Search results for 'Islamic cosmology' (try it on Scholar)

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  1.  5
    William C. Chittick (2007). Science of the Cosmos, Science of the Soul: The Pertinence of Islamic Cosmology in the Modern World. Oneworld.
    A vanishing heritage -- Intellectual knowledge -- The rehabilitation of thought -- Beyond ideology -- The unseen men -- The anthropocosmic vision -- The search for meaning.
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  2.  28
    Ian Richard Netton (1989). Allāh Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology, and Cosmology. Routledge.
    Introduction THE FACES OF GOD How many faces has God? Egyptologists have wrestled with the problem over many years ...
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  3. Edith Jachimowicz (1975). Islamic Cosmology. In Carmen Blacker, Michael Loewe & J. Martin Plumley (eds.), Ancient Cosmologies. Allen and Unwin
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  4. David A. King & Anton Heinen (1989). Islamic Cosmology: A Study of as-Suyūṭī's Al-Hayʾa Assaniya Fi L-Hayʾa as-Sunnīya [With Critical Edition, Translation and Commentary]Islamic Cosmology: A Study of as-Suyuti's Al-Haya Assaniya Fi L-Haya as-Sunniya [With Critical Edition, Translation and Commentary]. Journal of the American Oriental Society 109 (1):124.
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  5.  1
    Thérèse-Anne Druart, Ian Richard Netton & Therese-Anne Druart (1992). Allah Transcendent: Studies in the Structure and Semiotics of Islamic Theology, Philosophy, and Cosmology. Journal of the American Oriental Society 112 (3):527.
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  6. Damien Janos (2011). Method, Structure, and Development in Al-Fārābi's Cosmology. Brill.
    This study analyzes key concepts in al-Fārābī’s cosmology and provides a new interpretation of his philosophical development through an analysis of the Greco-Arabic sources and a contextualization of his life and thought in the cultural and intellectual milieu of his time.
     
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  7.  5
    Muḥammad ʻAlī Ḥājj Yūsuf (2008). Ibn ʻarabī - Time and Cosmology. Routledge.
    This book is the first comprehensive attempt to explain Ibn ‘Arabî’s distinctive view of time and its role in the process of creating the cosmos and its relation with the Creator. By comparing this original view with modern theories of physics and cosmology, Mohamed Haj Yousef constructs a new cosmological model that may deepen and extend our understanding of the world, while potentially solving some of the drawbacks in the current models such as the historical Zeno's paradoxes of motion (...)
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  8. Seyyed Hossein Nasr (1978). An Introduction to Islamic Cosmological Doctrines: Conceptions of Nature and Methods Used for its Study by the Ikhwān Al-Ṣafā', Al-Bīrūni, and Ibn Sīnā. Thames and Hudson.
  9. Seyyed Hossein Nasr (1993). An Introduction to Islamic Cosmological Doctrines Conceptions of Nature and Methods Used for its Study by the Ikhwan Al-Safa , Al-Biruni, and Ibn Sina. Monograph Collection (Matt - Pseudo).
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  10.  34
    Seyyed Hossein Nasr (1964). An Introduction to Islamic Cosmological Doctrines. Cambridge, Belknap Press of Harvard University Press.
    In such civilizations the cosmological sciences integrate the diverse phenomena of Nature into conceptual schemes all of which reflect the revealed ...
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  11.  4
    Sami Al-Daghistani (2016). Semiotics of Islamic Law, Maṣlaḥa, and Islamic Economic Thought. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):389-404.
    The paper explores the role and meaning of maṣlaḥa and its possible appropriation in the field of Islamic legal and economic thought, as laid down by various medieval and contemporary Muslim scholars. Questions that are pertinent to the research are the following: how has maṣlaḥa been incorporated in legal reasoning and what kind of meaning does it convey; what type of economic reading does it presuppose; do ethics, law, and scriptural sources play equally important role as reference in developing (...)
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  12.  98
    Herbert A. Davidson (1992). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Oxford University Press.
    A study of problems, all revolving around the subject of intellect in the philosophies of Alfarabi, Avicenna, and Averroes, this book starts by reviewing discussions in Greek and early Arabic philosophy which served as the background for the three Arabic thinkers. Davidson examines the cosmologies and theories of human and active intellect in the three philosophers and covers such subjects as: the emanation of the supernal realm from the First Cause; the emanation of the lower world from the transcendent active (...)
