A. Saliba - 1973 - Centaurus 17 (3):189-204.
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  16. Jabr va ikhtiyār.Muḥammad Taqī Jaʻfarī - 1965
     
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  17. Debating the doctrine of jabr (compulsion): Ibn Qayyim al-Jawziyya reads Fakhr al-Din al-Razi.Livnat Holtzman - 2013 - In Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.), Islamic theology, philosophy and law: debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya. Boston: De Gruyter.
     
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  18.  2
    Farīd Jabr fī fikrihi al-falsafī: dirāsāt wa-mabāḥith falsafīyah ʻArabīyah taḥdīthīyah.Jīrār Jihāmī - 2017 - Bayrūt: Dār al-Mashriq.
  19. Darurat al-tadaddfi3l-'alam wa 3l-jabr wa 3l-baqa3.M. Aminrazavi - 1999 - In Seyyed Hossein Nasr & Mehdi Amin Razavi (eds.), An Anthology of Philosophy in Persia. Oxford University Press. pp. 1--402.
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  20. Hal al-insān musayyar aw mukhayyar?: Maʻa ʻarḍ li-qaḍīyat al-jabr wa-al-ikhtīyar.Nabīl Ḥamdī - 1978 - [al-Iskandarīyah]: Jamāʻat ʻUlamāʼ al-Masājid.
     
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  21.  41
    Gerard of Cremona's Translation of al-Khwārizmī's al-Jabr. A Critical Edition.Barnabas Hughes - 1986 - Mediaeval Studies 48 (1):211-263.
  22.  11
    Deleuze e Derrida, isto não é o mesmo movimento: Élias Jabre entrevista Jean-Clet Martin.Breno Benedykt - 2023 - Cadernos de Ética E Filosofia Política 42 (1):86-95.
  23.  21
    Robert of Chester's Latin Translation of al-Khwārizmī's Al-Jabr. Al-Khwārizmī, Barnabas B. Hughes.S. Unguru - 1991 - Isis 82 (3):559-559.
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  24.  3
    Masāʼil al-qadar bayna al-ḥurrīyah wa-al-jabr ʻinda al-madāris al-kalāmīyah.ʻAlī bin al-ʻAjmī ʻUshshī - 2014 - Tūnis: Dār Saḥnūn lil-Nashr wa-al-Tawzīʻ.
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  25.  19
    Gelenbevi’s View on Human Actions: An Evaluation Based on Ḥāshiya ʿalā Sharḥ al- ʿAqāʾid al- ʿAḍudiyya.Adem Sünger - 2022 - Kader 20 (2):679-700.
    Human actions have been one of the most discussed topics in the science of kalām since the first centuries of Hijra. Many scholars from different schools of kalām have tried to solve this problem. Efforts to solve the problem have brought different views. In this framework, three main views emerged Jabrī, Qadarī/Muʿtazilī and Salafī/Sunnī. The views of Islamic philosophers were added to these and this number was increased to four. Nevertheless, Sunnī scholars, who agree on the basic propositions, disagreed on (...)
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  26.  7
    Types of Destiny/Fate and Disability.Abdullah Namlı - 2024 - Fırat Üniversitesi İlahiyat Fakültesi Dergisi 28 (2):49-65.
    Belief in destiny is one of the principles of faith. Although the belief in fate is not explicitly mentioned in the Qur’an, there are many verses that indicate this belief. There are many hadiths about fate that have reached us from the Prophet. Although there are schools that deny destiny, Ahl al-Sunnah schools Ash‘aris and Maturidis accept the existence of belief in destiny. The definitions of destiny of these schools are expressed with words that can be used interchangeably. However, fate (...)
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  27.  18
    Metaphysical Basis of Freedom of Will: Examination, Critical Edition and Translation of Dāwūd al-Qarṣī’s Risāl'h fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah.Mustafa Borsbuğa - 2021 - Kader 19 (1):233-321.
    This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...)
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  28. Euclides entre los árabes.Norma Ivonne Ortega Zarazúa - 2021 - Culturas Cientificas 2 (1):76-105.
    Es común escuchar que el mundo Occidental debe a los árabes el descubrimiento del álgebra. No obstante, el desarrollo de esta disciplina puede interpretarse como un crisol de distintas tradiciones científicas que fue posible gracias a la clasificación, traducción y crítica tanto de los clásicos como de las obras que los árabes obtuvieron de los pueblos que conquistaron. Entre estos trabajos se encontraba Los Elementos de Euclides. Los Elementos fueron cuidadosamente traducidos durante el califato de Al-Ma’mūn por el matemático Mohammed (...)
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  29.  34
    Tafsīr and Translation: Traditional Arabic Qurʾān Exegesis and the Latin Qurʾāns of Robert of Ketton and Mark of Toledo.Thomas E. Burman - 1998 - Speculum 73 (3):703-732.
    It was a strange posthumous fate that awaited the Englishman Robert of Ketton : he was to be both best known and most strenuously criticized for a work that he surely viewed as a sideline to his own interests and career. By trade Robert was a Latin translator of Arabic scientific and mathematical works, one of those remarkable twelfth-century men who, as his contemporary Petrus Alfonsi put it, were willing “to traverse distant provinces and withdraw into remote regions so as (...)
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  30.  11
    On a Collection of Geometrical Riddles and their Role in the Shaping of Four to Six “Algebras”.Jens Høyrup - 2001 - Science in Context 14 (1-2):85-131.
    For more than a century, there has been some discussion about whether medieval Arabic al-jabr has its roots in Indian or Greek mathematics. Since the 1930s, the possibility of Babylonian ultimate roots has entered the debate. This article presents a new approach to the problem, pointing to a set of quasi-algebraic riddles that appear to have circulated among Near Eastern practical geometers since c. 2000 BCE, and which inspired first the so-called “algebra” of the Old Babylonian scribal school and (...)
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  31. al-Maṭālib al-ʻāliyah min al-ʻilm al-Ilāhī: wa-huwa al-musammá fī lisān al-Yūnānīyīn "bāthūlūjiyā" wa-fī lisān al-Muslimīn "ʻilm al-kalām" aw "al-falsafah al-Islāmīyah".Fakhr al-Dīn Muḥammad ibn ʻUmar Rāzī - 1987 - Bayrūt: Dār al-Kitāb al-ʻArabī. Edited by Aḥmad Ḥijāzī Aḥmad Saqqā.
    al-juz 1.-3. [without special title] -- al-juzʼ 4. Fī mabāḥith al-ḥudūth wa-al-qidam wa-asrār al-dahr wa-al-azl -- al-juzʼ 5. Fī al-zamān wa-al-makān -- al-juzʼ 6. Fī al-hayūlī -- al-juzʼ 7. Fī al-arwāḥ al-ʻāliyah wa-al-sāfilah -- al-juzʼ 8. Fī al-nubūwāt wa-ma yataʻalaqu biha -- al-juzʼ 9. Fī al-jabr wa-al-qudar, aw, al-Qadāʼ wa-al-qadar.
     
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