Academic literature on the topic 'Muslim philosophers'
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Journal articles on the topic "Muslim philosophers"
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Hussain, Ahmad Iftheqar. "First Contemporary Muslim Philosophers Conference." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 167–72. http://dx.doi.org/10.35632/ajis.v15i3.2169.
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Early Saturday morning on 16 May 1998, fifty people made their wayinto the conference room of Georgetown University’s SalaamIntercultural Center for the first annual conference of the Association ofContemporary Muslim Philosophers. Looking into their eyes, one couldsee a glimmer of hope and the fire of enthusiasm. Clearly, this was notgoing to be a run of the mill encounter of Muslim minds. Some of thegreatest intellects of the Muslim world were present, among themProfessor Seyyed Hossein Nasr, Dr. T a B JBbir a1 ‘AlwBni, and Dr. KamalHassan. Young students with fresh countenances and effervescent commentswaited to deliberate upon such issues as the difference betweenpublic and private philosophy, the role of postmodernism in the Muslimworld, and why and in what condition does the Muslim intellectual traditionfind itself.Ironically, this occurred in view of an immense Jesuit Crucifix heraldedby the Greek letters alpha and omega, which symbolize Christ.While for some this signified the contradiction and turmoil presentwithin current Muslim philosophical discourse, for others it embodieda promising message. For those who saw it as a positive symbol,including myself, the cross served to illustrate the universe, markingthe four cardinal directions of space, and the surrounding alpha andomega symbolized the all-encompassing nature of the Qur’an. On aterrestrial level, it verified the resilient nature of the Muslim intellectfor, quite obviously, we were a group of Mhims meeting in a Jesuitinstitution to talk about reviving Islamic philosophy. Nevertheless, theuniversal significance of that symbol was realized by the spirit of thegathering and in the profound discussions afforded by all those present.The conference started with a moment of reflection upon the versesof the Qur’an found in Siirat a1 ‘Alaq: ...
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Mustain, Mustain. "Etika dan Ajaran Moral Filsafat Islam: Pemikiran Para Filosof Muslim tentang Kebahagiaan." Ulumuna 17, no. 1 (November 8, 2017): 191–212. http://dx.doi.org/10.20414/ujis.v17i1.177.
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Muslim philosophers thought on ethics is not just about what is good and good action, but also at the same time order muslims to commit teachings of the good action. It means that the study of ethics does not stand alone but linked and fused with moral teachings. The end objective to be achieved with ethical and moral teachings is happiness that is described as the combination of elements of safety, peace, and quiet. According to Muslim philosophers, happiness can be achieved through acts of decency and deployment of deep sense of intellegence. They assume that the happiness achieved through the second way has higher levels of morality than through the first one. This is so, partly, since they find that such special achievement can only be achieved by special people, namely the philosophers.
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Rizki, Muhammad Muzadi. "KONSEPSI ILMU DALAM PERSPEKTIF ABU AL-HASAN AL-‘AMIRI." POTENSIA: Jurnal Kependidikan Islam 6, no. 1 (November 24, 2020): 93. http://dx.doi.org/10.24014/potensia.v6i1.8639.
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It cannot be denied that Islamic philosophical thought was influenced by Greek philosophy. Many Muslim philosophers took the thoughts of Aristotle and were interested in Plotin's thoughts. The development of science from the past until now has also always experienced development, as evidenced by the emergence of figures carrying arguments about different concepts of science, starting from Greek philosophers to Eastern philosophers or commonly called Muslim philosophers, for example, from Muslim philosophers there is Abu al-Hasan al-‘Amiri who constructs the paradigm that science and religion are not contradictory but are related to one another, or in other languages not contradicting each other, in which epistemology is still guided by the Qur'an and Hadith.
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Rohmatin, Tien. "AL-FARABI ON HUMANS." ILMU USHULUDDIN 9, no. 1 (November 30, 2022): 125–50. http://dx.doi.org/10.15408/iu.v9i1.29314.
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The Discourse about humans to this day continues to be actual and contextual and has always been an important issue. The question of who, what, and where humans are is still a matter of debate among scientists, philosophers, and theologians. In general, among philosophers, scientists, and theologians, humans are understood in three ways: First, the group that holds that humans are only material that occupies space, can be seen, touched, measured, counted, and so on. The second group is having a view that human nature is only the spirit. While the third group has a view that humans are made up of matter and spirit perfectly and simultaneously or consist of body and spirit (soul). This paper describes the thoughts of a Muslim philosopher, al-Farabī about humans. Al-Farabī is a Muslim philosopher who is known as al-Muʿallim al-Thānī (Second Teacher) after Aristotle who was nicknamed al-Muʿallim al-Awwal (First Teacher). An honorary title was given to him for his ability to review the thoughts of Greek philosophers, especially Aristotle. Humans according to Al-Farabī are two-dimensional beings. The physical dimension is in the form of a material body and the spiritual dimension consists of the soul (al-nafs) and spirit (al-rūḥ).
