Relevant bibliographies by topics / Miskawayh

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Miskawayh'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 June 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Miskawayh.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Miskawayh"

1

Abd. Rahman, Kamal Azmi, and Indriaty Ismail. "Analisis Naratif Fasa Kehidupan Miskawayh (932-1030 M)." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 1 (June 1, 2020): 234–43. http://dx.doi.org/10.53840/alirsyad.v5i1.81.

Full text
Abstract:
Miskawayh is an important figure in the development of Islamic ethical philosophy. The synthesis between Greek philosophy and Islamic knowledge which he developed in the Middle Ages is considered a significant innovation in the formation of Islamic ethical philosophy. Miskawayh’s scholarship can be seen in his career commitment and in academic circles during his stay in his hometown Rayy and Baghdad. Though Miskawayh’s biography has been widely presented, his biographical narrative in this study is needed to ascertain his life changes based on different phases of his life. Therefore, this qualitative study will discuss the biography of Miskawayh. A biographical narrative analysis of Miskawayh found four major phases in his life. The first phase (up until the age of about 20) was when he obtained basic Islamic knowledge and studied chemistry. The second phase was between 956 AD and 963 AD in Baghdad. During that period of time, he was involved in the discussion of philosophy and dealing with moral issues. The third phase was in 963 AD in Rayy, Iran, where he dedicated his time studying various themes of writing and teaching. The fourth phase was between 976 AD and 1030 AD, at the age of 44 until his death at the age of 96 in Iṣfahān, Iran. During this phase, he was active in philosophical writings and refining ethics. Due to the breadth of Miskawayh’s knowledge and experience, his writings on ethics have been influential, especially his magnum opus entitled Tahdhīb al-Akhlāq that has received a substantial amount of attention from the Islamic and Western scholars to this day. This work written to the end of Miskawayh’s life proved his scholarly interest in philosophy, self-development, and career. ABSTRAK Miskawayh merupakan seorang tokoh penting dalam perkembangan ilmu falsafah akhlak. Sintesis falsafah Yunani dengan ilmu Islam yang telah dilakukan oleh beliau pada abad pertengahan dianggap sebagai suatu inovasi yang signifikan dalam pembentukan ilmu akhlak Islam. Kesarjanaan Miskawayh boleh dilihat melalui komitmennya terhadap kerjaya dan dunia akademik sepanjang beliau berada di Rayy, Iran kota kelahirannya dan juga ketika berada di Baghdad. Walaupun biografi Miskawayh telah banyak dibentangkan, naratif biografi beliau di dalam kajian ini diperlukan bagi mengenal pasti perubahan hidup Miskawayh berdasarkan kepada fasa kehidupannya yang berbeza. Oleh itu, kajian berbentuk kualitatif ini akan membahaskan tentang biografi Miskawayh. Analisis naratif terhadap biografi tersebut mendapati bahawa Miskawayh telah melalui empat fasa penting dalam kehidupannya. Fasa pertama (sehingga usiannya kira-kira 20 tahun) ialah ketika beliau mendapatkan ilmu asas Islam dan mempelajari tentang ilmu kimia. Fasa kedua ialah antara 956 sehingga 963 Masihi di Baghdad. Ketika ini beliau terlibat dengan perbincangan falsafah dan berhadapan dengan masalah akhlak. Fasa ketiga pula ialah pada tahun 963 Masihi di Rayy, Iran di mana beliau telah mendedikasikan masanya untuk menelaah pelbagai tema penulisan dan mengajar. Fasa yang keempat ialah pada 976 Masihi iaitu ketika usianya mencecah 44 tahun sehingga beliau meninggal dunia pada 1030 Masihi pada usia 96 tahun di Iṣfahān, Iran. Pada fasa ini, beliau aktif dalam penulisan falsafah dan melakukan mujahadah dalam akhlak. Oleh kerana keluasan ilmu dan pengalaman yang telah dilalui oleh Miskawayh dalam empat fasa ini, penulisan beliau tentang akhlak terutamanya di dalam magnum opus yang bertajuk Tahdhīb al-Akhlāq menjadi sebuah karya yang berpengaruh dan mendapat perhatian pengkaji Islam dan Barat sehingga kini. Karya yang telah ditulis di penghujung hayat Miskawayh ini telah membuktikan kesarjanaan beliau dalam ilmu falsafah, hal pembangunan kendiri serta kerjaya.
APA, Harvard, Vancouver, ISO, and other styles
2

