Suchergebnisse

Alfred von Martins "Soziologie der Renaissance" gehört zu den großen Leistungen der deutschen Kultursoziologie in der Nachfolge Burckhardts, Sombarts, Max Webers und Mannheims. Am Beispiel des florentinischen Renaissance-Kapitalismus analysiert von Martin die ersten Höhepunkte und Widersprüche der bürgerlichen Gesellschaft. Der Inhalt · Vorwort der Herausgeber · Soziologie der Renaissance · Soziologie der Kultur des Mittelalters · Ausgänge des Mittelalters · Höfische Kultur · Petrarca und Augustin · Peripetien in der seelischen Entwicklung der Renaissance · Auswahlbibliographie Alfred von Martins Die Zielgruppen · Kultursoziologen und -soziologinnen · Kulturhistoriker und -historikerinnen Die Herausgeber Prof. Dr. Richard Faber ist Literatur- und Religionssoziologe an der FU Berlin. Dr. Christine Holste ist als Kunstsoziologin in Berlin und Linz tätig

What were the qualities ascribed to the good ruler in medieval Islam and how is he depicted? Which examples were used to illustrate the adequate behaviour of a monarch and what was the ruler's expected relationship to his entourage – ministers, counsellors and family? The Arabic textual tradition includes a wealth of texts on political theory and good government that can serve as source basis to answer these questions. Writings dealing with the quality of the legitimate and good ruler, his appropriate conduct, and the effective organisation of government, abound in the vast ocean of medieval Arabic and Persian literature. They appear disseminated in a multiplicity of textual genres,such as treatises on ethics and political philosophy, mirrors of princes, advice literature, administration handbooks, legal books, historiography, literary anthologies and encyclopaedias. Since all these texts were developed by various social groups, they reflect diverse perspectives on the topic: whether that of the clerical class of administrators (kuttāb) and courtiers, the schools of legal scholars (ʿulamāʾ), theologians (mutakallimūn) or the circles of philosophers (falāsifa).

يهدف البحث إلى الكشف عن تحولات الهوية في العصرين الوسيط والعثماني وبيان الأسباب التي أدت إليها من خلال محاولة سبر أغوار النصوص واستنطاقها ومن ثم تلمس ما استبطنته من مواطن جمالية وإبداعية، على اعتبار أن هذه التحولات قد شكلت خروجا وانزياحا عن المعيار السائد في شعرنا العربي القديم، مع ما نراه من إن القصيدة الحية هي التي لا تجمد على حال واحد؛ فتتسم حينا بالثبات، وبالتحول حينا آخر حسبما تقتضيه الحالة الفكرية والنفسية للشاعر، وقد رصد البحث جملة من التحولات التي مثلت انعطافات حادة في حياة الشعراء وفي رؤاهم وأفكارهم وفي رصيدهم الفني والإبداعي، إذ جسد شعراء العصرين الوسيط والعثماني الحياة الواقعية خير تمثيل من خلال استجابته لأحداث عصره وتفاعله مع مجريات تلك الأحداث مما وسم تجربته الشعرية بالثراء أولا، وبصدق الفن وصدق الواقع ثانيا

This article explores the problem of Judaism in the oeuvre of Leo Strauss (1899-1973) and particularly in his 1962 conference at the University of Chicago delivered under the title of "Why We Remain Jews". On one hand, Strauss presents the problem of Jewish assimilation in the light of the tension between Judaism as Revelation and philosophy as a reason-founded discipline. On the other hand, this polarity receives a new interpretation when Strauss reads Jewish history as a theologico-political problem. Strauss's position is determined by his readings of Arabic medieval philosophy as well as by his acceptance of a post-messianic
interpretation of Jewish eschatology. Finally, the text presents the hypothesis about the existence of a debate between Strauss's view of Jewish history and Carl Schmitt's conception of the biblical katéchon as the political element that gives sense to Western universal history.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1982

Article submitted to Historia scientiarum , accepted, revised, then rejected without possibility of appeal; currently promised to a future edited volume. ; The history of cosmology in China is something of a dead topic, our interest in "cosmology" having shifted in recent years to divination, political prophecy, and the metaphysics of correlative thought. This paper attempts to reopen the topic to examine how it was closed. What we know about the history of cosmology in first-millennium China derives from three sources: Shen Yue and Li Chunfeng's respective "heavenly patterns" monographs (5th & 7th cent.) and Gautama Siddhārtha's Kaiyuan zhanjing (729), all of which present that history as a contest of "three schools, one winner" that was settled by the second century. Evidencing a greater plurality of "schools," I examine how and why each author perpetuated this single reductionist narrative, focusing in particular on the question of why the latter—an Indian-origin expert—is silent on Indian-origin ideas. If the history of "heaven's form" cosmology is a dead topic, I argue, it is the medieval historian who wanted it so, albeit to end a debate that was very much still alive in his day. As to why the modern historian is content to let it lie, I suggest that it is for much the same reason.

