Results for '11.83 movements within Islam. '

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  1.  5
    Studies in medieval Islamic intellectual traditions.Ḥasan Anṣārī - 2017 - Atlanta, Georgia: Lockwood Press. Edited by Sabine Schmidtke.
    The present volume focuses on aspects of Islamic thought in Iran and Yemen, and other regions of the Middle East, ninth through fifteenth century CE, through a close study of manuscript materials. The book's sixteen chapters are arranged under five rubrics: Mu'tazilism, Zaydism in Iran and in Yemen, Twelver Shi'ism, Mysticism, and Bibliographical Traditions. The material included in the book has been published previously in a different version. The appearance of these studies together in a single volume makes this book (...)
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  2.  7
    Salvation and destiny in Islam: the Shiʻi Ismaili perspective of Ḥamīd al-Dīn al-Kirm̄anī.Maria De Cillis - 2018 - New York: I. B. Tauris in association with The Institute of Ismaili Studies ;.
    Medieval Islamic philosophers were occupied with questions of cosmology, predestination and salvation and human responsibility for actions. For Ismailis, the related notions of religious leadership, namely the imamate, and the eschatological role of the prophets and imams were equally central. These were also a matter of doctrinal controversy within the so-called Iranian school of Ismaili philosophical theology. Hamid al-Din al-Kirmani (d. after 411/1020) was one of the most important theologians in the Fatimid period, who rose to prominence during the (...)
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  3.  5
    Rethinking Ibn ʻArabi.Gregory A. Lipton - 2018 - New York, NY, United States of America: Oxford University Press.
    The thirteenth century mystic Ibn ʻArabi was the foremost Sufi theorist of the premodern era. For more than a century, Western scholars and esotericists have heralded his universalism, arguing that he saw all contemporaneous religions as equally valid. In Rethinking Ibn ʻArabi, Gregory Lipton calls this image into question and throws into relief how Ibn ʻArabi's discourse is inseparably intertwined with the absolutist vision of his own religious milieu-- that is, the triumphant claim that Islam fulfilled, superseded, and therefore abrogated (...)
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  4.  49
    Tradizioni morali. Greci, ebrei, cristiani, islamici.Sergio Cremaschi - 2015 - Roma, Italy: Edizioni di storia e letteratura.
    Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, but (...)
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  5.  8
    Themes of Islamic Civilization (review). [REVIEW]Robert Elias Abu Shanab - 1973 - Journal of the History of Philosophy 11 (1):117-119.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 117 of both. He is free to turn from things to their ideas, from objects to concepts. This turn is the soul's movement towards itself and the noetic. It is free from empirical reality; its reflections start from hypotheses making use of the sensible as symbol only. In this way it links the sensible to the intelligible and forces, so to speak, their relation to each other. (...)
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  6.  77
    Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.
    The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name for (...)
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  7. Burqas in Back Alleys: Street Art, hijab, and the Reterritorialization of Public Space.John A. Sweeney - 2011 - Continent 1 (4):253-278.
    continent. 1.4 (2011): 253—278. A Sense of French Politics Politics itself is not the exercise of power or struggle for power. Politics is first of all the configuration of a space as political, the framing of a specific sphere of experience, the setting of objects posed as "common" and of subjects to whom the capacity is recognized to designate these objects and discuss about them.(1) On April 14, 2011, France implemented its controversial ban of the niqab and burqa , commonly (...)
     
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  8.  52
    The Reinvention of Feminism in Pakistan.Afiya Shehrbano Zia - 2009 - Feminist Review 91 (1):29-46.
    This article argues that there has been a significant turn in the discourse of feminist politics in the Islamic Republic of Pakistan. The author suggests that the rise of a new feminism – rooted in Islamic discourse, non-confrontational, privatized and personalized, whose objective is to ‘empower’ women within Islam – is not a post-9/11 development but rather a result of unresolved debates on the issue of religion within the progressive women's movement. It has been due to the accommodation (...)
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  9.  51
    Human-Animal Relationship: Understanding Animal Rights in the Islamic Ecological Paradigm.Md Nazrul Islam & Md Saidul Islam - 2015 - Journal for the Study of Religions and Ideologies 14 (41):96-126.
    Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests the (...)
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  10.  43
    Civilizing Islam, Islamist Civilizing? Turkey's Islamist Movement and the Problem of Ethnic Difference.Christopher Houston - 1999 - Thesis Eleven 58 (1):83-98.