Adamson, Peter. "MISKAWAYH ON PLEASURE." Arabic Sciences and Philosophy 25, no. 2 (July 31, 2015): 199–223. http://dx.doi.org/10.1017/s0957423915000028.

Full text
Abstract:
AbstractThis paper provides an analysis and translation of a previously edited, but otherwise unstudied work by Miskawayh (d. 1030) entitled On Pleasures and Pains (Fī al-Laḏḏāt wa-al-ālām). After a brief orientation regarding the Aristotelian account of pleasure in the Nicomachean Ethics, which is Miskawayh's main source, the theory of pleasure set out in On Pleasures and Pains is compared to the discussion of pleasure in Miskawayh's better known Refinement of Character (Tahḏīb al-aḫlāq). Despite considerable harmony between the two texts, their treatments of pleasure differ in that the Refinement accepts, whereas On Pleasures and Pains rejects, the “restoration” theory of pleasure of Plato's Timaeus.
APA, Harvard, Vancouver, ISO, and other styles
3

Safii, Safii. "IBN MISKAWAIH Filsafat al-Nafs dan al-Akhlāq." Jurnal THEOLOGIA 25, no. 1 (March 2, 2016): 209–22. http://dx.doi.org/10.21580/teo.2014.25.1.344.

Full text
Abstract:
Abstract: Ibn Miskawayh known not only in philosophy but also in other fields of scientific disciplines, such as history and Arabic literature. Even through one of his master piece, entitled Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq name is becoming increasingly popular in many parts of the world. On this occasion the author deems it necessary to show the figure of Ibn Miskawayh by stressing his thoughts on the study of the study of nafs philosophy and morals. According to Ibn Miskawayh explained that between the soul and the sense that one is.That is the soul and intellectin his view can not be distinguished. Even sense to him it is one of the power of the forces that existin the soul and is a manifestation of the existence of the soul it self. Thus it can be said that there a son bagi¬nya is one proof for the existence of the soul. Abstrak: Ibn Miskawaih dikenal tidak hanya dalam bidang filsafatnya melainkan juga dalam bidang disiplin keilmuan lainnya, seperti sejarah dan sastra Arab. Bahkan melalui salah satu master piece-nya yang berjudul Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq namanya menjadi semakin populer di berbagai belahan dunia. Dalam kesempatan ini penulis memandang perlu untuk menampilkan sosok Ibn Miskawaih ter¬sebut dengan stressing kajian pada telaah pemikirannya tentang filsafat al-nafs dan al-akhlak-nya. Menurut Ibn Miskawaih menerangkan bahwa antara jiwa dan akal itu satu adanya. Artinya jiwa dan akal dalam pandangan¬nya tidaklah dibedakan.Bahkan akal baginya justru merupakan salah satu daya dari daya-daya yang ada dalam jiwa dan merupakan manifestasi dari adanya jiwa itu sendiri. Dengan demikian dapatlah dikatakan bahwa akal bagi¬nya me¬rupakan salah satu bukti bagi adanya jiwa. Keywords: akhlak, filsafat, Yunani, al-nafs, al-akhlāq
APA, Harvard, Vancouver, ISO, and other styles
4

al-Dīn, Nadia Gamāl. "Miskawayh." Prospects 24, no. 1-2 (March 1994): 131–52. http://dx.doi.org/10.1007/bf02199012.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Hakim, Abdul. "FILSAFAT ETIKA IBN MISKAWAIH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 135. http://dx.doi.org/10.18592/jiu.v13i2.727.

