On the implementation aspect of the Islamization of knowledge programme, there were also suggestions that my paper should provide readers with Al-Faruqi's ...

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With (...) essays on subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With (...) essays on subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With (...) essays on subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

This article takes a critical look at three conceptions of Islamic education. I argue that conceptions of Islamic education ought to be considered as existing on a minimalist–maximalist continuum, meaning that the concepts associated with Islamic education do not have a single meaning, but that meanings are shaped depending on the minimalist and maximalist conditions which constitute them, that is, tarbiyyah (nurturing), ta`lim (learning) and ta`dib (goodness). I then explore some liberal conceptions of cosmopolitanism, showing how (...) these notions connect with meanings of Islamic education. Finally, I show how maximalist views of Islamic education connect with cosmopolitanism, while minimalist views of Islamic education seem to undermine the pursuit of cosmopolitanism. (shrink)

Introduction -- What and how can we learn from the Quran: a critical rationalist perspective -- A critical rationalist approach to religion -- A critical assessment of the programmes of producing "Islamic science" and "Islamisation of science/knowledge" -- Faqih as engineer: a critical assessment of fiqh's epistemological status -- A critical assessment of the method of interpretation of the Quran by the Quran, in the light of Allameh Tabatabaei's Tafsir al-mizan -- The disenchantment of reason: an anti-rational trend in (...) modern Shiʻi thought- the Tafkikis -- Islamic philosophy: past, present, and future -- Doctrinal certainty: a major contributory factor to "secular" and "religious" violence in the political sphere -- Islam, Christianity, and Judaism: can they ever live peacefully together? -- The shape of the coming global civil society: suggestions for a possible Islamic perspective. (shrink)

This essay discusses the interaction of struggles for gender equality with a plurality of conceptions of freedom in Islamic feminist scholarship and activism. I discuss Islamic feminist critiques of feminism and rights, the concept of Islamic secularism, and the problematization of freedom in relation to women’s piety movements. Finally I take up Islamic feminist interpretations of the Qur’an to identify conceptions of freedom in this work. I argue, first, that there are diverse conceptions of freedom (...) at play in Islamic feminist scholarship, and second, that a plurality of conceptions of freedom can support feminist practice and goals. (shrink)

Introduces systems of knowing and learning different from the Western educational tradition. This book contains chapters on Native American Indigenous Knowledge, Confucianism, Hinduism, Islam, Buddhism, Maori, Latin American Perspectives and African Indigenous Knowledge, which acquaint readers with alternative understandings of learning.

Light upon Light: Essays in Islamic Thought and History in Honor of Gerhard Bowering brings together studies that explore the richness of Islamic intellectual life in the pre-modern period. Leading scholars around the world present nineteen studies that explore diverse areas of Islamic Studies, in honor of a renowned scholar and teacher: Professor Dr. Gerhard Bowering (Yale University). The volume includes contributions in four main areas: (1) Quran and Early Islam; (2) Sufism, Shiism, and Esotericism; (3) (...) class='Hi'>Philosophy; (4) Literature and Culture. These areas reflect the enormous breadth of Professor Bowering's contributions to the field over a lifetime of scholarship, teaching, and mentoring. Contributors: Hussein Ali Abdulsater, Mushegh Asatryan, Shahzad Bashir, Jonathan Brockopp, Yousef Casewit, Jamal Elias, Janis Esots, Li Guo, Matthew Ingalls, Tariq Jaffer, Mareike Koertner, Joseph Lumbard, Matthew Melvin-Koushki, Mahan Mirza, Bilal Orfali, Gabriel Reynolds, Nada Saab, Amina Steinfels & Alexander Treiger. (shrink)

