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Journal articles on the topic 'Rationalistic interpretation'
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Nikolakopoulos, Konstantin. "Die orthodoxe Hermeneutik in ihrem Selbstverständnis gegenüber der historisch-kritischen Methode." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 473–86. http://dx.doi.org/10.2478/ress-2014-0135.
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Abstract Different churches have developed over time several concepts of exegesis of the New Testament. From the very first apostolic years, the Orthodox East embraced the delivered interpretation of the Fathers, who always respected the revealing and holy spiritual character of the Scriptures (God-centric interpretation). Prevailing since the Middle-Ages in Western Christianity, on the other hand, has been an interpretative spirit of rationalistic research of the texts which gives priority to historical facts and ignores sometimes the supernatural-revealing intervention of the divine (human-centric interpretation). As long as different understandings of the holy text can lead to divergence from the delivered dogmatic teaching, it is imperative for both sides to know and understand each other better, in order to success an effective convergence. Through the harmonic synthesis of both hermeneutical directions some exaggerations and extreme interpretations could be avoided.
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Zhuikova, Marharyta V., and Alina I. Yodlovska. "On the Problem of Constructing Definitions of Specific Nominal Lexis (Flora and Fauna)." Voprosy leksikografii, no. 19 (2021): 52–74. http://dx.doi.org/10.17223/22274200/19/3.
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The article discusses two approaches to the dictionary interpretation of specific nominal vocabulary, i.e. logical-rationalistic and psychological. In the traditional approach to the construction of interpretations, which is consistent with the scientific paradigm of structuralism, it is believed that the definition should include only those semantic components that ensure the delimitation of this meaning from the meaning of all other units of the language (E. Bendix); this requirement is fulfilled by creating a definition from a set of necessary and sufficient features. The aim of this article is to find out whether it is possible to construct definitions based on these requirements for groups of specific vocabulary related to flora and fauna, as well as to identify other approaches to the dictionary description of meanings of words of this group. The research material is an array of definitions from 17 explanatory dictionaries of Russian, Ukrainian, Polish, Italian, English, and German. The main research method is semantic and comparative analysis of dictionary definitions. The research has revealed that the interpretation of lexis denoting flora and fauna rarely meet the declared requirements.For example, in the twelve considered definitions of the word linden and its equivalents in other languages, nineteen semantic components are used in total, and their number in different dictionaries ranges from three to eight. None of the interpretations provide an unmistakable recognition of this word and contain a set of necessary and sufficient features. The reason for this phenomenon is due to the fact that names of most biological objects refer to stochastic lexis, which cannot be described through a set of distinguishing features due to the peculiarities of the content of the corresponding concepts. One can find a different approach to the definition of names from flora and fauna groups in practical lexicography. The authors of dictionary definitions rely on the most significant, relevant features of the class of realias, i.e. form an interpretation of those characteristics that often fall into the focus of attention of the ordinary native speaker. In many cases the definition includes those signs of realias that are significant for the national cultural tradition. Thus, in constructing definitions of specific lexis from the group of biological objects, practical lexicography is based on a psychological, rather than logical-rationalistic, approach to the dictionary definition, which is consistent with the new cognitive paradigm in linguistics.
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Grözinger, Karl Erich. "Messianic ideas in Jewish mysticism." Nordisk Judaistik/Scandinavian Jewish Studies 12, no. 2 (September 1, 1991): 93–99. http://dx.doi.org/10.30752/nj.69487.
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The Jewish belief in a final redemption brought about by a kingly messiah, the descendant of the dynasty of King David, emerged in biblical times under specific historical and ideological circumstances which are gone long ago. Nevertheless, the core of the messianic idea remained within Judaism and became even stronger and stimulated Jewish yearnings and thought. Around this core of messianic belief grew, in the course of time, a garland of interpretations which sought to accommodate the persisting messianic hope to the new historical situations and even more to the changing philosophical and theological thought. Regarding all the messianic testimonies handed down to us, we might find three major types of interpretation depicting the messianic events: There is the more traditional apocalyptic view, then a somewhat distinct philosophical-rationalistic one and finally a mystical approach to messianism.
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Marsyam, Abdul Waris. "Arkeologi Pengetahuan Ṭayyib Tīzīnī Tentang Pluralitas Interpretasi Alquran." MUTAWATIR 10, no. 1 (June 8, 2020): 74–94. http://dx.doi.org/10.15642/mutawatir.2020.10.1.74-94.
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This paper analyzes the thought of Tayyib Tizini, a Syrian nationalist philosopher, on archeology of knowledge of the plurality of the Qur’anic interpretations. Tizini is very keen to voice the plurality of Qur’anic interpretations along with the strong apparent of the coercion movement and the domination of a particular interpretation of religious texts. By using descriptive-analytic method with a philosophical-rationalistic approach, this paper concludes that the text of the Qur’an and the empirical reality of an internalized society (al-wad‘iyah al-mujtama‘ al-mushakhkhas}) have an open structure that allows plurality of interpretations in accordance with the needs of humanity. Through Ti>zi>ni>’s archeological analysis, it is found two occurred channels in the activity of understanding the Qur’an. The first channel is limited by cognitive aspects which are also limited by the level of knowledge of the person who perceives it. The second channel presents itself in ideology which is related to material interests, political streams and ambitions, social conflicts, groups, classes, countries, nations and so on. These two channels are the two things that impose, both clandestinely and openly the process of, the emergence of a plurality of the Qur’anic interpretations.
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Mazur, Tomasz. "„Stoisz prosty albo cię prostują”. Psychosomatyczne podstawy racjonalistycznych praktyk stoickich." Filozofia Publiczna i Edukacja Demokratyczna 2, no. 1 (July 14, 2018): 166–85. http://dx.doi.org/10.14746/fped.2013.2.1.8.
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The essay discusses popular rationalistic interpretation of stoic spiritual practices as rational control over nonrational aspects of human life. On the course of analyzing ancient stoics texts and recommendations concerning a good life the essay proves that the word “controlling” is not really proper translation of stoic intentions. Much better picture is of reason that takes care of condition of body and soul, or of reason that follows body and soul. Stoic reason is a tool for understanding and nursing nod controlling. Thus the ideal for stoic life is not reason but harmony, which is the best way of translating ancient Greek word tonos.
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Ngong, David T. "Reading the Bible in Africa." Exchange 43, no. 2 (May 12, 2014): 174–91. http://dx.doi.org/10.1163/1572543x-12341316.
