Nationalism; Arab countries; Islamic philosophy.

According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...) 'man's estate'. This does not require, indeed it precludes, subjection of others. Amour-propre does not need suppression or circumscription if we are to live good lives; it rather requires direction to its proper end, not a delusive one. (shrink)

Mezhepler, İslam düşünce tarihinin -tenkid edilse dahi- bir parçasıdırlar. Bu oluşumların sâlikleri arasında onaylanması zor bazı olayların vuku bulduğu tarihi bir hakikattir. Bununla beraber mezkûr teşekküllerin İslam düşünce dünyasının oluşumuna büyük katkı sağladıkları da su götürmez bir gerçektir. Zira her farklılık beraberinde yeni tezleri doğurmuş ve her tez de peşinden anti-tezler geliştirmiştir. Fikri hareketlilikler de İslam düşüncesini başka bir medeniyete nasip olmayacak bir kültürel zenginlikle taçlandırmıştır. Bu meyanda Hâricîler, İslam düşünce tarihinin ilk ortaya çıkan oluşumudur. Hâricîler tarihi süreçte çeşitli etkenlerle (...) önce kendi içinde gruplara ayrılmış ve daha sonra bu gruplardan sadece İbâzîler günümüze kadar varlıklarını devam ettirmişlerdir. Teşekkül dönemlerinden itibaren Hâricîler entelektüel bir birikimden daha çok kılıç-kalkanla meşhur olmuşlardır. Bu durum onların ilmî faaliyetlere yeterince zaman ayırmalarını da engellemiştir. Bu sebeple tarihi süreçte oluşmuş olan Hâricî literatür diğer teşekküllere göre son derece azdır. Ancak Hâricîlerle aralarında bazı fikri yakınlıklar bulunsa da bu mevzuda İbâzîleri ayrı değerlendirmek daha sağlıklı sonuçlar elde etmenin yolunu açacaktır. Zira kaynaklarda Hâricî kategorisinde zikredilen eserlerin neredeyse tamamı İbâzîlere aittir. Ayrıca İbâzîler çoğunlukla Hâricîlerle beraber ele alınıp bir ayırıma gitmeden değerlendirilerek ilmi literatürlerinin az olduğu ifade edilmektedir. Hâlbuki nüfuslarıyla kıyaslandığında ortaya koydukları eserlerin azımsanmayacak miktarlarda olduğunu ifade etmek mümkündür. Yapılan taramalarda -son zamanlarda sınırlı miktarda bazı araştırmalar yapılmış olsa da- İbâzîler hakkında yapılan çalışmaların ülkemizde yeterli miktarda olmadığı akademik camiada malum olan bir vakıadır. Binaenaleyh bu araştırma, gerek İbâzî tefsir alanında çalışmalar yapacak araştırmacılara bir katkı sağlamak gerekse İslam toplumunun bir parçası olan İbâzîlerle ilgili ülkemizde eksikliği hissedilen araştırmalara bir yenisini eklemek gayesiyle yapılmıştır. Dolayısıyla bu çalışmada Hâricî ve İbâzî grupların tarihi süreçte bugüne kadar oluşturdukları tefsir literatürlerinin ele alınıp tanıtılması hedeflenmiştir. (shrink)

La presencia de Platón y del pensamiento platónico se ha mantenido de manera incesante a lo largo de la historia de la cultura. En esta historia, el siglo XX refleja el rechazo y la aceptación, la recepción, en suma, de un modo inusitado tal vez porque, durante este siglo, la humanidad se vio cara a cara con los infiernos que supo crear: un mundo en ruinas hacía imposible intuir la perfecta quietud de las Formas. La recepción de Platón en el (...) siglo XX bucea en la recepción de Platón en aquel mundo contradictorio: ¿cómo se integra su pensamiento fundacionalmente metafísico con la deconstrucción de la metafísica? ¿Cuáles son los alcances de la crítica que la teoría política hace, desde la época de los totalitarismos, al autor de la República? ¿Qué valor cognoscitivo y pedagógico puede tener en mito platónico para filósofos cristianos que se ocupan del pensamiento platónico? ¿Cómo recibe la poesía hispanoamericana su voz de demiurgo? Estas preguntas, de las que se ofrecen diversas respuestas en este libro, son tratadas con rigor académico y confrontadas doblemente con las fuentes: en primer término, con Platón y luego con quienes son estudiados en el presente volumen, aunque desde ángulos muy diversos: M. Heidegger, H. G. Gadamer, K. Popper, E. Cassirer, L. Marechal. La seguridad del tratamiento metodológico y lingüístico que se refleja en esta obra hace que sea altamente recomendable para alumnos de grado y de posgrado en Filosofía, Teoría Política, Literatura y Humanidades en general. (shrink)

