How do philosophers and psychologists receive paradigmatic cases from pathology? More specifically, how are some essential features of ‘normal’ cognitive, affective or perceptual functions derived from these pathological cases? In this paper, I argue that Maurice Merleau-Ponty offers a fecund answer to this question by putting forth a logic of supplementation in pathology that distinguishes the coping behavior of the organic world in contrast to an inorganic one. Supplementation, instead of substitution, marks the world of the living, particularly in its (...) higher forms, as it denotes a persistence through impairment governed by an organic norm. A prominent example of this appears in his reading of the patient Schneider case, a classic example from Goldstein and Gelb’s Gestalt psychology. While earlier commentators were interested in underlying whether or not Merleau-Ponty used this example to denote the persistence of a key function or the disruption of another, what has been missed, on my view, is a far more consequential point about pathologies and how they structure our relation to our world. -/- . (shrink)

: It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardi's epistemology is essentially Ibn Sinian, and even his theory of "knowledge by Presence" ('ilm al-huduri), which is considered to be uniquely his, is at least inspired by Ibn Sina. I argue that Ibn Sina's peripatetic orientation and Suhrawardi's ishraqi perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are (...) different. (shrink)

This true story explores friendship and the impact of harsh life circumstances on one's life. Vivid with self-exploration, philosophical conversation, and a surprising twist, Portrait of a Life will empower readers and leave them striving to attain peace of mind, self-worth, and the realization of happiness.

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 ...

This is the second volume in a projected five-volume work covering the full expanse of Persian philosophical thought from the Zoroastrianism of the pre-Christian era up to the present day. Volume II is devoted entirely to the work of the Isma'ili and Hermetic-Pythagorean philosophers.

In this article, we try to study Clark Pinnock’s point of view in explaining the methodological foundations of the Open Theism Theory with a descriptive-analytical method so that we can have a fair critique of the strengths and weaknesses of this theory while also understanding it correctly. Pinnock can be considered one of the most important theorists and founders of Open Theism. In his view, Open Theism is one of the theological-philosophical theories that have emerged in the critique of the (...) teachings of traditional Christian theology and consider its claims to be logically and narratively contradictory. Pinnock believes that open theists sanctify God as acknowledged in the Bible and that some of the attributes of God in traditional theology should be revised and modified based on the text of the Bible. They believe that God is the God of the Bible; someone who is truly connected to the world, a relationship that requires the most mobility, not immobility. In this view, God is portrayed as a triune relationship-oriented truth, which seeks romantic relationships with human beings and thereby grants them true freedom. Finally, since open theists believe that theology should be understood by the people of the present age, a better explanation of theology depends on reliance on modern philosophy and its effects. In modern philosophy, method and methodology have become very important. In general, methodology is the knowledge that recognizes “how to go” and the fundamental methodology reveals the hidden principles of each theory and creates the basis for its basic critique. Of course, the purpose of this article is specifically to examine the “basics” of Pinnacle’s method, not his “method.” In fact, the report presented by his method is a platform for examining the basics. From the author’s point of view, most of the mistakes that have been made in traditional theology are also reflected in Open Theism; leading in another way! That is to say, most of the objections that Pinnock made to traditional theologians also apply to him. For example, why is it bad to be influenced by Greek philosophy, but Open Theism’s claims can be influenced by modern philosophy? Do ancient philosophy and modern philosophy have precise and acceptable boundaries at all? On what basis do open theists claim that modern philosophy is more acceptable to modern people than ancient philosophy? Can mere simultaneity justify it? If we take as a basis the claim of open theists – that every thought comes “from somewhere” and that no thought is pristine – the encounter of open theists with the text of the Bible is also done with the presuppositions of modern philosophy, and their pivotal mindset has influenced their understanding of the Bible. How can one be sure that the path taken by theology is more correct than the path taken by its predecessors? Since a better understanding of each theory is gained by reflecting on its foundations, in this article we intend to examine the methodological foundations of Open Theism by looking at the book Most Moved Mover. In general, from Pinnock’s point of view, the method of open theism can be based on the three main bases of the critical study of the interpretation of traditional theologians, return to the Bible and overcoming Hellenism, and attention to modern philosophy, which we will describe and critique. (shrink)