Article submitted to Historia scientiarum , accepted, revised, then rejected without possibility of appeal; currently promised to a future edited volume. ; The history of cosmology in China is something of a dead topic, our interest in "cosmology" having shifted in recent years to divination, political prophecy, and the metaphysics of correlative thought. This paper attempts to reopen the topic to examine how it was closed. What we know about the history of cosmology in first-millennium China derives from three sources: Shen Yue and Li Chunfeng's respective "heavenly patterns" monographs (5th & 7th cent.) and Gautama Siddhārtha's Kaiyuan zhanjing (729), all of which present that history as a contest of "three schools, one winner" that was settled by the second century. Evidencing a greater plurality of "schools," I examine how and why each author perpetuated this single reductionist narrative, focusing in particular on the question of why the latter—an Indian-origin expert—is silent on Indian-origin ideas. If the history of "heaven's form" cosmology is a dead topic, I argue, it is the medieval historian who wanted it so, albeit to end a debate that was very much still alive in his day. As to why the modern historian is content to let it lie, I suggest that it is for much the same reason.

This unique collection of essays on the late Pierre Hadot's revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. Comprehensive treatment of a neglected theme: philosophy's practical relevance in our livesInterdisciplinary analysis reflects the wide influence of Hadot's thoughtExplores the links between Hadot's ideas and those of a wealth of ancient and modern thinkers, including the French postmodernistsOffers a practical 'third way' in philosophy beyond the dichotomy of Continental and analytical traditions Michael Chaseis a Researcher at the Jean Pépin Centre of the National Centre of Scientific Research, Paris. A former student of Pierre Hadot himself, he has completed numerous translations of Hadot's works, and has also published on Late Greek and Latin Neoplatonism, Patristics, and Islamic and Medieval thought.Stephen R. L. Clarkis Emeritus Professor of Philosophy at the University of Liverpool, UK. His books include Aristotle's Man(1975), From Athens to Jerusalem(1984), Civil Peace and Sacred Order(1989), Biology and Christian Ethics(2000), Understanding Faith(2009) and Ancient Mediterranean Philosophy(2013).Michael McGheeis Honorary Senior Fellow at the Department of Philosophy, University of Liverpool. He is the author of Transformations of Mind: Philosophy as Spiritual Practice(2000), as well as of a number of articles on moral philosophy, aesthetics and the philosophy of religion.

Philosophy is one of the most pressing matters that have polarized the views of Muslim scholars. Among Muslim scholars who's contributed to the philosophical discourse and left an indelible mark on the thought of subsequent Muslims across the globe; Al-Ghazāli (d.1111C.E.) and Ibn Taymiyyah (d.1328C.E.) are very prominent. Hence, this work is an attempt to compare the views of the two scholars on Philosophy. The study adopts an analytical method. The findings of the study reveal that there is no controversy between the two scholars and even among the generality of Muslim theologians over the impropriety of Peripatetic and Neo-Platonic versions of Philosophy which were the areas of interest of the so-called Muslim Philosophers in the medieval era; the approach adopted in refuting them remains the area of contention between the two scholars. Despite his reputable criticism of the Philosophers, Al-Ghazāli has also been accused by some Muslim theologians of being tainted with some philosophical heresies, while Ibn Taymiyyah, although not like that of the former, has also been alleged of some philosophical influences. The major contribution of the research is the highlight of similarities and dissimilarities between the two scholars vis-à-vis Philosophy

In early modern moral and political philosophy, the term "natural law" referred to a universal moral norm which human beings are able to recognize by using their natural faculties, without the supernatural information offered by the Bible, and which is, in one way or another, connected to human nature. Natural law had been a standard topic already in medieval philosophy, but the idea of such a universal norm received new significance as Europeans confronted and colonized non-Christian people, the Christian church itself was divided into rival confessional groups, and independent territorial states became the dominant form of political organization in Europe. As a result of these developments, the character, content and implications of natural law were widely debated in early modern scholarly literature. Even though all this was done by using concepts adopted from medieval scholasticism, early modern natural law should not be seen as a unified and evolving philosophical tradition, but rather as a series of attempts to redefine a collectively shared moral and legal vocabulary in order to justify what were often quite dissimilar political aims (see, e.g., Haakonssen and Seidler 2016; Westerman 1998; Hochstrasser 2000; Hunter 2011; Stolleis 2008). ; Peer reviewed

In the 12th century, Master Gregorio was shot by a statue of Venus; his eyesight triggered the reaction of the diose, which ruined. The bullet of the images has been a point of reference in the iconographic repertoires. As an agalmatofiia, the phenomenon has persisted with the use of recurring characteristics, as active topes enriched by the interpretations specific to each time. This article looks at full-scale examples as a sign of the dynamic debate, which encouraged the position to be taken in front of images, ranging from aesthetic decoration to moral behaviour designed by church power for faiths. From Venus to Maria, between xii and xiii there was a dense and complex tour of the images' love demonstrations, in which the Church participated not only by incorporating standards and intermediaries. The psychosexual implications of most amatorial narratives appear obvious but e1 topic itself requires further consideration of new visions. The relationship between subject and object, the link between religious attitude and artistic expression, the tension between reality and representation, also affected medieval men, revealing the intricate struggle between conventions and desire. ; Peer reviewed ; In the 12th century, Master Gregorio was shot by a statue of Venus; his eyesight triggered the reaction of the diose, which ruined. The bullet of the images has been a point of reference in the iconographic repertoires. As an agalmatofiia, the phenomenon has persisted with the use of recurring characteristics, as active topes enriched by the interpretations specific to each time. This article looks at full-scale examples as a sign of the dynamic debate, which encouraged the position to be taken in front of images, ranging from aesthetic decoration to moral behaviour designed by church power for faiths. From Venus to Maria, between xii and xiii there was a dense and complex tour of the images' love demonstrations, in which the Church participated not only by incorporating standards and intermediaries. The psychosexual ...