The study of Islamic education has hitherto remained a tangential inquiry in the broader focus of Islamic Studies. In the wake of this neglect, a renaissance of sorts has occurred in recent years, reconfiguring the importance of Islam’s attitudes to knowledge, learning and education as paramount in the study and appreciation of Islamic civilization. _Philosophies of Islamic Education_, stands in tandem to this call and takes a pioneering step in establishing the importance of its study (...) for the educationalist, academic and student alike. Broken into four sections, it deals with theological, pedagogic, institutional and contemporary issues reflecting the diverse and often competing notions and practices of Islamic education. As a unique international collaboration bringing into conversation theologians, historians, philosophers, teachers and sociologists of education _Philosophies of Islamic Education_ intends to provide fresh means for conversing with contemporary debates in ethics, secularization theory, child psychology, multiculturalism, interfaith dialogue and moral education. In doing so, it hopes to offer an important and timely contribution to educational studies as well as give new insight for academia in terms of conceiving learning and education. (shrink)

Beginning in earnest in the late 1990s, educational researchers devoted increasing attention to the study of “active learning,” leading to a robust literature on the topic in the scholarship of teaching and learning. Meanwhile, during largely the same period, political theorists discovered the radical philosophy of Giorgio Agamben, which soon after began to ripple through more radical forms of philosophy of education. While both the SoTL works on active learning and writings of “Agambenian” philosophers (...) of education have offered new insights into their respective fields, active learning has not yet received a systematic philosophical reflection and the community of Agambenian philosophy of education has not yet been systematized. This article addresses both gaps, first through an outline of existing Agambenian approaches to the philosophy of education and second by theorizing active learning as a form of “destituent potential.” The systematic reflection on the three threads of Agambenian philosoph... (shrink)

Compilation of articles originally published in Common knowledge.

"Ludvig Holberg was the foremost representative of the Danish-Norwegian Enlightenment and also a European figure of note. He was an Enlightenment thinker in the conventional sense, with significant works in natural law and history, but also a very important body of moral essays and epistles. He authored several engaging autobiographies and European travelogues; and - not least - a major utopian novel that was a European bestseller, a couple of interesting satires, and a large number of plays, mainly comedies. These (...) comedies have secured Holberg's status as the most significant playwright in Scandinavia before Ibsen and Strindberg; his plays remain hugely popular and have hardly been off the stage since he died. Through his extensive oeuvre, but especially through his plays, Holberg had a decisive influence on the formation of modern Danish as a literary language, something that was a self-conscious effort on the part of a man who saw himself as an educator of the public. Despite all these accomplishments Holberg is most often remembered outside of the Nordic countries for Edvard Grieg's Holberg Suite and in the title of one of the most prestigious prizes in the humanities. It is the aim of the contributors to this volume to revive Holberg as a very major figure from a very minor corner of the Enlightenment world, presenting the latest scholarship from Scandinavia on the main areas of Holberg's work with serious emphasis on the wider European Enlightenment context and perspectives. It will appeal to all those researching intellectual history, history of philosophy, literary history/studies, theatre studies, church historiography, Scandinavian studies and Enlightenment Europe."--. (shrink)

Discourses of ‘internationalisation’ of the curriculum of Western universities often describe the philosophies and paradigms of ‘Western’ and ‘Eastern’ scholarship in binary terms, such as ‘deep/surface’, ‘adversarial/harmonious’, and ‘independent/dependent’. In practice, such dichotomies can be misleading. They do not take account of the complexities and diversity of philosophies of education within and between their educational systems. The respective perceived virtues of each system are often extolled uncritically or appropriated for contemporary economic, political or social agendas. Critical thinking, deep (...) class='Hi'>learning, lifelong and lifewide learning are heralded as the outcomes of Western education but these concepts are often under‐theorised or lack agreed meanings. Equally fuzzy concepts such as ‘Asian values’ or ‘Confucian education’ are eulogised as keys to successful teaching and learning when Asia prospers economically. They are also used to explain perceived undesirable behaviour such as plagiarism and uncritical thinking when Asian economies do not do so well. We argue that in general, educationists should be aware of the differences and complexities within cultures before they examine and compare between cultures. This paper uses the Confucian‐Western dichotomy as a case study to show how attributing particular unanalysed concepts to whole systems of cultural practice leads to misunderstandings and bad teaching practice. (shrink)

