Search results for 'Yahya Yasrebi' (try it on Scholar)

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  1.  50
    Yahya Yasrebi (2007). A Critique of Causality in Islamic Philosophy. Topoi 26 (2):255-265.
    After the problems of epistemology, the most fundamental problem of Islamic philosophy is that of causality. Causality has been studied from various perspectives. This paper endeavors first to analyze the issues of causality in Islamic philosophy and then to critique them. A sketch is provided of the history of the development of theories of causality in Islamic philosophy, with particular attention to how religious considerations came to determine the shape of the philosophical theories that were accepted. It is suggested that (...)
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  2. Ghasem Kakaie, Mohammad Saeedimehr, Abd Al-Rasul Ubudiyyat, Ahmad Ahmadi, Mahmoud Khatami, Sadeq Larijani, Mohsen Javadi & Yahya Yasrebi (2007). Contemporary Islamic Philosophy in Iran. Topoi 26 (2):177-265.
     
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  3.  7
    Mitri E. Shanab & Khawla A. Yahya (1978). A Cross-Cultural Study of Obedience. Bulletin of the Psychonomic Society 11 (4):267-269.
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  4. Jerome H. Barkow, Nurpudji Astuti Taslilm, Veni Hadju, Elly Ishak, Faisal Attamimi, Sani Silwana, Djunaidi M. Dachlan & A. Yahya (2001). Social Competition, Social Intelligence, and Why the Bugis Know More About Cooking Than About Nutrition. Proceedings of the British Academy 110:119-147.
     
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  5. Henri Corbin, Seyyed Hossein Nasr & Osman Yahya (1967). Histoire de la Philosophic Islamique I — Des Origines Jusqu'à la Mort d'Averroës. Revista Portuguesa de Filosofia 23 (1):103-104.
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  6. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.
  7. Hârun Yahya (2001). Solution, the Values of the Qurʼan. Ta-Ha.
     