    The Islamist critique of the post-1923 regime in Turkey centres around the deconstruction of the Republic's civilizing mission. Here the modernization of the rump of the Ottoman Empire undertaken in the name of the universality of western civilization (with the consequent attributing of backwardness to Islam) is problematized: Islamist discourse converges with other postmodern critiques in proclaiming the exhaustion of modernity as a project of emancipation. Islamist politics celebrate the return of the Muslim actor and identity. And yet the making (...)
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  11.  14
    Religious capital and job engagement among Malaysian Muslim nurses during the COVID-19 pandemic.Hamid Mukhlis, Sulieman Ibraheem Shelash Al-Hawary, Hoang Viet Linh, Ibrahim Rasool Hani & Samar Adnan - 2022 - HTS Theological Studies 78 (1):6.
    Even if religiosity has long been introduced as the major cause for backwardness by anti-religion philosophers, the divine religion has been an important source of value for individuals and society, encouraging them to shape economic and sociocultural outcomes. In this manner, religiosity and religious capital (RC) are the stimuli for society-wide development. Against this background, religion can have positive implications for enriching individual and social economy. Assigning tasks, providing guidance on productivity and more effort, living a purposeful life, establishing effective (...)
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  12. “Punishing Violent Thoughts: Islamic Dissent and Thoreauvian Disobedience in post-9/11 America,”.Rebecca Gould - 2017 - Journal of American Studies:online first.
    American Muslims increasingly negotiate their relation to a government that is suspicious of Islam, yet which is legally obligated to recognize them as rights-bearing citizens. To better understand how the post-9/11 state is reshaping American Islam, I examine the case of Muslim American dissident Tarek Mehanna, sentenced to seventeen years in prison for providing material support for terrorism, on the basis of his controversial words (USA v. Mehanna et al, 2012). I situate Mehanna’s writing and reflections within a long (...)
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  13. Teaching & learning guide for: Contemporary virtue ethics.Karen Stohr - 2010 - Philosophy Compass 5 (1):102-107.
    Virtue ethics is now well established as a substantive, independent normative theory. It was not always so. The revival of virtue ethics was initially spurred by influential criticisms of other normative theories, especially those made by Elizabeth Anscombe, Philippa Foot, John McDowell, Alasdair MacIntyre, and Bernard Williams. 1 Because of this heritage, virtue ethics is often associated with anti-theory movements in ethics and more recently, moral particularism. There are, however, quite a few different approaches to ethics that can reasonably (...)
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  14.  6
    Religion and the Domestication of Dissent, or, How to Live in a Less Than Perfect Nation.Russell T. McCutcheon - 2005 - Equinox.
    In their efforts to apportion blame and channel retaliatory action in the post September 11 world, scholars and pundits alike have used a series of rhetorical techniques to great effect, manufacturing an image of Islam, the proverbial Other, that is highly conducive to the needs of liberal democracies but hardly a reflection of any one of the many 'authentic' Islams. This has largely been achieved by ignoring the many differences within the Islamic movement and asserting that social identities are (...)
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  15.  23
    Islamic Philosophy.Oliver Leaman - 2009 - Polity.
    Although Islamic philosophy represents one of the leading philosophical traditions in the world, it has only recently begun to receive the attention it deserves in the non-Islamic world. This important text provides a concise and accessible introduction to the major movements, thinkers and concepts within that tradition, from the foundation of Islam to the present day. Ever since the growth of Islam as a religious and political movement, Muslim thinkers have sought to understand the theoretical aspects of their (...)
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  16.  8
    Islamic Philosophy.Oliver Leaman - 2009 - Polity.
    Although Islamic philosophy represents one of the leading philosophical traditions in the world, it has only recently begun to receive the attention it deserves in the non-Islamic world. This important text provides a concise and accessible introduction to the major movements, thinkers and concepts within that tradition, from the foundation of Islam to the present day. Ever since the growth of Islam as a religious and political movement, Muslim thinkers have sought to understand the theoretical aspects of their (...)
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  17.  14
    Islamic Philosophy and Theology: Critical Concepts in Islamic Thought. Legacies, Translations and Prototypes. Vol. 1.Ian Richard Netton (ed.) - 2006 - Routledge.