Full text
Abstract:
Ibn Miskawayh is one of the Islamic philosophers who focused on the study of ethics. In his Tahdheeb al-Akhlaqhe reflects on the concept of ethics systematically using Greek philosophy and combine it with the Quran and hadith.Although compared to the concept of ethics of Immanuel Kants deontology, ethics Ibn Miskawayh not apply well tothe rule of law. However, the severity of the effort is a big contribution on the development of ethical discourse thatconnects rational ethics and ethical revelation.
APA, Harvard, Vancouver, ISO, and other styles
6

AYOB, MOHD ANNAS SHAFIQ, MOHD NORAZRI MOHAMAD ZAINI, FARIDAH MOHD SAIRI, and NOOR SYAHIDA MD SOH. "PEMIKIRAN KEBAHAGIAAN MENURUT ARISTOTLE DAN IBNU MISKAWAYH: SATU ANALISIS AWALAN." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (November 10, 2020): 55–67. http://dx.doi.org/10.17576/malim-2020-2101-05.

Full text
Abstract:
Kebahagiaan merupakan salah satu topik utama yang mendominasi wacana falsafah etika. Konsep kebahagiaan mula dibincangkan sejak munculnya perbincangan falsafah iaitu pada zaman Yunani klasik seperti yang dibincangkan oleh Aristotle dalam buku Nicomachean Ethic, sehingga dibincangkan dalam tamadun Islam oleh beberapa ahli falsafah Islam seperti Ibn Miskawayh dalam Tahdhib al Akhlaq. Kedua tokoh tersebut mempunyai pendekatan yang berbeza berkaitan konsep kebahagiaan. Justeru, kajian ini menganalisis makna dan cara mencapai kebahagiaan yang telah dibincangkan menurut perspektif dua orang tokoh pemikir tersebut berdasarkan hasil penulisan mereka. Penelitian ini mengetengahkan metode perbandingan makna dan cara mencapai kebahagiaan. Hasil kajian mendapati wujud persamaan dan perbezaan dalam konsep kebahagiaan di antara Aristotle dan Ibn Miskawayh dalam beberapa aspek tertentu. Eudaimonia, merupakan konsep yang dibincangkan melalui perbincangan menerusi pencarian Aristotle melalui persoalan yang menjadi tumpuan manusia iaitu apakah yang menjadi tujuan akhir dan kebaikan yang tertinggi dalam kehidupan manusia. Selain itu, kebahagiaan dapat dicapai melalui aspek pemilihan dan pengawalan tingkah laku serta perbuatan dalam kesederhanaan serta hubungan nalaran yang telah dibincangkan oleh Aristotle dan Ibnu Miskawayh melalui kaitan dan perbezaannya.
APA, Harvard, Vancouver, ISO, and other styles
7

Miswar, Miswar. "Konsep Pendidikan Akhlak Menurut Ibnu Miskawaih." Al-Fikru: Jurnal Ilmiah 14, no. 1 (May 3, 2021): 13–21. http://dx.doi.org/10.51672/alfikru.v14i1.32.

Full text
Abstract:
This study aims to analyze Ibn Miskawaih's thoughts on moral education. This research uses qualitative methods with a literature-based approach. Data collection was carried out by exploring Ibn Miskawaih's thoughts as contained in his works, the main data sources came from his work of tahzibul Akhlak, and the supporting data sources came from other works, and books and journals related to his thoughts. The results showed that according to Ibn Miskawaih, morals are mental states that invite someone to do actions without thinking and being taken into account. So that it can be used as human nature and the results of the actions that have been done, become self-righteousness that can give birth to good khuluq. Miskawaih was not only a philosopher but he was a moralist, writer, chemist, historian. So that the work that he produces is not only about one scientific aspect. According to Ibn Miskawayh, the goal of moral education is the realization of an inner attitude that is able to spontaneously encourage the birth of all righteous deeds to achieve perfection and obtain true and perfect happiness. The goal of moral education formulated by Ibn Miskawaih is the realization of an inner attitude that is able to spontaneously induce all actions of good value. So as to achieve perfection and obtain true happiness that is perfect and complete.
APA, Harvard, Vancouver, ISO, and other styles
8