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  8.  8
    Stefano Bigliardi (2014). Who's Afraid of Theoscientography? An Interpretative Hypothesis on Harun Yahya. Zygon 49 (1):66-80.
    I scrutinize the ideas and works of the Turkish religious leader and author Adnan Oktar/Harun Yahya. I argue for a new definition of Yahya as the representative of what I call theoscientography, proposing to study his work according to such a model rather than in the light of his “Islamic creationism”.
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  9. Peter Adamson (2010). Yahyá Ibn 'Adi and Averroes on «Metaphysics» Alpha Elatton'. Documenti E Studi Sulla Tradizione Filosofica Medievale 21:343-374.
    L'A. confronta due commenti su quello che nel mondo arabo viene considerato il primo libro della Metaphysica di Aristotele: alpha Elatton. Dopo averne delineato i contenuti e la penetrazione nel mondo arabo grazie alle traduzioni di Ustat e Ishaq ibn Hunayn, l'A. esamina due importanti commenti a quest'opera: Yahyá Ibn 'Adi, un commentatore cristiano della scuola di Baghdad e Averroè . I due autori leggono il testo in modo molto diverso: questo suggerisce una grande differenza tra Averroè e la scuola (...)
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  10.  18
    Santiago Escobar Gómez & Juan Carlos González López (2006). La polémica trinitaria entre Yahya ibn 'Adí y al-Kindí. Anales Del Seminario de Historia de la Filosofía 23 (2):75-97.
    The aim of this paper is to prove how what is apparently a mistake made by Plutarch, wheter deliberate or not, in his reference to the arson attack of Caesar´s soldiers in Alexandria as the end of the famous Library, show us the common sense of the term “bibliotheke” from that time up to now. Coming to this conclusion has required a detailed analysis of the Library of Alexandria since its birth applying Aristotelian doctrine to its configuration not only as (...)
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  11. Rafaela Castrillo Márquez (1986). Yahyà B. Hudayl, Iniciador de Ibn Al-Jatib En El Conocimiento de la Ciencia Médica. Al-Qantara: Revista de Estudios Árabes 7 (1):13-18.
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  12.  2
    María José Hermosilla Listerri (1991). Corán 22,52 en el Tafsir de Yahyà b. Salam. Al-Qantara: Revista de Estudios Árabes 12 (1):271-272.
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  13.  1
    Nicholas Rescher (1964). Yahya Ibn 'Adi's Treatise "On the Four Scientific Questions Regarding the Art of Logic". Journal of the History of Ideas 25 (4):572.
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  14. Mario Casañas (1991). Shihâboddîn Yahya Sohravardî, Le livre de la sagesse orientale. Kitâb Hikmat al-Ishrâq. Commentaires de Qotboddîn Shîrâzî et Mollâ Sadrâ Shîrâzî. Traduction et notes par Henry Corbin, établies et introduites par Christian Jambet. [REVIEW] Revue Philosophique De Louvain 89 (83):537-540.
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  15. Gerhard Endress (1977). The Works of Yahyā Ibnʼadī: An Analytical Inventory. Reichert.
  16. Mj Hermosilla (1991). Corán 22, 52 en el «Tafsīr» de Yahya b. Salām. Al-Qantara: Revista de Estudios Árabes 12 (1):271-272.
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  17. ʻAbd al-Ḥamīd Darwīsh Nassāj (2010). Al-Wāqiʻīyah Al-Islāmīyah Fī Mawāqif Al-Duktūr Yaḥyá Huwaydī Al-Fikrīyah. Maktabat Al-Thaqāfah Al-Dīnīyah.
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  18. Khalid Sindawi (2008). Mitham B. Yahyä Al-Tammär: An Important Figure in Early Shi'ism. Al-Qantara: Revista de Estudios Árabes 29 (2):269-291.
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  19.  5
    Baudouin Dupret & Clémentine Gutron (forthcoming). Islamic Positivism and Scientific Truth: Qur’an and Archeology in a Creationist Documentary Film. Human Studies:1-23.
    The ambition of “scientific creationism” is to prove that science actually confirms religion. This is especially true in the case of Muslim creationism, which adopts a reasoning of a syllogistic type: divine revelation is truth; good science confirms truth; divine revelation is henceforth scientifically proven. Harun Yahya is a prominent Muslim “creationist” whose website hosts many texts and documentary films, among which “Evidence of the true faith in historical sources”. This is a small audiovisual production which, starting from some (...)
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  20. Seyyed Hossein Nasr (1964). Three Muslim Sages: Avicenna, Suhrawardi, Ibn Arabi. Harvard University Press.
     
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  21. Yaḥyá Ibn ʻAdī (2002). The Reformation of Morals: A Parallel Arabic-English Text. Brigham Young University Press.
    Under the title The Reformation of Morals , the tenth-century Syrian Orthodox scholar Yahya ibn 'Adi offered encouragement to the effort to promote moral perfection, especially among kings and other members of the social elite: his tract, on the social virtues and vices, gives extensive advice about the cultivation of the former and the extirpation of the latter. Where there are many echoes of Hellenistic moral philosophy in his presentation, the topical profile of the work and the language the (...)
     
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  22. Hans Daiber (ed.) (1975). Ein Kompendium der Aristotelischen Meteorologie in der Fassung des Ḥunain Ibn Isḥ'q: Prolegomena Et Parerga I. Brill.
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  23. John Walbridge (2000). The Leaven of the Ancients Suhrawardi and the Heritage of the Greeks. Monograph Collection (Matt - Pseudo).
     