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  13.  9
    Frank Griffel (2009). Al-Ghazālī's Philosophical Theology. Oxford University Press.
    In this book, Frank Griffel presents the most comprehensive examination to date of the life and thought of this important figure.
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  14. Richard M. Frank (1992). Creation and the Cosmic System Al-Ghaz'lî & Avicenna. Monograph Collection (Matt - Pseudo).
     
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  15.  21
    Hulya Yaldir (2009). Ibn Sīnā and Descartes on the Origins and Structure of the Universe: Cosmology and Cosmogony. Journal of Islamic Philosophy 5:3-58.
    This article begins with an examination of Ibn Sīnā’s conception of emanation and its origin within the Greek and Islamic philosophical traditions. Secondly, I present his view of the multiplicity of the universe from a single unitary First Cause, followed by a discussion of the function of the Active Intellect in giving rise to the existence of the sublunary world and its contents. In the second part of the article, I consider Cartesian cosmology, without, however, going into detail (...)
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  16.  3
    Frank Griffel (2009). Al-Ghazali Philosophical Theology. Oxford University Press.
    In this book, Frank Griffel presents the most comprehensive examination to date of the life and thought of this important figure.
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  17. Souran Mardini (2014). The Reference-Referent. Murat Center.
     
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  18. Siddeeq Ahmad Nagrah (2004). The Truth. Sang-E-Meel Publications.
     
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  19. Seyyed Hossein Nasr (1964). Nazar-I Mutafakkiran-I Islami Dar Barah- I Tabi at Khulasah I Az Ara- I Ikhvan-I Safa Va Biruni Va Ibn Sina Raji Bi-Jahan. Danishgah-I Tihran.
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  20. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.
  21.  40
    Salman Hameed (2012). Walking the Tightrope of the Science and Religion Boundary. Zygon 47 (2):337-342.
    AbstractIslam's Quantum Question by Nidhal Guessoum offers a sophisticated approach to reconciling the results of modern science with Islamic tradition. The book provides a valuable critique of existing literature on Islam and science and advocates the promotion of good science and science education in the Muslim world. A central tension in the book revolves around Guessoum's efforts to promote a version of theistic science, while at the same establishing a clear boundary for science and scientific methodology. Although the latter (...)
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  22. Pirooz Fatoorchi (2010). Four Conceptions of Creatio Ex Nihilo and the Compatibility Questions. In David B. Burrell, Carlo Cogliati, Janet M. Soskice & William R. Stoeger (eds.), Creation and the God of Abraham. Cambridge University Press
    The notion of creatio ex nihilo has become a doctrine firmly established in the three Abrahamic religions (i.e., Christianity, Judaism and Islam). Almost all groups of Islamic thinkers accept the truth of the createdness (creatio) of the universe, and that it is preceded by its “non-existence” (ex nihilo). However, there is a diversity of opinions as to whether the concept of creatio ex nihilo is compatible with alternative accounts of the origin of the physical world, and this diversity is (...)
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  23.  12
    F. Jamil Ragep (2007). Copernicus and His Islamic Predecessors: Some Historical Remarks. Filozofski Vestnik 2 (1):65-81.
    Based upon research over the past half century, there has been a growing recognition that a number of mathematical models used by Copernicus had originally been developed by Islamic astronomers. This has led to speculation about how Copernicus may have learned of these models and the role they played in the development of his revolutionary, heliocentric cosmology. Most discussion of this connection has thus far been confined to fairly technical issues related to these models; recently, though, it has (...)
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  24.  1
    Sami Al-Daghistani (2016). Semiotics of Islamic Law, Maṣlaḥa. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):389-404.
    The paper explores the role and meaning of maṣlaḥa and its possible appropriation in the field of Islamic legal and economic thought, as laid down by various medieval and contemporary Muslim scholars. Questions that are pertinent to the research are the following: how has maṣlaḥa been incorporated in legal reasoning and what kind of meaning does it convey; what type of economic reading does it presuppose; do ethics, law, and scriptural sources play equally important role as reference in developing (...)