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Abstract This paper describes inculturation biblical reading in a narrow way to include mainly that reading of the Bible that takes for granted what is believed to be a peculiarly African spiritualistic cosmology. A central element of this method includes pitting a supposedly African spiritualized cosmology against a supposedly Western rationalistic and disenchanted cosmology. Proponents of this method claim that a relevant biblical interpretation in the African context should enable Africans to deal with issues arising from their belief in an enchanted world. This essay problematizes the focus on this enchanted cosmology and argues that the African condition can be effectively addressed through interpreting the Bible in ways that encourage the development of the scientific imagination, which could lead to the development of science and technology and an improved standard of living for the people.
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Tulchinskii, G. L. "The philosophy of the text as texts of philosophy." Slovo.ru: Baltic accent 10, no. 4 (2019): 7–17. http://dx.doi.org/10.5922/2225-5346-2019-4-1.
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The conceptualization of the philosophy of the text requires a preliminary idea about the ways of the textual presentation of philosophy as such. At the same time, philosophical views per se are difficult to classify and systematize — at best, they are arranged by eras and cultural-ethnic factors. In this regard, it seems fruitful and justified not to build various rationalistic constructions but to take an open look at the very existence of philosophizing. From such perspectives, philosophy appears not so much a single, monolithic, and strictly ordered system as a ‘system of systems’ that are interrelated, interconnected, and reminiscent of Ludwig Wittgenstein's ‘family of language games’. Philosophy is a universal, ultimate understanding of the world, society, human beings, and their self-determination in this reality. In this interpretation, being in itself appears as a text. Philosophizing as such is realized in various forms of textualization, which are the focus of this article. Verbal textualization (single words, paremia, aphoristics, parables, detailed plots, hermeneutic interpretations, conceptual systems) does not exclude visual, activity-driven textualizations and their mutual translations. Philosophy is capable of taking on diverse, dissimilar forms. It is as diversified as the paths of human self-determination, self-awareness, self-explanation, and self-justification. Therefore, the claims to exclusiveness and validity of any one way to textualize philosophizing do not seem justified.
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Kannykin, Stanislav Vladimirovich. "Endurance running as one of the factors of anthropogenesis." Социодинамика, no. 5 (May 2021): 84–94. http://dx.doi.org/10.25136/2409-7144.2021.5.32915.
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The goal of this research lies in the philosophical perspective on critical analysis of the hypothesis advanced by the American biologists Daniel Lieberman (Harvard) and Dennis Bramble (University of Utah) on endurance running as one of the most significant factors of anthropogenesis. The article determines its strong and weak sides, as well as cognitive potential for further research in the sphere of anthropology. The hypothesis under review correlates with other rationalistic and evolutionary concepts of anthropogenesis, being considered as a means for clarification and substantiation of their basic provisions. The key research methods are analysis and comparison. The acquired results complement the labor theory of anthropogenesis with modern interpretation of natural science data. The area of application of the research results is the philosophical anthropology and philosophy of sports. The novelty of this work consists in philosophical comprehension of endurance running as a component of pre-instrument collective labor activity of the ancestors of modern man, one of the prerequisites for the development of abstract thinking, as well as a means of youth initiation and team bonding, which balances the gender differences in the process of adulting and procuring food by primitive hunters.
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Melnyk, I. O. "THE PECULIARITIES OF THE INTERPRETATION OF THE CONCEPT OF WILL IN THE SERMONS OF A. RADIVILOVSKY." Linguistic and Conceptual Views of the World, no. 66 (2) (2019): 85–91. http://dx.doi.org/10.17721/2520-6397.2019.2.11.
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The article provides the concept of the will, its interpretation in the selected dictionaries and the sermon of A. Radivilovsky since it is an important notion in the linguistic world image of Ukrainians. The visions of the concept of A. Radivilovsky and other writers of that time are compared. The inter- est for the interpretation and understanding of this concept appeared in Ukrainian culture in the 17th century. The reason for this was the penetration of Latin-Polish literature into the territory of Ukraine. The interpretations of the will were quite different, even within one century. So-called «evolution» of the concept can be traced back to the dictionaries that record the vocabulary of the researched period («Lexicon» by Pamba Berynda., «Materials» to the dictionary by E. Timchenko and «Dictionary of the Ukrainian language of the 16th – the first half of the 17th century»). The change of the conceptual world image of Ukrainians, specifically in the ratio of such concepts as God and Man, is observed in the second half of the 17th century. A. Radivilovsky is an innovator in this regard. For him as well as for I. Gisel, freedom is defined as the path to the Salvation. An important thing is that A. Radilovsky appeals to the will not in a specific sense. The main point for him is freedom of the will which he defines as a special gift from God that is given to a man in order to live for good and increase the glory of the Lord. In the sermon he refers to the work of Blessed Augustine. The preacher believes that a person who chose a righteous path with his own will can reach the Salvation. God gives everyone freedom to choose, and therefore nobody makes a person do what he does not want to do. In order to confirm his ideas, A. Radilovsky presents the biblical parables, legends or histories of ancient gods or rulers. So, A. Radilovsky refers to the problem of freedom of the will because the society of that time required a different interpretation of some religious concepts through rationalistic worldview. Accord- ing to the preacher, the will is the path to the Highest Blessed Peace, a special gift from God. Such an interpretation differs from the ideas of philosophers of the first half of the 20th century. A. Radilovsky emphasizes that even doing it unconsciously a person still has to make a choice in favor of God. That is, having noted that everyone has a right to make their own choice, the preacher unknowingly denies this fact. The concept of the will plays an important role in the sermon since it gives us an idea of the contemporary understanding of the notion and its place in the religious texts.
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Naydysh, V. M. "MYTHOLOGY AND THEOLOGY. Second Article." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 210–21. http://dx.doi.org/10.22363/2313-2302-2019-23-2-210-221.
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The concept of interpretation (as a procedure for determining the values of those abstractions that are used in the theorization of knowledge, in the process of developing an abstract model of the subject) is applicable to any forms of knowledge, including systems of religious knowledge, designing the ideal model of the subject of religious veneration. The author analyzes the epistemological features of theology as a form of spiritual culture, its formation in ancient culture. It is shown that the epistemological basis for overcoming mythological consciousness was the decentralization of thinking, i.e. development of the ability of consciousness in the construction of the image, the picture of the world to correct the position of the subject, to take into account the relativity of the reference system, from the standpoint of which the subject perceives the object and transforms it into an operational system of thinking. Decentration of thinking provided the overcoming of the subjective mental boundaries of the field, giving the thinking nature of universality. Historical stages and moments of this process - the transformation of mythology into forms of folk art, mythopoetic epic, in the form of religious consciousness. In line with such transformations of archaic consciousness, cultural and historical prerequisites of theology emergence were formed. They are represented in mythopoetic art (Homer, Hesiod, etc.), ancient mythography, early traditions of critical and rationalistic interpretation of the myth, etc. The article shows the formation of allegorical theology, which became possible in the era of individualization of artistic creativity, when the visible was the difference between the motive and the purpose of activity, creative idea and its embodiment, figuratively-poetic and rationally-conceptual ways of reflecting the world, when the image of reality and its personal meaning began to be realized as different States of consciousness. The main function of any theology is the interpretation of abstract models of the subject of religious veneration (the imaginary image of the supernatural).
