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Raja Bahlul [12]Raja A. Bahlul [1]
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Profile: Raja Bahlul
  1. Raja Bahlul (2014). Emotion as Patheception. Philosophical Explorations (1):1-19.
    Emotion as patheception. . ???aop.label???. doi: 10.1080/13869795.2013.874494.
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  2. Raja Bahlul (2012). Modernity and Islamic Religious Consciousness. In Shahram Akbarzadeh (ed.), A Handbook of Political Islam. 35-50.
    A discussion of the intellectual impact which Modernity has had on Islamic religious consciousness.
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  3. Raja Bahlul (2009). Avicenna and the Problem of Universals. Philosophy and Theology 21 (1/2):3-25.
    The main object of this paper is to clarify and evaluate Avicenna’s view of universals, in light of some modern and contemporarydiscussions. According to Avicenna, universality is a contingent attribute of entities that are in themselves neither universal norparticular. An account of universality as a contingent attribute is offered which clarifies and gives additional support to Avicenna’sview. Nevertheless, it will be argued that Avicenna, through his use of such terms as “nature” and “quiddity,” faces the same problemswhich he attributes to (...)
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  4. Raja Bahlul (2004). Democracy Without Secularism? In John Bunzl (ed.), Islam, Judaism, and the Political Role of Religions in the Middle East. University of Florida Press. 99-118.
    The object of this paper is to present and discuss the way democracy is conceived of by some prominent Islamic thinkers. Their position is that democracy, rightly understood, is simply a method of dispensing, sharing, and managing political authority, and as such does not imply secularism or other values and practices that are associated with liberalism. This paper is conceived of within a broader project to theorize the relations (actual and possible) between Islam, democracy, and modernity.
     
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  5. Raja Bahlul (2003). From Jihad to Peaceful Co-Existence: The Development of Islamic Views on Politics and International Relations. Ibrahim Abu Lughod Institute of International Studies.
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  6. 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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  7. George Giacaman & Raja Bahlul (2000). Ghazali on Miracles and Necessary Connection. Medieval Philosophy and Theology 9 (1):39-50.
    The paper offers a critical examination of Ghazali’s main arguments against the views of the philosophers on causation. The authors argue that Ghazali’s definition of miracles as "departure from the usual course of events" carries at least two meanings, only one of which is in conflict with necessary causal relations. The authors also argue that Ghazali’s desire to uphold the possibility of miracles need not constrain him to repudiate the idea of necessary connection, since he is able to explain miracles (...)
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  8. Raja Bahlul (1992). Ash'ari's Theological Determinisma and the Senses of 'Can'. Hamdard Islamicus 15 (1):39-57.
    In this paper I argue that al Ash'ari was a Theological Determinist whose position on free will and human responsibility was marred by his failure to distinguish between two senses of the word 'can' (yastati'u ). I also compare al Ash'ari's position with that of the Mu'tazilite thinker al Qadi 'Abd al Jabbar. I conclude that their positions may not have been so much opposed to each other as merely different. This, I suggest, should invite us to re evaluate the (...)
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  9. Raja Bahlul (1992). Ghazali on the Creation Vs. Eternity of the World. Philosophy and Theology 6 (3):259-275.
    There are two ways in which Ghazali contributes to the discussion of whether God exists: by arguing for the existence of God, and by arguing against certain views which, in his opinion, stand in the way of truly believing that God exists. In this paper I examine Ghazali’s argument from creation and his refutation or the philosophers’ second proof for the eternity or the world. My purpose will be to argue that: firstly, Ghazali’s argument and his refutation are based on (...)
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  10. Raja Bahlul (1992). Identity and Necessary Similarity. Canadian Journal of Philosophy 22 (4):531 - 546.
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  11. Raja Bahlul (1992). Leibniz, Aristotle, and the Problem of Individuation. Pacific Philosophical Quarterly 73 (3):185.
    Leibniz and Aristotle offer diametrically opposed accounts of what it is for ordinary particulars to be numerically diverse. Leibniz, through his Principle of the Identity of Indiscernibles (PII), affirms that numerically diverse particulars must have different qualities, whereas Aristotle insists that such particulars are different on account of their "matter". In this paper I seek to bridge the gap between these two rival accounts by means of a (PII)-like principle which seems to be a consequence of the Aristotelian position.
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  12. Raja Bahlul (1990). Miracles and Ghazali's First Theory of Causation. Philosophy and Theology 5 (2):137-150.
    In the 17th Discussion of his Tahafut al-Falasifah (“Incoherence of the Philosophers”), Ghazali presents two theories of causation which, he claims, accommodate belief in the possibility of miracles. The first of these, which is usually taken to represent Ghazali’s own position, is a form of occasionalism. In this paper I argue that Ghazali fails to prove that this theory is compatible with belief in the possibility of miracles.
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  13. Raja A. Bahlul (1988). Ockham's Razor and the Identity of Indiscernables. Philosophy Research Archives 14:405-414.
    In this paper it is argued that The Principle of the Identity of Indiscernibles can be justified as a concrete application of Ockham’s Razor, the maxim which enjoins us not to multiply entities beyond necessity. First, a statement of the Principle is presented, according to which the Principle, while interesting enough, is not logically necessary. It is then argued that the assumption of the falsity of the Principle prescribes an epistemological situation where it seems to be impossible to find grounds (...)
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