In this article, the notion of broken bodies is explored in relation to the African body and the history of colonialism in South Africa. This exploration will be rooted in a retelling of the story of the woman, Saartjie Baartman. In this retelling, the product of colonialism comes to the fore in a haunting. Jacques Derrida’s use of the concept of Hauntology is employed to investigate the ethical demand the spectre makes of us. With the help of the African concept (...) of ubuntu and African women’s theologies, we then seek to find healing and restoration for the broken bodies. (shrink)

Philosophical study of the sufic aspect of Islamic teachings.

On Indian saints, Indic philosophy, yoga, and the Indian way of life.

Tales of good deeds in the light of Hadith.

Faylasū al-ʻArab: al-Kindī -- al-Muʻallim al-thānī: al-Fārābī -- al-Shāʻir al-ḥakīm: al-Mutanabbī -- Baṭalīmūs al-ʻArab: Ibn al-Haytham -- Shaykh al-Islām: Ibn Taymīyah.

In lieu of an abstract, here is a brief excerpt of the content:iA NOTE ON W. J. HILL'S "THE DOCTRINE OF GOD AFTER VATICAN II" F. F. CENTORE St. Jerome's Oollege, University of Waterloo Waterloo, Ontario GOD MAY NOT :be dead, hut certamly 1any strictly philosophical, scientific, rational approach to God 'WIOuld seem to ibe derud today. Modern thought, even rumong deeply religious people, seems to J:nwe despaired of ever being ruble to pwve rbhe existence oi God to anyone, even (...) to someone who not 'SO willfully prejudiced against relig~on. that he simply rrefuses to view the evidence in 1an open-minded, calm, am.d rreflective iway. However, this does :not mean that our,apip:voach to God must be strictly emotional and ir.rational. It may >still 1be reasonable rto believe in God, even though we cannot rprove his existence in 'Some strictly r:ationrul way. Rather,than beginning with our ordinary human experience of the real exbramenrtail world and,working our way up to a knowledge o:f the bet that God exists·, we might take a more inner.,directed, psychofogicail, humanistic, phenomenological, historical app1 voach to such knowledge. Such an aiprproach might even 1be more effective and more convincing rto un1believers. Reoent writers on the modern God-question ha1v;e emphasi~ed the notion that rational wgruments :for the existence (and natuire ) of God may :be :a:ll 1weH and :good hut only for ia oomputer or a rolbot. What modern man needs is not 1 so much 1a krrmwledge of God as ;a persona1 relrutionshlp to God. And perhaps the hesit 1w:ay to achieve this is not to throw out completely the role of reason in providing a.scientific support for God'1 s existence ibut to rev;errse the pmcess. We must first come to a personrul ruwaireneiss of God 1 and then proceed to v;alida;te rthfus 531 53~ F. F. CENTORE awareuess via scientific confirmation. After all, how can anyone ever hope even to 1begin the search for God unless he already hais some ·awareness of God's e:ristence? According to John Hick, fo.r inst:mce, this is especially true in the Juda.eo-Christian tradition and, hy extension, in those other religious traiditions 1 which derive f["om it, such as Islam. H " to kno·w " means " to be a1ble to prove hy syllogistic reasoning," then the Jews of the Old 'I1esbament did not know God. Instead of attempting to prove the existence of God they took his existence £or granted. " They thought of God as an experienced reality rather than as an inferred entity." i The ancient £aithful were as sure of the existence of their God as they we:ve of the material wo:rld which surrounded them. There was. no need to :become rationalistic rubout it. In iaddition, even if they had turned ra:tiona1listic it would hav;e been of no use whatsoever to them. F11om the point of view of faith, all of the theistic proofs (none of which is v;ery oompelling or cogent an;}'iway) are completely ir:velevant. They can actually do nothing to move anyone to :feel and act in a religious way. AH such proofs are only for pedants who are content to 1live an empty,and ·sterile rubstract life within their own minds rather than wailking in the living p:vesence of the divine. Although there may well. he a place for the rational development of our intuitive sense of the living presence of God as expressed in revelation, once we are in full possession of such a revelation, it must always hold a place secondary to the experienced fact of £aith. Thus, even though modern religious thinkers reject natuira:l theology, "This modern theofogioal rejection of natural theology is not necessarily motiva:ted ·by an ir:vationaJi.st distrust of reason." 2 There is a :vole :for reason, hut only so long as it comes: after we already know thrut God exists. Since reason ialone can never pirove the existence 0£ God, ·reve1 J. Hick, Philosophy of Religion, 3rd ed. (Englewood Cliffs, N.J.: PrenticeHall, 1983), pp. 59-60. 2 Ibid., p. 74. A NOTE ON W. J. HILL 533 lation 1 and ·faith... (shrink)

Contributions in the concept of the divine; influence; Islamic philosophy.

jild-i 1. Ittiṣāf al-māhīyah bil-wujūd, al-tashkhkhus, Sarayān al-wujūd ajūbah al-masāʼil li-baʻḍ al-khallān, Shawāhid al-rubūbīyah, al-Mizāj -- jild-i 2. Ḥashar al-ashyāʼ, al-Ḥasharīyah, Khalq al-aʻmāl, al-Qaḍāʼ wa-al-qadar, al-Maʻād al-jismānī -- jild-i 3. Iksīr al-ʻārifīn fī maʻrifah ṭarīq al-ḥaqq wa-al-yaqīn al-wāridāt al-qalbīyah fī maʻrifah al-rubūbīyah -- jild-i 4. al-Ḥikmah al-ʻarshīyah, al-Masāʼil al-qudsīyah, al-Mashāʻir, Mathnawī --.