Academics have the impression that human nature is good advocate Confucianism, Christianity should make the evil human nature. So when Matteo Ricci and other missionaries to China, agree that people are basically good in the Chinese writings of contemporary scholars do not think that Ricci would have just done for the purpose of mission compromise and will be attached. This article do not support this view. Through on Aquinas' Summa Theologica, "read the relevant chapter and" Mencius "rigorous analysis, I believe (...) that Ricci received" basically good "proposition has its theology support, and closer to Mencius, human nature is good on. However, the era of Matteo Ricci in China is also the era of the popular theory of Wang Yangming. In this article, by a large number of text analysis, pointed out that Wang's human nature is good and Mencius on human nature is good vary widely. Thus, while certainly human nature is good Matteo Ricci, the other critics' re the first, "said, has its theoretical basis. In fact, this return to Mencius Ricci, resist the neo-Confucian practice, is the common position of the Qing Dynasty Han scholars. In this paper, Dai Zhen and Chen Li as an example to illustrate how they both certainly Mencius on human nature is good, but criticized the excessive expansion of human nature is good Song learning theory. Therefore, the Ricci's human nature is good, unexpectedly affected the development of Confucianism in the Qing Dynasty. A large number of contemporary Chinese somehow got the impression that whereas the key tenet of Confucianism is the Thesis of the Innate Goodness of Human Nature, the key tenet of Christianity is the opposite, viz., The Thesis of the Innate Evilness of Human Nature. When Matteo Ricci and his fellow Jesuit missionaries came to China and learnt Chinese culture, Ricci endorses the Thesis of the Innate Goodness of Human Nature in his Chinese book The True Meaning of The Lord of Heaven. Some contemporary Chinese scholars find this endorsement unreasonable and argue that Ricci's endorsement strains the interpretation of Christian doctrine for the appeasement of Confucian literati. This article argues that such contemporary Chinese assessments are based on a misunderstanding of Christian thought. A meticulous reading of relevant sections of Summa Theologiae by Thomas Aquinas shows that there is no conflict between Catholic theological anthropology and the theory of human nature according to Menzi. However, Ricci and his company came to China when the thought of Wang Yangming, one major school of neo-Confucianism, was very influential. Ostensibly Wang also endorses the Innate Goodness of Human Nature, but a careful reading of his works indicates that there is a tremendous difference his thesis and that of Menzi. The latter advocates only that there is a "sprout of goodness" in human nature whereas the former advocates the fill presence of supreme goodness in human nature. Accordingly, it is legitimate for Ricci to endorse the Thesis of the Innate Goodness of Human Nature in the sense of Menzi and simultaneously reject the Thesis of Uncovering the Supreme Goodness in Human Nature of the neo-Confucians. In fact, Ricci's stance of aligning with Menzi in opposition to Song-Ming neo-Confucianism is a common stance of most Qing Confucian scholars. For example, among his fierce criticisms, one of Dai Zhen's critiques is against the neo-Confucian Thesis of Uncovering the Supreme Goodness in Human Nature. He argues that Mengzi's view of "developing the good inclinations" is conducive to the cultivation of virtues whereas neo-Confucians' view of "uncovering our original supreme goodness," misled by Buddhism and Daoism, is not. Very recent historical scholarship in mainland China articulates a view that Dai Zhen has carefully read Ricci's book The True Meaning of The Lord of Heaven and borrows views from it. In fact, according to these historians, Dai Zhen and a closed circle of court scholars who are in charge of compiling the Siku quanshu have read all the works of the Jesuit missionaries and admire their scholarship. Hence the first encounter between Christian civilization and Confucian civilization helped develop the Han School of Learning in opposition to the Song School of Learning in the early Qing Dynasty. (shrink)

Theology and Society is the most comprehensive study of Islamic intellectual and religious history, focusing on Muslim theology. With its emphasis on the eighth and ninth centuries CE, it remains the most detailed prosopographical study of the early phase of the formation of Islam. Originally published in German between 1991 and 1995, Theology and Society is a monument of scholarship and a unique scholarly enterprise which has stood the test of time as an unparalleled reference work.