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Li, Gen. "Geocultural image of Manchuria in the novel “The Root of Life” by Mikhail Prishvin." Litera, no. 4 (April 2021): 135–44. http://dx.doi.org/10.25136/2409-8698.2021.4.35230.
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This article is dedicated to examination of geocultural space of Manchuria in the novel “The Root of Life” (Ginseng) by M. Prishvin. In the early 1930s, the writer participated in ethnographic expedition to the Far East. Being a professional ethnographer and a highly qualified agronomist, the artist meticulously explored the nature of Manchuria, interpreting it from the perspective of European (rationalistic) and Eastern (mythological) worldviews. The formed as a result of contact of the two diverse cultures “geocultural dualism”, expanded the boundaries of the novel, revealing a deep philosophical content: the problem of co-creation of nature and man. The article provides a list of geocultural markers of the eastern province of China, as well as gives a detailed interpretation of the artistic content of all the authentic attributes of ancient Chinese culture (among them: spotted deer, velvet antlers, ginseng, etc.). The article offers the interpretation of key philosophical concepts of the novel: “kindred attention” of the Chinese traditionalism, concept of co-creation of man and nature; special attention is given to the natural philosophical views of Mikhail Prishvin. The conclusions are based on the material of zoological, botanical, and seasonal-climatic descriptions of Manchuria. The novelty of this research consists in culturological and philosophical interpretation of the title symbol – the “root of life”. Ginseng assembles the entire semantic charge of the oeuvre, and draws together its geocultural plan. The collected geocultural inventory (naturalistic notes on the life of spotted deer, botanical and entomological observations of M. Prishvin, lifestyle of the ancient Chinese culture) is included into the dialectical structure of the central symbol, suggesting constructive interaction of the Eastern and Western types of worldview. The "root of life" as a demiurgical potential, revealed in the act of individual creativity, is the initial unity of a man (“gin”) and nature (“seng”) in the process of improving the universe. For proving this hypothesis, the author employs the method of culturological; analysis of the behavior of the protagonist, who is experiencing a moral breakthrough in communication with the carrier of Chinese mythological culture.
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Paribok, Andrew, and Ruzana Pskhu. "Mystical Experience of Eternity as a Limit of Time Experience." Ideas and Ideals 12, no. 4-1 (December 23, 2020): 59–76. http://dx.doi.org/10.17212/2075-0862-2020-12.4.1-59-76.
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This article aims to clarify two traditions of understanding time, namely the rationalistic, which includes the scientific (in the West, going back to the ‘Physics’ of Aristotle) and philosophical (going back in the West to Augustine), and mystical (the most methodically sustained is the Yogic tradition of Classical India and Sufism). The article contains several sections: Introduction raises the problem of time and sets the subject boundaries. The main part is comprised of the following sections: 1. Time as found in objects: a brief summary of the rational scientific and quasi scientific trend of time interpretation from Aristotle’s Physics to Reichenbach’s “Philosophy of Time and Space”. The physical one-sidedness of the consideration of time is completely immersed in the object domain. 2. Time as associated with the ontological subject: essential points of purely philosophical understanding of time beginning with St. Augustine via Kant up to Heidegger. This philosophical approach is no less one-sided, and comprehends time almost exclusively as a subjective phenomenon (memory, contemplation, desire, one’s own nature etc.) Both trends lack any discrimination between the initial indication of the phenomenon of time (the answer to the question ‘what is time as a phenomenon?’) and the interpretation of the meaning of this phenomenon (the answer to the question ‘how to understand the phenomenon of time?’). 3. Interpretations of the time phenomenon are implicitly based on the everyday mode of awareness. The problem of time is one of the most difficult problems to comprehend. The main thesis of the article is that the pra-phenomenon of time is revealed to consciousness from the necessarily occurring switching and comparison between two processes: orientation in the external world and attention to cogitation, i.e., between the external and internal. This duality coincides with the duality that is realized in the elementary unit of rational thought - judgment, the subject of which is recognized as belonging to the external world, and the predicate – to the internal. Separately, it is planned to consider the understanding of time in the mystical tradition. We will focus on two ways of understanding time - the rationalistic (philosophical), represented by the teachings of Kant, and the mystical, represented by the Sufis and Yogis (with an indication of the fundamental difference between them). Note that these two methods are not opposed by us, although in a sense they exclude each other. 4. Lapse of time and the notion of a mode of awareness. The ordinary mode of awareness called vikṣipta ‘dispersed’ in Yoga philosophy is characterized by a fundamental dualism of inner and outer worlds’ events. Both are processes and the non predicative comparison of their pace constitutes the ordinary experience of the lapse of time. This mode is the most habitual one and the very mode within which it is possible to speak and compose texts, however it is not unique. There exist other possibilities. 5. One-pointed awareness mode and the atemporal process. Voluntarily achieved one-pointedness has no distinction between the outer and inner world and is therefore ‘out of’ or ‘above’ time. It is well known in mystical literature (exemplified by the text by eminent Sufi author, Niffari). In European rational philosophy this position was explained by Hegel, but not in his ‘Philosophy of Nature”, usually associated with the concept of time, it was in the ‘Science of Logic’ (in the timeless unfolding of absolute knowledge). The Conclusion presents a summary. The crucial point which enables a thinker to overcome the traditional scientific and philosophical one-sidedness of the conceptualization of time is the notion of a mode of awareness and comprehension of the fundamental duality of outer world processes and cogitations’ succession. A non-ordinary awareness mode is methodologically elaborated in Yoga philosophy, witnessed in mystical Sufi texts, and finally, grasped in Hegel’s concept of a speculative proposition.
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Slobozhaninov, Oleg Konstantinovich. "Science of the encyclopedia of law in the writings of German jurist Daniel Nettelbladt." Genesis: исторические исследования, no. 6 (June 2020): 76–84. http://dx.doi.org/10.25136/2409-868x.2020.6.33008.