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AS, Humaidi Hum. "To be Excellent Society: Comparative Analysis between Western and Muslim Philosophers." Ulumuna 20, no. 1 (June 6, 2016): 147–76. http://dx.doi.org/10.20414/ujis.v20i1.823.
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The western philosophers like Karl Marx believe that society is ontologically understood in terms of physical dimension only while the Muslim philosophers such as al-Fārābī, Nasīr al-Dīn al-Tūsī, Ibn Khaldūn and Murtaḍā Muṭahharī argue that it consists of physical and metaphysical or spiritual aspects. The structure of a society along with its development and orientation can be seen and explained by its physical and metaphysical aspects. Moreover, the perfection of a society is not only based on the fulfilment of its physical needs but also on the establishment of intellectual and spiritual needs. This article aims to discuss society through Islamic philosophy’s perspective with the elaboration of social science, the reality of a society, the structure of an ideal society and its development and orientation.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.823
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ناصر, حاكم. "The position of Muslim philosophers of prophecy." Kufa Journal of Arts 1, no. 9 (October 29, 2011): 213–51. http://dx.doi.org/10.36317/kaj/2011/v1.i9.5996.
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The topic of the Prophet and the Prophethood and his signs of Prophethood and the miracles that accompany the Prophet during his communication of the message of his Lord to mankind, the characteristics of the Prophet and others, are among the topics that scholars of theology and theology of all sects, sects and religions cared about, including our true Islamic religion, and many pages, books and volumes have been published in this section, And he made the topic of prophecy one of the basic dogmatic investigations after the topic of divinity in these works, and theologians and theologians looked at it through a doctrinal and missionary perspective, because God had told about the Prophet in his heavenly books, and made for him attributes, conditions, miracles, dignities, and so on.
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Wahid, Abd. "PEMIKIRAN POLITIK DALAM ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 9, no. 1 (January 4, 2010): 75. http://dx.doi.org/10.18592/jiiu.v9i1.1411.
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Muslim theologians, jurists and philosophers have developed Islamic po-litical thought along history. The classic theologians of Syi’ah, Khawarij,Murji’ah, Mu’tazilah and Asy’ariyah schools focus their political thoughton the question of who has the right to rule the Muslim community afterthe death of the prophet Muhammad. Among the jurists, al-Mâwardî ar-gues that the aim of establishing a state is to continue the prophetic mis-sion, namely to protect religion and to enhance the welfare of the Muslimcommunity. Finally, the Muslim philosopher and historian, Ibn Khaldûnargues that the state should be based on group feeling (‘ashabiyah), and thegroup feeling based on religion should be at the top of the other kinds ofgroup feeling.
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Arikewuyo, Nafiu Ahmed. "Polemics on Philosophy: A Comparison of The Thoughts of Al-Ghazāli and Ibn Taymiyyah." Tashwirul Afkar 41, no. 1 (June 30, 2022): 63–80. http://dx.doi.org/10.51716/ta.v41i1.69.
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Philosophy is one of the most pressing matters that have polarized the views of Muslim scholars. Among Muslim scholars who’s contributed to the philosophical discourse and left an indelible mark on the thought of subsequent Muslims across the globe; Al-Ghazāli (d.1111C.E.) and Ibn Taymiyyah (d.1328C.E.) are very prominent. Hence, this work is an attempt to compare the views of the two scholars on Philosophy. The study adopts an analytical method. The findings of the study reveal that there is no controversy between the two scholars and even among the generality of Muslim theologians over the impropriety of Peripatetic and Neo-Platonic versions of Philosophy which were the areas of interest of the so-called Muslim Philosophers in the medieval era; the approach adopted in refuting them remains the area of contention between the two scholars. Despite his reputable criticism of the Philosophers, Al-Ghazāli has also been accused by some Muslim theologians of being tainted with some philosophical heresies, while Ibn Taymiyyah, although not like that of the former, has also been alleged of some philosophical influences. The major contribution of the research is the highlight of similarities and dissimilarities between the two scholars vis-à-vis Philosophy
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Lohr, Charles. "The Arabic Background to Ramon Lull's Liber Chaos (ca. 1285)." Traditio 55 (2000): 159–70. http://dx.doi.org/10.1017/s0362152900000076.
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One of the earliest works of the Majorcan Ramon Lull (1230/35–1315/16) was a Compendium logicae Algazelis (1271/72), a work based on the first section of the Maqâsid al-falâsifa (that is, “Opinions of the Philosophers”) of the great Muslim theologian, Abû Ḥâmid al-Ghazâlî (d. 1111). Algazel was Persian and his Maqâṣid an Arabic form of a Persian work by the celebrated philosopher Ibn Sînâ (d. 1037), known to the Latins as Avicenna. Algazel summarized the philosophy of Avicenna with the intention of refuting it in his Tahâfut al-falâsifa (that is, “Destruction of the Philosophers”). As is generally known, the Cordovan philosopher and jurist, Averroes (Ibn Rushd, d. 1198), sought to refute this latter work in his Tahâfut al-tahâfut or “Destructio destructionis.”