Peter Adamson presents the first full history of philosophy in the Islamic world for a broad readership. He traces its development from early Islam to the 20th century, ranging from Spain to South Asia, featuring Jewish and Christian thinkers as well as Muslim. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (...) and mysticism--the Sufi tradition within Islam, and Kabbalah among Jews--and to science, with chapters on disciplines like optics and astronomy. The first part of the book looks at the blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning, the second discusses philosophy in Muslim Spain, and a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires. (shrink)

Jewish learning and thought in Languedoc -- 1250-1300: implications of original philosophic work and the diffusion of philosophic learning in Languedoc -- 1250-1300: Jewish contacts with Christian intellectuals and Jewish thought regarding Christianity -- Meiri's transformation of Talmud study: philosophic spirituality in a halakhic key -- 1300: on the eve of the controversy -- 1300-1304: knowledge and authority in dispute -- 1304-1306: the controversy peaks -- The effects of the expulsion: Jewish philosophic culture in Roussillon and Provence.

JOHN E. MURDOCH AND EDITH DUDLEY SYLLA INTRODUCTION Conferences and colloquia are held and their results often published, but very rarely is any account ...

The book evaluates on-going ethical conversations to learn how emotional communication is received, teachings internalized, and a religious world-view brought to life. Exploring how religious values saturate people's consciousness to induce subtle shifts in moral and ethical sensibilities, this book is about people's practices that illuminate how Islam is lived. Based on fieldwork conducted in Ankara between 2010-2016, the study enquires into people's ethical, religious, and moral motivations, through the use of the ethnographic method and "thick description". Conversations and interviews (...) with officials, community leaders, students, entrepreneurs, professionals, and blue-collar workers, were subjected to close scrutiny to foreground societal change and churning. To capture perspectives absent or deliberately overlooked in mainstream public discourse and scholarship, fieldwork was conducted in locations ranging from homes, offices, university dorms, and the shrines of saints. In listening closely to how people talk about their religious practices, the book addresses the question of how Islamic subjectivities are being forged in Turkey. The study unveils how people are pushed to re-think old practices and attitudes in the process of reinterpreting Islam in the light of contemporary concerns. Filling a gap in the literature where micro-level, grounded analyses of culture and society are relatively rare, the book is a key resource for readers interested in anthropology of religion and gender, ethnography, Turkey and the Middle East. (shrink)

The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more ...

"[A] positive contribution to the discourse on aesthetics from a cross-cultural perspective. It should be required reading for any academic who teaches and writes on aesthetics and the philosophy of art... There is much to be inspired by, and to learn from."- The Journal of Aesthetics and Art Criticism The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art provides an extensive research resource to the burgeoning field of Asian aesthetics. Featuring leading international scholars and teachers (...) whose work defines the field, this unique volume reflects the very best scholarship in creative, analytic, and comparative philosophy. Beginning with a philosophical reconstruction of the classical rasa aesthetics, chapters range from the nature of art-emotions, tones of thinking, and aesthetic education to issues in film-theory and problems of the past versus present. As well as discussing indigenous versus foreign in aesthetic practices, this volume covers North and South Indian performance practices and theories, alongside recent and new themes including the Gandhian aesthetics of surrender and self-control and the aesthetics of touch in the light of the politics of untouchability. With such unparalleled and authoritative coverage, The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art represents a dynamic map of comparative cross-cultural aesthetics. Bringing together original philosophical research from renowned thinkers, it makes a major contribution to both Eastern and Western contemporary aesthetics. (shrink)