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The subject of this research is the identification of legal views of the German jurist Daniel Nettelbladt – a bright representative of science of the encyclopedia of law at the stage of its conception as a science. The source base is comprised of the works of D. Nettelbladt and scientific writings of other legal scholars. The historical legal science does not pay due attention to the ideas and persona of Daniel Nettelbladt. Although, the Russian legal science lacks the monographic research of the political-legal concept of D. Nettelbladt, his scientific writings became the foundation for the Russian and German jurisprudence of the mid XVIII – first quarter of the XIX centuries, until the beginning of the triumph of German idealism (Kant, Hegel) and historical school of law (Hugo, Puchta, Savigny). The scientific novelty is substantiated by the subject and methods of research. The works of Daniel Nettelbladt have not been previously subjected to systemic and comprehensive examination, but his ideas and concepts retain their relevance. The core idea of Daniel Nettelbladt’s encyclopedia of law consists in interpretation of science as a natural law from the rationalistic perspective. He introduced the original theoretical concepts. The author examines the concept of law, jurisprudence, legal system in the context of scholar’s perception. The significance of D. Nettelbladt’s persona and contribution to the development of science of the encyclopedia of law is underlined.
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Whitehand, Dawn. "Patterns That Connect." Leonardo 42, no. 1 (February 2009): 10–15. http://dx.doi.org/10.1162/leon.2009.42.1.10.
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Despite the rationalist approach to science over the past four centuries, some physicists hold that new ideas mirror metaphysical perspectives of the natural world. The implications of these recent scientific theories present significant and complex interpretative problems for researchers who adopt a more traditional or rationalist philosophical position. Through her artwork, the author provides a conduit for a visual interpretation of the former, more holistic approach. She uses innately recognized symbols that appeal to humanity's natural and spiritual understandings of the environment and the cosmos. This cross-disciplinary artwork parallels contemporary scientific insights into our natural environment and the physical world that characterize, for example, Bohm's conception of implicate order.
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Priyanka, Meika Deby, and Eppy Yuliani. "ANALISIS TINGKAT JANGKAUAN PELAYANAN PENGEMBANGAN MINIMARKET DI KORIDOR JALAN TERHADAP PERILAKU KONSUMEN STUDI KASUS KORIDOR JL. SEMARANG-BOJA KECAMATAN MIJEN." Jurnal Planologi 14, no. 1 (January 5, 2019): 75. http://dx.doi.org/10.30659/jpsa.v14i1.3860.
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Minimarket is one form of retail trade continues to grow and spread rapidly in the neighborhoods and the corners of the big cities in Indonesia as well as business becomes the most expansive retail trade in Indonesia. Semarang as the capital of Central Java is also facing the phenomenon. One of the mini-environments where scattered settlements and significantly expand the District Mijen. Since the first minimarket outlets operating in the region in 2007 until February 2013 there have been 7 minimarket outlets operating. Research Question It can be concluded from this study is what the development of a minimarket in District Mijen can influence changes in consumer behavior in determining the location of shopping options? The research methode used in this study using a quantitative deductive rationalistic. Based on questionnaire, interviews and observations, the identification and analysis techniques of quantitative descriptive analysis and interpretation of cross-tabulation analysis techniques among variables that were examined in the form of table analysis and chi-square crosstab. The development of minimarket condition every day visitors who come around 300 people, with the total 7 minimarket mini market until 2013. Minimarket well as projected needs 10 years from now seen that the projected need for services in the District Mijen minimarket stated is sufficient to serve. Consumer behavior is largely based on the mini frequency of visits was done 2 times a week, daily necessities, distance and outlets are clean and organized is the biggest factor affecting the motivation of respondents to shop at the mini. Range of minimarket located in District Mijen is overlapped between the mini with the other minimarket. Distance range that is divided into the ring I 500 meters and ring II 1 Km. The need for evaluation of spatial planning through distribution pattern minimarket and community shopping destination location so as to anticipate the entry of modern retail in maintaining continuity of traditional retail (traditional retailers). Keywords: minimarket, consumer behavior, and the range of services
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Prochwicz-Studnicka, Bożena. "Usul al-fi qh. Czym są klasyczne sunnickie „korzenie/podstawy wiedzy o prawie”?" Czasopismo Prawno-Historyczne 65, no. 1 (November 2, 2018): 11–51. http://dx.doi.org/10.14746/cph.2013.65.1.01.
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Usul al-fi qh is one of the disciplines of fiqh (the science of religious law in Islam), called for simplicity the theory of law, but actually comprising elements – from the Western perspective – of both theory and philosophy of law, theology, logic, epistemology and linguistics. Usul-al-fi qh literature was written until the end of the classical period in the history of Islamic law, i.e. until roughly the 19th century when the world of Islam came into contact on a larger scale with Western civilisation. As a result, Islamic law entered its modern era. The fi rst works on the theory of law (which have not survived or survived only in fragments) were written in the 10th century – at a time when legal practice had already been well established. A stimulus for the emergence of the theory of law most probably came from Iraq where the intellectual traditions of antiquity were still alive, especially Greek philosophical rationalism. It can be claimed that the theory of law developed by combining rationalistic and traditionalistic ideas in Muslim legal thought. Being an embodiment of this merger, the theory of law owed its beginnings to the community of Baghdad jurists gathered around the Shafi ʻte Ibn Surayj (d. 918). In the legal Sunni tradition, the theory of law was meant as a science of the sources of divine laws (rules), bringing order to human reality, and the methods of deriving them from revelation. These were usul – literally meaning ‘roots/foundations’ (of fiqh). They were made up of the revelation included in the Quran and the Sunna of the Prophet Muhammad, as well as a consensus of the mujtahids (ijmaʻ) and the method qiyas (most often understood as an analogy). These were the four basic ‘sources’ of law. There were also the so-called controversial ‘sources’ that were not recognised by all the schools of law but which comprised juristic preference (istihsan), custom (urf) or the principle of blocking actions that might lead to evil (sadd adh-dhara’iʻ). The theory of law was meant to serve the mujtahids (jurists taking up ijtihad or individual juristic effort aimed at deriving a rule for a specifi c case in reliance on the texts of the Quran and Sunna, rules of their interpretation and specifi c methods of juristic reasoning). In interpreting the sense of the texts, the concept of qara’in – contextual indicators – was adopted without, however, developing rules for their identifi cation. For this reason, the theory of law made it practically possible to justify individual views, which were recognized as following from the intention of the revealed texts. Because of the conviction about the divine origins of Islamic law (Shariʻa), a distinctive feature of usul al-fi qh was its embedding in a theological structure with which it made up an organic whole. Moreover, the theory of law was a highly inconsistent discipline because of the selective nature of borrowings from Greek logic and philosophy, adoption of various methods of juristic reasoning, or, fi nally, various fashions of presenting content in individual works. In turn, the common and constant features of this cumulative tradition of usul al-fi qh, which made the discipline a unity, ollowed from resting the whole legal system on four basic sources of law, developing the concept of abrogation and interpreting the sense of the Quranic and sunnaic utterances. In the early 20th century, with ever stronger voices heard in juristic-theological discourse, advocating the adoption of the rationalistic position, a multitude of proposals were put forward to review the classical theory of usul al-fi qh so that it could be practically used when faced with the needs of modern society.
