al-mujallad 1. Rasāʼil fī ḥaḍārat al-buʼs. Rasāʼil fī mabādiʼ al-ḥayāh -- al-mujallad 2. Taʼammulāt fī al-ḥayāh al- nafsīyah. Dirāsāt fī al-mithālīyah al-insānīyah -- al-mujallad 3. al-Ma[b]daʼ al-kullī. al-Māddah wa-al-rūḥ, taʼlīf jadīd.

S'il y a une difficulté intrinsèque à l'acte de pardonner, le pardon est toujours possible, quel que soit le temps qu'il prend. Quelle que soit la motivation du pardon (éthique, spirituelle, politique), il importe qu'il soit à l'avantage de l'homme. Mais le pardon ne se substitue pas à la justice. Le devoir de la vérité et de la justice renforce le sens authentique du pardon qui est celui du "don" gratuit et immérité. La "hauteur du pardon" répond à ce que (...) Paul Ricoeur appelle la profondeur de la faute. (shrink)

al-Mujallad al-awwal. Fī al-manṭiq -- al-mujallad al-thānī. Fī al-ṭabīʻīyāt -- al-mujallad al-thālith. Fī al-Ilāhīyāt.

ArgumentI believe that some pollutions are used as analogies for expressing a general view of the social order.Mary Douglas, Purity and Danger The possibility of crossing humans with other anthropoid species has been discussed in fiction as well as in scientific literature during the twentieth century. Professor Il’ya Ivanov’s attempt to achieve this was crucial for the beginning of organized primate research in the Soviet Union, and remains one of the most interesting and controversial experiments that was ever done on (...) non-human primates. The possibility of removing the boundary that separates humans from other animal species, apes in particular, is loaded with important political meaning and violates cultural and ethical taboos. The history of Ivanov’s scientific experiment thus helps to reveal some of the twentieth-century’s important cultural conventions and hidden assumptions about human nature, species, and social hierarchy. (shrink)

2. Fī al-quṭb wa-al-aqṭāb wa-al-ghawth wa-dhikr al-abdāl -al-awtād wa-al-nuqabāʼ wa-al-nujabāʼ wa-ghayrihim --.

al-Dawwānī's commentary on al-Suhrawardī's Hayākil al-nūr.

ما يقرب من نصف قرن من الزمان ، ونحن نتعامل ، أو نطلع على فكر ومعطيات وممارسات المتصوفة ، وكذلك المتفلسفة ، ومع أن الفارق فى المظهر بين الفريقين ، قد يخدع بحيث يخال المرء أنه من العسير أن يجتمع الفريقان فى منظومة عقدية أو فكرية واحدة. فالفريق الأول أهل بساطة وتقشـف وزهد وتواضـع ، بل وأحيانا يبدو عليهم التـذلل والانكسار خشـية وخوفا وقد يكون عند بعضهم بعض العلم والمعرفة إلا أنهم لا يظهرونه غالبا أو لا يترفعـون به على خلق (...) الله. أما الفريق الثانى فيغلب على معظمهم المظهر البراق، والولع بمعايشة الدنيا والتحضر وحب الذات : فالأكاديمية والعلمية ، والمنهجية، وغير ذلك من النعوت، فضلا عن الألقاب والوجاهات طابع يغلب ويسيطر عليهم، ومع ذلك فقد رأينا خلال تجربة العمر الواسـعة ، أن هناك تعانقا بين المعطيات الممارسة والغايات المستهدفة ، فضلا عن الاهتمام بالقضايا والموضوعات فإنها تكاد تكون متماثلة عند الفريقين وخاصة عندما تتعلق الأهداف عند الفريقين بأمور الاعتقاد الغيبية والالتزامات التعبدية ، فضلا عن إسهامهم جميعا إنسانيا فى تفسير موضـوعات اهتمامهم عن : الله ، والوجـود ، والنبوة ، والنفس ، والروح والعقل والدماغ والحياة والموت ، وما يمكن أن يكون بعد الموت. (shrink)

al-juzʼ al-awwal. Ḥiwār al-ḥukamāʼ (Rasāʼil fī al-naqd al-falsafī) -- al-juzʼ al-thānī. Rasāʼil ilá al-faylasūf Diyūjīnūs (Ḥiwār fī al-naqd al-falsafī) -- al-juzʼ al-thālith. Rasāʼil ilá al-Malik al-faylasūf Mārkūs Aurlīūs -- al-juzʼ al-rābiʻ. Rasāʼil ilá rajul ḥasan al-nīyah (Ḥiwār fī al-naqd al-falsafī) -- al-juzʼ al-khāmis. Ḥiwār fī naqd al-ʻaql al-ḥaḍārī (Ḥiwār fī al-naqd al-falsafī).

Kitāb al-Mabādiʼ wa-al-ghāyāt fi-̄mā tataḍammanah ḥurūf al-muʻjam min al-ʻajāʼib al-āyāt -- Kitāb Mīm wa-al-wāw wa-al-nūn -- Kitāb al-Alif, wa-huwa kitāb al-aḥadīyah -- Kitāb al-bāʼ, wa-huwa Kitāb al-ḥaqāʼiq al-ilahīyah -- Risālat al-ḥarf wa-al-maʻná, wa-huwa tafhīm maʻānī al-ḥurūf -- Kitāb al-yāʼ, wa-huwa Kitāb al-hūw -- Risālat al-kalām fi ̄ḥurūf al-muʻjam wa-maʻānīhā -- Risālat al-ʻiqd al-manẓūm fī khawāṣṣ al-ḥurūf.