    Islam, one of the worlds great faiths, was born as a result of the revelation of the Quran to the Prophet Muhammad (c. 570-632) in Arabia. A proper understanding of the Islamic present depends on an accurate knowledge of the way in which Islamic thought developed from medieval times onwards. For instance, Islam evolved a sophisticated theology and set of philosophical systems of its own, which owed something to the impact of Greek thought, but became uniquely Islamic because of the (...)
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  18.  24
    Is Islamic Philosophy an Authentic Philosophy?Mehmet Vural - 2023 - Eskiyeni 51:960-976.
    The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within (...)
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  19.  16
    Intellectual interactions in the Islamic world: the Ismaili thread.Orkhan Mir-Kasimov (ed.) - 2020 - New York: I.B. Tauris.
    How has the Ismaili branch of Shi'i Islam interacted with other Islamic communities throughout history? The groups and movements that make up Islamic civilisation are diverse and varied yet, while scholarship has analysed many branches of Islam in isolation, the exchanges and mutual influences between them has not been sufficiently recognised. This book traces the interactions between Ismaili intellectual thought and the philosophies of other Islamic groups to shed light on the complex and interwoven nature of Islamic civilisation.Based on (...)
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  20.  44
    An Interdisciplinary Framework for Islamic Cognitive Theories.Paul M. Kaplick, Yaqub Chaudhary, Abdullah Hasan, Asim Yusuf & Hooman Keshavarzi - 2019 - Zygon 54 (1):66-85.
    The Islamic psychology (IP) community in Europe has recently witnessed a heated debate about the credentials required to participate in the theoretical substantiation of IP and Islamically integrated psychotherapy and counseling. This debate has provided convenient circumstances for Muslim psychologists and Islamic scholars alike to rethink their roles within the flourishing movement. Specifically, the discussions hint toward the importance of adopting a collaborative research methodology for IP, in particular for basic research. The methodology of choice will need to define (...)
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  21.  6
    ‘Saint-Making’ in a South Asian Tradition of Islam.David Emmanuel Singh - 2019 - Transformation: An International Journal of Holistic Mission Studies 36 (3):184-195.
    This article relies entirely on the most significant primary sources and uses a phenomenological method of enquiry. It describes the stages that novices journey through in spiritual practice to ‘see God’ and to engage in what they describe as reports/testimonies and/or revelatory speech. Recognizing the location of the sect within the Mahdist/millenarian movements in Islam, the author points readers in the direction of possible parallels with other charismatic phenomena which could be further explored for intra- and inter-religious dialogue. (...)
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  22.  22
    The Judeo-Christian-Islamic heritage: philosophical & theological perspectives.Richard C. Taylor & Irfan A. Omar (eds.) - 2012 - Milwaukee, Wis.: Marquette University Press.
    The Abrahamic faiths—Judaism, Christianity, and Islam—have bequeathed to the world a rich religious and cultural heritage which has been enormously influential through the centuries up to the present. While this is easily evident in the modern practices of these monotheisms, it is also profoundly present in the development of their diverse intellectual traditions with theological and philosophical insights and analyses seeking to understand and explain the nature of the presence of the divine to human beings. The present collection of essays (...)
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  23.  8
    Islamic Philosophy: An Overview.Tamara Albertini - 1991 - In Eliot Deutsch & Ronald Bontekoe (eds.), A Companion to World Philosophies. Malden, Mass.: Wiley-Blackwell. pp. 99–133.
    Islamic philosophy developed within a highly diversified doctrinal and religious tradition, and consequently represents a very complex phenomenon encompassing many different political, intellectual, dogmatic, and spiritual movements. Insight into the historical circumstances that shaped Islamic thought is necessary for an understanding of Arabic philosophical concerns in the early period of Islam and for subsequent Muslim intellectual interests. It also helps, of course, in approaching topics, themes and genres of Islamic philosophy that cannot be appreciated by applying only the (...)
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  24.  20
    The Politics between the Justice and Development Party (AKP) and the Gülen Movement in Turkey: Issues of Human Rights and Rising Authoritarianism.Fait Muedini - 2015 - Muslim World Journal of Human Rights 12 (1):99-122.
