Search results for 'Ahmed H. Al-Rahim' (try it on Scholar)

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  1. Rahim Leiden, Islamic Humanism By Lenn E. Goodman & Letting Go (2004). Aquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. X+ 212. Price Not Given. Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the Assistance of Ahmed H. Al. [REVIEW] Philosophy East and West 54 (2):277-278.score: 597.0
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  2. Serge H. Ahmed (2008). The Origin of Addictions by Means of Unnatural Decision. Behavioral and Brain Sciences 31 (4):437-438.score: 450.0
    The unified framework for addiction (UFA) formulated by Redish et al. is a tour de force. It uniquely predicts that there should be multiple addiction syndromes and pathways – a diversity that would reflect the complexity of the mammalian brain decision system. Here I explore some of the evolutionary and developmental ramifications of UFA and derive several new avenues for research.
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  3. Muhammad M. Hammami, Hunaida M. Abdulhameed, Kristine A. Concepcion, Abdullah Eissa, Sumaya Hammami, Hala Amer, Abdelraheem Ahmed & Eman Al-Gaai (2012). Consenting Options for Posthumous Organ Donation: Presumed Consent and Incentives Are Not Favored. [REVIEW] BMC Medical Ethics 13 (1):32-.score: 270.0
    Background Posthumous organ procurement is hindered by the consenting process. Several consenting systems have been proposed. There is limited information on public relative attitudes towards various consenting systems, especially in Middle Eastern/Islamic countries. Methods We surveyed 698 Saudi Adults attending outpatient clinics at a tertiary care hospital. Preference and perception of norm regarding consenting options for posthumous organ donation were explored. Participants ranked (1, most agreeable) the following, randomly-presented, options from 1 to 11: no-organ-donation, presumed consent, informed consent by donor-only, (...)
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  4. Henry Silverman, Babiker Ahmed, Samar Ajeilet, Sumaia Al-fadil, Suhail Al-amad, Hadir El-dessouky, Ibrahim El-gendy, Mohamed El-guindi, Mustafa El-nimeiri, Rana Muzaffar & Azza Saleh (2010). Curriculum Guide for Research Ethics Workshops for Countries in the Middle East. Developing World Bioethics 10 (2):70-77.score: 240.0
    To help ensure the ethical conduct of research, many have recommended educational efforts in research ethics to investigators and members of research ethics committees (RECs). One type of education activity involves multi-day workshops in research ethics. To be effective, such workshops should contain the appropriate content and teaching techniques geared towards the learning styles of the targeted audiences. To ensure consistency in content and quality, we describe the development of a curriculum guide, core competencies and associated learning objectives and activities (...)
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  5. David C. Reisman & Ahmed H. Al-Rahim (eds.) (2003). Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Brill.score: 198.0
    This collection of papers addresses a variety of aspects of the life and thought of the medieval philosopher Avicenna including his reception of Classical ...