Materalism in Indic philosophy; a study.

4-6 yaş grubu çocukların gelişimsel özellikleri, onların yaparak/yaşayarak öğrenmelerini gerekli kıldığından bu dönemde somut yaşantılar oldukça önemlidir. Okul öncesinde çocuklar için; sevecekleri, kendilerini iyi ve güvende hissedecekleri eğitim ortamları hazırlanmalıdır. Bu sebeple 4-6 yaş grubu Kur’an kursu binalarının çocukların gelişim özelliklerine, ilgi ve ihtiyaçlarına uygun olarak tasarlanmış ve düzenlenmiş olması gerekmektedir. Araştırmanın amacı, 4-6 yaş grubu Kur’an kurslarının sahip olduğu fiziki imkânların eğitime elverişlilik durumunun belirlenmesidir. Çalışmada nicel veri toplama araçlarından anket tekniği kullanılmıştır. Araştırmanın evrenini, Gaziantep il merkezi ve ilçelerinde (...) bulunan 4-6 yaş grubu Kur’an kurslarında görev yapmakta olan 175 öğretici oluşturmaktadır. Araştırmanın örneklemi ise evren içerisinden basit seçkisiz örnekleme yöntemi ile seçilen 143 öğreticiden oluşmaktadır. Elde edilen veriler bağımlı ve bağımsız değişkenler dikkate alınarak, bilgisayar ortamında SPSS 22.0 paket programı kullanılarak analiz edilmiştir. Araştırma sonucunda kursların önemli bir kısmının yeterli büyüklükte bir oyun bahçesine sahip olmadığı, var olan oyun alanları düzenlenirken çocukların gelişim dönemi özelliklerinin, ilgi ve ihtiyaçlarının yeterince dikkate alınmadığı, kurs binalarının temizliği noktasında birtakım eksikliklerin bulunduğu tespit edilmiştir. Ayrıca kursların birçoğunda öğreticilerin dinlenmesi ve veliler ile görüşme yapması için uygun mekânlar bulunmadığı, kurs binalarının iç ve dış cephe boya renklerinin okul öncesi dönem çocukları için uygun olmadığı, ses yalıtımı ve kısmen güvenlik sorunu bulunduğu belirlenmiştir. (shrink)

Contributed research papers on various aspects of Buddhist philosophy, doctrines and literature.

To find more information on Rowman & Littlefield titles, please visit us at www.rowmanlittlefield.com.

This chapter contains sections titled: Introduction Physicalism The Argument for Physicalism Quasi‐Physicalism Conclusion.

The African business practice of kalabuleism, like capitalism, has at the basis of its business ethics, the belief that it is not wrong to maximise profits. Any system of distribution or marketing that permits businessmen and women to maximise profits in the sale or distribution of basic goods that are in short supply is bound to aggravate the situation for an already starving people such as are to be found in Africa. The adoption of wholesale capitalism in conditions of acute (...) shortage of basic (as well as non-basic) goods, is unconducive to the invention or practice of or belief in Akan-like or Christian-like ethics. Hence, central planning with respect to the necessities of life seems to me to be necessary in many parts of the Third World; and the African attempt to revolutionalize business ethics merely by means of coup d'etats, is likely to be counter-productive. (shrink)

In ‘Existence and Heritage,’ which was published by the State University of New York Press in 2015 as part of its series on philosophy and race, Tseney Serequeberhan sets out on what he calls hermeneutic explorations of African and Continental philosophies. It uses Hans-Georg Gadamer to reflect on different traditions; and a reading of Martin Heidegger and Karl Marx for postcolonial Africa. He concludes with a conception of thought as openness, drawn from his reading of Frantz Fanon. In it, he (...) reveals many of his personal sympathies and antipathies; some of which, even though acceptable to some or even many, appear as assumptions or premises in the book with little or no argumentation. Overall, ‘Existence and Heritage’ is an interesting book that is worth reading. If the aim is to provoke us into debating some of the claims mentioned above or the objective of African philosophy, it does that. If, however, the aim is to convince us to embrace Serequeberhan’s own views enumerated above, then I am afraid the book falls short. (shrink)

From an African point of view, there is no social justice in the world today and, from that point of view, there may not be much difference between the African, African-American, Asian, or even Western perspectives. There may, however, be some difference in the reasons given in support of this perspective or, rather, conclusion. The African perspective is heavily influenced by events such as the trans-Atlantic slave trade, colonialism, and, more recently, by the report of South Africa’s Truth and Reconciliation (...) Commission and the bombing of the American Embassies in Kenya and Tanzania. The reason, in part, is that all of these events or reports seem to reinforce the belief, which I take to be contrary to the core principle of social justice, that African lives are either worthless or do not count as much as others. Further, they seem to have the effect of cheating Africans or making fools out of them, which, from a traditional Akan point of view, is a violation of the tenets of social justice. (shrink)