CUVELIER, Grégoire. "Les 'Textes inédites' attribués à Miskawayh." Revue Philosophique de Louvain 87, no. 2 (May 1, 1989): 215–34. http://dx.doi.org/10.2143/rpl.87.2.2013459.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

WAKELNIG, ELVIRA. "A NEW VERSION OF MISKAWAYH’S BOOK OF TRIUMPH: AN ALTERNATIVE RECENSION OF AL-FAWZ AL-AṢGHAR OR THE LOST FAWZ AL-AKBAR?" Arabic Sciences and Philosophy 19, no. 1 (March 2009): 83–119. http://dx.doi.org/10.1017/s0957423909000599.

Full text
Abstract:
Textual evidence preserved in two still unpublished manuscripts strongly suggests that there once existed an alternative version of Miskawayh’s Fawz al-aṣghar, the Minor Book of Triumph. The article discusses possible explanations for why Miskawayh may have composed two recensions of his Fawz and compares structure and content of the alternative version with the edited standard version. The one passage which is contained in the alternative Fawz only is presented in Arabic with an English translation. Part of this additional material is parallel to al-Fārābī’s Iḥṣā’ al-‘ulūm, namely its division of natural sciences, and may ultimately derive from a no longer extant treatise by Paul the Persian. An appendix provides the Arabic text and English translation of a hitherto unknown fragment of al-Balkhī in which he discusses Plato’s saying that the world has a causative, but no temporal beginning.
APA, Harvard, Vancouver, ISO, and other styles
10

Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 1, no. 3 (December 30, 2015): 107. http://dx.doi.org/10.26417/ejis.v1i3.p107-110.

Full text
Abstract:
In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy, especially Greek philosophy. The many quotations from Greek sources which are found in Miskawayh’s works, especially in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character), provide important evidence for this study to argue that they also have contributed to the formation of his moral philosophy. This paper thus, seeks to investigate Miskawayh’s own attraction to Greek ideas, which eventually led him towards the acceptance of Greek thought and also towards the need for an apologetic on behalf of philosophical study and on the relations between philosophy and the divine revelation.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Miskawayh"

1

Marcotte, Roxanne D. "Ibn Miskawayh's concept of the intellect (ʻAql)." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56920.

Full text
Abstract:
Miskawayh's theory of intellect is the subject of this thesis; in addition, the historical and conceptual sources--Greek and Islamic--that were to shape Miskawayh's noetic are examined. The first part of this thesis examines the Greek tradition and its first most complete work dealing with the intellect, Aristotle's De Anima. Then, Alexander of Aphrodisias' noetic, as it is found in his Risalah fi/ 'Aql, Plotinus' conception of Intelligence, as it occurs in his Theologia Aristotelis and Proclus' conception of Intelligence, as it occurs in his Liber de Causis and finally, Themistius' noetic which is elaborated in his commentary of Aristotle's De Anima will be examined and evaluated in relation to Miskawayh's noetic. The second part of this thesis examines the Islamic tradition. The noetics of al-Kindiand of al-Farabi elaborated in their respective Risalah fi al-'Aql, are examined. In spite of Miskawayh's apparent shunning of his Islamic tradition, he is greatly influenced by it. The last part of this thesis examines Miskawayh's noetic as it can be reconstructed from his works: the Risalah fi al-Nafs wa al-'Aql, the al-Fawz al-Asghar and the Tahdhib al-Akhlaq. However, the use of the Risalah fial- 'Aql wa al-Ma'qul, a text attributed to Miskawayh, for the reconstruction of Miskawayh's noetic is more problematic. At he end of this study, it will appear that Miskawayh's noetic is indebted to both Greek and Islamic traditions. In spite of Miskawayh's explicit emphasis on Aristotelian aspects, he implicitly adheres to cosmological and anthropological speculations belonging to his Islamic tradition, which in turn, are greatly influenced by Neoplatonism. Thus Miskawayh, in an attempt to revive and utilize the Greek heritage, operated a rearticulation of the noeticsphere.
APA, Harvard, Vancouver, ISO, and other styles
2

Bou, Melhem Hassan. "La philosophie du beau dans l'architecture de Hassan Fathy." Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080063.