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  6. F. H. Sandbach (1960). Menander, Dyscolos Jean Bingen: Menander, Dyscolos. (Textus Minores, Vol. Xxvi.) Pp. Xvi + 52. Leiden: Brill, 1960. Paper, Fl. 5.50. Carlo Diano: Menandro: Dyskolos Ovvero Sia Il Selvatico. (Proagones: Testi, Vol. I.) Pp. 142. Padua: Antenore, 1960 (Cover), 1959 (Title-Page). Paper. Carlo Diano: Note in Margine Al Dyskolos di Menandro. (Proagones: Studi, Vol. I.) Pp. 77. Padua: Antenore, 1959. Paper. H. J. Mette: Menandros: Dyskolos. Pp. 32. Göttingen: Vandenhoeck & Ruprecht, 1960. Paper, DM. 4.80. J. H. Quincey, W. Ritchie, G. P. Shipp, A. P. Treweek: Notes on the Dyskolos of Menander. Pp. 12. Adelaide: Australian Humanities Research Council, 1960 (Obtainable in the U.K. From International University Booksellers, 39 Store St., London, W.I.) Paper. T. B. L. Webster: The Birth of Modern Comedy. Pp. 13. Adelaide: Australian Humanities Research Council, 1960 (Obtainable as Above). Paper. [REVIEW] The Classical Review 10 (03):204-207.score: 126.0
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  7. Lucie Bolens (1990). Al-Andalus et l'agronomie: Orient, Occident, ou Andalousie? Réponse collégiale à Robert H. Rodgers et Bachir Attié Attié à travers Al-Qantara. Al-Qantara: Revista de Estudios Árabes 11 (2):367-378.score: 126.0
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  8. Hanna E. Kassis (1994). Arabic Speaking Christians in Al-Andalus in an Age of Turmoil (Fifth/Eleventh Century Until A.H. 478/A.D. 1085). Al-Qantara: Revista de Estudios Árabes 15 (2):401-422.score: 126.0
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  9. P. A. Hansen (1994). A. Bourgarel, H. Metzger, G. Siebert, A. Davesne, J. Marcadé J. Bousquet, Et Al.: Fouiles de Xanthos, Ix, Vols. 1–2, Text & Planches. Pp. X+208; Xii+82 Plates+8 Loose Plans. Paris: Editions Klincksieck, 1992. Paper. [REVIEW] The Classical Review 44 (01):230-.score: 120.0
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  10. S. E. Jackson (1909). The Number Nine Enneadische Studien, Versuch einer Geschichte der Neunzahl bei den Griechen, mit besonderen Berüchsichtigung des älħ Epos der Philosophen und Arzte. W. H. Von Roscher. Leipzig: D. G, Teubner, 1907. M. 6. [REVIEW] The Classical Review 23 (06):199-.score: 120.0
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  11. Richard J. Blackwell (1984). Writings of Charles S. Peirce: A Chronological Edition. Volume 1:1857-1866. Edited by Max H. Fisch Et Al. Modern Schoolman 61 (4):275-276.score: 120.0
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  12. P. M. Fraser (1984). H. W. Pleket, R. S. Stroud Et Al.: Supplementum Epigraphicum Graecum, XXX. Pp. Xxxiii + 611. Amsterdam: J. C. Gieben, 1983. Fl. 160. [REVIEW] The Classical Review 34 (02):355-356.score: 120.0
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  13. Donald J. Mastronarde (2001). Greek Philology H.-G. Nesselrath (ed.): Einleitung in die griechische Philologie , unter Mitwirkung von W. Ameling et al. (Einleitung in die Altertums-wissenschaft). Pp. xvi + 773, 106 ills, (loose in pocket) 3 maps, foldout chart. Stuttgart and Leipzig: B.G. Teubner, 1997. Cased, DM86. ISBN 3-519-07435-. [REVIEW] The Classical Review 51 (01):83-.score: 120.0
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  14. Hadassa Noorda (2012). Review on Ahmed Al-Dawoody, The Islamic Law of War–Justifications and Regulations. Journal of Military Ethics 11:1-67.score: 120.0
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  15. A. M. Hassani (1979). Essay Review: The Life and Work of Ibn Al-Shatir, an Arab Astronomer of the 14th Century Ed. By K S. Kennedy and I. Ghanem; Taqi Al-Din and Arabic Mechanical Engineering, with the Sublime Methods of Spiritual Machines by Ahmed Y. Rassan. [REVIEW] History of Science 17:135-140.score: 120.0
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  16. Leopoldo Prieto López (2013). Un Acercamiento Al Pensamiento Filosófico-Teológico de J. H. Newman. Revista Agustiniana 54 (163):127-160.score: 120.0
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  17. P. W. Armah (1996). African Development Perspectives Yearbook 1992/1993 Vol. III: Energy and Sustainable Development by Hans H. Bass Et Al. Agriculture and Human Values 13:71-72.score: 120.0