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Zhussipbek and Satershinov. "Search for the Theological Grounds to Develop Inclusive Islamic Interpretations: Some Insights from Rationalistic Islamic Maturidite Theology." Religions 10, no. 11 (November 3, 2019): 609. http://dx.doi.org/10.3390/rel10110609.
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Inclusive religious interpretations accept that a salvation beyond their teachings can be found. Whether Islam accepts inclusive religious interpretations or not, constitutes one of the most debated issues related to Islam in our days. In this paper it is argued that, although al-Maturidi’s views can hardly be described as inclusive, the dynamic rationalistic Maturidite theology (so-called Maturidite “software”) may help produce inclusive Islamic interpretations. In addition to the key two principles of rationalistic Maturidite theology, especially the Maturidite understanding of the fate of people not exposed to divine mission, may be understood as accepting that the people may reach faith which is similar to valid through their reason, and they may be saved hereafter, although they do not believe in Islamic teachings in a strict sense. This Maturidite position can also be used to justify the inclusive understanding of Quranic verses. By and large, Maturidite theological views analyzed in this article can be seen as factors laying the grounds to develop inclusive Islamic interpretations.
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Trigger, Bruce G. "Early Native North American Responses to European Contact: Romantic versus Rationalistic Interpretations." Journal of American History 77, no. 4 (March 1991): 1195. http://dx.doi.org/10.2307/2078259.
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Storper, Michael. "Micro and Macro, Rationalisty and Interpretation: The Economics of Regional Dynamics." Urban Geography 9, no. 3 (May 1988): 311–17. http://dx.doi.org/10.2747/0272-3638.9.3.311.
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Krelenko, Natalia S. "English Rationalist Philosophers about the Phenomenon of Miracle." Izvestiya of Saratov University. New Series. Series: History. International Relations 20, no. 4 (December 21, 2020): 559–61. http://dx.doi.org/10.18500/1819-4907-2020-20-4-559-561.
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The review deals with the analysis of the monograph devoted to the influence of Christian understanding of the phenomenon of miracle on the views of English seventeenth-century philosophers Thomas Hobbes and John Locke. The reviewer’s attention is focused on the way the author of the monograph describes the spiritual atmosphere in which the world view of these thinkers developed, as well as on the historiographical interpretations of their theories.
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Kołtan, Jacek, and Anna Sobecka. "Martwa natura Philippa Sauerlanda i narodziny nowoczesnej podmiotowości." Porta Aurea, no. 19 (December 22, 2020): 96–113. http://dx.doi.org/10.26881/porta.2020.19.04.
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The Allegory of Transience by Philipp Sauerland (Gdańsk 1677 – Wrocław 1762), an artist specializing in still life and animal painting, was purchased in 2015 by the National Museum in Gdańsk. The painting allows us to deepen our knowledge of Sauerland’s artistic roots, as well as the interpretation of the painting in the socio-cultural context of the development of Europe in the early 18th century.
In the paper a thesis is put forward about the Leiden sources of Sauerland’s work, which are connected with the painting tradition of the so-called fijnschilders, especially the work of Willem van Mieris. In the first decade of the 18th century, Sauerland painted The Young Woman in the Kitchen Interior, surrounded by perfectly rendered victuals, showing a similar gesture as in the famous painting by Van Mieris The Mouse Trap. In the signed painting from a private collection in New York, Sauerland chose historical themes. He presented a rare scene of David Giving Uriah a Letter to Joab. The painting refers to two famous works by Pieter Lastmann, but it is placed in an architectural set design analogous to Van Mieris’s paintings. An important element of the Allegory of Transience, in turn, is the relief visible by sliding down a carpet. This motif is also taken from the work of Van Mieries, but the iconography of the sculptural representation refers to Gerard de Lairesse’s print showing Chronos prevented by Prudence from destroying the statues. Sauerland is therefore close to the artists from Leiden in terms of the choice of themes, motifs, and the way they are painted. He also usually used a similar format of paintings. Like Van Mieris, the artist from Gdańsk signed his works with longer inscriptions. Although references to the Leydians are obvious in Sauerland’s early works, he does not make copies of their works, but focusing on the still life genre, he transforms them in his own style.
The second thesis of our essay is related to the transformation of vanitas motifs, which in Sauerland’s work reveal their secularized character. The traditional symbolism of transience, which draws on religion, is replaced by the ideas of rationalism, accompanied by the idea of reason that opens a possibility of overcoming sensual and emotional limitations. The work becomes an expression of emancipatory processes that take place at the turn of the 17th and 18th centuries in European culture. Referring to the philosophical work of Baruch Spinoza (notion of knowledge), we interpret Sauerland’s work as an expression of the emerging modern ideal of freedom, which was based on a rationalistic paradigm. It is thanks to wisdom (sapientia) that the subject is able to transcend the reality of the sensual guise.
In the last part of the text we point to the important role of practical wisdom (prudentia) and art (ars) in the process of liberalization that accompanied the social changes of the time. Using illusionism, Sauerland proposes an interpretative key to the viewer: the meaning of life is complemented by art: by making art, understanding art, or collecting artworks, the rational man can free himself from the fear of his own finiteness. The function of this still life is not to remind us of death, but to point out that contemplation of art is an intellectual and spiritual exercise that allows us to find the right attitude to life.
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Perin, Casey. "Scepticism, Truth, and Value." International Journal for the Study of Skepticism 4, no. 1 (2014): 51–62. http://dx.doi.org/10.1163/22105700-04011146.
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In response to Tad Brennan’s critical notice of The Demands of Reason, I offer further arguments in defense of the distinction between appearance and belief, the claim that truth for its own sake is the Pyrrhonist’s goal, and the centrality of the rationalist interpretation of Sextus’s work.
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Zaslavskaya, Natalia. "EU-Russia relations: a theoretical interpretation of Russia’s perception of the European Union." Studia Politologiczne 2020, no. 56 (June 15, 2020): 195–212. http://dx.doi.org/10.33896/spolit.2020.56.13.