Full text
Abstract:
Hassan Fathy, qui est un architecte égyptien, occupe une place importante parmi les architectes et les théoriciens de l’architecture. Son importance réelle qui n’a pas été jusqu’à maintenant pleinement reconnue m’a poussé à m’intéresser à lui en consacrant ma thèse de doctorat à sa théorie du beau.La thèse se résume à prouver dans une première étape que Fathy n’a pas été un simple architecte qui appliquait dans son architecture les théories des autres, mais qu’il a été le créateur d’une théorie du beau trouvant ses sources dans la religion musulmane, dans la philosophie et dans la culture arabo-musulmane.Dans une deuxième étape, j’explique l’importance ―selon Fathy― de la dimension religieuse comme source d’inspiration pour obtenir le beau architectural ; ensuite je démontre que Fathy a été également influencé par les théories philosophiques du beau de certains philosophes.Dans une troisième étape, je mets en évidence l’importance de la dimension culturelle arabo-musulmane dans la pensée de Fathy dans la mesure où il considère que le respect de cette dimension dans une œuvre architecturale constitue l’une des conditions de sa beauté.La quatrième étape traite de l’interprétation architecturale de la philosophie du beau de Fathy d’une façon concrète et matérielle en expliquant comment sa théorie a pris des formes architecturales dans l’œuvre.Enfin, la cinquième étape essaye de mieux comprendre la pensée de l’architecte en tentant de situer la théorie du beau de Fathy et son application pratique par rapport aux divers positons de l’architecture vernaculaire et de l’architecture moderne
Hassan Fathy, an Egyptian architect, is one of the brightest architects and architectural theorists. He is not well known globally yet, which motivated me to improve my knowledge by extending my studies and dedicating my doctoral thesis to his theory of beauty. My thesis can be summarized by a first stage which proves that Fathy was not an ordinary architect who applies the theories of other architects in his designs, but he was rather creating the theory of beauty by finding its origin in the religion of Islam and the Arab-Muslim culture.In a second stage, I explain the importance of religion, according to Fathy, as a source of inspiration to attain architectural beauty. Then I prove that Fathy’s work was also influenced by the philosophical theory of beauty of other philosophers. In a third stage, I highlight the importance of the Arab-Muslim culture in Fathy’s mind, as he considers that respecting this culture in architectural work is one of its beauty’s requisites. The fourth stage concentrates on the architectural interpretation of the philosophy of beauty of Fathy in a practical and material way, by explaining how his theory was put into practice in architectural forms. Finally, in a fifth stage, I attempt to understand Fathy’s intellect, by comparing his theory of beauty and its practical application to different stands of vernacular and modern architecture
APA, Harvard, Vancouver, ISO, and other styles
3

Bou, Melhem Hassan. "La philosophie du beau dans l'architecture de Hassan Fathy." Electronic Thesis or Diss., Paris 8, 2015. http://www.theses.fr/2015PA080063.