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  18. Yonatan Ṿaserṭail, Yiśraʼ Ṿondi & el (eds.) (2004). Le-Haṭot Levavenu Elaṿ: ʻal Meḳomo Shel Ha-Lev Ba-ʻavodat H. Ha-Makhon Ha-YiśreʼEli le-Firsumim Talmudiyim.score: 120.0
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  19. Yonatan Ṿaserṭail & Yiśraʼel Ṿondi (eds.) (2004). Le-Haṭot Levavenu Elaṿ: ʻal Meḳomo Shel Ha-Lev Ba-ʻavodat H. Ha-Makhon Ha-Yiśreʼeli le-Firsumim Talmudiyim.score: 120.0
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  20. Elijah Eliezer Dessler (2004). Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Ts. Ṿe-Ḳ.L.L.H.H. Śifte Ḥakhamim.score: 120.0
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
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  21. J. E. H., Antonio Zannoni & H. Brunn (1887). Gli Scavi della Certosa di Bologna descritti ed illustrati dall Ingegnere architetto capo municipaleUeber die Ausgrabungen der Certosa von Bologna zugleich als Fortsetzung der Problemen in der Geschichte der Vasenmalerei. Journal of Hellenic Studies 8:523.score: 120.0
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  22. H. H. (1972). Philosophie Als Erfahrungswissenschaft. Review of Metaphysics 25 (4):769-769.score: 120.0
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  23. G. Kelinhans Maarten, J. J. Buskes Chris & W. De Regt Henk (2010). Philosophy of the Natural Sciences: Philosophy of Physics / Richard DeWitt. Philosophy of Chemistry / Joachim Schummer. Philosophy of Biology / Matthew H. Haber ... [Et Al.]. Philosophy of Earth Science. [REVIEW] In Fritz Allhoff (ed.), Philosophies of the Sciences. Wiley-Blackwell.score: 120.0
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  24. Mosheh Mordekhai ben Shemuʼ Margaliyot & el (2006). Sefer Ḥasde H.: Bo Yevuʼar 26 Beʼurim U-Derashot ʻal Ha-Pasuḳ "Lekha Yeya Yeyi Ḥased Ki Atah Teshalem le-Ish Ke-Maʻasehu": U-Megaleh Kamah Ṭeʻamim Neʻelamim Bi-Shelosh ʻeśreh Midot Shel Raḥamim. [REVIEW] Hotsaʼat Mekhon "Bet Efrayim".score: 120.0
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  25. Mosheh Mordekhai ben Shemuʼel Margaliyot (2006). Sefer Ḥasde H.: Bo Yevuʼar 26 Beʼurim U-Derashot ʻal Ha-Pasuḳ "Lekha Yeya Yeyi Ḥased Ki Atah Teshalem le-Ish Ke-Maʻasehu": U-Megaleh Kamah Ṭeʻamim Neʻelamim Bi-Shelosh ʻeśreh Midot Shel Raḥamim. Hotsaʼat Mekhon "Bet Efrayim".score: 120.0
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  26. Stephen Menn (2008). Al-Fazrazbiz's Kitazb Al-H* Uruzf and His Analysis of the Senses of Being. Arabic Sciences and Philosophy 18:59-97.score: 120.0
  27. Rodrigo Muñoz (2002). Precisiones Al Concepto de Trabajo: Correspondencia Inédita Y. R. Simon-H. Arendt. Anuario Filosófico 35 (74):731-752.score: 120.0
    The transcription of two hitherto unpublished letters between Yves Simon and Hanna Arendt in 1953 is offered. The documents contain valuable reflections on the concept and meaning of work.The texts are preceded by an introduction, which attempts to establish the relevance of the texts in the general body of Yves Simon's thinking about work.
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  28. Yossef Rapoport & Shahab Ahmed (eds.) (2010). Ibn Taymiyya and His Times. OUP Pakistan.score: 120.0
    Taqi al-Din Ibn Taymiyya (1263-1328), one of the most controversial thinkers in Islamic religious history, was repeatedly imprisoned during his lifetime. Today, he is revered by the Wahhabi movement and championed by Salafi groups who call for a return to the pristine golden age of the Prophet. His writings have also been used by radical groups, such as al-Qaeda, to justify acts of terrorism and armed struggle. In order to explain this modern influence, this volume offers a fresh perspective on (...)
