Robin May Schott (red.): Birth, Death and Feminity Philosophies of Embodiment
In: Tidsskrift for kjønnsforskning, Band 35, Heft 4, S. 353-356
ISSN: 1891-1781
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In: Tidsskrift for kjønnsforskning, Band 35, Heft 4, S. 353-356
ISSN: 1891-1781
In: Teologisk tidsskrift, Band 4, Heft 3, S. 325-328
ISSN: 1893-0271
In: Teologisk tidsskrift, Band 7, Heft 4, S. 297-299
ISSN: 1893-0271
In: Persian E-Books Miras Maktoob, ISBN: 9789004365452
In: Persian E-Books Miras Maktoob
Shihāb al-Dīn al-Suhrawardī (d. 587/1191) is arguably the most influential thinker in post-Avicennan (d. 428/1037) philosophy. He is best known as the originator of the Philosophy of Illumination, a mixture of Hellenistic, old-Iranian, and mystico-Islamic elements, further developed and transformed in the Transcendental Philosophy of Mullā Ṣadrā (d. 1050/1640). Suhrawardī wrote four major works on the Philosophy of Illunination: al-Talwīḥāt al-lawḥiyya wal-ʿarshiyya , al-Muqāwamāt, al-Mashāriʿ wal-muṭāraḥāt , and the Ḥikmat al-ishrāq . This was also the order in which these works had to be studied. The Talwīḥāt being an introductory course on the Philosophy of Illumination, it is not surprising that three commentaries on it were written, by ʿAllāma Ḥillī (d. 726/1326), Shams al-Dīn al-Shahrazūri (d. 687/1288), and Ibn Kammūna (d. 683/1284), whose commentary is published here. Ibn Kammūna was a thinker of Jewish origin who by his own declaration was self-taught in philosophy. He wrote several other important philosophical works, among them his commentary of Avicenna's Ishārāt . Volume 3, Metaphysics
T. 1. Grammaire, rhétorique, poésie, philologie et belles-lettres, lexicographie, philosophie -- t. 2, fasc. 1. Morale et politique -- t. 2., fasc. 2. Médecine et histoire naturelle -- t. 2., fasc. 3. Sciences exactes et sciences occultes -- t. 3. Théologie, géographie, histoire ; Vol. 1 publicado en 1844, 2 en 1903 y 1941, y 3 en 1928 ; Parte del v. 2 y v. 3 publicados por Librairie orientaliste Paul Geuthner ; El v. 2 está revisado y completado por H.-P.-J. Renaud y el v. 3 está revisado y puesto al día por E. Lévi-Provençal ; Microficha. Madrid : Centro de Tratamiento de la Documentación, [1989?]
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In: Islamic philosophy, theology and science volume 119
In: Middle East and Islamic studies e-books online
In: Collection 2022
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī's (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the "later scholars" (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil's work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic
In: Almanhal Islamic Studies E-Book Collection
The phenomenon we have tried to approximate in our work is that of Romanian inter-war spirituality. The "protagonists" of this research belonged to the so-called "young generation" or "generation 27", that is "The Criterion group": Mircea Eliade, Emil Cioran, Constantin Noica, Mircea Vulcanescu, as well as other two representatives of a different generation: Nae Ionescu and Nichifor Crainic.
The first chapter, entitled "Steps and traps in the perception of Romanian inter-war spirituality" stipulates the topic of our research. The novelty of the approach lies in our desire of deciphering the way in which these persons had perceived themselves and their role in what we are going to refer to as the great inter-war experiment. We intend to regard reality as the sum of various images, arising from different layers of perception, coming from the respective personalities, their critics and exegetes. These images overlap to an extent that does not justify the metaphor of a "mirror broken into pieces" and reconstructed; they merely form a sort of kaleidoscope whose images are recomposed in ever changing pictures every time the object one looks through revolves. In the same time, we make a starting point in an idea suggested by social psychology, which leads to our belief that the way in which the protagonists under discussion perceived themselves was defined by their representations on the events of the time, a sort of intellectual projection of collective consciousness.
We made clear some terms such as "post-event perception": the type of cognitive reflection upon a cultural background that occurs under the circumstances imposed to the subject, situated at considerable distance in time, capable of placing him in a favorable position – as the absence of subjectivism cannot contaminate direct, synchronic perception of events; possible reiteration of the moment achieved by means of reading, an experiment possessing the supplementary cognitive charge of an anticipatory knowledge of the denouement, as well as a series of disadvantages – such as the informational deficiencies caused by the passing of time, the reality of events being an indirect, secondary one; the contamination of hypothetical decisions and post-event judgments by the bulk and value of information on the events, as well as their subsequent evaluation, jeopardizing the accuracy of perception.
Evaluating the working hypotheses we notice that there is a considerable difference between the way in which we, who were not directly involved in the events, perceive the "epoch", and the way it was perceived by the persons whose intentions we are striving to decipher, together with the ideas and attitudes they shared, the people they came into contact with, the events they took part in or carried them along a sometimes disagreeable, often ungrateful History. Our protagonists observed that whatever culture consecrates or recovers is in possession of another type of reality. It is a relatively continuous reality; even if it becomes the subject of ever renewed evaluation, it constantly perpetuates a series of values, while history is anthropophagous, swallowing in an equally inconsiderate manner both geniuses and jesters, bringing together in its terrifying ignorance both illustrious characters and the most ordinary of all people.
In: Communication and Argumentation in the Public Sphere, Band 1, Heft 2, S. 213-232
In: Studia politica: Romanian political science review ; revista română de ştiinţă politică, Band 7, Heft 3, S. 707-712
In: Almanhal Islamic Studies E-Book Collection