    I examine the rising tension between two Islamic movements in Turkey: The Justice and Development Party and Fethullah Gülen’s Hizmet Movement within the context of increased human rights abuses by the government in Turkey. I argue that Gülen and Hizmet are a continued concern for Recep Tayyip Erdogan and AKP because of Hizmet’s social services, primarily in the realm of education. Furthermore, their influence in public ranks further troubles Erdogan. However, it seems that because of Hizmet’s disinterest with (...)
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  25.  21
    An Analytical Overview on the Girl's Inheritance Share Based on Gender in Islamic Law.İbrahim Yılmaz - 2018 - Cumhuriyet İlahiyat Dergisi 22 (1):347-376.
    Basic characteristic of Islamic heritage law, principally it has accepted the two-to-one ratio between the male and the female children/siblings in division of heritage. In Islamic inheritance law, the main/basic reason why the share of the male is twice the share of the female is no “value” judgments given to female/women in creation and gender in Islam, on the contrary, are real realities related with the roles and financial obligations that man and woman have undertaken, in other words, related with (...)
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  26.  70
    The Implications of "Martyrdom Operations" for Contemporary Islam.David Cook - 2004 - Journal of Religious Ethics 32 (1):129 - 151.
    This article explores the implications of the prevalence of suicide attacks or 'martyrdom operations' in contemporary Islam. Historical and legal precedents from Islam and Christianity are adduced for the analysis and placed within the context of radical Islam.
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  27. The Middle Works of John Dewey, Volume 11, 1899 - 1924: 1918-1919, Essays on China, Japan, and the War.Jo Ann Boydston (ed.) - 1982 - Southern Illinois University Press.
    Volume 11 brings together all of Dewey’s writings for 1918_ _and 1919._ __A Modern Language Association Committee on Scholarly Editions textual edition._ Dewey’s dominant theme in these pages is war and its after­math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: “The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi­stice that some expected would permit a return to (...)
     
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  28. The Middle Works of John Dewey, Volume 11, 1899 - 1924: 1918-1919, Essays on China, Japan, and the War.Jo Ann Boydston (ed.) - 1988 - Southern Illinois University Press.
    Volume 11 brings together all of Dewey’s writings for 1918_ _and 1919._ __A Modern Language Association Committee on Scholarly Editions textual edition._ Dewey’s dominant theme in these pages is war and its after­math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: “The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi­stice that some expected would permit a return to (...)
     
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  29.  20
    The mistification of puritants islamic law epistemology in profetic social science perspective.Abid Rohmanu - 2019 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 13 (2):289-312.
    This paper is intended to elaborate the anthropocentric paradigm in the study of Islamic law which is done for two reasons. The first is the increasing trend of theocentricism within various puritan communities. This trend rejects the contextualization of Islamic law and has the potential to produce radical movements in the name of religion. The second is that, Islamic law studies is still rarely associated with the issues of legal paradigms, even though they are considered as the foundation (...)
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  30.  16
    Islam and mammon: The economic predicaments of Islamism. Timur Kuran, 2004\, princeton, NJ: Princeton university press, 194 pages, index, $28.00. [REVIEW]Barkley Rosser - manuscript
    Although Bernard Lewis is a deeper scholar of Islamic history, and the late Charles Issawi was a greater scholar of the economic history of Muslim societies, Timur Kuran has emerged in the last decade and a half as the leading scholar in the world of the rising field of Islamic economics. While most who study this field are advocates of Islamic economics as a superior system for Muslim societies, and possibly for all societies, Kuran has been a consistent critic. This (...)
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  31.  19
    Convertidos ao Islã: brasileiros e portugueses (Converted to Islam: Brazilians and Portuguese) - DOI: 10.5752/P.2175-5841.2010v8n17p125. [REVIEW]Vera Lúcia Maia Marques - 2010 - Horizonte 8 (17):125-145.
    Desde o 11 de setembro de 2001, debates sobre o Islã foram intensificados, em busca de explicações plausíveis sobre os ataques terroristas ao World Trade Center. Foram colocadas em pauta, sobretudo nas mídias, nacional e internacional, hoje, uma das mais importantes fontes de informação e de construção dos nossos mundos cognitivos, questões sobre o que são os muçulmanos e o Islã. Motivada por esse cenário e pelo crescimento do número de muçulmanos no mundo, praticamente um quarto da população mundial, no (...)
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  32.  18
    “I’m not anti-muslim, I’m anti-islam”. Islamophobia as a members’ accomplishment in political debate on talk radio.Jonathan Clifton - 2014 - Lodz Papers in Pragmatics 10 (1):19-40.
