Study of Islamic philosophy of Yaḥyá ibn Ḥabash Suhrawardī, 1152 or 1153-1191.

Nietzsche, Friedrich Wilhelm, 1844-1900--Criticism and interpretation. ; Nietzsche, Friedrich Wilhelm, 1844-1900--Views on ethics.

Objective:To describe the professional values of the nurse lectures according to 241 nursing students, who participated voluntarily, in three different universities of Bogotá.Methodology:This is a quantitative, descriptive cross-sectional study that applied the Nurses Professional Values Scale—permission secured—Spanish; three dimensions of values were applied: ethics, commitment, and professional knowledge.Ethical consideration:Project had ethical review and approval from an ethics committee and participants were given information sheets to read before they agreed to participate in the project.Findings:It was concluded that nursing students, in general, (...) do perceive these values in their professors, and they give priority to the dimension of ethics, followed by the knowledge dimension, and finally, commitment.Discussion:It is evident that professional values are transmitted by professors and students place importance to such values. Values related to the other’s care are paramount in nursing training in Colombia as well as in other countries.Conclusion:It was found that participating students observed professors directly in relation to values focused on direct patient care, respect for privacy, respect for life, while matters related to professional improvement, participation in unions were not actually analyzed may be due to poor promotion activities and unions during undergraduate studies. The results obtained are primary approach to the study of values related to nursing, a topic which needs to be researched, something vital to all the country offering nursing training programs. (shrink)

This study is defined within the context of the critical posthuman project of decentring humanist subjectivity. We argue that because agential realism, and the agency and performativity that go with it, do not enable non-human matter to be accountable, only human matter, in its intra-active becoming with non-human matter, can support an ethical project. Secondly, we map our understanding of Barad’s agential realism, explaining the importance of agential cuts in phenomena-in-their-becoming that are the world worlding itself, and evaluate ethics, agency, (...) and performativity in this material-discursive framework. Thirdly, understanding the material-discursive to underpin storied matter, we engage it via some clarification of narrative, and narrative agency. We conclude that much organic or inorganic nature as non-human matter is directional and responsive, so alive and generative and, in this sense, capable of worlding itself. However, it does not tell its own stories in the process. (shrink)

In recent years, preimplantation genetic testing (PGT) of IVF embryos have gained much traction in clinical assisted reproduction for preventing various genetic defects, including Down syndrome. However, such genetic tests inevitably reveal the sex of IVF embryos by identifying the sex (X and Y) chromosomes. In many countries with less stringent IVF regulations, information on the sex of embryos that are tested to be genetically normal is readily shared with patients. This would thus present Muslim patients with unintended opportunities for (...) sex selection based on personal or social biases without any pressing need or valid medical reason. Additionally, there are other patients who claim using PGT for preventing genetic defects as a pretext or “convenient excuse,” with a secret intention to do sex selection when it is banned in their home country. Currently, non-medical sex selection is a highly-controversial and hotly debated issue in Islam, because there is generally a strong preference for having sons over daughters due to widespread cultural norms of elderly parents depending on their sons for financial support, as well as the need for male heirs to continue the family lineage within the backdrop of local patriarchal cultures. There is a risk of gender imbalance and social disequilibrium occurring in Islamic societies due to prevalent sex selection. Hence, the question is whether opportunistic sex selection with PGT would contravene Islamic ethics and principles, which will thus be discussed here. (shrink)

(1996). The Conradian inheritance in the African novel. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 101-108.

(1996). The Conradian inheritance in the African novel. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 101-108.

Le XIIe siecle, celui des renaissances, est une periode d'echanges multiformes entre traditions, cultures, ecoles. Sans doute aucun siecle n'est-il plus difficile a unifier que celui-ci: l'appropriation des doctrines greco-arabes voisine avec le developpement autonome des arts du langage, le temps d'Abelard est aussi celui de Bernard de Clairvaux, la dialectique s'elabore dans l'affrontement des multiples ecoles ou sectes. Ce foisonnement que n'encadre pas encore l'institution universitaire recoit ici divers eclairages portant sur la conception de la philosophie, sur la cosmologie (...) et les mathematiques ou sur les arts du langage. (shrink)

Faire le point, à la lumière des connaissances actuelles de l'histoire des sciences et de la philosophie médiévales, sur les rapports de Desccartes et du Moyen Âge, tel étaitt l'objet du colloque orgganisé à Paris du 6 au 9 juin 1997, auquel cet ouvrage fait suite. Les innovations et mutations conceptuelles de Descartes font l'objet de mises en perspective et de comparaisons, dans des contributions qui couvrent la pluparty des aspects de la pensée cartésienne. L'originalité de Descartes n'en est pas (...) atténuée, mais reçoit de nouveaux éclairages, en suivant les transformations de concepts et de problèmes, par delà les séparations habituelles entre le Moyen Âge, la Renaissance et l'Âge classique. (shrink)

Discussion of salvation by self-knowledge in Yemeni-Jewish philosophy, and possible sources in Avicennan, Ishraqi, and Indian texts.