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  25.  26
    Hamid Mavani (2014). Two Shi'i Jurisprudential Methodologies to Address Medical and Bioethical Challenges: Traditional Ijtihād and Foundational Ijtihād. Journal of Religious Ethics 42 (2):263-284.
    The legal-ethical dynamism in Islamic law which allows it to respond to the challenges of modernity is said to reside in the institution of ijtihād (independent legal thinking and hermeneutics). However, jurists like Mohsen Kadivar and Ayatollah Faḍlalla have argued that the “traditional ijtihād” paradigm has reached its limits of flexibility as it allows for only minor adaptations and lacks a rigorous methodology because of its reliance on vague and highly subjective juridical devices such as public welfare (maṣlaḥa), imperative (...)
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  26.  1
    Ahmed El Shamsy (2016). Returning to God Through His Names: Cosmology and Dhikr in a Fourteenth-Century Sufi Treatise. In William Granara, Roy P. Mottahedeh, Wheeler M. Thackston & Alireza Korangy (eds.), Essays in Islamic Philology, History, and Philosophy. De Gruyter 204-228.
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  27. R. K. Jaques (2006). Sajarah Leluhur: Hindu Cosmology and the Construction of Javanese Muslim Genealogical Authority. Journal of Islamic Studies 17 (2):129-157.
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  28. S. Kamada (2010). Ibn Lhringarabi: Time and Cosmology * by Mohamed Haj Yousef. Journal of Islamic Studies 21 (3):418-420.
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  29.  97
    Raja Bahlul (2000). On the Idea of Islamic Feminism. Journal of Islamic Studies 20:33.
    The object of this paper is to explore the possibility defending women's rights (or, more broadly, expressing women's concerns) within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and (for feminists) should govern the practice of "religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur'anic and Islamic teachings to changing realities and circumstances.
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  30. Martín López Corredoira (2009). Sociology of Modern Cosmology. In J. A. Rubiño-Martín, J. A. Belmonte, F. Prada & A. Alberdi (eds.), Cosmology across Cultures. Astronomical Society of Pacific 66-73.
    Certain results of observational cosmology cast critical doubt on the foundations of standard cosmology but leave most cosmologists untroubled. Alternative cosmological models that differ from the Big Bang have been published and defended by heterodox scientists; however, most cosmologists do not heed these. This may be because standard theory is correct and all other ideas and criticisms are incorrect, but it is also to a great extent due to sociological phenomena such as the "snowball effect" or "groupthink". We (...)
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  31. Erik Baldwin (2010). On the Prospects of an Islamic Externalist Account of Warrant. In Tymieniecka Anna-Teresa & Muhtaroglu Nazif (eds.), Classic Issues in Islamic Philosophy and Theology Today (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 4. Springer
    Alvin Plantinga’s externalist religious epistemology, which incorporates a proper function account of warrant, forms the basis for his standard and extended Aquinas/Calvin models. Respectively, these models show how it could be that Theistic Belief and Christian Belief could be warranted for believers in a properly basic manner. Christianity and Islam share fundamental theses that underlie the plausibility of Plantinga’s models: the Dependency Thesis, the Design Thesis, and the Immediacy Thesis. Accordingly, an Islamic worldview can endorse the truth of the (...)
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  32. Gillian Rice (1999). Islamic Ethics and the Implications for Business. Journal of Business Ethics 18 (4):345 - 358.
    As global business operations expand, managers need more knowledge of foreign cultures, in particular, information on the ethics of doing business across borders. The purpose of this paper is twofold: to share the Islamic perspective on business ethics, little known in the west, which may stimulate further thinking and debate on the relationships between ethics and business, and to provide some knowledge of Islamic philosophy in order to help managers do business in Muslim cultures. The case of Egypt (...)
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  33.  11
    Mazen J. Al Shobaki & Samy S. Abu Naser (2016). Decision Support Systems and its Role in Developing the Universities Strategic Management: Islamic University in Gaza as a Case Study. International Journal of Advanced Research and Development 1 (10):33-47.