    Since 9/11, Islamophobia has been gaining the attention of scholars, and, increasingly, it is perceived to be an integral part of the emerging zeitgeist of the 21st century. However, the term itself is much debated and little consensus exists as to what it means. Using data drawn from political debate on talk radio between Nick Griffin, Chairman of the British National Party, and Abdul, a Muslim from Manchester and membership categorisation analysis as a methodology, this paper aims to reveal the (...)
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  33.  16
    Studying the Islamic lifestyle and academic success of Russian Muslim students.Zuraidah Abdullah, Aan Komariah, Natalia V. Sirotkina, Dedy Achmad Kurniady, Cucun Sunaengsih & Elena Pavlovna Panova - 2022 - HTS Theological Studies 78 (4):1–6.
    The notion of lifestyle has recently attracted the attention of various scholars as a social science concept. For thousands of years, human beings attempted to realise and manage their lifestyles, and governments have tried to influence the lifestyles of their people. Nevertheless, the definition of lifestyle and its conceptualisation is relatively new. Lifestyle means the specific method of living of an individual, group or community. Lifestyles include a set of values, behaviours, moods and tastes that can refer to the interests, (...)
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  34.  11
    Blind Spots and Avenues for Transformation within the Utopian Canon: Toward A Terrestrial Ecotopianism.Heather Alberro - 2024 - Utopian Studies 34 (3):528-537.
    In lieu of an abstract, here is a brief excerpt of the content:Blind Spots and Avenues for Transformation within the Utopian Canon: Toward A Terrestrial EcotopianismHeather Alberro (bio)Limitations and Exclusions of the (Western) Utopian CanonUtopianism in all of its manifestations often powerfully (re)surfaces during times of significant socio-ecological upheaval as a response to oppressive and exploitative realities. As such it is a fervent refusal against a given status quo and its purported inevitability. Utopianism and hope are rendered possible by, (...)
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  35.  16
    Prioritizing Religious Freedoms: Islam, Pakistan, and the Human Rights Discourse.Mohammad Waqas Sajjad - 2023 - Muslim World Journal of Human Rights 20 (1):47-68.
    Religious freedoms of minorities in Muslim-majority countries such as Pakistan are compromised due to structural issues as well as social and historical concerns. For instance, the abuse of the blasphemy law has led to minority communities facing threats and violence. And in a country where religious scholars are often absent from, if not against, discourses about human rights, the religious rights of minorities remain a secular and hence culturally unsound discourse. There is thus a need for two parallel movements. (...)
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  36.  31
    Reason, society and religion: Reflections on 11 september from a Habermasian perspective.Andy Wallace - 2003 - Philosophy and Social Criticism 29 (5):491-515.
    I have two main objectives in this essay: (1) to situate the events of 11 September within the context of the impact of modernization on religious consciousness and institutions; and (2) to suggest, albeit without adequate empirical support, that militant Islamic opposition to the West in general and the United States in particular is itself an effect of the peculiar path of modernization that has unfolded in the Gulf region of the Middle East over the last 200 years. To (...)
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  37.  2
    The Middle Works of John Dewey, Volume 11, 1899 - 1924: Journal Articles, Essays, and Miscellany Published in the 1918-1919 Period.Jo Ann Boydston (ed.) - 2008 - Southern Illinois University Press.
    Volume 11 brings together all of Dewey's writings for 1918 and 1919. A Modern Language Association Committee on Scholarly Editions textual edition. Dewey's dominant theme in these pages is war and its after­math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: "The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi­stice that some expected would permit a return to (...)
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  38.  10
    Expectations of Parents from Sect-Based Islamic Religion Lessons in Schools in Germany: The Baden-Württemberg Case.Şenay Yazgan - 2022 - Cumhuriyet İlahiyat Dergisi 26 (1):375-393.
    With the start of teaching the sect-based Islamic religion lesson in public schools within the scope of a pilot project in Germany, the development and efforts are continuing to ensure that the course can be given both as a lesson in accordance with the constitution and in accordance with the wishes and expecta-tions of Muslims. Since the Islamic religion lesson is still in the process of formation, one of the most curious points is what the expectations of Muslim families (...)
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  39.  37
    Hegel and Islam.M. A. R. Habib - 2017 - Philosophy East and West 68 (1):59-77.