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Nasution, Hasan Bakti, M. Fajri Syahroni Siregar, and Imron Bima Saputra. "THE DISTRIBUTION OF SCIENCE ACCORDING TO MUSLIM PHILOSOPHERS." Ta dib Jurnal Pendidikan Islam 11, no. 1 (May 1, 2022): 55–66. http://dx.doi.org/10.29313/tjpi.v11i1.9045.
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This research is a qualitative research and includes literature research. The purpose of this study is to examine the distribution of knowledge with various branches and scopes. In Islam science has a level that is so important that this makes philosophers divide it so that Muslims can easily understand the difference. The position of Ibn Khaldun and other philosophers as experts who share knowledge in the articles presented is so that the way of thinking of Ibn Khaldun and other philosophers about science is well known in its distribution and scope.
Dissertations / Theses on the topic "Muslim philosophers"
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Stephens, Annette, and res cand@acu edu au. "Education for an Australian Choral Tradition: evaluating the philosophies of Stephen Leek." Australian Catholic University. School of Music, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp90.09042006.
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The thesis aimed to assess the philosophies of Stephen Leek, in regard to the education for an Australian choral tradition. In order to address Stephen Leek's philosophies, a study of Australia's existing choral tradition and its history was conducted. This was followed by a general overview of music education in Australia post 1960. In light of these findings, Leek's educational philosophies were discussed, with specific influences, including biographical information. Leek's educational work Voiceworks was found to encapsulate his ideas. The program is creative-based, and aims to facilitate the discovery of new artistic concepts, and foster acceptance and interest in contemporary Australian choral music. Using the voice as the sole instrument, students can perform the pieces from Voiceworks, or use the ideas for further creativity in their own compositions. The program is based on experimentation, discovery, structuring, formulating, rehearsal, performance and discussion. Leek advocates that these stages are the quickest and most effective way of facilitating the learning of contemporary music techniques. In the evaluation of Leek's philosophies, case studies using a lesson from Voiceworks, were conducted with two Year 7 music classes in two different government coeducational schools. The findings revealed that Voiceworks can be a successful resource in the education for an Australian choral tradition. However, it was also found that excitement, enthusiasm and enjoyment are the key to its success, and hence excellent teaching is required in its presentation.
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Heneghan, Frank. "Ireland's Music Education National Debate rationalization, reconciliation, contextuality and applicability of global philosophies in conflict /." Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-11082004-084013/.
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Thesis (D.Mus.)-University of Pretoria, 2004.Paper copy accompanied by 1 CD-ROM with title: The Music Education National Debate (MEND). Includes bibliographical references. Available on the Internet via the World Wide Web.
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Andersson, Ida. "Balance of music education : chartering verbal and non verbal knowledges in the philosophies of music teachers in South Africa." Thesis, Kungl. Musikhögskolan, Institutionen för musik, pedagogik och samhälle, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-1488.
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This thesis discuss how balance between declarative and procedural knowledge can be reached in music education. The purpose is to shine light on how balance between different kinds of knowledge shows itself in South African music teachers descriptions of their ways of teaching. The main focus lies in how non verbal and verbal knowledge present itself in the teacher's philosophies. The categorisation of different kinds of knowledge from the book Music Matters by David Elliott is used to distinguish the main question in the analysis. This categorisation suggests there are five categories of knowledge of where one is verbal and four non verbal. Seven teachers are included in the study and the results show that there are some difficulties in the process of balancing verbal and non verbal knowledges in their teaching situations. The difficulties is shown largely between the desire to teach through non verbal methods and the traditional way of teaching that is more directed towards verbal knowledge and the fact that it is the easiest and quickest way to use spontaneously in the teaching situations. The thesis concludes that despite the fact that there are areas of development in balancing knowledges in teaching situations, there is more elements of the philosophical theories discovered in reality than expected. The pattern show that the teacher's philosophical reflections present more gaps individually than put together which results in the reflection that if teachers use the knowledge and experience among each other in a larger extent, balance between different kinds of knowledge is more easily approached than when doing it on their own.
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Stephens, Annette. "Education for an Australian choral tradition: Evaluating the philosophies of Stephen Leek." Thesis, Australian Catholic University, 2004. https://acuresearchbank.acu.edu.au/download/0065843662a439782a3e5b46fa2056dd031fef4c7aabdfa007bfb80c5e8cf8cc/5552303/65098_downloaded_stream_323.pdf.