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For several decades the European Union was recognised as a major Russian partner, as cooperation with the EU had important political and economic effects on Russia. While these relations were based on common interests in such areas as energy, trade and cross-border cooperation, they also faced serious difficulties because of their different interpretation of values. A traditional explanation of Russia’s attitude to the European Union was based on the theoretical assumptions of the rationalist approach. Neorealists tend to concentrate on the conflicts between the EU and Russia and describe it as a result of their struggle for spheres of influence over their common neighbourhood. In contrast, Neoliberals focused on EU-Russia cooperation and explained it as a problem- solving mechanism based on common interests and the necessity to solve common problems. While the rationalist approach fails to explain transformation of Russia’s perception of the EU, constructivists demonstrate their capacity to explain the evolution of relations between the EU and Russia and the changes of Russia’s policy towards the EU. This article studies the evolution of Russia’s perception of the European Union within the context of EU-Russia relations and their possible theoretical interpretations. In order to examine Russia’s perception of the EU, a constructivist theoretical framework is used with a special focus on imitation and social learning. The imitation process is illustrated by Russia’s implementation of democratic norms and practices; the social learning concepts are used to evaluate political ideas used by Russia to show its vision of the EU and relations with the EU
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Perreau-Saussine, Amanda. "BENTHAM AND THE BOOT-STRAPPERS OF JURISPRUDENCE: THE MORAL COMMITMENTS OF A RATIONALIST LEGAL POSITIVIST." Cambridge Law Journal 63, no. 2 (June 18, 2004): 346–83. http://dx.doi.org/10.1017/s0008197304006610.
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This article suggests that Jeremy Bentham's principle of utility plays a crucial role in his work as a ground not only of moral or censorial judgment but also of expositorial legal judgment. If we are to reject the characterisation of Bentham as a natural lawyer, the most coherent re-interpretation of his position, a morally sceptical interpretation of his insistence on law as a cause of social order, would be as a noble or enlightened despotism, a decision to defend utility as a politically authoritative but philosophically unjustified principle. It concludes that other rationalist legal positivists face similar versions of this dilemma.
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Kujundzic, Nebojsa. "How Does the Laboratory of the Mind Work?" Dialogue 32, no. 3 (1993): 573–78. http://dx.doi.org/10.1017/s0012217300012348.
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The Laboratory of the Mind was written with two purposes in mind. The first was to contribute to the growing literature on thought experiments (TE) with a selection of the most interesting examples of the genre. The second and much more ambitious purpose was to serve as a “first attempt at a (modern) rationalist interpretation of science” (p. x).
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Morawieckiy, O. M. "Cartasense interpretation of nature in the context of the rationalist paradigm of the New time." Science and Education a New Dimension VII(214), no. 36 (December 25, 2019): 41–44. http://dx.doi.org/10.31174/send-hs2019-214vii36-10.
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Zhussipbek, Galym, and Zhanar Nagayeva. "Epistemological Reform and Embracement of Human Rights. What Can be Inferred from Islamic Rationalistic Maturidite Theology?" Open Theology 5, no. 1 (January 1, 2019): 347–65. http://dx.doi.org/10.1515/opth-2019-0030.
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Abstract The authors argue that there is an epistemological crisis of conservative Islamic scholarship and Muslim mind, rooted in the centuries-old confinement of a role for reason within strict limits, and in the disappearance of rationalistic discursive theology (kalam) as a dynamic science. Moreover, epistemological crisis is exemplified by seriously insufficient level of protection of human rights under Sharia when judged by contemporary principles of human rights. This crisis demands a necessity of undertaking epistemological reform, which denotes the incorporation of international standards of human rights and justice into the epistemology and methodology of producing Islamic norms (usul al-fiqh). It is argued that the key epistemological premises of rationalistic Islam, such as acceptance that human reason can find goodness and badness independently from revelation and non-acceptance of ethical voluntarism, may offer a good ground to make epistemological reform, which would induce the Muslims to critically approach and reinterpret the pre-modern religious interpretations and to construct an Islamic legal and ethical system that is appropriate for the context of the 21th century. In the end, reason, being the human capacity for shaping reality in a humane way, is indispensable to read religious sources from a historical-metaphorical point of view.
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Chorny, Victor. "Kant and the “awakening” from the rationalist principle of sufficient reason." Sententiae 39, no. 2 (December 29, 2020): 104–23. http://dx.doi.org/10.31649/sent39.02.104.
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The paper inspects Anderson’s central thesis that Kant’s dogmatic slumber was interrupted by Hume’s critique of metaphysics (rational theology) in his Enquiry concerning Human Understanding, namely, by his critique of the rationalist principle of sufficient reason, which lies at the heart of dogmatic proofs of God’s existence. I recreate the meaning of “Hume’s objection,” define the larger role the principle of sufficient reason plays in Kant’s philosophy, and evaluate the explanatory potential of Anderson’s interpretation in view of Kant’s early and critical texts, as well as his other autobiographical statements (such as his famous letter to Garve). Although Anderson’s hypothesis seems well-founded and even explicates the hidden connection between the entire critical project and the refutation of Spinozism, I argue it is almost impossible to reconcile it with the current research in Kant’s Entwicklungsgeschichte.
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Knappik, Franz. "Hegel’s modal argument against Spinozism. An interpretation of the chapter ‘Actuality’ in theScience of Logic." Hegel Bulletin 36, no. 1 (April 21, 2015): 53–79. http://dx.doi.org/10.1017/hgl.2015.4.
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AbstractI propose a new reading of Hegel’s discussion of modality in the ‘Actuality’ chapter of theScience of Logic. On this reading, the main purpose of the chapter is a critical engagement with Spinoza’s modal metaphysics. Hegel first reconstructs a rationalist line of thought — corresponding to the cosmological argument for the existence of God — that ultimately leads to Spinozist necessitarianism. He then presents a reductio argument against necessitarianism, contending that as a consequence of necessitarianism, no adequate explanatory accounts of facts about finite reality can be given.
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Stroumsa, Sarah. ""True Felicity": Paradise in the Thought of Avicenna and Maimonides." Medieval Encounters 4, no. 1 (1998): 51–77. http://dx.doi.org/10.1163/157006798x00034.
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AbstractThe attitude of Muslim and Jewish medieval philosophers to paradise was determined by their religious traditions as well as by their rationalistic philosophical approach. The present article examines the way in which medieval philosophers of the Islamic world handled this philosophic and religious heritage. In particular, it focuses on Avicenna and Maimonides, who represent, among Muslim and Jewish falasifa respectively, the first explicit and sustained attempts to translate the religious traditions on paradise into philosophical language. The article presents their interpretations of the notion of paradise, and attempt to show that, within the boundaries of their common philosophical outlook, their differing religious traditions dictated different nuances of attitude.
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Aiken, David Wyatt. "History Undone. The Appropriation of Thucydides." Zeitschrift für Religions- und Geistesgeschichte 57, no. 4 (2005): 289–319. http://dx.doi.org/10.1163/157007305774482488.
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AbstractMany of the classic texts of the west have ,,disappeared" beneath the weight of interpretative tradition. In this essay I argue that in the evolution of the western rationalist tradition of 'History', the historical texts of Thucydides have now become effectively absent from the hermeneutical equation. As a result, there is at present a disjunction between the historical Thucydides as he is present in his writings, and the interpretative assumptions about the writings of Thucydides that have grown up in the critical literature.