In this stunning act of synthesis, Abraham Edel captures the entire range of Aristotle's thought in a manner that will prove attractive and convincing to a contemporary audience. Many philosophers approach Aristotle with their own, rather than his, questions. Some cast him as a partisan of a contemporary school. Even the neutral approach of classical scholarship often takes for granted questions that reflect our modern ways of dissecting the world. Aristotle and His Philosophy shows him at work in (...) asking and answering questions. Abraham Edel fashions a sound comparative way of using current analysis to deepen our understanding of Aristotle rather than argue with or simply appropriate him. Edel examines how Aristotle's basic ideas operated in his scientific and humanistic works, what they enabled him to do, what they kept him from doing, and what in turn we can learn from his philosophical experimentation. The purpose of this volume is twofold: to provide a comprehensive introduction to Aristotle's thought, and to throw fresh light on its patterned and systematic character. First, tracing the pattern in Aristotle's metaphysical and physical writings, he then explores the psychology, epistemology, ethics and politics, rhetoric and poetics. In the process, Edel discusses the way interpretations of Aristotle are built up and how different philosophical outlooks¿Catholic, Hegelian, Marxian, linguistic, naturalistic, and pragmatic¿have affected the reading of Aristotelian texts and ideas. The new introduction probes the general problem of interpreting a philosophy, and suggests how working through the different interpretations can contribute to a fuller understanding. This methodological self-consciousness makes Aristotle and His Philosophy markedly different from other studies of Aristotle. Martha C. Nussbaum of Brown University has described Edel as having "philosophical sensitivity and good sense throughout. His scholarship is comprehensive, but handled with grace and clarity.". (shrink)

The study of Islamic philosophy has entered a new and exciting phase in the last few years. Both the received canon of Islamic philosophers and the narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. Most twentieth-century Western scholarship on Arabic or Islamic philosophy has focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is (...) currently underway in the field that, unlike other reference works, the Oxford Handbook has striven to give roughly equal weight to every century, from the ninth to the twentieth. The Handbook is also unique in that its 30 chapters are work-centered rather than person- or theme-centered, in particular taking advantage of recent new editions and translations that have renewed interest and debate around the Islamic philosophical canon. The Oxford Handbook of Islamic Philosophy gives both the advanced student and active scholar in Islamic philosophy, theology, and intellectual history, a strong sense of what a work in Islamic philosophy looks like and a deep view of the issues, concepts, and arguments that are at stake. Most importantly, it provides an up-to-date portrait of contemporary scholarship on Islamic philosophy. (shrink)

In this article, I contextualize the community of inquiry approach, and Philosophy for Children, within the current milieu of education. Specifically, I argue that whereas former scholarship on Philosophy for Children had a tendency to critique the problems of teacher authority and knowledge transmission, we must now consider subtler, learner-centered scenarios of education as a threat to Philosophy for Children. I begin by offering a personal anecdote about my own experience attending a ‘reverse-integrated’ elementary school in (...) 1968. I use this anecdote to show the detrimental aspects of the turn to learning—and the concomitant turn away from teaching—over past five decades. I go on to detail what I call “the logic of learning.” The logic of learning has five components: 1) That learning has a theory, or ‘logic,’ in other words, that learners can be figured out. 2) That learning is instrumental, that people need to learn things in order to acquire something that will be obtained after the learning is complete. 3) That learning concerns normation, or, some people get learning ‘right’ while others do not. 4) That teaching is the same as instruction, so that teaching always means delivering knowledge to students. 5) That authority should reside as a possession of the learner, and thus authority is understood as a thing rather than a relation. I show that these elements of the logic of learning stand in the way of the goals of Philosophy for Children, and that opponents of Philosophy for Children have used these elements to assail the Philosophy for Children project. I continue by describing a relational understanding of authority. I demonstrate the importance of relational authority and relational teaching as key components of Philosophy for Children. In conclusion, I argue that Philosophy for Children needs to spearhead a movement of relational teaching. (shrink)

Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is (...) here studied especially through evidence for the city’s libraries and book trade, together with the impact of its educational curriculum from Iran to Canterbury. After the Arab conquest, Alexandria turned into a frontier city and lost its economic and political role. But it became a city of the mind whose conceptual legacy fertilized not only Greek scholarship at Constantinople, but also Arabic science and philosophy thanks to the eighth- to ninth-century Baghdadi translation movement. Alexandria emanated occult energies too, thanks to the Pharos as variously misunderstood by Arabic writers, or the relics of its Christian saints, not least the Evangelist Mark, surreptitiously translated to Venice in 828-29. Study of the astral sciences too - astronomy but also astrology - was fertilized from Alexandria, as far afield as India and perhaps China as well as Syria, Baghdad and Constantinople. Egypt’s revival by the Fatimids, who founded Cairo in 961, had little impact on Alexandria until about the end of the eleventh century when, for a time, the city attracted Sunni scholars from as far away as Spain or Iran, while commerce benefited from the rise of the Italian merchant republics and the beginning of the Crusades. While the early caliphate had united a vast zone from Afghanistan to the Atlantic, the eleventh century saw a reemergence of late antique distinctions between the Iranian plateau, Syro-Mesopotamia, and the two Mediterranean basins. Alexandria was one of the points where these worlds intersected, though sub-Saharan Africa, to which it formally belonged, remained largely beyond its horizon until the twentieth century. (shrink)

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 faith by using philosophical concepts. Leaman outlines this history and demonstrates that, although the development of Islamic philosophy is closely linked with Islam itself, its form is not essentially connected to any particular religion, and its leading ideas and arguments are of general philosophical significance. The author illustrates the importance of Islamic thought within philosophy through the use of many modern examples. He describes and contrasts the three main movements in Islamic philosophy – Peripatetic, Sufi and Illuminationist – and examines the Persian as well as the Arabic traditions. Wide coverage is given to key aspects of Islamic philosophy, including epistemology, ontology, politics, ethics and philosophy of language, providing readers with a balanced view of the discipline. The second edition has been thoroughly revised and updated throughout, including the addition of two new chapters on recent debates surrounding Islam’s need for an enlightenment, and on the future of Islamic philosophy. The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more about one of the most significant and influential philosophical traditions in the world today. (shrink)

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 faith by using philosophical concepts. Leaman outlines this history and demonstrates that, although the development of Islamic philosophy is closely linked with Islam itself, its form is not essentially connected to any particular religion, and its leading ideas and arguments are of general philosophical significance. The author illustrates the importance of Islamic thought within philosophy through the use of many modern examples. He describes and contrasts the three main movements in Islamic philosophy – Peripatetic, Sufi and Illuminationist – and examines the Persian as well as the Arabic traditions. Wide coverage is given to key aspects of Islamic philosophy, including epistemology, ontology, politics, ethics and philosophy of language, providing readers with a balanced view of the discipline. The second edition has been thoroughly revised and updated throughout, including the addition of two new chapters on recent debates surrounding Islam’s need for an enlightenment, and on the future of Islamic philosophy. The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more about one of the most significant and influential philosophical traditions in the world today. (shrink)

This valuable reference work synthesizes and elucidates traditional themes and issues in Islamic philosophy as well as prominent topics emerging from the last twenty years of scholarship. Written for a wide readership of students and scholars, The Routledge Companion to Islamic Philosophy is unique in including coverage of both perennial philosophical issues in an Islamic context and also distinct concerns that emerge from Islamic religious thought. This work constitutes a substantial affirmation that (...) class='Hi'>Islamic philosophy is an integral part of the Western philosophical tradition. Featuring 33 chapters, divided into seven thematic sections, this volume explores the major areas of philosophy: Logic, Metaphysics, Philosophy in the Sciences, Philosophy of Mind/Epistemology, and Ethics/Politics as well as philosophical issues salient in Islamic revelation, theology, prophecy, and mysticism. Other features include: •A focus on both the classical and post-classical periods •A contributing body that includes both widely respected scholars from around the world and a handful of the very best younger scholars •"Reference" and "Further Reading" sections for each chapter and a comprehensive index for the whole volume The result is a work that captures Islamic philosophy as philosophy. In this way it serves students and scholars of philosophy and religious studies and at the same time provides valuable essays relevant to the study of Islamic thought and theology. (shrink)