Honoring the divine is central to Maimonides' ethical and religious phenomenology. It connotes the recognition of radical divine incommensurability and points to the hard limits of human ability to know God. Yet it also signals the importance of philosophical speculation within those limits, indicating the intellectual and ethical telos of human life. For Maimonides, to honor or show kavod to God is closely related to the meaning of the divine glory (also known as kavod ) that Moses demands to see (...) in Exodus 33. Moses' demand to see the kavod is usually interpreted as a quest for some visible sign of God's presence or, at least, for a created light whose existence could testify to the authenticity of Moses' prophecy. Maimonides is alone among early interpreters in treating Exodus 33 as a parable of the philosophical quest to apprehend divine uniqueness, which leads first to negative theology and then to imitatio Dei . This article argues that the theme of divine kavod links Maimonides' philosophical, literary, and even medical concerns with his practical religious teaching, and connects the Guide of the Perplexed with his other legal and interpretive works. Maimonides' consistent fascination with Exodus 33 helps to organize his reflections on human perfection, ethics, and the relationship between idolatry and everyday religious language, distinguishing him from dominant trends in both Judaeo-Arabic and later kabbalistic thought. (shrink)

Medieval Jewish intellectuals living in Muslim and Christian lands were strongly concerned to recover what they regarded as a ‘lost’ Jewish philosophical tradition. As part of this project they transmitted and produced many philosophical and scientific works and commentaries, as well as philosophical commentary on scripture, in Judaeo-Arabic and Hebrew, the principal literary languages of medieval Jewry. This volume presents new or revised translations of seven prominent medieval Jewish rationalists: Saadia Gaon, Solomon ibn Gabirol, Moses Maimonides, Isaac Albalag, (...) Moses of Narbonne, Levi Gersonides, Hasdai Crescas and Joseph Albo - including, for the first time in English, the complete Falaquera abridgement of Gabirol's Source of Life. These works range over topics that are both theological (e.g. the creation of the world) and philosophical (e.g. determinism and free choice), but they are characterized by two overarching principles: the unity of truth, and its accessibility to human reason. (shrink)

Medieval Jewish intellectuals living in Muslim and Christian lands were strongly concerned to recover what they regarded as a 'lost' Jewish philosophical tradition. As part of this project they transmitted and produced many philosophical and scientific works and commentaries, as well as philosophical commentary on scripture, in Judaeo-Arabic and Hebrew, the principal literary languages of medieval Jewry. This volume presents translations of seven prominent medieval Jewish rationalists: Saadia Gaon, Solomon ibn Gabirol, Moses Maimonides, Isaac Albalag, Moses of Narbonne, (...) Levi Gersonides, Hasdai Crescas and Joseph Albo - including, for the first time in English, the complete Falaquera abridgement of Gabirol's Source of Life. These works range over topics that are both theological and philosophical, but they are characterized by two overarching principles: the unity of truth, and its accessibility to human reason. (shrink)

The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to (...) the vision of God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza’s influence on Leibniz’s doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy. (shrink)

The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to (...) the vision of God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza’s influence on Leibniz’s doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy. (shrink)

_ Source: _Volume 24, Issue 2, pp 163 - 223 The paper demonstrates that when translating explicit anthropomorphisms in Scripture, medieval Karaites are neither particularly more nor less literal than their rabbinic counterparts. Indeed, they often propose translations similar to those of Targum Onqelos and Saʿadyah Gaon. Moreover, although their lines of argument are different, both Saʿadyah and the Karaites insist that human language is responsible for corporeal descriptions of God in the Bible, and they resort to the linguistic conventions (...) of figurative language and extension of meaning to justify these theologically disturbing expressions. The Karaites’ contribution consists of advancing and refining these linguistic justifications by introducing, for example, the concept of polysemy to account for certain kinds of problematic formulations. In addition, they are probably the first commentators in the history of Jewish Bible exegesis to cite the rabbinic dictum, “the Torah speaks in the language of man” to explain the presence of anthropomorphisms in Scripture. (shrink)