    Hegel's philosophy is central to the very foundations of modern Western thought. His speculative system brought into confluence two movements—the Enlightenment and Romanticism—which have shaped modernity, and it gave rise to many streams of thought, including Marxism, Anglo-American Idealism, and various forms of historicism. Equally, his thought provoked widespread and pervasive reactions such as those embodied in positivism, realism, and existentialism.One of the more recent series of reactions—particularly within the areas of literary and cultural theory—has been against Hegel's (...)
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  40.  37
    Foucault and the Iranian Revolution: Gender and the Seductions of Islamism.Janet Afary & Kevin B. Anderson - 2005 - Chicago: University of Chicago Press. Edited by Kevin Anderson & Michel Foucault.
    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 English. (...)
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  41.  12
    Review: Between Feminism and Islam – Human Rights and Sharia Law in Morocco. [REVIEW]Laila Khalid Ghauri - 2012 - Muslim World Journal of Human Rights 9 (1).
    During the 1980s, Morocco became a platform for discussion of democratization projects in North Africa and the Middle East. This served as fertile ground for feminist reverberations attempting to reform the mudawanna, or shari’a based family-law in Morocco, and consequential resistance to reform by women within the political Islam or “Islamist” movement. Feminist scholarship in Morocco, as is the case with other parts of the Middle East, is inevitably political. Zakia Salime’s book Between feminism and Islam: Human Rights and (...)
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  42.  25
    As Dayton Undergoes Proposals for Reform, the Status of Freedom of Movement, Refugee Returns, and War Crimes in Bosnia And Herzegovina.Lejla Hadzic - 2008 - Human Rights Review 9 (1):137-151.
    The Dayton General Framework Agreement for Peace of late 1995 brought a ceasefire and an end to the killings in Bosnia. More than 11 years after its signing, some of Dayton’s outlined aims for Bosnia remain unfulfilled or realized with mixed results. Late in 2005, on the occasion of the 10th anniversary of Dayton, leading world political figures raved about the successes of Dayton, but the immediate calls for the reform of Constitution included in the Dayton agreement, which followed the (...)
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  43.  52
    Explaining errors in children’s questions.Caroline F. Rowland - 2007 - Cognition 104 (1):106-134.
    The ability to explain the occurrence of errors in children's speech is an essential component of successful theories of language acquisition. The present study tested some generativist and constructivist predictions about error on the questions produced by ten English-learning children between 2 and 5 years of age. The analyses demonstrated that, as predicted by some generativist theories [e.g. Santelmann, L., Berk, S., Austin, J., Somashekar, S. & Lust. B. (2002). Continuity and development in the acquisition of inversion in yes/no questions: (...)
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  44.  18
    Romanticism As The Mirroring Of Modernity and The Emergence of Romantic Modernization in Islamism.İrfan Kaya - 2018 - Cumhuriyet İlahiyat Dergisi 22 (3):1483-1507.
    The emphasis that the modernity gives to disengagement and beginning leads one to think that the modernity itself is in fact a culture that initiares crisis. Even if there is no initial crisis, it can be created through the ambivalent nature of modernity. Behind the concept of crisis lies the notion that history is a continuous process or movement that opens the door to nihilistic understanding which stems from the idea of contemporary life and thought alienation through the pessimistic meaning (...)
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  45.  4
    An Examination on Whether the State's Policy on Non-Muslim Temples is Religious or Political in the Islamic Law of States.İsa Atci - 2022 - Atebe 7:15-36.