     
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  29. S. Rinofner-Kreidl (forthcoming). Elisabeth Baumgartner, Wilhelm Baumgartner Et Al.(Hrsg.): Handbook Phenomenology and Cognitive Science. Dettelbach: Josef H. Roell, 1996, 392 Pp. [REVIEW] Grazer Philosophische Studien.score: 120.0
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  30. Douglas N. Walton (1998). Brassart) Frans H. Van Eemeren, Rob Grootendorst and Francisca Snoeck Henkemans Et Al., Fundamentals of Argumen-Tation Theory: A Handbook of Historical Background and Contemporary Developments (Manfred Kien. [REVIEW] Argumentation 12:513-516.score: 120.0
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  31. Aharon Zakai (2012). Sefer Hodaʼah la-H.: Kolel Divre Ḥakhamenu ... Ha-Talmud Uva-Midrashim ̣al Maʻalat Ṿe-Shavaḥ Ha-Hodaʼah la-Bore Yitbarakh, Ṿe-Khen ʻal Ḥashivut Hakarat Ha-Ṭov la-H. Ṿela-Beriyot U-Maʻaśiyot ... ʻal Avotenu Ṿe-Rabotenu .. [REVIEW] Yeshivat or Yom Ṭov.score: 120.0
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  32. María G. Navarro (2012). Critical Notice of 'Expression and the Inner' by David H. Finkelstein. [REVIEW] Polis 32.score: 66.0
    La obra del filósofo estadounidense David H. Finkelstein, Expression and the Inner, publicada originariamente en 2003 por Harvard University Press (2ª ed. 2008) puede ahora leerse en la versión española de Lino San Juan, editada por la ovetense KRK Ediciones con el título: La expresión y lo interno. Finkelstein propone en La expresión y lo interno un análisis expresivista del autoconocimiento. Podría parecer cuando menos sorprendente y aún más admirable que con tan sólo dos capítulos (“Detectivismo y constitutivismo” y “Expresión”) (...)
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  33. Christopher Melchert (2008). Vida y Obras de Abu Dawud Al-Sijistani. Al-Qantara: Revista de Estudios Árabes 29 (1):9-44.score: 60.0
    Abu Dawud al-Sijistani (d. Basra, 275/889) was a prominent collector of prophetic hadith. He seems to have collected in Iraq, Mecca, and Syria A.H. 220-35, then Khurasan till the early 240s, then Iraq, Syria, and Egypt till around 250. He claimed to have collected 500,000 in all. He spent most of the years 250-70 in Tarsus, composing his famous Sunan, then the last five years of his life teaching near Basra. This article reviews Abu Dawud's known works, especially al-Sunan, which (...)
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  34. Giuseppe Mandalà (2012). Una nueva fuente para la historia de la Sicilia islámica: un pasaje de al-Muqtabis V de Ibn Hayya-n sobre la revuelta de Ah.mad b. Qarhab (300-304/913-916). [REVIEW] Al-Qantara: Revista de Estudios Árabes 33 (2):343-374.score: 60.0
    ¿Puede un detalle cambiar la historia de la Sicilia islámica? La revuelta de Ibn Qarhab es un tema bastante conocido que marca la transición política de la isla desde la esfera de influencia aglabí a la del naciente califato fa-timí en el Norte de África. Sin duda, la reconstrucción de la revuelta de Ibn Qarhab se basa en un corpus tardío y repetitivo de fuentes arabo-islámicas y, sobre todo, en la interpretación irredentista y decimonónica propuesta por Michele Amari. La fuente (...)
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  35. Rafael Frochoso Sánchez (2006). Las acuñaciones de Muhammad I (238-273 h.). Al-Qantara: Revista de Estudios Árabes 27 (2):375-389.score: 60.0
    Realizamos una descripción de las acuñaciones de Mufrsmmad 1; en ellas y partiendo de la continuidad de estilo con las llevadas a cabo por el emir 'Abd al-Ral~min II, encontramos un periodo de transición durante los quince primeros años del reinado que se prolongan hasta veintiuno en el caso de las monedas de la serie del 239 al 259 h. presentada en último lugar. En una segunda etapa, iniciada en 250 h., se aumenta el módulo de los dírhams dejando un (...)