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Craffert, Pieter F. "'Seeing' a Body Into Being: Reflections On Scholarly Interpretations of the Nature and Reality of Jesus' Resurrected Body." Religion and Theology 9, no. 1-2 (2002): 89–107. http://dx.doi.org/10.1163/157430102x00052.
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AbstractThis study is concerned with the rhetoric of inquiry into the nature and reality of Jesus' resurrected body. The current rationalistic debate is analysed in terms of three components: views on the nature of Jesus' resurrected body, what is meant by 'seeing' and the understanding of reality involved in different proposals. These are contrasted with a cultural sensitive reading which allows the existence of multiple realities, the existence of visionary bodies and visions as a way of seeing. It is argued that what is today taken to be the meaning of the biblical descriptions of the resurrected body (like Paul's 'soma pneumatikon') is the result of 'seeing a body into being'. It is researchers' view on seeing together with their respective world-views which determine what the nature of Jesus' resurrected body is and not so much what the sources say or do not say.
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DÍAZ ESTEBAN, Fernando. "Religión y razón en Maimónides." Revista Española de Filosofía Medieval 7 (October 1, 2000): 31. http://dx.doi.org/10.21071/refime.v7i.9438.
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From his early youth, Maimonides had for aim to apply rationality using the Aristetelian Logic. He brings the alegoric interpretation to the Bible text when it is in conflict with the Reason; he systematizes the juridical-religious chaotic casuistric of the whole of the traditional Oral Law and set up 13 dogmas for the Jewish religion. He separates off people's beliefs from the speculation of the intelectual. There is a duality between the religious judge and the rationalist thinker, perhaps sins his childhood problems.
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Marcar, G. P. "Climacus’ Miracle: Another Look at “the Wonder” in Philosophical Fragments through a Spinozist Lens." Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 59–84. http://dx.doi.org/10.1515/kierke-2019-0003.
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AbstractIn Chapter 2 of the Philosophical Fragments, Søren Kierkegaard’s pseudonym Johannes Climacus poetises about a “king who loved a maiden.” Climacus concludes this venture with a bold claim: what he has just described is “so different from any human poem” that it should not be regarded as a poem at all, but as “the wonder” [Vidunderet] which leads one to exclaim in adoration that “[t]his thought did not arise in my own heart!” In the subsequent chapter of Philosophical Fragments, Climacus proceeds to offer a number of arguments against demonstrations of God’s existence, leading many scholars to conclude that he represents an unequivocally anti-rationalist perspective. Against such interpretations, this paper will seek to highlight how Climacus’ claims track those of the seventeenth century Dutch lens-grinder and rationalist philosopher, Baruch Spinoza. From this, it will be argued that “the wonder” in Climacus’ thought takes the form of an indirect, ethico-existentialist argument for the truth of Christianity’s incarnate God.
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Siddiqi, Bilal. "Existentialism, Epiphany, and Polyphony in Dostoevsky’s Post-Siberian Novels." Religions 10, no. 1 (January 17, 2019): 59. http://dx.doi.org/10.3390/rel10010059.
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Dostoevsky can be meaningfully read as a defender of Russian Orthodoxy; a psychologist; a polemicizing anti-nihilist ideologue; a Schillerian romantic; a Solovyovian believer in love, goodness, and beauty; a prophet. I approach Dostoevsky through a new lens—Dostoevsky as an existential phenomenologist. Although writers such as Kauffman, Camus, and Shestov have cast Dostoevsky as an existentialist, their readings often focus too heavily on the critique of rationalist thinking in Dostoevsky’s The Underground Man and explore Dostoevsky’s existentialism largely in ethical rather than in existential-ontological terms. My interpretation will instead demonstrate that the primary focus of Dostoevsky’s novels is on immanent existential-ontological truths—human life—rather than on transcendental, ideal truth, although the emphasis on the former does not negate the possible existence of the latter. This interpretation will also provide an original route towards a polyphonic reading of Dostoevsky.
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Adorisio, Chiara. "Philosophy of Religion or Political Philosophy? The Debate Between Leo Strauss and Julius Guttmann." European Journal of Jewish Studies 1, no. 1 (2007): 135–55. http://dx.doi.org/10.1163/187247107780557263.
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AbstractThe article reconstructs and examines the debate between Leo Strauss (1899–1973) and Julius Guttmann (1880–1950) on the interpretation of the essence of Jewish medieval philosophy. Is Jewish medieval philosophy characterised by being essentially a philosophy of religion or, as Strauss objected in his critique of Guttmann, is it better understood if we consider that Jewish medieval rationalists conceived the problem of the relationship between philosophy and Judaism primarily as the problem of the relationship between philosophy and the law?Though both Guttmann and Strauss seem to discuss in their works the question of the interpretation of medieval Jewish philosophy in a historical way, their arguments were in fact rooted in a theoretical and philosophical interest. Strauss and Guttmann followed different philosophical methods, had different personal attitudes toward Judaism and faith, but both tried to learn from medieval and ancient philosophy to understand the problems of modern and contemporary rationalism.
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Dunlop, Katherine. "Definitions and Empirical Justification in Christian Wolff’s Theory of Science." History of Philosophy and Logical Analysis 21, no. 1 (April 5, 2018): 149–76. http://dx.doi.org/10.30965/26664275-02101008.
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This paper argues that in Christian Wolff’s theory of knowledge, logical regimentation does not take the place of experiential justification, but serves to facilitate the application of empirical information and clearly exhibit its warrant. My argument targets rationalistic interpretations such as R. Lanier Anderson’s. It is common ground in this dispute that making concepts “distinct” (articulating their component marks) issues in the premises on which all deductive justification rests. Against the view that concepts are made distinct only by analysis, which is carried out by the understanding independently of experience, I contend that for Wolff some distinct concepts are arrived at through experience. I emphasize that Wolff countenances empirical methods of obtaining distinct concepts even in mathematics. This striking feature of his view indicates how its empiricist elements can be reconciled with his injunction to follow “mathematical” method.
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Hall, Rodney Bruce. "Deontic power, authority, and governance in international politics." International Relations 32, no. 2 (September 13, 2017): 173–93. http://dx.doi.org/10.1177/0047117817729195.