This volume contains a critical edition and annotated translation of three previously unpublished and virtually neglected commentaries of Averroes on Aristotle. The edition is based on the two extant Judaeo-Arabic MSS which were collated with the thirteenth-century Hebrew translation of Jacobben Makhir and the sixteenth-century Latin translation. In addition, there is an introduction that includes a discussion of the teaching of the text and indices of names and titles and technical terms. The latter index also functions as an (...) English-Arabic glossary. This important book is published under the auspices of the Society for the Study of Islamic Philosophy and Science. (shrink)

This volume contains a critical edition and annotated translation of three previously unpublished and virtually neglected commentaries of Averroes on Aristotle. The edition is based on the two extant Judaeo-Arabic MSS which were collated with the thirteenth-century Hebrew translation of Jacobben Makhir and the sixteenth-century Latin translation. In addition, there is an introduction that includes a discussion of the teaching of the text and indices of names and titles and technical terms. The latter index also functions as an (...) English-Arabic glossary. This important book is published under the auspices of the Society for the Study of Islamic Philosophy and Science. (shrink)

A reassessment of Aquinas’s doctrine of divine infinity, particularly in the light of the previous history of the concept within Western philosophy and theology. From the critical perspective provided by this history the central place which has been claimed for it in Aquinas’s thinking is questioned, as are also its originality and coherence. The notion that the doctrine of divine infinity was introduced to Western thought by Judaeo‐Christianity is rejected; from Anaximander onwards it had been a central concept in (...) Greek philosophy. Aristotle however had rejected it so effectively that, for several centuries afterwards, it seems to have led an ‘underground’ existence until it finally surfaces again in ‘Gnostic’ and related currents of thought. It is from these circles that it finally, and after some resistance, patchily entered orthodox Christian thinking. Likewise Plotinus was not the source of the doctrine, as some have claimed; historical precedence must be given to the Gnostics. Neoplatonism never, despite the prestige of Plotinus, fully accepted the doctrine; in Proclus it is a subordinate emanation from the One, which is beyond Infinity and Infinitude. Nor, because of the influence of Aristotle, does Islamic Neoplatonized Aristotelianism endorse the doctrine. Aquinas’s commitment to it seems to stem from the impact of John of Damascus’s stress upon the doctrine, the translation of whose work greatly influenced Western theology from the late twelfth century onward, together with his need to distance himself from the restrictions of the divine power and freedom found in the Arabic Aristotelian philosophers, whom, in general, he regarded as philosophical authorities. But his position on the doctrine is flawed by equivocation and self‐contradiction, flowing from his attempt to reconcile Christian personalist theism with Neoplatonized Aristotleain necessitarian monism. (shrink)

Disputes over the nature of faith, as understood in the Judaeo-Christian tradition, sometimes focus on whether it is to be identified exclusively with trust in God or with loyalty/fidelity to God. Drawing on recent work on the semantic range of the Hebrew ʾĕmûnâ and Greek pistis lexicons, we argue for a multidimensional account of what it is to be a person of faith that includes trust and loyalty in combination. The Trust-Loyalty account, we maintain, makes better sense of the (...) faith of exemplars, including Abraham, and fits well with the biblical language of faith. Further, a normatively appropriate combination of trust and loyalty towards others is a recognizable social virtue, aimed at promoting flourishing relationships. Finally, we consider how to make sense of ancient and modern exemplars of faith who protest against God, such as Job and Elie Wiesel, and argue that the Trust-Loyalty view is uniquely well suited to accommodate them. (shrink)

If, at the outset, we postulate the totality of Jewish thought and lay down the principle of its organic unity and its call to universalism, thus asserting the active solidarity which dominates its relations with Jewish religious and intellectual life in the Maghreb, if we state that both have a privileged interrelationship and use the same modes of expression, then we must add that Maghrebian Judaism is an integral part of the intellectual space, the cultural landscape and the civilization of (...) the Muslim West where it was born, blossomed and bore fruit. (shrink)

Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the (...) Syrian Church, the Zoroastrians of Persia, and the pagans of Harran to the Islamic community, attaining its final metamorphosis in northeast Italy, where it constituted an anti-ecclesiastical influence that helped to pave the way for the Renaissance. Bibliography. Chronological Table. Index. (shrink)

This volume introduces the major classical Arabic philosophers through substantial selections from the key works (many of which appear in translation for the first time here) in each of the fields—including logic, philosophy of science, natural philosophy, metaphysics, ethics, and politics—to which they made significant contributions. -/- An extensive Introduction situating the works within their historical, cultural, and philosophical contexts offers support to students approaching the subject for the first time, as well as to instructors with little or no (...) formal training in Arabic thought. A glossary, select bibliography, and index are also included. (shrink)