Full text
Abstract:
Hassan Fathy, qui est un architecte égyptien, occupe une place importante parmi les architectes et les théoriciens de l’architecture. Son importance réelle qui n’a pas été jusqu’à maintenant pleinement reconnue m’a poussé à m’intéresser à lui en consacrant ma thèse de doctorat à sa théorie du beau.La thèse se résume à prouver dans une première étape que Fathy n’a pas été un simple architecte qui appliquait dans son architecture les théories des autres, mais qu’il a été le créateur d’une théorie du beau trouvant ses sources dans la religion musulmane, dans la philosophie et dans la culture arabo-musulmane.Dans une deuxième étape, j’explique l’importance ―selon Fathy― de la dimension religieuse comme source d’inspiration pour obtenir le beau architectural ; ensuite je démontre que Fathy a été également influencé par les théories philosophiques du beau de certains philosophes.Dans une troisième étape, je mets en évidence l’importance de la dimension culturelle arabo-musulmane dans la pensée de Fathy dans la mesure où il considère que le respect de cette dimension dans une œuvre architecturale constitue l’une des conditions de sa beauté.La quatrième étape traite de l’interprétation architecturale de la philosophie du beau de Fathy d’une façon concrète et matérielle en expliquant comment sa théorie a pris des formes architecturales dans l’œuvre.Enfin, la cinquième étape essaye de mieux comprendre la pensée de l’architecte en tentant de situer la théorie du beau de Fathy et son application pratique par rapport aux divers positons de l’architecture vernaculaire et de l’architecture moderne
Hassan Fathy, an Egyptian architect, is one of the brightest architects and architectural theorists. He is not well known globally yet, which motivated me to improve my knowledge by extending my studies and dedicating my doctoral thesis to his theory of beauty. My thesis can be summarized by a first stage which proves that Fathy was not an ordinary architect who applies the theories of other architects in his designs, but he was rather creating the theory of beauty by finding its origin in the religion of Islam and the Arab-Muslim culture.In a second stage, I explain the importance of religion, according to Fathy, as a source of inspiration to attain architectural beauty. Then I prove that Fathy’s work was also influenced by the philosophical theory of beauty of other philosophers. In a third stage, I highlight the importance of the Arab-Muslim culture in Fathy’s mind, as he considers that respecting this culture in architectural work is one of its beauty’s requisites. The fourth stage concentrates on the architectural interpretation of the philosophy of beauty of Fathy in a practical and material way, by explaining how his theory was put into practice in architectural forms. Finally, in a fifth stage, I attempt to understand Fathy’s intellect, by comparing his theory of beauty and its practical application to different stands of vernacular and modern architecture
APA, Harvard, Vancouver, ISO, and other styles
4

Omar, Mohd Nasir Bin. "A study of how to attain happiness as reflected in the works of Tahdhib Al-Akhlaq by Yahya Ibn Adi (D. 974) and Miskawayh (D. 1030)." Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304863.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Raymond, Hélène. "Formes, fonctions et enjeux de l’amitié, en Orient musulman, aux IVe/Xe et Ve/XIe siècles." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040150.