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  24. John Walbridge (2001). The Wisdom of the Mystic East Suhrawardi and Platonic Orientalism. Monograph Collection (Matt - Pseudo).
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  25.  14
    Yahya Wijaya (2008). The Prospect of Familism in the Global Era: A Study on the Recent Development of the Ethnic-Chinese Business, with Particular Attention to the Indonesian Context. [REVIEW] Journal of Business Ethics 79 (3):311 - 317.
    The ethnic-Chinese business is often characterised by a central role of the family both in the structure of the firm and in its corporate culture. This has political, social as well as cultural reasons. The centrality of the family in business has its advantages and disadvantages. On the one hand, it enables a fast, efficient and flexible process of decision-making. On the other hand, it often contradicts modern business professionalism. The younger generation of ethnic-Chinese business actors tend to preserve crucial (...)
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  26.  36
    Mehmet Karabela (2014). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press
    Abū al-Ḥusayn Aḥmad b. Yaḥyā Ibn al-Rāwandī(815–860 or 910), perhaps one of the most controversial figures in early Islamic history, is frequently called the “arch-heretic” (zindīq or mulḥid) of Islam. He was born in Khurasan around 815 CE. but flourished among intellectuals in ninth century in Baghdad. Around the year 854, he left Baghdad to escape political persecution and died either in 860 or in 910, according to some sources. The details of his early life are unknown, and documentation of (...)
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  27.  4
    Yahya Elsaghe (2001). Thomas Manns Katholiken. Zeitschrift für Religions- Und Geistesgeschichte 53 (1):145-168.
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  28.  3
    Pamela M. Huby (1977). The Ancestor of the Arabic Translation of the De Generatione Animalium of Aristotle. Classical Quarterly 27 (01):237-.
    The Arabic translation of the De Gen. Anim., made at the beginning of the ninth century by Yahyā ibn al-Bitrīq from a Syriac version, contains seven long omissions, noted by Drossaart Lulofs in his edition. Six of these represent approximately 110 letters or a multiple thereof in the Greek: 728b33–729a2 , 761a9–25 , 762a6–8 , 762b34–763a2 , 768a18–20 and 781a7–12 . The seventh omission is too long to be useful, as the scope for accidental errors is too great.
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  29.  2
    John Kelsay (2013). Muslim Discourse on Rebellion. Ethics and International Affairs 27 (4):379-391.
    We can begin with a story. In his account of the reign of Harun al-Rashid, al-Tabari spends considerable time on the matter of Yahya ibn Abdallah. Scion of the family of ‘Ali ibn Abi Talib, Yahya was the leader of a group active in Daylam, a region in present-day Iran. Al-Rashid and other Abbasid leaders laid claim to the territory, but at the time they did not have effective control over it. Ever-sensitive to the challenge presented by sentiment (...)
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  30.  1
    Kristell Trego (2013). Les actes de l'homme : La philosophie et les « Livres ». Laval Théologique et Philosophique 69 (2):295-308.
    Kristell Trego | Résumé : Qui agit quand j’agis ? Cet article s’intéresse à la réception philosophique de deux versets scripturaires, Jn 15,5 et Ph 2,13, qui, l’un comme l’autre, énoncent une certaine intervention de Dieu dans les actes que l’homme effectue. On prend en premier lieu en considération l’occasionnalisme malebranchiste. On envisage ensuite, au sein du kalâm, le courant asharite, souvent présenté comme « occasionnaliste », et sa réfutation par le philosophe chrétien de l’école de Baghdad Yaḥyâ ibn ‘Adî. (...)
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  31. Peter Adamson (2007). Knowledge of Universals and Particulars in the Baghdad School. Documenti E Studi Sulla Tradizione Filosofica Medievale 18:141-164.
    L'analisi dell'aristotelismo «platonizzante» nell'ambito della filosofia araba prima della sistemazione della Shifa di Avicenna, secondo cui Dio non avrebbe conoscenza dei particolari, consente all'A. di dimostrare come ci siano stati anche approcci platonici ad Aristotele , che non sono passati attraverso il filtro dei neoplatonici greci. L'altra cosa significativa è il fatto che all'interno della scuola di Baghdad vi sono modi diversi di intendere lo stato ontologico degli universali. L'A. tenta anche di ridimensionare la figura di al-Farabi all'interno della scuola (...)
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  32. Babayi Yahya Ali & Bahman Baiyngani (2011). A Survey on the Effect of Capital Forms on Life Satisfaction (Study on Youth of Paveh). Social Research 4 (12):17-36.
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  33. Yaḥyá Anṣārī Shīrāzī (2004). .
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  34. Abū Ṭāhir Muḥammad ibn Muḥammad Yaḥyá ʻAwfī (2011). .
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  35. Yahya Elsaghe (2011). Sterbehilfe, Glaubensverlust und Religionsersatz in Theodor Storms Bekenntnis. Zeitschrift für Religions- Und Geistesgeschichte 63 (1):23-44.
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  36. ʻAbd al-Qādir ibn Muḥammad ibn Yaḥyá al-Ghāmidī Juʻaydī (2008). .
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  37. Yahya J. Michot (2008). 'Misled and Misleading' ... 'Yet Central in Their Intellectual Influence!' Ibn Taymiyya's Views on Ikhwan Al-Safa. In Nader El-Bizri (ed.), Epistles of the Brethren of Purity. The Ikhwan Al-Safa' and Their Rasa'il: An Introduction. OUP in Association with the Institute of Ismaili Studies/Institute of Ismaili Studies
     