In the last decades, researchers have been considering some fundamental issues such as energy saving, global warming, greenhouse emissions, and non-renewable energy to make models of house environmental standards to achieve a suitable consumption pattern for saving energy. In architecture, using natural energy is one of the essential pillars of design because it was one of the criteria of designing, which was considered on climate and geography, and it has been a high performance of climate adaptation in the modeling of (...) traditional houses. In this research, Azerbaijan is selected to evaluate the practical features of traditional Iranian houses designed in the cold climate, and criteria for developing sensible solutions to achieve a suitable design model for energy saving are provided. The primary purpose of this paper is to evaluate and identify the features of climate design in traditional houses in a cold climate, which are suitable residential buildings for energy management, and to identify the components affecting energy saving. The data collection method is based on checklists, observation, considering the orientation, density, solar radiation angle in the region, documentary, analysis of maps, and adaptation of the architectural plan of the studied houses with the pattern of solar radiation in the area. This research discusses the design criteria for future structures and their adaptable measures based on the obtained results. Finally, it is declared that the traditional architectural design model follows the region’s climatic conditions, and considering the current climate and energies, traditional houses were designed; therefore, the best model for maximum use of available energy is climatic design. As a result, suggestions are made regarding residential architecture design to save energy. (shrink)

v. 1. Taʻlīqāt-i asfār -- v. 2. Rasāʼil va taʻlīqāt -- v. 3. Rasāʼil-i Fārsī, taqrīẓāt, qiṭaʻāt, taʻlīqāt-i naqlīyah, taqrīrāt va munāẓarāt.

Arabic was among the sciences that were widely taught along with religious sciences for reasons such as the fact that the basic sources of religion were in Arabic, the need to teach the language to non-Arabs in parallel with the expansion of borders, the spread of errors (lahn) in the language, Arabic being the dominant language in official correspondence and its use as a language of science. To ensure a better understanding of religious texts, to present the lessons clearly and (...) comprehensibly, to be a qualified preacher and orator, to bring evidence and justify ideas, and to be successful in debate and jadal also required a good command of Arabic. These reasons and needs paved the way for the formation and teaching of nahw as a branch of science; its teaching took place in places such as bādiye (desert), kuttāb, houses, masjids, mosques, bookstores, libraries, government offices, and madrasas. This study deals with the teaching of Arabic from the perspective of madrasas and focuses on the teaching of literary sciences in general, and the teaching of grammar in particular, by focusing on the Nizāmiyyah and Mustansiriyyah Madrasas. The aim of this study is to reveal that the Arabic language was taught in these madrasas both as preparation and support for religious sciences and as a separate field. In this context, the study aims to reveal in which centers the Arabic language was taught before the establishment of madrasas and how it continued. Nizāmiyyah Madrasas are the general name of the madrasas founded in Baghdad, the first of which was in Nîsâbûr, in 449-450/1057-1058 by the Great Seljuk vizier Nizāmulmulk (d. 485/1092). And the Mustansiriyya Madrasah was built between 625/1227-28 and 631/1233-34 by Abu Ca‘far Mansûr Mustansır-Billah (623-640/1212-1242), one of the caliphs of the Abbasid State (750-1258). In these madrasas, especially in the Nizāmiyyah Madrasas, religious sciences (such as Shāfi’ī jurisprudence, hadīth, Qur’ān and tafsīr), and among these, especially the sciences of fiqh (furu', usūl, ferā'īz, madhhab, and hilāf) were taught. Although in these madrasas did not have an independent nahw chair or a department devoted to nahw, it is understood from the sources that courses on nahw were given due to the need for it. However, it is understood from the sources that nahw was also taught in these madrasas. In fact, the endowment of the Baghdad Nizāmiyyah Madrasah clearly states that a teacher of grammar (nahw) will be hired for the teaching of grammar, and moreover, there are considerable scholars of grammar among the mudarris working here. It is also understood from the biographies of the students who studied in madrasas that the science of nahw was taught. However, it should be noted that these madrasas did not have an independent nahw chair or a department for nahw. Since the research focuses on a historical issue, it was handled with the technique of analyzing written documents. Accordingly, the data were obtained primarily from the main sources related to the period/madrasas; current research was also utilized, especially in the interpretation, comparison, inference, and justification of claims. (shrink)