We study a propositional bimodal logic consisting of two S4 modalities £ and [a], together with the interaction axiom scheme a £ϕ → £ aϕ. In the intended semantics, the plain £ is given the McKinsey-Tarski interpretation as the interior operator of a topology, while the labelled [a] is given the standard Kripke semantics using a reflexive and transitive binary relation a. The interaction axiom expresses the property that the Ra relation is lower semi-continuous with respect to the topology. The (...) class of topological Kripke frames characterised by the logic includes all frames over Euclidean space where Ra is the positive flow relation of a differential equation. We establish the completeness of the axiomatisation with respect to the intended class of topological Kripke frames, and investigate tableau calculi for the logic, although tableau completeness and decidability are still open questions. (shrink)

Die »Enzyklopädie Philosophie- und Wissenschaftstheorie«, das größte allgemeine Nachschlagewerk zur Philosophie im deutschsprachigen Raum, wurde 1980 begonnen und 1996 mit dem vierten Band abgeschlossen. Sie erschien 2005 bis 2018 in einer komplett aktualisierten und erweiterten 8-bändigen Neuauflage, die hiermit nun in einer kartonierten Sonderausgabe vorliegt. Die »Enzyklopädie« umfasst in Sach- und Personenartikeln nicht nur den klassischen Bestand des philosophischen Wissens, sondern auch die neuere Entwicklung der Philosophie, insbesondere in den Bereichen Logik, Erkenntnis- und Wissenschaftstheorie sowie Sprachphilosophie. Zugleich finden Grundlagenreflexionen in (...) den Wissenschaften und deren Geschichte ausführliche Berücksichtigung. Die umfassenden Bibliographien und Werkverzeichnisse wurden für die 2. Auflage in allen Artikeln auf den neuesten Stand gebracht. Der Herausgeber Jürgen Mittelstraß, Professor em. für Philosophie und Wissenschaftstheorie an der Universität Konstanz, ist einer der international renommiertesten deutschen Philosophen. 1989 erhielt er den Leibniz-Preis der Deutschen Forschungsgemeinschaft (DFG) und seitdem zahlreiche weitere Wissenschaftspreise sowie Ehrendoktorwürden. Er ist Direktor des Konstanzer Wissenschaftsforums, war Präsident der Academia Europaea (2002-2008) und Vorsitzender des Österreichischen Wissenschaftsrates (2005-2015). Band 1: A-B | Band 2: C-F | Band 3: G-Inn | Band 4: Ins-Loc | Band 5: Log-N | Band 6: O-Ra | Band 7: Re-Te | Band 8: Th-Z. (shrink)

The author reflects on his experience as a medical student to draw out larger life lessons about perseverance, diligence, responsibility and the ethical conduct of life in general.

Study relates to the philosophy of self and salvation of Rāmānuja, 1017-1137 and Paul Tillich, 1886-1965.

On the controversial questions between al-Rāzī and al-Ṭūsī, Islamic philosophy; Islamic history to 1800; dissertation.

In the first three centuries of Hijri, the first schools of qırā’a emerged in cities such as Medina, Mecca, Kufa, Basra and Damascus. The science of qırā’a concentrated in these cities spread to the newly conquered geographies in parallel with the conquests and the Islamization activities carried out, and under the influence of different factors, some qırā’a’s became dominant in certain regions. Having a special place among the first schools of recitation, Nāfi' b. Abdirrahman al- Madanī’s (d. 169/785) qırā’a gained (...) fame in Medina. This qırā’a, which is of great importance in terms of reflecting the accumulation of recitation of the city of the prophet, has begun to spread in the Maghreb and North Africa regions since the early periods of Islam. In this region, the Medina school of qırā’a was favored by the people and thus became almost the only qırā’a preferred for centuries. As a matter of fact, the mushafs in the region in question have been printed according to this qırā’a from past to the present day. In this study, the phases of the historical progress of Nāfi‘ qırā’a in Ma-ghrib and North Africa are shed light on. In this context, after dwelling on the first qırā’as transferred to the region since the conquest, an evaluation has been made on the entry of Nāfi‘ qırā’a to the region, its pioneers, development and historical process. Then, the reasons and motives behind the spread of Nāfi‘ qırā’a in the region are given, and the reasons for its preference in the region are analysed. Afterwards, information was given about the teaching of Nâfi' qırā’a and its riwāyahs (narrations) and tareqs (ways) in the main sources of recitation. Then, the education of the Nâfi' qırā’a in Maghrib and the ten ways, with al-Ashara al-Nāfe'eyya education program which was distinguished from other Islamic geographies, were tried to be revealed. (shrink)

On the life and works of Muḥammad Abū Naṣr Fārābī, a noted 9th century Muslim philosopher and scholar.

Adolescence methamphetamine use is an issue of considerable concern due to its correlation with later delinquency, divorce, unemployment and health problems. Understanding how adolescents initiate methamphetamine abuse is important in developing effective prevention programs. We formulate a mathematical model for the spread of methamphetamine abuse using nonlinear ordinary differential equations. It is assumed that susceptibles are recruited into methamphetamine use through imitation. An epidemic threshold value, Ra\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathcal {R}}_a$$\end{document}, termed the abuse reproduction (...) number, is proposed and defined herein in the drug-using context. The model is shown to exhibit the phenomenon of backward bifurcation. This means that methamphetamine problems may persist in the population even if Ra\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathcal {R}}_a$$\end{document} is less than one. Sensitivity analysis of Ra\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathcal {R}}_a$$\end{document} was performed to determine the relative importance of different parameters in methamphetamine abuse initiation. The model is then fitted to data on methamphetamine users less than 20 years old reporting methamphetamine as their primary substance of abuse in the treatment centres of Cape Town and parameter values that give the best fit are chosen. Results show that the proportion of methamphetamine users less than 20 years old reporting methamphetamine as their primary substance of abuse will continue to decrease in Cape Town of South Africa. The results suggest that intervention programs targeted at reducing adolescence methamphetamine abuse, are positively impacting methamphetamine abuse. (shrink)

In this paper we show that the class of fork squares has a complete orthodox axiomatization in fork arrow logic (FAL). This result may be seen as an orthodox counterpart of Venema's non-orthodox axiomatization for the class of squares in arrow logic. FAL is the modal logic of fork algebras (FAs) just as arrow logic is the modal logic of relation algebras (RAs). FAs extend RAs by a binary fork operator and are axiomatized by adding three equations to RAs equational (...) axiomatization. A proper FA is an algebra of relations where the fork is induced by an injective operation coding pair formation. In contrast to RAs, FAs are representable by proper ones and their equational theory has the expressive power of full first-order logic. A square semantics (the set of arrows is U×U for some set U) for arrow logic was defined by Y. Venema. Due to the negative results about the finite axiomatizability of representable RAs, Venema provided a non-orthodox finite axiomatization for arrow logic by adding a new rule governing the applications of a difference operator. We address here the question of extending the type of relational structures to define orthodox axiomatizations for the class of squares. Given the connections between this problem and the finitization problem addressed by I. Németi, we suspect that this cannot be done by using only logical operations. The modal version of the FA equations provides an orthodox axiomatization for FAL which is complete in view of the representability of FAs. Here we review this result and carry it further to prove that this orthodox axiomatization for FAL also axiomatizes the class of fork squares. (shrink)

In this paper we show that the class of fork squares has a complete orthodox axiomatization in fork arrow logic (FAL). This result may be seen as an orthodox counterpart of Venema's non-orthodox axiomatization for the class of squares in arrow logic. FAL is the modal logic of fork algebras (FAs) just as arrow logic is the modal logic of relation algebras (RAs). FAs extend RAs by a binary fork operator and are axiomatized by adding three equations to RAs equational (...) axiomatization. A proper FA is an algebra of relations where the fork is induced by an injective operation coding pair formation. In contrast to RAs, FAs are representable by proper ones and their equational theory has the expressive power of full first-order logic. A square semantics (the set of arrows is ᵎ x ᵎ for some set ᵎ) for arrow logic was defined by Y. Venema. Due to the negative results about the finite axiomatizability of representable RAs, Venema provided a non-orthodox finite axiomatization for arrow logic by adding a new rule governing the applications of a difference operator. We address here the question of extending the type of relational structures to define orthodox axiomatizations for the class of squares. Given the connections between this problem and the finitization problem addressed by I. Németi, we suspect that this cannot be done by using only logical operations. The modal version of the FA equations provides an orthodox axiomatization for FAL which is complete in view of the representability of FAs. Here we review this result and carry it further to prove that this orthodox axiomatization for FAL also axiomatizes the class of fork squares. (shrink)

al-mujallad 1. al-Sifr al-awwal min al-khalq ilá al-ḥaqq -- al-mujallad 2. al-Sifr al-thānī min al-khalq bi-al-ḥaqq fī al-ʻilm al-ṭabīʻī fī funūn sittah; al-Sifr al-thālith min al-ḥaqq ilá al-khalq bi-al-ḥaqq fī al-ʻilm al-ilāhī fī mawāqif ʻasharah; al-Sifr al-rābiʻ bi-al-ḥaqq fī al-khalq fī ʻilm al-nafs fī aḥad ʻashar bāban.