Full textAbstract:
The thesis aimed to assess the philosophies of Stephen Leek, in regard to the education for an Australian choral tradition. In order to address Stephen Leek's philosophies, a study of Australia's existing choral tradition and its history was conducted. This was followed by a general overview of music education in Australia post 1960. In light of these findings, Leek's educational philosophies were discussed, with specific influences, including biographical information. Leek's educational work Voiceworks was found to encapsulate his ideas. The program is creative-based, and aims to facilitate the discovery of new artistic concepts, and foster acceptance and interest in contemporary Australian choral music. Using the voice as the sole instrument, students can perform the pieces from Voiceworks, or use the ideas for further creativity in their own compositions. The program is based on experimentation, discovery, structuring, formulating, rehearsal, performance and discussion. Leek advocates that these stages are the quickest and most effective way of facilitating the learning of contemporary music techniques. In the evaluation of Leek's philosophies, case studies using a lesson from Voiceworks, were conducted with two Year 7 music classes in two different government coeducational schools. The findings revealed that Voiceworks can be a successful resource in the education for an Australian choral tradition. However, it was also found that excitement, enthusiasm and enjoyment are the key to its success, and hence excellent teaching is required in its presentation.
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CLELAND, KENT DOUGLAS. "MUSICAL TRANSFORMATION AS A MANIFESTATION OF THE TEMPORAL PROCESS PHILOSOPHIES OF HENRI BERGSON." University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1059403850.
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Gonzalez, Luis S. "REHEARSAL EFFECTIVENESS: AN ANALYTICAL STUDY OF REHEARSAL PHILOSOPHIES AND PROCEDURES OF SELECTED PUBLIC SCHOOL AND POSTSECONDARY WIND BAND CONDUCTORS." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin990724125.
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Appleby, Joshua. "Making the most of life’s uncertainty: An analysis of the philosophies and musical language of David Ades." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2021. https://ro.ecu.edu.au/theses/2446.
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This project explores the compositional and improvisational techniques idiosyncratic to David Ades, specifically within his last two recordings as leader: A Glorious Uncertainty and A Life in a Day. Interviews were conducted with collaborators and those musically associated with Ades to provide a deep understanding of the philosophical values governing his musical approach. In association with this, selected recordings from the aforementioned albums were transcribed for analysis. Areas of analytical focus were arrangement, form and structure, pitch arrangement, rhythmic devices, articulation, effects, dynamics, and interaction. Due to the freedom Ades sought within his music, the work of musicologists such as Ekkehard Jost in his book Free Jazz, Dave Liebman’s and Lewis Porter’s analyses of Coltrane’s music, and Stroessner’s adaptation of Jan LaRue’s work have been employed for analysis. Having established a comprehensive overview of Ades’s musical idiosyncrasies and the philosophy behind them, this document acts not only as an insight into the musician, but a potential source for application to artistic practice, encouraging the development of a personal musical lexicon.
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Nyce, Douglas L. "New Zealand primary music education: a promise broken : a comparison of the de jure and de facto philosophies of music education of New Zealand primary, intermediate and middle schools." Thesis, University of Auckland, 2012. http://hdl.handle.net/2292/18071.
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This thesis project is undertaken in order to expose and analyse the
philosophies of music education of the New Zealand educational system at the
primary level. Research is conducted and presented in the disciplines of philosophy,
the philosophy of music, the philosophy of education and the philosophy of music
education so that this analysis might be as conceptually broad and deep as possible.
Information is also gathered from New Zealand governmental documents on the
subject of music educational philosophy and previous surveys of New Zealand music
education are explored. Current information is also gathered through the conducting
of a survey of 1247 New Zealand schools. This thesis is a vehicle both for the
presentation and analysis of data gathered through this survey of New Zealand
primary, intermediate and middle school music education and for the presentation and
philosophical analysis of the discipline of the philosophy of music education. Using
data collected through the survey instrument, the de facto philosophies reported by
music educators and principals as operating in New Zealand schools have been
established. The data collection involves qualitative questioning regarding the
philosophy of music education as well as quantitative questioning regarding
philosophy, methods, curriculum and materials utilised. The responses are analysed,
as are many other competing philosophical viewpoints for logical validity and
empirical relevance. Efforts are also made to place them within the context of the
history and philosophy of music education. The conclusions of this exposition and
analysis are that there is a discernable philosophy of music education predominantly
operating in New Zealand schools as demonstrated by teacher practice (the
philosophy of music education de facto) and that this philosophy is in some ways
inconsistent with the predominant philosophy of music education as articulated in
New Zealand Ministry of Education documents (the philosophy of music education de jure). Based on its validity and efficacy, I recommend that a particular philosophy of music education bridging the two be developed and be adopted, both de jure and de facto, by New Zealand officials and educators.
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Wheeler, T. Ray. "Toward a Framework for a New Philosophy of Music Education: Løgstrup as Synergy Between the Platonic and the Aristotelian Perspectives in the Music Education Philosophies of Bennett Reimer and David Elliott." Thesis, connect to online resource, 2006. http://www.unt.edu/etd/all/Dec2006/Open/wheeler_t_ray/index.htm.
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Giordani, Angela Marie. "Making Falsafa in Modern Egypt: Towards a History of Islamic Philosophy in the Twentieth Century." Thesis, 2021. https://doi.org/10.7916/d8-raq9-5n79.