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  36. Z. M. Eyadat (2013). Fiqh Al-Aqalliyyât and the Arab Spring Modern Islamic Theorizing. Philosophy and Social Criticism 39 (8):733-753.score: 54.0
    Due to the current shifting regional paradigms in the Middle East brought on by the series of popular uprisings known as the Arab Spring, this article focuses on the issue of minority rights within modern Islamic theorizing. Evaluating the writings of Islamic intellectuals such as Tariq Ramadan, Abdullah Ahmed An-Na’im and Rashid Al-Ghannushi, the article finds that there are indeed constructs available within modern Islamic theorizing that can help resolve current minority problems within Arab societies, albeit with the addition (...)
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  37. Franz Huber (2008). Reply to Crupi Et Al.'S "Bayesian Confirmation by Uncertain Evidence&Quot;. British Journal for the Philosophy of Science 59 (2):213 - 215.score: 54.0
    Crupi et al. ([2008]) propose a generalization of Bayesian confirmation theory that they claim to adequately deal with confirmation by uncertain evidence. Consider a series of points of time t0, . . . , ti, . . . , tn such that the agent’s subjective probability for an atomic proposition E changes from Pr0(E) at t0 to . . . to Pri(E) at ti to . . . to Prn(E) at tn. It is understood that the agent’s subjective probabilities change (...)
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  38. Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.score: 54.0
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  39. Marco Lauri (2013). Utopias in the Islamic Middle Ages: Ibn Ṭufayl and Ibn Al-Nafīs. Utopian Studies 24 (1):23-40.score: 54.0
    The purpose of this essay is to examine two important treatises of the Islamic classical age in the light of utopian discourse. The works considered are the “philosophical novels” Risālat Ḥayy ibn Yaqẓān f ī asrār al-ḥikmat al-mašriqiyya (Treatise of the Alive, son of the Awake, on the secrets of oriental wisdom) by Ibn Ṭufayl (d. 1185) and Risālat Kāmiliyya f ī al-Sīra al-Nabawiyya (Treatise of Kāmil on the Life of the Prophet) by Ibn al-Naf īs (d. 1288). Together with (...)
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  40. Ahmed Shafik (2012). Filosofía y mística de Ibn al-'Arīf: Su Miftāḥ al-sa 'āda. Anales Del Seminario de Historia de la Filosofía 29 (2):443-448.score: 54.0
    El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.
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  41. José María Atencia (2003). Razón, intuición y experiencia de la vida: Coincidencias y divergencias entre H. Bergson y J. Ortega y Gasset. Logos 36:67-98.score: 54.0
    SPANISH: En este trabajo se emprende una comparación de algunos elementos centrales de las filosofías de H. Bergson y J. Ortega y Gasset. Tras analizar sus coincidencias y divergencias estableceremos su común pertenencia a una línea de desarrollo de la metafísica europea que arranca de la crítica al kantismo. ENGLISH: In this paper a comparison of some central elements of the philosophies of H.Bergson and J. Ortega and Gasset is tried. After analyzing their coincidences and divergences we will establish their (...)
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  42. J. Benjamin, Ahmed Al-Shahi, P. C. Almond, R. Alter, Idi49 Amin, Samir Amin, Rabbi Yehudah Amital, N. T. Ammerman, R. M. Anderson & A. Appadurai (1995). Basso, KH 160 Bauer, J. 169 Becker, AL 133, 137 Beeman, W. 67. In Wendy James (ed.), The Pursuit of Certainty: Religious and Cultural Formulations. Routledge.score: 54.0
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  43. Lourdes Otero León (2006). La estética hermenéutica frente al esteticismo difuso y la destrucción de la memoria. Diálogo Filosófico 66:453-472.score: 54.0
    Frente a las estéticas de la negatividad, tanto H. R. Jauss, como H. G. Gadamer reivindican la función institutiva del lenguaje artístico; de esta manera pretenden volver a vincular la estética y la praxis social. Jauss renegará de la autonomía del arte -desgarramiento del mundo social y del trabajo-, para conectar de nuevo la experiencia estética con la praxis social. Sin embargo, para Gadamer, la autonomía del arte -libertad con respecto a fines representativos- no está reñida con la vida social (...)