In this article, the life of Göynüklü Ibrāhīm Ḥaḳḳī Efendi will be analyzed. Ibrāhīm Ḥaḳḳī Efen-di was born in Göynük in the middle of 1294/1878 according to the Rūmī calendar. Since his father was a mudarris, he has become familiar with ʿulamāʾ circles since his childhood. He spent the first years of his education life in Göynük, where he was born. He completed the later stages of the education process in Istanbul. He returned to Göynük after completing his mad-rasa (...) education and obtaining his ijāzāt and he undertook various official duties in his hometown until 1946, the date of his death. He served as the Muftī of Göynük for the longest time among the duties he has undertaken. It is known that he had continued this duty in the last period of the Ottoman Empire and the first years of the Turkish Republic. Therefore, Ibrāhīm Ḥaḳḳī Efendi is the last muftī of the Ottoman period and the first muftī of the Republic period in Göynük. Ibrāhīm Ḥaḳḳī Efendi is the subject of this article because we think that his position is important. According to our findings, there has not been any study on Ibrāhīm Ḥaḳḳī Efendi yet. In this respect, the article will enable Ibrāhīm Ḥaḳḳī Efendi to known in the light of archive sources and other available information/documents. The article includes informations about his life, family, education, hodjas, scientific background and the duties he undertook. In order to obtain this information, we first applied to the Istanbul Muftī’s Mashīkhat Archive and to the Religious Affairs Presidency Archive. From the aforementioned archives, the registry files of Ibrāhīm Ḥaḳḳī Efendi were obtained. In addition, other sources that will contribute to the article have been carefully scanned. Ibrāhīm Ḥaḳḳī Efendi took the exam of the lectern sheikhdom and was found successful after his madrasah education. But, since the appointment to the lectern sheikhdom was made ac-cording to a certain hierarchy, his turn did not come. Upon this, Ibrāhīm Ḥaḳḳī Efendi returned from Istanbul to his hometown, Göynük and undertook a number of official duties from this date until his death. Court membership, mudarrisship and muftīship are among his official duties that he undertook. His name was chosen and determined by the local units for the duty of muftī and he was appointed to the post with the approval of Shaykh al-Islām. Ibrāhīm Ḥaḳḳī Efendi had served as the muftī of Göynük between 1912-1946 without any interruption. His long service as a muftī is enoug to reach a positive opinion about his education, scientific knowledge, personal characteristics, and his position in the eyes of administrators and society. Because the fact that a person has held the same post for thirty-four years is at least a sign of trust in him. However, when he was first appointed as muftī, some objections were raised against him. It is possible to list these objections under the headings such as taking sides in favor of Ibrāhīm Ḥaḳḳī Efendi when he was elected as the mufti, ignoring the applications of other candidates and his lack of scientific knowledge. These objections that submitted to the officials were not ignored by the local authorities, on the contrary, they were addressed. Even, these objections were investigated by more than one governmental institution. As a result of the investigations, it was determined that the allegations made against Ibrāhīm Ḥaḳḳī Efendi were unfounded. As a result, this amount of information has been identified for Ibrāhīm Ḥaḳḳī Efendi at least for now. It would be appropriate to state that the contents of the article is open to improvement with the information and documents that are likely to be obtained later. (shrink)