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“Making Falsafa in Modern Egypt” is an intellectual and institutional history of a phenomenon in colonial-national Egypt known to participants and observers as the “Islamic philosophy revival.” At the helm of this “revival” was an intellectually and politically diverse group of local scholars—shaykhs trained at Cairo’s venerable al-Azhar mosque-university as well as philosophers and Arabists with doctorates from the Sorbonne and Cambridge—united by a commitment to rehabilitating the legacies of Ibn Sina (Avicenna), Ibn Rushd (Averroes), and other classical masters of the philosophical discipline known in Arabic as falsafa. My dissertation excavates the archive of this little-studied Egyptian revivalist movement to offer a situated intellectual history of the production, diffusion, reading, and uses of the Arabo-Islamic philosophical tradition in modern global thought. In so doing, I begin to address the neglected yet consequential question of how and to what end scholars in the Arabic-speaking regions of the Muslim world studied, taught, interpreted, and otherwise engaged their philosophical heritage in the modern era.
In tracing the efforts of prominent twentieth-century Egyptian philosophers to reconstitute classical falsafa for modern thought and education, I rely on their published scholarship, conference presentations, personal papers, and articles on politics and education as well as archival records from the institutions where they worked and studied. I show that these scholars (re)made their philosophical tradition into a privileged subject and means of reform, taking its revival to be an essential precondition for Arabs’ modern becoming. By writing revisionary histories and building new archives of falsafa, they redefined its disciplinary bounds and canon as understood in Islamic and European scholarly traditions while also presenting novel genealogies of science, reason, and humanism that provincialized Western philosophy and configured its Islamic counterpart as an alternative universalism. As widely-read international scholars who studied and taught at universities across the Middle East and Europe, meanwhile, they played a crucial role in establishing “Islamic philosophy” as an object of international academic inquiry and a “world tradition.” Whereas the modern reconstruction of the Arabo-Islamic philosophical tradition is generally represented as a project internal to Orientalism driven by Europeans, my dissertation recasts this major hermeneutic enterprise as a chapter in the intellectual history of Islam and the Arab world. By tracing the meaning and making of falsafa in colonial-national Egypt through the works of its local revivers, I begin to document the formative role of colonized Arab and Muslim scholars in the global historical processes, networks, and debates that made their philosophical heritage into one of the most widely-studied thought traditions in the contemporary era.
Books on the topic "Muslim philosophers"
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Riz̤vī, Vaqār Aḥmad. Eminent Muslim scientists, the Quaid, and poets. Karachi: Royal Book Co., 1987.
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al-Dīn, Nāyif Zahr. Manāhil al-ḥukamāʾ wa-al-awliyāʾ wa-maʾāthir al-aʻlām al-muwaḥḥidīn. Bayrūt: al-Markaz al-ʻArabī lil-Abḥāth wa-al-Tawthīq, 1997.
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Çubukçu, İbrahim Agâh. Türk-İslâm düşünürleri. Ankara: Türk Tarih Kurumu Basımevi, 1989.
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Ṭuʻmah, Salmān Hādī. Min aʻlām al-fikr al-ʻArabī. Bayrūt: Muʾassasat al-Balāgh, 1999.
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Ẓāhirī, Abū Turāb. Iʻlām ahl al-ḥāḍir bi-rijāl min al-māḍī al-ghābir. Jiddah: Maṭabiʻ Zahar, 1985.
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Virk, Muḥammad Z̲akariyā. Ibn Rushd: Jadīd savāniḥ aur kārnāme. Lāhaur: Āvāz Ishāʻat Ghar, 2005.
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Sarbāzī, Muẓaffar. Zindagī-i Abū ʻAlī Sīnā. 3rd ed. [Tehran]: Shirkat-i Tawsiʻah-i Kitābkhānahʹhā-yi Īrān, 1990.
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Qai͡umov, Aziz. Abu Raĭḣon Beruniĭ ; Abu Ali ibn Sino. Toshkent: "Ësh gvardii͡a︡" nashriëti, 1987.
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Ṭabbāʻ, ʻUmar. Ibn al-Haytham, muʾassis ʻilm al-ḍawʾ al-ḥadīth. Bayrūt: Muʾassasat al-Maʻārif, 1993.
Find full textBook chapters on the topic "Muslim philosophers"
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Mirakhor, Abbas, and Hossein Askari. "Earlier Muslim Scholars and Philosophers on Justice." In Conceptions of Justice from Earliest History to Islam, 215–39. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54303-5_9.
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Abdul-Jabbar, Wisam Kh. "The Intercultural, Educational, and Interdisciplinary Borderlines." In Medieval Muslim Philosophers and Intercultural Communication, 1–20. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-1.
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Abdul-Jabbar, Wisam Kh. "The Averroesian Deliberative Pedagogy of Intercultural Education." In Medieval Muslim Philosophers and Intercultural Communication, 126–53. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-7.