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  44. Mordekhai Tsevi Zilber (2012). Sefer Zikhron Daṿid: ʻal Shemo Ule-Zikhro Shel A. A. M. Ha-Rav Daṿid Ben R. Avraham, Zal: Ḥidushim Beʼurim Ṿe-Heʻarot, Tokho la-Dun Ule-Hitʻameḳ Be-Divre Ha-Shu. ʻa. Ṿeha-Posḳim Ke-Fi Ha-Yotse Mi-Meḳor Ha-Gemara Ṿe-Rishonim, Davar Davur ʻal Ofanaṿ. [REVIEW] Mordekhai Tsevi Zilber.score: 54.0
    Ḥeleḳ 1. Hilkhot kibud av ṿa-em u-khevod rabo -- ḥeleḳ 2. Hilkhot lashon ha-raʻ u-rekhilut ʻal ha-Ḥ. ḥ. ṿe-ʻinyene emet ṿe-sheḳer.
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  45. Mordekhai Tsevi Zilber (2012). Sefer Zikhron Daṿid: ʻal Shemo Ule-Zikhro Shel A. Mordekhai Tsevi Zilber.score: 54.0
    Ḥeleḳ 1. Hilkhot kibud av ṿa-em u-khevod rabo -- ḥeleḳ 2. Hilkhot lashon ha-raʻ u-rekhilut ʻal ha-Ḥ. ḥ. ṿe-ʻinyene emet ṿe-sheḳer.
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  46. Salman H. Bashier (2004). Ibn Al-ʻarabī's Barzakh: The Concept of the Limit and the Relationship Between God and the World. State University of New York Press.score: 42.0
    This book explores how Iban al-'Arabi (1165-1240) used the concept of barzakh (the Limit) to deal with the philosophical problem of the relationship between God ...
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  47. D. H. R. (1899). Boutroux' Études, Döring's Socratic System, and Zeller's Aristotle (Translated) Études d'Histoire de la Philosophie, Par Émile Boutroux. Paris. Alcan. 1897. Pp. 443. 7 Fr. 50. Die Lehre des Sokrates Als Sociales Reformsystem, Dr. Prof. Von August Döbing. Munich. Beck. 1895. Pp. X, 614. 11 M. 50. Zeller's Aristotle and the Earlier Peripatetics, Translated by B. F. C. Costelloe, M.A., and J. H. Muirhead, M.A. Longmans. 1897. 2 Vols. Pp. Xii, 520 and Viii, 512. 24s. [REVIEW] The Classical Review 13 (09):449-450.score: 42.0
  48. Félix Retamero (2006). La formalización del poder de los muluk de Denia (siglo V h./XI d.C.). Al-Qantara: Revista de Estudios Árabes 27 (2):417-445.score: 42.0
    En este artículo se trata la formalización del poder político de las nuevas dinastías (msñik al-fawd'~fjl que gobemaron en al-Andalus tras la desaparición del califato omeya. Para ello se ha tenido en cuenta el análisis de las inscripciones que aparecen en las monedas emitidas por estas dinastías, específicamente la de los 'Amiríes instalados en Denia, que acuñaron primeramente en Etola y treinta años después en la misma Denia yen Mallorca. Tanto las variables inscripciones reconociendo la autoridad de un imóm, como (...)
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  49. H. Cuchumbé (2010). La crítica de Taylor al liberalismo procedimental Y a la racionalidad práctica moderna. Ideas Y Valores 59 (143):33-49.score: 42.0
    En el presente artículo se estudia la crítica que Charles Taylor ha formulado al modelo del liberalismo procedimental y a la concepción de racionalidad práctica moderna. El punto de partida es que la crítica de Taylor se sustenta en los aportes de la tradición filosófica sustantiva, la cual posibili..
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  50. Ahmed Shafik (2012). Filosofía y mística de Ibn al-�Arif: Su Miftah al-sa'ada. Anales Del Seminario de Historia de la Filosofía 29 (2):433-448.score: 42.0
    El presente articulo empieza con una breve exposicion de los datos mas significativos sobre la vida y obra del sufi almeriense Ibn al-�eAr.f (d. 536/1141). A continuacion se habla de su formacion filosofica y sufi. Finalmente, se reunen y traducen diversos pasajes de Mift.. al-sa�e.da que hacen referencia a la filosofia y la mistica. Se contrastan a la vez sus opiniones con anteriores sufies andalusies como Ibn Masarra e Ibn Jam.s de Evora.
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