    This paper aims to identify the decision support systems and their role on the strategic management development in the Universities- Case Study: Islamic University of Gaza. The descriptive approach was used where a questionnaire was developed and distributed to a stratified random sample. (230) questionnaires were distributed and (204) were returned with response rate (88.7%). The most important findings of the study: The presence of a statistically significant positive correlation between the decision support systems and strategic management in the (...)
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  34.  49
    Ayman Shabana (2013). Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations. Zygon 48 (3):709-731.
    In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or (...)
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  35.  75
    Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.
    Abstract. In January 1985, about 80 Muslim religious scholars and biomedical scientists gathered in a symposium held in Kuwait to discuss the broad question “When does human life begin?” This article argues that this symposium is one of the milestones in the field of contemporary Islamic bioethics and independent legal reasoning (Ijtihād). The proceedings of the symposium, however, escaped the attention of academic researchers. This article is meant to fill in this research lacuna by analyzing the proceedings of this (...)
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  36.  49
    Ahsan M. Arozullah & Mohammed Amin Kholwadia (2013). Wilāyah (Authority and Governance) and its Implications for Islamic Bioethics: A Sunni Māturīdi Perspective. Theoretical Medicine and Bioethics 34 (2):95-104.
    Juridical councils that render rulings on bioethical issues for Muslims living in non-Muslim lands may have limited familiarity with the foundational concept of wilāyah (authority and governance) and its implications for their authority and functioning. This paper delineates a Sunni Māturīdi perspective on the concept of wilāyah, describes how levels of wilāyah correlate to levels of responsibility and enforceability, and describes the implications of wilāyah when applied to Islamic bioethical decision making. Muslim health practitioners and patients living in the (...)
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  37.  67
    Roszaini Haniffa & Mohammad Hudaib (2007). Exploring the Ethical Identity of Islamic Banks Via Communication in Annual Reports. Journal of Business Ethics 76 (1):97 - 116.
    Islamic Banks (IBs) are considered as having ethical identity, since the foundation of their business philosophy is closely tied to religion. In this article, we explore whether any discrepancy exists between the communicated (based on information disclosed in the annual reports) and ideal (disclosure of information deemed vital based on the Islamic ethical business framework) ethical identities and we measure this by what we have termed the Ethical Identity Index (EII). Our longitudinal survey results over a 3-year period (...)
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  38. Raamy Majeed, The Rising Tide of Islamic Radicalism in the Maldives.
    This essay offers a historical account, as well as an explanation, of the recent rise of Islamic fundamentalism in the Maldives.
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  39.  12
    Omar Qureshi & Aasim I. Padela (2016). When Must a Patient Seek Healthcare? Bringing the Perspectives of Islamic Jurists and Clinicians Into Dialogue. Zygon 51 (3):592-625.
    Muslim physicians and Islamic jurists analyze the moral dimensions of biomedicine using different tools and processes. While the deliberations of these two classes of experts involve judgments about the deliverables of the other's respective fields, Islamic jurists and Muslim physicians rarely engage in discussions about the constructs and epistemic frameworks that motivate their analyses. The lack of dialogue creates gaps in knowledge and leads to imprecise guidance. In order to address these discursive and conceptual gaps we describe the (...)
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  40.  8
    Erik Baldwin & Tyler McNabb (2016). An Epistemic Defeater for Islamic Belief? International Journal of Philosophy and Theology 76 (4):352-367.
    We aim to further develop and evaluate the prospects of a uniquely Islamic extension of the Standard Aquinas/Calvin model. One obstacle is that certain Qur’an passages such as Surah 8:43–44 apparently suggest that Muslims have reason to think that Allah might be deceiving them. Consistent with perfect/maximally good being theology, Allah would allow such deceptions only if doing so leads to a greater good, so such passages do not necessarily give Muslims reason to doubt Allah’s goodness. Yet the possibility (...)
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  41. Claus Beisbart (2009). Can We Justifiably Assume the Cosmological Principle in Order to Break Model Underdetermination in Cosmology? Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 40 (2):175 - 205.
    If cosmology is to obtain knowledge about the whole universe, it faces an underdetermination problem: Alternative space-time models are compatible with our evidence. The problem can be avoided though, if there are good reasons to adopt the Cosmological Principle (CP), because, assuming the principle, one can confine oneself to the small class of homogeneous and isotropic space-time models. The aim of this paper is to ask whether there are good reasons to adopt the Cosmological Principle in order to avoid (...)