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Abdul-Jabbar, Wisam Kh. "Intercultural FāRābism." In Medieval Muslim Philosophers and Intercultural Communication, 82–102. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-5.
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Abdul-Jabbar, Wisam Kh. "The Dialogical Paradigm." In Medieval Muslim Philosophers and Intercultural Communication, 40–60. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-3.
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Abdul-Jabbar, Wisam Kh. "Rihla as the Sojourner's Deliverer from Error." In Medieval Muslim Philosophers and Intercultural Communication, 103–25. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-6.
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Abdul-Jabbar, Wisam Kh. "Intercultural Encounters, Discord, and Discovery." In Medieval Muslim Philosophers and Intercultural Communication, 21–39. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-2.
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Abdul-Jabbar, Wisam Kh. "Concluding Thoughts and Implications." In Medieval Muslim Philosophers and Intercultural Communication, 154–69. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-8.
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Abdul-Jabbar, Wisam Kh. "Al-Kindi on Education." In Medieval Muslim Philosophers and Intercultural Communication, 61–81. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780367854133-4.
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Askari, Hossein, and Abbas Mirakhor. "Contemporary Muslim Scholars and Philosophers on Justice in Islam." In Conceptions of Justice from Islam to the Present, 17–32. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-16084-5_2.
Full textConference papers on the topic "Muslim philosophers"
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Paya, Ali. "IN DEFENCE OF UNIVERSAL ETHICAL VALUES AND PRINCIPLES." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/wnza5901.
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In the past few decades a new approach to ethical principles known as ‘particularism’ has become fashionable among moral philosophers. According to the particularist the progress in the field of ethics, is from monism (the view that there is only one moral principle), through pluralism (the view that there are many), to particularism (the view that there are none). Jonathan Dancy advocates a radical particularist theory: arguing against a variety of univer- salist–pluralist doctrines, he maintains that there are no moral principles; and, even if there are, our ethical decisions are highly context-dependent, made case by case, without the sup- port of such principles. In this paper, drawing on a number of theoretical concepts used in science as well as the philosophy of science, and making use of Fethullah Gülen’s insights, I try to develop a mod- erate universalist–pluralist model in defence of universal ethical values and principles. This model, I argue, is less vulnerable to Dancy’s criticisms and better equipped, in comparison to Dancy’s own model, to deal with particular moral cases. While particularism in ethics leads to relativism and leaves moral agents with no clear guidelines, the model developed here could serve all moral agents, regardless of credal or cultural association and socio-political outlook, in making sound and commendable moral judgements.
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Mohaghghegh, Mehdi. "Islamic philosophical manuscripts." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.11.
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It was the translation movement in Islamic civilization which made the works of Greek scholars available to the Muslims.[i] But not only did translators put the various works of Aristotle, Plato, Galen, and other philosophers into Arabic; the works of the Greek philosophers were also classified and catalogued, in which context mention should be made of two works by Abū Naṣr al-Fārābī, in one of which he presented the works of Plato, and in the other the works of Aristotle.[ii] Ḥunayn b. Isḥāq in his letter to ʿAli b. Yaḥyā mentioned individually 129 books that his co-workers had translated with him, and he gives a detailed description of how he obtained the manuscripts and how he compared the manuscripts with each other in order to arrive at correct and complete texts.
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Eldridge, Bruce. "THE PLACE OF THE GÜLEN MOVEMENT IN THE INTELLECTUAL HISTORY OF ISLAM, PARTICULARLY IN RELATION TO ISLAM’S CONFRONTATION WITH POSTMODERNISM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/wnpd2463.
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The world is changing at an unprecedented rate. Established religions are struggling to come to terms with societies that are increasingly secular and sceptical about the certainties of the past. They are struggling to come to terms with the new modes and speeds of communication and the moods and ideas that can now be spread so fast. How Islam will eventually respond to the post-modern world is still to be determined. Some want nothing to do with that world, others understand the need to take the opportunities and rise to the challenges. Fethullah Gülen is one of the latter. This paper places the Gülen movement and Fethullah Gülen himself in particular, within the context of Islam’s confrontation with modernity and post-modernity. It demonstrates Gülen’s awareness of Islam’s intellectual legacy and the extent to which he utilises the methodolo- gies of earlier scholars. Gülen interprets Islam’s foundational texts in a way that picks out their relevance to today’s world. He is unafraid to engage with other philosophies and faith communities. The schools established by his followers have developed curricula designed to produce the next generation of leaders. Gülen envisions a world where people are deeply grounded in a moral and ethical tradition, where humility and service are highly valued and where reason, science and technology are fully utilised for the benefit of all. This paper shows that when confronted by the uncertainties and relativities of postmodernism, Gülen has located a middle way able to sustain itself in a globalised, postmodern world while re- maining true to its Islamic heritage.