Full text
Abstract:
A l’instar de la philia dans l’Antiquité grecque, l’amitié en Orient musulman aux IVe/Xe et Ve/XIe siècles ne se réduit pas à la relation affective de personne à personne que nous voyons en elle aujourd’hui. Elle déborde le strict domaine de l’intimité pour dire la vie en communauté et renvoyer à une exigence de fraternité humaine généralisée. Elle participe ainsi à la constitution de groupes sociaux comme celui des raffinés à l’intérieur de l’espace aulique chez al-Waššā’, elle préside, d’après al-Sulamī, au compagnonnage spirituel des disciples rassemblés autour du maître soufi, elle concourt encore à la formation, à la cohésion et au maintien, en une totalité unifiée, du groupe des Iḫwān al-Ṣafā’, dont les membres sont déjà réunis par leur adhésion à une doctrine philosophique originale. La capacité unificatrice qu’elle recèle et les valeurs morales qu’elle promeut l’érigent, selon al-Tawḥīdī et Miskawayh, en un idéal sur lequel se régler pour ourdir la toile sociale et remédier à l’insociabilité et aux divisions qui marquent l’Empire oriental musulman à l’époque ici considérée. Dans une optique religieuse, chez al-Ġazālī, sa pratique particulière comme amitié en Dieu, orientée vers le transcendant, tend à vider le cœur de l’homme de la présence du moi pour laisser place au Très-Haut, elle contribue alors à l’élaboration d’une éthique véritablement musulmane et permet de redonner vie religieuse effective à la communauté musulmane (umma). L’amitié entre l’homme de lettres et l’homme de pouvoir, prônée par al-Tawḥīdī, peut en outre jouer un rôle politique, en ce qu’elle modifie les rapports traditionnels entre le conseiller et le prince
Similar to the philia in Greek antiquity, friendship in the Muslim Orient, during the 4th/10th and the 5th/11th centuries, cannot be reduced to the emotional relationship between people which we see nowadays. It extends beyond the strict domain of intimacy to signify life in the community, and leads to a demand for generalized human brotherhood. It thus contributes, for al-Waššā’, to the setting up of social groups such as that of the refined ones inside the princely court; it presides, according to al-Sulamī, over the spiritual fellowship of the disciples gathered around the Sufi master; it also contributes to the forming, cohesion and maintenance, in a wholly unified organization, of the Iḫwān al-Ṣafā’ group, whose members are already united through their allegiance to an original philosophical doctrine. The unifying capacity it holds and the moral values it promotes establish it, according to al-Tawḥīdī and Miskawayh, as an ideal to look up to so as to weave the social framework and address the unsociability and divisions that characterize the era of the Eastern Muslim Empire we are studying here. Within a religious perspective, in al-Ġazālī, its particular practice as love in God, oriented towards the transcendent, tends to empty man’s heart of the ego to make place for the Most High. It then contributes to the elaboration of a truly Muslim ethic and enables to revitalize the religious life of the Muslim community (umma). The friendship between the man of letters and the man of power, advocated by al-Tawḥīdī, can, moreover, play a political role, in so far as it modifies the traditional relationship between the counsellor and the prince
APA, Harvard, Vancouver, ISO, and other styles
6

Scharfe, Patrick. "Portrayals of the Later Abbasid Caliphs: The Role of the Caliphate in Buyid and Saljūq-era Chronicles, 936-1180." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275506456.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Miskawayh"

1

ʻUwayḍah, Kāmil Muḥammad Muḥammad. Ibn Miskawayh: Madhāhib akhlāqīyah. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Mafhūm al-nafs ʻinda ibn Miskawayh. Ḥalab: Dār al-Rifāʻī lil-Nashr wa-al-Ṭibāʻah wa-al-Tawzīʻ, 2004.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Mafhūm al-nafs ʻinda Ibn Miskawayh. Ḥalab: Dār al-Rifāʻī, 2004.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Balūshī, Ḥasan Jamāl. Falsafat al-akhlāq fī al-fikr al-Shīʻī: Miskawayh unmūdhajan. Bayrūt: Dār al-Rāfidayn lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2018.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Bhat, Badruddin. Abu Ali Miskawayh: A study of his historical and social thought. New Delhi: Islamic Book Foundation, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Fuat, Sezgin, Ansari M. Abdul Haq, and Ibn Miskawayh, Aḥmad ibn Muḥammad, d. 1030., eds. Miskawayh, Abū ʻAlī Aḥmad ibn Muḥammad (d. 421/1030): Texts and studies. Frankfurt am Main: Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Falsafat al-akhlāq wa-al-siyāsah ʻinda falāsifat al-Islām: Miskawayh namūdhajan. Tūnis: Maktabat ʻAlāʼ al-Dīn, 2017.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Adraʻ, al-Sharīf. Hawāmil al-kalām: Mā lam yaqulhu Abū Ḥayyān al-Tawḥīdī wa-ṣāḥibuhu Miskawayh. al-Jazāʼir: Manshūrāt al-Barzakh, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Hawāmil al-kalām: Mā lam yaqulhu Abū Ḥayyān al-Tawḥīdī wa-ṣāḥibuhu Miskawayh. al-Jazāʼir: Manshūrāt al-Barzakh, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Miskawayh, Aḥmad ibn Muḥammad Ibn. al- Hawāmil wa-al-shawāmil: Suʾālāt Abī Ḥayyān al-Tawḥīdī li-Abī ʻAlī Miskawayh. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 2001.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Miskawayh"