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  42.  60
    Ayman Shabana (2012). Paternity Between Law and Biology: The Reconstruction of the Islamic Law of Paternity in the Wake of Dna Testing. Zygon 47 (1):214-239.
    Abstract: The discovery of DNA paternity tests has stirred a debate concerning the definition of paternity and whether the grounds for such a definition are legal or biological. According to the classical rules of Islamic law, paternity is established and negated on the basis of a valid marriage. Modern biomedical technology raises the question of whether paternity tests can be the sole basis for paternity, even independently of marriage. Although on the surface this technology seems to challenge the authority (...)
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  43.  54
    Abbas J. Ali, Abdulrahman Al-Aali & Abdullah Al-Owaihan (2013). Islamic Perspectives on Profit Maximization. Journal of Business Ethics 117 (3):467-475.
    Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not (...)
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  44. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: (...)
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  45.  29
    Abdul Kabir Hussain Solihu & Abdul Rauf Ambali (2011). Dissolving the Engineering Moral Dilemmas Within the Islamic Ethico-Legal Praxes. Science and Engineering Ethics 17 (1):133-147.
    The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve (...)
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  46.  10
    Aasim I. Padela, Steven W. Furber, Mohammad A. Kholwadia & Ebrahim Moosa (2014). Dire Necessity and Transformation: Entry‐Points for Modern Science in Islamic Bioethical Assessment of Porcine Products in Vaccines. Bioethics 28 (2):59-66.
    The field of medicine provides an important window through which to examine the encounters between religion and science, and between modernity and tradition. While both religion and science consider health to be a ‘good’ that is to be preserved, and promoted, religious and science-based teachings may differ in their conception of what constitutes good health, and how that health is to be achieved. This paper analyzes the way the Islamic ethico-legal tradition assesses the permissibility of using vaccines that contain (...)
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  47.  8
    Noor Munirah Isa & Saadan Man (2014). “First Things First”: Application of Islamic Principles of Priority in the Ethical Assessment of Genetically Modified Foods. Journal of Agricultural and Environmental Ethics 27 (5):857-870.
    Advancement of modern agricultural biotechnology has brought various potential benefits to humankind, but at the same time ethical concerns regarding some applications such as genetically modified foods have been raised among the public. Several questions are being posed; should they utilize such applications to improve quality of their life, or should they refrain in order to save themselves from any associated risk? What are the ethical principles that can be applied to assess these applications? By using GMF as a case (...)
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  48.  25
    Mohammed Ghaly (2012). Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy 15 (2):207-220.
    This article analyzes the religio-ethical discussions of Muslim religious scholars, which took place in Europe specifically in the UK and the Netherlands, on organ donation. After introductory notes on fatwas (Islamic religious guidelines) relevant to biomedical ethics and the socio-political context in which discussions on organ donation took place, the article studies three specific fatwas issued in Europe whose analysis has escaped the attention of modern academic researchers. In 2000 the European Council for Fatwa and Research (ECFR) issued a (...)
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  49. Hans Halvorson (forthcoming). Theism and Physical Cosmology. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism.
    Physical cosmology purports to establish precise and testable claims about the origin of the universe. Thus, cosmology bears directly on traditional metaphysical claims -- in particular, claims about whether the universe has a creator (i.e. God). What is the upshot of cosmology for the claims of theism? Does big-bang cosmology support theism? Do recent developments in quantum and string cosmology undermine theism? We discuss the relations between physical cosmology to theism from both historical and (...)
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  50. Elise M. Crull (2015). Less Interpretation and More Decoherence in Quantum Gravity and Inflationary Cosmology. Foundations of Physics 45 (9):1019-1045.
    I argue that quantum decoherence—understood as a dynamical process entailed by the standard formalism alone—carries us beyond conceptual aspects of non-relativistic quantum mechanics deemed insurmountable by many contributors to the recent quantum gravity and cosmology literature. These aspects include various incarnations of the measurement problem and of the quantum -to-classical puzzle. Not only can such problems be largely bypassed or dissolved without default to a particular interpretation, but theoretical work in relativistic arenas stands to gain substantial physical and philosophical (...)
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