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Clement, Victoria. "TURKMENISTAN’S NEW CHALLENGES: CAN STABILITY CO-EXIST WITH REFORM? A STUDY OF GULEN SCHOOLS IN CENTRAL ASIA, 1997-2007." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ufen2635.
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In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools’ curriculum to parents and students, and records a decade-long success both in educating students and in laying the foundations of civil society: in Turkmenistan the Gülen movement offers the only general education outside of state provision and control. This is particularly significant as most scholars deny that there is any semblance of civil society in Turkmenistan. Notes: The author has been conducting interviews and recording the influence of Başkent schools in Turkmenistan since working as Instructor at the International Turkmen-Turk University in 1997. In May 2007 she visited the schools in the capital Ashgabat, and the northern province of Daşoguz, to explore further the contribution Gülen schools are making. The recent death of Turkmenistan’s president will most likely result in major reforms in education. Documentation of how a shift at the centre of state power affects provincial Gülen schools will enrich this conference’s broader discussion of the movement’s social impact. The history of Gülen-inspired schools in Central Asia reveals as much about the Gülen movement as it does about transition in the Muslim world. While acknowledging that transition in the 21st century includes new political and global considerations, it must be viewed in a historical context that illustrates how change, renewal and questioning are longstanding in- herent to Islamic tradition. In the former Soviet Union, the Gülen movement contributed to the Muslim people’s transi- tion out of the communist experience. Since USSR fell in 1991, participants in Fethullah Gülen’s spiritual movement have contributed to its mission by successfully building schools, offering English language courses for adults, and consciously supporting nascent civil so- ciety throughout Eurasia. Not only in Turkic speaking regions, but also as far as Mongolia and Southeast Asia, the so-called “Turkish schools” have succeeded in creating sustainable systems of private schools that offer quality education to ethnically and religiously diverse populations. The model is applicable on the whole; Gülen’s movement has played a vital role in offering Eurasia’s youth an alternative to state-sponsored schooling. Recognition of the broad accomplishments of Gülen schools in Eurasia raises questions about how these schools function on a daily basis and how they have remained successful. What kind of world are they preparing students for? How do the schools differ from traditional Muslim schools (maktabs or madrasas)? Do they offer an alternative to Arab methods of learning? Success in Turkmenistan is especially notable due to the dramatic politicization of education under nationalistic socio-cultural programmes in that Central Asian country. Since the establishment of the first boarding school, named after Turkish Prime Minister Turgut Ozal, in 1991 the Gülen schools have prospered despite Turkmenistan’s extreme political conditions and severely weakened social systems. How did this network of foreign schools, connected to a faith-based movement, manage to flourish under Turkmenistan’s capricious dictator- ship? In essence, Gülen-inspired schools have been consistently successful in Turkmenistan because a secular curriculum partnered with a strong moral framework appeals to parents and students without threatening the state. This hypothesis encourages further consideration of the cemaat’s ethos and Gülen’s philosophies such as the imperative of activism (aksiyon), the compatibility of Islam and modernity, and the high value Islamic traditions assign to education. Focusing on this particular set of “Turkish schools” in Turkmenistan provides details and data from which we can consider broader complexities of the movement as a whole. In particular, the study illustrates that current transitions in the Muslim world have long, complex histories that extend beyond today’s immediate questions about Islam, modernity, or extremism.
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ARBO, Alessandro. "The Identity of Musical Works in the Web Era." In The International Conference of Doctoral Schools “George Enescu” National University of Arts Iaşi, Romania. Artes Publishing House UNAGE Iasi, 2023. http://dx.doi.org/10.35218/icds-2023-0001.
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What is and, more precisely, what does a musical work consist of? In what sense can it coincide with a score or with a performance? How can its identity persist over historical time? Introduced by Polish philosopher Roman Ingarden in the 1920s, these questions have become recurrent in the analytically oriented philosophy of music. To this day, it does not seem easy to find an answer in a framework become more complex because of the generalization of phonographic and video-phonographic recording systems – and of that great recording system that is the Web. This article wonders how it could be appropriate to relaunch this question, focusing on its meaning and theoretical scope from a perspective considering the multiplicity of devices that populate the contemporary musical world.
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Новикова, М. А., and Н. Н. Точилова. "ICONOGRAPHIC FEATURES OF AQUAMANILE IN THE FORM OF ARISTOTLE AND CAMPASPE FROM THE STATE HERMITAGE MUSEUM." In Месмахеровские чтения — 2024 : материалы междунар. науч.-практ. конф., 21– 22 марта 2024 г. : сб. науч. ст. / ФГБОУ ВО «Санкт-Петербургская государственная художественно-промышленная академия имени А. Л. Штиглица». Crossref, 2024. http://dx.doi.org/10.54874/9785605162926.2024.10.72.