Medieval Arabic algebra is a good example of an artificial language.Yet despite its abstract, formal structure, its utility was restricted to problem solving. Geometry was the branch of mathematics used for expressing theories. While algebra was an art concerned with finding specific unknown numbers, geometry dealtwith generalmagnitudes.Algebra did possess the generosity needed to raise it to a more theoretical level—in the ninth century Abū Kāmil reinterpreted the algebraic unknown “thing” to prove a general result. But mathematicians had no motive (...) to rework their theories in algebraic form. Because it offered no advantage over geometry, algebra remained a practical art in both the Islamic world and in Europe until the scientific uphevals of the 17th–18th centuries. (shrink)

This monograph explores the logical systems of early logicians in the Arabic tradition from a theoretical perspective, providing a complete panorama of early Arabic logic and centering it within an expansive historical context. By thoroughly examining the writings of the first Arabic logicians, al-Fārābī, Avicenna and Averroes, the author analyzes their respective theories, discusses their relationship to the syllogistics of Aristotle and his followers, and measures their influence on later logical systems. Beginning with an introduction to the (...) writings of the most prominent Arabic logicians, the author scrutinizes these works to determine their categorical logic, as well as their modal and hypothetical logics. Where most other studies written on this subject focus on the Arabic logicians’ epistemology, metaphysics, and theology, this volume takes a unique approach by focusing on the actual technical aspects and features of their logics. The author then moves on to examine the original texts as closely as possible and employs the symbolism of modern propositional, predicate, and modal logics, rendering the arguments of each logician clearly and precisely while clarifying the theories themselves in order to determine the differences between the Arabic logicians’ systems and those of Aristotle. By providing a detailed examination of theories that are still not very well-known in Western countries, the author is able to assess the improvements that can be found in the Arabic writings, and to situate Arabic logic within the breadth of the history of logic. This unique study will appeal mainly to historians of logic, logicians, and philosophers who seek a better understanding of the Arabic tradition. It also will be of interest to modern logicians who wish to delve into the historical aspects and progression of their discipline. Furthermore, this book will serve as a valuable resource for graduate students who wish to complement their general knowledge of Arabic culture, logic, and sciences. (shrink)

The Rise and Fall of Arab Presidents for Life, Roger Owen, 272 pp., $22.45 cloth.Islam and the Arab Awakening, Tariq Ramadan, 256 pp., $27.95 cloth.The Arab Spring: The End of Postcolonialism, Hamid Dabashi, 150 pp., $134.95 cloth, $19.99 paper.The Arab Spring of 2011 is widely viewed today as one of the great historical moments of political transformation. Comparisons have been made to the European revolutions of 1848 and the post–cold war democratic transitions in Eastern Europe, while some have spoken of (...) a possible “fourth wave” of democratization. These analogies make sense given that longstanding dictators who seemed impervious to political change, in a region known for persistent authoritarianism, were suddenly toppled by largely nonviolent protesters invoking the universal themes of political freedom, dignity, and social justice. From the outset, however, the Arab Spring was met by a small chorus of criticism and contempt from prominent intellectuals, writers, and politicians. (shrink)

Research in communication studies has suggested that Al-Jazeera produces different versions of news stories for different audiences. Yet, examining the linguistic means used to create these versions has remained under-researched. Drawing on Fairclough’s three-dimensional model (1992) and Halliday’s Transitivity Model (1985), this study aims at exploring how Al-Jazeera Arabic (AJA) and Al-Jazeera English (AJE) discursively represented the participants involved in the 2022 Russo-Ukrainian conflict in headlines. The analysis of transitivity patterns in AJA and AJE headlines reveals both similar and (...) different representations of the conflict. Although they avoided negative labeling of the Russian government, both channels ascribed conflict escalation to it, highlighting civilians suffering and protesting. Nevertheless, while AJE emphasized the Ukrainian government vulnerability, AJA presented the conflict as a confrontation between two symmetrical forces. Similarities are attributed to organizational and social institutional forces, while differences result from different editorial policies and audience preferences. As discursive and social practices, the headlines contribute to shaping audience perceptions of the conflict, with AJA challenging the prevailing western narrative of the conflict while AJE reinforcing it. (shrink)

Où en est l'étude de la philosophie arabe? Ce livre propose un état des lieux. Il s'agit de dresser un premier bilan des travaux menés dans ce vaste champ. On examine l'historiographie, les dénominations employées; on s'interroge sur les thématiques, les objets retenus et les méthodes d'analyse mises en oeuvre ; on y présente aussi des études sur des auteurs, des traditions ou des concepts, qui montrent comment le travail progresse, quelles tensions perdurent, quelles sont les perspectives."--Page 4 of cover.

Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the (...) Syrian Church, the Zoroastrians of Persia, and the pagans of Harran to the Islamic community, attaining its final metamorphosis in northeast Italy, where it constituted an anti-ecclesiastical influence that helped to pave the way for the Renaissance. Bibliography. Chronological Table. Index. (shrink)

[fr] Dans les Ḫaṣā’iṣ, Ibn Ǧinnī (m. 392/1002) fait état, incidemment, d’une différenciation entre parlers arabes nomades et sédentaires, ces derniers étant caractérisés par une perte partielle de la flexion désinentielle (’i‘rāb). Dans la mesure où Ibn Ǧinnī se réfère sur ce point à une source antérieure de près de deux siècles d’une part, indique qu’il n’y a presque plus, à son époque, de bédouin au parler « châtié » (faṣīḥ, c’est-à-dire fléchi mu‘rab) d’autre part, on peut voir dans ses (...) remarques une reconnaissance implicite d’une situation de diglossie, les parlers nomades étant à l’origine de la variété haute (al-luġa al-‘arabiyya al-faṣīḥa). Cette situation est d’ailleurs révélée par une anecdote, où l’on voit un même usager, d’origine bédouine, alterner ce qu’Ibn Ǧinnī appelle « les deux manières de parler » (ǧihatā al-kalām), avec et sans flexion désinentielle. Malgré les apparences, il ne s’agit pas de sociolinguistique et d’histoire de la langue. Il s’agit de théorie du langage, avec l’hypothèse d’un phénomène d’entropie, liée à l’utilisation de la langue, l’utilisateur se passant, par d’autres moyens, de la flexion désinentielle, source de difficulté et d’erreurs. Il s’agit aussi et surtout d’un discours épilinguistique, conforme à l’idéologie linguistique (thèse de la faṣāḥa bédouine) et à la théologie (thèse de la « langue du Ḥiǧāz » comme al-luġa alfuṣḥā), deux thèses difficilement conciliables. (shrink)

Arab researchers encounter formidable obstacles when conducting and publishing their scientific work. We conducted semi-structured interviews with 17 Arab researchers from various Arab Middle East countries to gain a comprehensive understanding of the difficulties they face in research and publication. We analyzed the transcripts using reflexive thematic analysis. Our findings revealed several key challenges. First, Arab researchers struggle to conduct high-quality research due to limited resources, inadequate funding, and a lack of a supportive research infrastructure. Furthermore, a shortage of teamwork (...) and mentoring diminishes research productivity. Perverse promotion policies, heavy teaching loads, and low salaries force many researchers to seek external income sources, leaving them with insufficient time for research. Regarding publishing in high-impact journals, Arab researchers confront challenges existing of insufficient scientific writing skills, underrepresentation on editorial boards, and unconscious biases against researchers from economically challenged areas. Finally, achieving research integrity is closely tied to lack of access to essential resources. To address these issues, our participants proposed targeted interventions at the institutional and external levels. For example, universities can implement mentoring programs, offer workshops on scientific writing and publishing, and foster a supportive institutional culture for research. Addressing the underrepresentation of Arabic researchers on editorial boards is crucial for equity in global scientific publishing. In conclusion, acknowledging and addressing these challenges will empower Arab researchers, elevate research quality, and promote equitable global scientific collaboration. Our findings provide guidance for universities, governments, and international donors seeking to enhance research and publication practices in the Arab Middle East. (shrink)

In a previous article, ?The Coming Epoch of New Coalitions: Possible Scenarios of the Near Future? (Grinin and Korotayev 2011), it was preliminarily demonstrated that the turbulent events of late 2010 and 2011 in the Arab World may well be regarded as a start of the global reconfiguration. The subsequent events have confirmed this supposition. That is why in the present article we develop this important theme. The article offers a thorough analysis of the internal conditions of Arab countries on (...) the eve of revolutionary events, as well as causes and consequences of the Arab Revolutions. The article also offers an analysis of similar historical World System reconfigurations starting with the sixteenth-century Reformation. The analysis is based on the theory (developed by the authors) of the periodical catch-ups experienced by the political component of the World System that tends to lag behind the World System economic component. Thus, we show that the asynchrony of development of various functional subsystems of the World System is a cause of the synchrony of major political changes. In other words, within the globalization process, political transformations tend to lag far behind economic transformations. And such lags cannot constantly increase, the gaps are eventually bridged, but in not quite a smooth way. The article also suggests an explanation why the current catch-up of the World System political component started in the Arab World. (shrink)