Within educational philosophy and theory, there has been an international re-turn to envision study as an alternative formation to disrupt the defining learning logic. As an enrichment, this paper articulates “Daoist onto-un-learning” as an Eastern form of study, drawing upon Roger Ames’s interpretation of the ancient Chinese correlative cosmology and relational personhood thinking. This articulation is to dialogue with the conceptualizations of study shared by Giorgio Agamben, Derek Ford, and Tyson Lewis, and unfolds in three steps. First, (...) I examine how their conceptualizations of study constrain the studier-doing-study logic as a commonsensical expression of “foundational individualism” and anthropocentric disordering. Second, re-invoking the ancient Chinese wisdom, I envision “Daoist onto-un-learning” as a non-individualistic and non-anthropocentric form of study, re-configuring study and learning no longer as two disparate, if not necessarily oppositional, formations but into a Daoist bipolar yin-yang movement. Finally, I story-tell my doctoral research experience as a Daoist onto-un-learning journey, a spiralling learning-study movement, to unpack the ways it suspends and overturns the modern-Western trap/trope of anthropocentric-foundational individualism. In so doing, this paper further internationalizes and supplements the current study scholarship in relation to learning in a way so-far hardly explored yet cross-culturally provocative. (shrink)

This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. Kashani did not write for advanced students of philosophy but rather for beginners. In the main body of his work, he offers especially clear and insightful expositions of various philosophical positions, making him an invaluable resource for those who would like to (...) learn the basic principles and arguments of this philosophical tradition but do not have a strong background in philosophy. Here, Chittick uses Kashani and his work to introduce the basic issues and arguments of Islamic philosophy to modern readers. (shrink)

A historical review -- Contemplative practices in higher education -- Challenges and replies to contemplative methods -- Contemplative research -- The contemplative mind : a vision of higher education for the 21st century.

A discussion of the different ways in which the Islamicate philosophical tradition has been characterized and categorized in Anglo-European scholarship.

The authors of this study deplore the present gulf that lies between the creative writer and the scholar. In five stimulating essays on letters, language, literary history, criticism, and imaginative writing, they challenge our prevailing pedantries and offer a program for revitalizing literary scholarship in the universities. Authoritative and brilliantly written, this book anticipates a fuller place for humane learning in American life. Originally published in 1941. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the (...) latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value. (shrink)

Almost a quarter-century after the Carnegie report, Scholarship Reconsidered, the scholarship of teaching remains a contested idea, celebrated by some and critiqued by others. This new book is particularly relevant now however as it explores the notion of the scholarship of teaching through the lens of authenticity, a complex, intriguing and particularly striking and distinctively helpful notion which has caught the attention of several authors in adult and higher education. However, those writing about authenticity do not always (...) make explicit what it is that they mean by this notion, nor are they clear about the philosophical foundations underpinning it. In developing the notion of the scholarship of teaching as an 'authentic practice', the author draws on several complementary philosophical ideas to explore the nature of this practice, why it is imperative for universities to engage in it, what meaningful engagement wold look like and the conditions under which it might qualify as 'authentic'. Core constructs employed include practice virtue communicative action 'being', 'power', critical reflection and transformationThe scholarship of teaching is described as a practice sustained through critical reflection and critical self-reflection. Being a scholar of teaching is viewed as an ongoing transformative learning process, a process of becoming authentic, the latter ultimately aimed at both helping students to become authentic and creating a better world in which to teach, learn and live. Although explored as a practice in its own right, the scholarship of teaching is seen to be strengthened by being situated within a wider integrated notion of academic practice. The book combines the author's previous research on authenticity with earlier work on the meaning of the scholarship of teaching, offering a provocative, fresh and timely perspective on the scholarship of teaching and professional learning in our times but also providing guidance on how to create a better world in which to learn, teach and live. (shrink)