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В коллекции Государственного Эрмитажа находится водолей в виде женской фигуры, оседлавшей мужчину. Трактовка этого сюжета неоднозначна: ряд исследователей видит в нем средневековую легенду об Аристотеле и Кампаспе, другие интерпретируют как изображение рыцаря верхом на кентавре. В статье рассмотрены обе теории и приведены иконографические аналогии, на основе которых сделан вывод, что водолей воплощает сцену из легенды о философе. In the collection of The state hermitage museum there is an aquamanile in the form of a female figure straddling a man. The interpretation of this plot is ambiguous: a number of researchers see it as a medieval legend about Aristotle and Campaspe, others interpret it as an image of a knight riding a centaur. The article discusses both theories and provides iconographic analogies, based on which it is concluded that aquamanile refl ects exactly the scene from the legend of the philosopher.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Bebrišs, Rūdis. "Kas objektu padara par mākslas darbu, skaņu – par mūziku? Artūra Danto mākslas pasaules idejas kritika." In LU Studentu zinātniskā konference "Mundus et". LU Akadēmiskais apgāds, 2021. http://dx.doi.org/10.22364/lu.szk.2.rk.03.
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he article focuses on the critique of the definition of art by the American art philosopher Arthur Coleman Danto (1924–2013). This definition could be called the “missing link” in the understanding of art for people who do not understand why modern art is art, or openly criticize and abnegate it on the basis of such incomprehension. In Danto’s theory, one can point to three criteria that any object must meet in order to become an artwork – aboutness, embodiment and inclusion in the artworld, in other words, being in a social and historical relationship with all the art that exists to date.However, since any definition should adequately describe every subject to which it applies, the definition of art must be able to explain all expressions of art. Although Danto’s idea has proven its competence in defining visual art, is it as successful in embracing other forms of art, for example, music? The aim of the current study is to find an answer to this question. To achieve this goal, firstly, Arthur Danto’s theory is outlined, and secondly, it is weighed against music. By problematizing the cornerstone of Danto’s theory or the question of indiscernible counterparts, it is ultimately argued that Arthur Danto’s definition of art does not have a capacity to adequately define music, and a solution to this problem is proposed.
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Slavikova, Zuzana. "ARTISTIC RENDITION OF VALUES IN THE MUSIC OF ROMAN BERGER A SLOVAK COMPOSER AND PHILOSOPHER OF CULTURE OF THE 20th CENTURY." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.2/s03.027.
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Canto, Aylana, and Ana Helena da Silva Delfino. "The MASP online: the educational strategies from the museum in the pandemic." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.69.
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This article has the target sharing the current research of master degree circumscribed into the Program of Post-graduation in Museology from Federal University of Bahia (PPGMuseum/UFBA) oriented by Ph.d Ana Helena da S. Duarte. In our research we make inquiries into the action of cultural mediation proposed and done by the Museu de Arte de Sao Paolo – MASP during the COVID-19 pandemic. In such a way specially, though, on the Instagram Social Media this Museum interchanged and instigated your audience to learn, to interact and to produce with art objects from your collection. Therefore, through the educational strategies we consider Triangular Approach and Online Educational Museum foundation of your path. As mentioned previously the way to introduce the reader, in our research we investigated the online educational actions did it by the Museu de Arte de Sao Paolo MASP, at the moment of COVID-19 pandemic. The investigation pursues and explores the educational strategies elaborated, designed and done by the MASP and your team for your audience in the virtual place, i.e, the online mode. While theories reference, our base, it is three fundamental axis: Educational Theory of Paulo Freire(Educator and Brazilian Philosopher), and the influence into the Brazilian Educational Museum, Triangular Approach used firstly by Ana Mae Barbosa (educator, pioneer in art-education because of her systematization of the Triangular Approach) and the Greimassian’s Semiotic Theory (Research line of Semiotic study the relation among plans of text circumscribed in relationship through the languages, created by Algirdas Julien Greimas, this theory made possible the investigation of the texts). Combined, brings to light the analysis of the production of the sense from the MASP’s audience. Through of the discourses and texts produced by the Museum Educational team, mediated for Cultural Mediation in a constant dialogue with the concept of Online Educational Museum (OEM) proposed by the Researcher Frieda Marti (Ph.D from the Program of Post-Graduation Education College in the University of the State of Rio de Janeiro - PROPED/UERJ). In this logic, the methodological procedure of the research is based on theory approach and bibliography (theoretical instrumentalisation of concepts for the research) and the analytics investigation in a study case (the analysis of discourses of Online Cultural Mediation from MASP during the pandemic). Our highlight, our general objective, is set a relation between educational actions and the methodologic strategies in Online Cultural Mediation developed by MASP, mediated by analysis of the production made for the audience in this process, assumed the action in the virtual as a contribution for the Brazilian Educational Museum, in context of the pandemic and social isolation – from March 2020 to August 2021. For this purpose, our research problem is to think of the Educational Museum in the pandemic. Indeed our path is in the direction to enrich the Educational Museum, therefore one of the main objectives is reflecting and creating a healthy environment to debate the Educational Museum in the context of pandemic and social isolation in Brazil.