    People who are not Muslims but live under the rule of the Islamic state under certain conditions are called "non-Muslim". With the Prophet’s migration to Madinah, he encountered a non-Muslim community and clearly demonstrated his stance on them with the "Madinah Convention". As a result of the intense conquest movements that started with the Companions period, non-Muslim people became the citizen of the Islamic state. Legal arrangements have been made regarding these, and their status before the state and (...) the society has been determined. These people, who were not forced to accept the Islamic faith, were also given the freedom of belief and worship. However, by limiting the framework of this freedom to the interests of the Islamic state and Muslim society, social security and peace were ensured, and the basic parameters of coexistence were tried to be established. Islamic states have evaluated the non-Muslim temples in the places taken by peace and the places taken as a result of war. While obtaining the consent of the non-Muslim people for the demolition of the temples or the conversion of them into mosques in the places taken by peace; In the dispositions on the temples located in the places taken by the war, they were treated more freely. In principle, the principle of not touching or repairing the temples of non-Muslims built before the conquest was preserved in almost all periods, and the construction of new temples was not viewed positively. Yes, as a requirement of religion, non-Muslims were freed in their beliefs and were not forced to become Muslims, taking into account the freedom of religion and conscience. However, in order for the Muslim community to preserve its religion, non-Muslims are not allowed to live their religion, culture and traditions in front of the public; Restrictions have also been imposed on their temples. In this context, a series of measures were taken, such as the demolition of some churches and the reduction of the number of existing temples. Despite this, it was also allowed to build new temples in case of necessity. In this case, the magnificent construction of the temples was not allowed, and they were required to comply with some criteria in architecture. In this study, starting from the time of the Prophet, an answer will be sought to the question of whether the policies carried out by the Islamic states towards the places of worship of non-Muslims are religious or political, with some examples of practice from different periods of the history of Islamic law. In this context, the status of the temples belonging to these people, who are defined as "dhimmis" in the Islamic state, rather than their general legal status, forms the basis of our study. Our study has been limited to Christian and Jewish temples. (shrink)
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  46.  22
    A Hypothesis Concerning the Character of Islamic Art.Asli Gocer - 1999 - Journal of the History of Ideas 60 (4):683-692.
    In lieu of an abstract, here is a brief excerpt of the content:A Hypothesis Concerning the Character of Islamic ArtAsli GocerWhy Islamic art has the distinctive features it has continues to generate clashing explanations. The Islamic visual treasury has no figural images, for instance, and three-dimensional sculpture or large scale oil painting, but instead contains miniatures, vegetal ornaments, arabesque surface patterns, and complex geometrical designs. To account for the phenomena the following radically opposing theories have been offered: the influence of (...)
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  47.  27
    Persian myth and the Sufi mystic.Nasim Zazmanzadeh - 2012 - Technoetic Arts 10 (1):47-51.
    This article discusses the role of myth in Persian literature and poetry, and how it has affected Sufism and the evolution of its mysticism. Sufism developed in the seventh (3 AH) century solely within the confines of Islamic orthodoxy. The Sufi path began as a protest movement against Islam and the Caliphs, and progressively enriched its many dimensions until the tenth century, when the majority of artists, calligraphers and poets were Sufi. The article will investigate Sufism as an activism (...)
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  48.  1
    The Middle Works of John Dewey, Volume 4, 1899 - 1924: Journal Articles and Book Reviews in the 1907-1909 Period, and the Pragmatic Movement of Contemporary Thought and Moral Principles in Education.Jo Ann Boydston (ed.) - 2008 - Southern Illinois University Press.
    Volume 11 brings together all of Dewey's writings for 1918 and 1919. A Modern Language Association Committee on Scholarly Editions textual edition. Dewey's dominant theme in these pages is war and its after-math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi-stice that some expected would permit a return to (...)
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  49. Philosophic warrants for scriptural reasoning.Peter Ochs - 2006 - Modern Theology 22 (3):465-482.
    Scriptural Reasoning (SR) is a practice of philosophic theology that is offered as a rationally warranted albeit fallible response to the inadequacies of modern liberal and anti-liberal theologies whether they are adopted as academic projects or as dimensions of lived religious practice. In terms of everyday religious practice in the West today, SR may be characterized as an effort, at once, to help protect Abrahamic folk traditions (that is, of Christianity, Judaism, and Islam) from the cultural and theological effects of (...)
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  50.  9
    Necessary Causality and Miracle in Mu'tazila: An Analysis within the Frame of Nature (Tabʽ) Theories.Ahmet Mekin Kandemi̇r - 2020 - Kader 18 (1):31-60.
    This article is focused on the theory of nature (ṭabʽ) advocated by some of the early Muʽtazilī scholars such as Muʻammar b. ʽAbbād al-Sulamī (d. 215/830), Abū Isḥāq al-Naẓẓām (d. 231/845), Abū ʽUthmān al-Jāḥiẓ (d. 255/869) and Abū al-Qāsim al-Kaʽbī (d. 319/931) and its consequences about causality and miracle. The supporters of the ṭabʽ theory argue that Allah creates all beings with innate and permanent natures and these natures determine all movements and events in universe, and that necessary causal (...)
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