1

Wakelnig, Elvira. "Miskawayh, Abū ʿAlī." In Encyclopedia of Medieval Philosophy, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1151-5_339-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Wakelnig, Elvira. "Miskawayh, Abū ʿAlī." In Encyclopedia of Medieval Philosophy, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1151-5_339-3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Arabatzis, George, Maarten J. F. M. Hoenen, Vasileios Syros, Harro Höpfl, Lidia Lanza, Antonella Straface, Mikko Yrjönsuuri, et al. "Miskawayh, Abū ʿAlī." In Encyclopedia of Medieval Philosophy, 797–99. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_339.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Wakelnig, Elvira. "Miskawayh, Abū ʿAlī." In Encyclopedia of Medieval Philosophy, 1218–21. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_339.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Topkara, Ufuk. "Das Tahḏīb al-aḫlāq von Miskawayh." In Umrisse einer zeitgemäßen philosophischen Theologie im Islam, 25–75. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-19794-0_2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Rassool, G. Hussein, and Mugheera M. Luqman. "Ibn Miskawayh, Ibn Rushd, and Al-Fārābī." In Foundations of Islāmic Psychology, 48–55. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003181415-7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Karoui, Kaouther. "3.1 Mohammed Arkoun's rereading of the Islamic thought of Miskawayh (d. 1030): A multifaceted concept of justice." In Edition Moderne Postmoderne, 165–89. Bielefeld, Germany: transcript Verlag, 2023. http://dx.doi.org/10.14361/9783839465516-013.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Adamson, Peter. "Miskawayh's Psychology *." In Studies on Plotinus and al-Kindi, XV_39—XV_54. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003420996-15.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Topkara, Ufuk. "The Concept of Happiness." In Miskawayh's Tahḏīb al-aḫlāq, 53–110. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429507328-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Topkara, Ufuk. "The Concept of Friendship." In Miskawayh's Tahḏīb al-aḫlāq, 174–220. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429507328-4.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Miskawayh"

1

Mohamed, Yasien. "THE EDUCATIONAL THEORY OF FETHULLAH GÜLEN AND ITS PRACTICE IN SOUTH AFRICA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/unws8008.

Full text
Abstract:
This paper deals with the educational thought of Fethullah Gülen and its application in a school in South Africa. It will attempt to demonstrate the effectiveness of the school, both academically and in the promotion of universal moral values. The Gülen school provides an alternative both to the Muslim private school and the general private school. Unlike the latter, it gives more attention to moral values, and unlike the former, it is open to all learn- ers irrespective of religious persuasion. It provides a service to society in the transmission of knowledge to humanity, and in cultivating moral values such as responsibility, tolerance, respect, reliability and compassion. The paper is divided into three parts: First, it introduces the problem of educational dichoto- my within the Turkish context since 1924, and how Fethullah Gülen attempted to reconcile science and religion, at least theoretically. Second, it presents the educational philosophy of Fethullah Gülen, especially his moral philosophy as inspired by Miskawayh’s (d. 1030) psy- chology of the soul and his view of the role of the teacher, both in the transmission of knowl- edge and moral values. Third, it discusses the practice of Gülen’s educational philosophy in South Africa, with special reference to Star International School, Cape Town, covering the religious motivations of the teachers, the moral ethos of the school, and educational problems and challenges.
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Miskawayh"

1

Zulkarnain, Iskandar. TEORI KEADILAN : “PENGARUH PEMIKIRAN ETIKA ARISTOTELES KEPADA SISTEM ETIKA IBN MISKAWAIH”. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, March 2018. http://dx.doi.org/10.33753/madani.v2i1.37.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Miskawayh' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography