Results for 'Ruhollah Khomeini'

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  1. .Ruhollah Khomeini - 2006
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  2. Khomeini Education and Research Institute, Qom. He is the Author of Contemporary Topics of Islamic Thought (Al-Hoda, 2000). Mohammad Saeedimehr, PhD in Islamic Philosophy From Tarbiyat Modarres in Tehran (2000), is Assistant. [REVIEW]Hikmat-E. Sadrai - 2007 - Topoi 26 (2):267.
     
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  3.  25
    The Ayatollah Khomeini and His Concept of an Islamic Republic.Beatrice Zedler - 1981 - International Philosophical Quarterly 21 (1):83-98.
  4.  7
    Ayatollah Khomeini and the Contemporary Debate on Freedom.S. Siavoshi - 2007 - Journal of Islamic Studies 18 (1):14-42.
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  5.  2
    Religion, Culture and Politics in Iran. From the Qajars to Khomeini * BY JOANNA DE GROOT.V. Martin - 2008 - Journal of Islamic Studies 19 (2):269-271.
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  6. Khomeini, Ruhullah, Al-Musavi Ultimate Reality and Meaning+ Iranian Holyman and Revolutionary.Mh Siddiqui - 1986 - Ultimate Reality and Meaning 9 (2):117-133.
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  7.  46
    Foucault and the Iranian Revolution: Gender and the Seductions of Islamism.Janet Afary & Kevin B. Anderson - 2005 - University of Chicago Press.
    In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for _Corriere della Sera_ and _le Nouvel Observateur_. During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. _Foucault and the Iranian Revolution _is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in (...)
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  8.  2
    Religious Epistemology and Dialectic.Muhammad Legenhausen - 2019 - Journal of Philosophical Theological Research 21 (3):43-58.
    Much recent discussion of the epistemology of religious belief has focused on justification of belief in the existence of God. Religious belief, however, includes much more than belief in God. In this paper, it is argued that the justification of belief in God is best seen in the context of other interrelated religious beliefs and practices. Philosophers of religion argue about whether religious belief requires evidence and on the sorts of arguments that have been presented. In this paper, a dialectical (...)
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  9. Heidegger y Su Herencia: Los Neonazis, El Neofascismo Europeo y El Fundamentalismo Islámico.Víctor Farías - 2010 - Tecnos.
    Cuando apareció Heidegger y el nazismo el mundo intelectual internacional habló de una «bomba», pese al tono mesurado y exacto del texto. El descubrimiento innegable de su vínculo con el nazi-fascismo, comprometía no sólo a su propio país, sino a toda la cultura del siglo XX. Esta discusión sigue viva. Por eso, Heidegger y su herencia: el neonazismo, el neofascismo y el fundamentalismo islámico compromete de modo sorprendente la proyección del pensamiento heideggeriano en el presente y el futuro. Con su (...)
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  10.  36
    Comparative Political Philosophy: Studies Under the Upas Tree.Anthony J. Parel & Ronald C. Keith (eds.) - 1992 - Sage Publications.
    Like many disciplines, the study of political philosophy has, to a large extent, been the study of modern western political philosophy, particularly liberalism, utilitarianism, and socialism. As a consequence, the study of comparative political philosophy is still in its infancy. The contributors to this volume move beyond this Eurocentric bias to facilitate and exchange perspectives originating in European, Chinese, Indian, and Islamic communities. They document the responses to the perilous transition from "tradition" to "modernity" and address the commonality of human (...)
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  11.  38
    Radical Changes in the Muslim World: Turkey, Iran, Egypt.F. Dallmayr - 2012 - Philosophy and Social Criticism 38 (4-5):497-506.
    This article discusses radical changes in the Muslim world during the last hundred years. The main emphasis is on the tension between secularism and religious authority and the prospect of political democracy. The article starts from Toynbee’s assumption that social-political change is a response to a preceding condition. Three countries are compared. Modern Turkey emerged in the 1920s from the ruins of the Ottoman Empire and its traditionalist outlook. Under Mustafa Kemal, Turkey was transformed into a radically secular and modernizing (...)
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  12.  19
    The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity.Robert Rethy - 1993 - Review of Metaphysics 46 (3):604-605.
    This book consists of ten chapters, an Introduction, and an Appendix. Of these twelve sections, eight have appeared previously. Although in the Acknowledgments he writes that "the essays have been revised for publication in this volume," the Introduction is more honest when it admits the failure of his "original plan... to rewrite essays in order to relate a coherent narrative". The disdain for coherence and narrative unity is of course part of what Bernstein calls the "'modern/postmodern' Stimmung", and the title's (...)
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    Berlusconi in Theran.Slavoj Zizek - unknown
    When an authoritarian regime approaches its final crisis, but before its actual collapse, a mysterious rupture often takes place. All of a sudden, people know the game is up: they simply cease to be afraid. It isn’t just that the regime loses its legitimacy: its exercise of power is now perceived as a panic reaction, a gesture of impotence. Ryszard Kapuściński, in Shah of Shahs, his account of the Khomeini revolution, located the precise moment of this rupture: at a (...)
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  14. Political and Epistemological Theories in Pre-Modern and Modern Shīʿī Thought.Giovanni Carrera - 2019 - Journal of World Philosophies 4 (2):154-157.
    Over the last few decades the study of Shīʿī Islam has witnessed a growing interest in specific aspects and perspectives of Shīʿī philosophers and theologians. The monograph authored by Sayeh Meisami focuses on the views of two of the most influential thinkers in Shīʿī, namely the eleventh century Ismāʿīlī thinker Ḥāmid al-Kirmānī and the Twelver mystic and thinker Ṣadr al-Dīn al-Shīrāzī, better known as Mullā Ṣadrā. Throughout the five chapters, the textual comparative analysis of their thought shows how multifaceted epistemological (...)
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