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  38. Yaḥyá Muḥammad (2005). .
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  39.  13
    Ian Richard Netton (1999). Al-Fārābī and His School. Curzon.
    Al-Farabi and His School examines one of the most exciting and dynamic periods in the development of medieval Islam: the period which ran from the late ninth century to the early eleventh century AD. This age is examined through the thought of five of its principal thinkers and named after the first and greatest of these as the "Age of Farabism." Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable (...)
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  40.  24
    Mehdi Amin Razavi (1997). Suhrawardi and the School of Illumination. Curzon Press.
    Shihab al-Din Yahya Suhrawardi, also known as Shaikh al-ishraq or the Master of Illumination, lived in the sixth century AH / twelfth century CE. His thoughts ...
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  41. Yaḥyá ibn Ḥabash Suhrawardī (2007). .
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  42. Yahyá ibn Habash Suhrawardi, Henry Corbin & Seyyed Hossein Nasr (1976). Majmu Ah- I Musannafat-I Shayk-I Ishraq. Anjuman-I Shahanshahi-I Falsafah-I Iran.
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  43. Yaḥyá ibn Ḥabash Suhrawardī (1998/2006). Suhrawardi: The Shape of Light: Hayakal Al-Nur. Fons Vitae.
    This treatise on the nature and levels of the human soul considers the limitations of human senses and our true or theomorphic essence; the various realms or Centers, including Absolute Mind as well as Ordinary Mind and Divine Mind; the nature of firmaments; and the meaning of pleasure and pain.
     
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  44. Yaḥyá ibn Ḥabash Suhrawardī (1999). The Philosophical Allegories and Mystical Treatises. Mazda Publishers.
  45. Yaḥyá ibn Ḥabash Suhrawardī (2000). The Philosophy of Illumination =. Brigham Young University Press.
    Shihab al-Din al-Suhrawardi was born around 1154, probably in northwestern Iran. Spurred by a dream in which Aristotle appeared to him, he rejected the Avicennan Peripatetic philosophy of his youth and undertook the task of reviving the philosophical tradition of the "Ancients." Suhruwardi's philosophy grants an epistemological role to immediate and atemporal intuition. It is explicitly anti-Peripatetic and is identified with the pre-Aristotelian sages, particularly Plato. The subject of his hikmat al-Ishraq --now available for the first time in English--is the (...)
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  46. Yahya Wijaya (2008). The Prospect of Familism in the Global Era: A Study on the Recent Development of the Ethnic-Chinese Business, with Particular Attention to the Indonesian Context. Journal of Business Ethics 79 (3):311-317.
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  47. Yaḥyá Yas̲ribī (2009). .
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