La sobrecarga de información resulta un problema epistemológico que preocupa a distintas áreas del conocimiento tales como al campo de las ciencias cognitivas, en su intento por modelar sistemas capaces de detectar relevancia como a la ya olvidada enciclopedística, practicada durante los siglos XVI- XVIII y abocada a la organización, disposición y difusión de la información científica de la época. El presente artículo intenta dar cuenta del fracaso de estos dos campos de investigación a la hora de hallar soluciones ante (...) la problemática de la sobrecarga informacional. Para abordar nuestra cuestión clave, examinaremos particularmente las miradas relativamente pesimistas de H. Dreyfus y de Novalis. Los tratamientos de estos autores demuestran que la sobrecarga de información no puede, ni podrá ser resuelta, si no se recurre a otra vía de investigación por fuera de aquellas que se muestran como insuficientes, a saber: el modelo computacional de la mente (Dreyfus) y la operación enciclopedística clasificatoria (Novalis). (shrink)

El pensamiento del autor [Francisco Romero], orientándose en la dirección fenomenológico- axiológica y espiritualista de Husserl, Scheler, Hartmann y también de Ortega, quiere alcanzar una visión propia del hombre; bien que por la misma limitación del método fenomenológico adoptado, su indagación se detenga casi exclusivamente en la actividad y manifestaciones del hombre, en su aparecer más que en su ser estrictamente tal. He aquí, resumida suscíntamente, la obra. Lo que constituye al hombre es la intencionalidad: la polaridad sujetoobjeto. Tal carácter (...) intencional se revela ante todo en el conocimiento y, dentro de éste, principalmente en el juicio. La intencionalidad volítiva o afectiva se estructura bajo la dirección de la intencionalidad cognoscitiva, a la que Romero confiere la supremacía. A medida que se perfecciona la intencionalidad, se acrecienta también la individualidad, hasta alcanzar en la intencionalidad del hombre la conciencia de sí. Esta intencionalidad, pre-espírítual, propia y constitutiva del hombre, no es salida o trascendencia perfecta, pues siempre encierra un regreso al operante : es un éxodo para retornar al sujeto. En este punto R. retorna uno de sus ternas favoritos: la cultura, que se constituye también por la intencionalidad, pero en función no de objeto sino de realización de valores. La cultura no es sino la modificación del ser natural por la actividad intencional valorante. R., se detiene en largos análisis sobre la intencionalidad cultural individual y social y sus relaciones, en la díreccíón de H. Freyer y M. Scheler, aunque siempre buscando elaborar una explicación propia. (shrink)

In this paper I attempt to o f fer a concept of discretion and to an a l yse the forms of control that can be e x ercised in this matte r . F rom the concept of l e g al ce r taint y , w e can obse r v e h o w discretion eme r ges in those cases that are e n visaged b y the norms and in the so called hard cases. (...) F requent l y it is maintained h o w e v e r , that, the on l y limit on discretion can be found in arbitrariness and that, apa r t from that, a n y decision w ould be co r rect. This could result in e xcluding discretiona r y decisions from l e gal control. A g ainst this opinion, there are authors that think that l e gal control of discretionary decisions is possi b le because th e y defend the e xistence of on l y one co r rect an sw e r . Other authors reject the e xistence of on l y one co r rect an sw er or the possibility of f inding it. N e v er theless, e v en accepting that there are some aspects of discretiona r y decisions that do not der i ve from l e gal no r ms bu t from personal preferences, those preferences must be coherent with some theo r y that contains no r mat i v e l y co r rect criteria. These criteria must be as coherent as possi b le with the dominant system of v alues in the socie t y. (shrink)

Potraits of teacher relationship through a systematic view of the history of the development of Vietnamese education and to prove the noble traditions.

Collection of articles on social and culture of Vietnamese family.

The current study is a pilot trial to examine the effects of a nonelective, classroom-based, teacher-implemented, mindfulness meditation intervention on standard clinical measures of mental health and affect in middle school children. A total of 101 healthy sixth-grade students (55 boys, 46 girls) were randomized to either an Asian history course with daily mindfulness meditation practice (intervention group) or an African history course with a matched experiential activity (active control group). Self-reported measures included the Youth Self Report (YSR), a modified (...) Spielberger State-Trait Anxiety Inventory, and the Cognitive and Affective Mindfulness Measure –Revised. Both groups decreased significantly on clinical syndrome subscales and affect but did not differ in the extent of their improvements. Meditators were significantly less likely to develop suicidal ideation or thoughts of self-harm than controls. These results suggest that mindfulness training may yield both unique and non-specific benefits that are shared by other novel activities. (shrink)

This part of the philosophy of psychology I refer to as 'moral psychology'; and, therefore, this book is offered as a contribution to moral psychology. ...

al-juzʼ 1. Uṣūl al-Naẓar al-iʼtimānī -- al-juzʼ 2. al-Taḥadīyāt ak-akhlāqīyah li-thawrat al-iʻlām wa-al-ittiṣāl.

كتاب بحصي يتناول الصراع بين الصوفية والسلفية ويتناول قصة حياة الحلاج وابن الفارض والسهروردي ودواوينهم ويتناول الحب الإلهي عند الصوفية.

In his book on Karl Barth Professor T. F. Torrance spoke at one point of ‘the great watershed of modern theology’. ‘There are,’ he wrote, 1 ‘two basic issues here. On the one hand, it is the very substance of the Christian faith that is at stake, and on the other hand, it is the fundamental nature of scientific method, in its critical and methodological renunciation of prior understanding, that is at stake. This is the great watershed of modern theology: (...) either we take the one way or the other – there is no third alter native… one must go either in the direction taken by Barth or in the direction taken by Bultmann.’. (shrink)

Genic selectionists (Williams 1966; Dawkins 1976) defend the view that genes are the (unique) units of selection and that all evolutionary events can be adequately represented at the genic level. Pluralistic genic selectionists (Sterelny and Kitcher 1988; Waters 1991; Dawkins 1982) defend the weaker view that in many cases there are multiple equally adequate accounts of evolutionary events, but that always among the set of equally adequate representations will be one at the genic level. We describe a range of cases (...) all involving stable equilibria actively maintained by selection. In these cases genotypic models correctly show that selection is active at the equilibrium point. In contrast, the genic models have selection disappearing at equilibrium. For deterministic models this difference makes no difference. However, once drift is added in, the two sets of models diverge in their predicted evolutionary trajectories. Thus, contrary to received wisdom on this matter, the two sets of models are not empirically equivalent. Moreover, the genic models get the facts wrong. (shrink)

In recent years the writings of Ludwig Wittgenstein have received much attention from philosophers in general and especially from philosophers interested in religion; and there is no doubt that Wittgenstein's legacy of thought is both highly suggestive and highly problematical. It seems likely, however, that the vogue which Wittgenstein now enjoys owes not a little to his peculiar place in the development of modern philosophy and, in particular, of that empiricist tradition in philosophy which stems from what has been called (...) the revolution in philosophy in the early decades of the present century. (shrink)

Miqdādī Iṣfahānī, ʻAlī - Correspondence ; Islamic ethics ; Sufi poetry, Persian.

Historical study of Islam and science including hadith, theology, Islamic philosophy and literature etc.