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Barnett and Duvall have offered a highly useful constructivist taxonomy of power in response to the rationalist question of why constructivists formerly lacked a theory of power. However, in applying their taxonomy of power to the question of global governance, they draw upon a specific interpretation of their ‘structural’ form of power from the radical theory of Steven Lukes. This move generates a number of ontological and analytic issues that constructivists normally avoid. This article offers three amendments to Barnett and Duvall’s thesis. These involve the (1) recognition and use of the subsumption of the constitutive forms of power that they theorize within the concept of ‘deontic power’, introduced in the institutional philosophy of John Searle and (2) recognition that the posited distinction between subjective and objective interests returns us to a rationalist and materialist ontology that resolves the question of actor interests and motivations through exogenous imputation by the analyst – a retrograde step for constructivist theory that can and should be avoided. (3) In developing the deontic bases of the constitutive forms of power introduced by Barnett and Duvall, we will recover the social means by which power can be exercised as authority.
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Siddiqi, Ahmed Ali. "Political Rationalism and the Theological Alternative in Alfarabi's Book of Religion." Review of Politics 80, no. 4 (2018): 625–48. http://dx.doi.org/10.1017/s0034670518000529.
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AbstractThis essay offers an interpretation of Alfarabi's Book of Religion, in which the tenth-century philosopher addresses more directly than in any of his other works the relationship between human and divine wisdom. I argue that, despite his apparent silence about the orthodox view of divine law, Alfarabi's primary purpose in the work is to challenge precisely that view, along with the theological opinions on which it depends. To this end, the Book of Religion encourages the examination, by political science, of religion's claim to lead men to happiness. Previous scholarly work has not explored the extent to which the Book of Religion contains a confrontation with orthodoxy and is therefore unable to explain how Alfarabi justifies his thoroughly rational account of religion. Based on the interpretation presented here, Alfarabi comes to light as a philosopher open to the most fundamental alternatives, rather than a dogmatic rationalist.
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Favaretto, G., M. Pretelli, and A. Zampini. "DISCOVERING AND COMMUNICATING THE RATIONALIST ARCHITECTURE OF FORLÌ. AN INTEGRATED PROCESS." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W11 (May 4, 2019): 503–9. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w11-503-2019.
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<p><strong>Abstract.</strong> A partnership between the Department of Architecture of the University of Bologna and ATRIUM aimed at enhancing the knowledge and communication of the rationalist architecture, built in the city of Forlì during the Fascist regime. The importance of finding an interpretative key for this dissonant heritage, bearers of an “uncomfortable” memory but at the same time able to strongly characterize the architectural quality of cities, was a primary goal.</p><p>The cooperation started with the development of a pilot project regarding three architectures considered iconic for this context but also able to foster more complex urban policies. The first deliverable of the programme was the search, record, and management of the archival materials related to the whole history of these buildings. The enormous amount of data acquired revealed the importance of working on a dual track, aimed at both the stakeholders involved in the management process of this heritage and those who experience it.</p><p>For what concerns the “technical level” which is related to the knowledge field, the first challenge was to understand how to manage information boosting interoperability, guaranteeing easy access and above all making the research implementable. According to the “touristic level” instead, a further objective of the project was related to the communication of this heritage to a varied audience of visitors.</p>
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Neuhaus, Charles. "The Disease Controversy Revisited: An Ontologic Perspective." Journal of Drug Issues 23, no. 3 (July 1993): 463–78. http://dx.doi.org/10.1177/002204269302300307.
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The current debate over the disease model of addictive behaviors is briefly reviewed, and the ill-will between some advocates and opponents of disease conceptions is noted. The recognition that language distinguishes humans from other living beings is introduced, in which one's reality is generated linguistically. This is fundamentally divergent from the rationalistic view that there is an objective world, free of observer bias, that language seeks to describe. Consequently, diseases are seen as interpretations, or attempts to ascribe meaning to a set of observations. Since meaning happens only in language, diseases are necessarily linguistic distinctions, and not physical entities. The author recommends efforts be directed toward developing innovative treatment approaches, rather than quarreling over the veracity of addiction as disease. Listening for the explicit and implicit rules that patients live by and assisting them to invent new realities and practices in language that permit more productive moves is advocated.
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Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (April 16, 2021): 34. http://dx.doi.org/10.3390/philosophies6020034.
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What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separation of theology and philosophy, I argue, Spinoza, at least in some crucial passages, shows himself to be engaged in the project of retrieving the truths of philosophy through the interpretation of Scripture. Thus, there are two contradictory strains at work in Spinoza’s philosophy of religion: he systematically denies that Scripture is the locus of truth, yet he articulates parts of his philosophical anthropology and rational theology by means of Scriptural exegesis. Both of these strains, however, depend on the claim that the final arbiter of truth about the divine and the one true act of worship of God is metaphysics.
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Fuller, Sarah. "Defending the Dodecachordon: Ideological Currents in Glarean's Modal Theory." Journal of the American Musicological Society 49, no. 2 (1996): 191–224. http://dx.doi.org/10.2307/831989.
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Although Heinrich Glarean's assertion of a twelvefold modal system is well known, the diverse ideological forces that guided his inquiry into the nature of mode and its presentation to the public have been only partially explored. Assessment of Dodecachordon from an ideological perspective reveals a remarkable symbiosis among rationalist, religious, and humanist currents, a marked concern for religious orthodoxy, and a strong advocacy of traditional plainchant. A universalist view of the concepts defined in music theory guides Glarean's interpretations of ancient Greek theory and Latin plainsong alike. Cultural factors had a decisive impact upon the exposition of theory in Dodecachordon.
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Masalha, Nur. "Reinventing Maimonides: From Universalist Philosopher to Religious Fundamentalist (1967–2002)." Holy Land Studies 1, no. 1 (September 2002): 85–117. http://dx.doi.org/10.3366/hls.2002.0005.
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This study focuses primarily on two strands of Jewish fundamentalism in Israel: the Zionist nationalist ‘messianic’ camp and the ultra-orthodox rabbis and non-Zionist religious parties. It explores the doctrinal differences between these two concerning the ‘messianic doctrine’, their attitudes towards Palestinian Christians, and their impact on Israeli foreign and domestic policies. The two currents invoke the interpretation of the Jewish Law of Moses Maimonides to justify their respective attitudes towards the Palestinians. The essay explores the ‘reinvention‘ of Maimonides by Jewish religious fundamentalists, who metamorphose him from being a rationalist and universalist philosopher—the most illustrious example of the Golden Age of Arabo–Islamic–Judaic symbiosis—into an anti-Arab religious zealot.
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SUGANAMI, HIDEMI. "C. A. W. Manning and the study of International Relations." Review of International Studies 27, no. 1 (January 2001): 091–107. http://dx.doi.org/10.1017/s0260210500010913.
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C. A. W. Manning, Professor of International Relations at the LSE (1930–1962), was a key contributor to the formation of the discipline in Britain. He wrote on Jurisprudence, which was his main strength; on the League of Nations, of which he was a keen supporter; on South Africa, concerning which he gained notoriety as the defender of Apartheid; on International Relations as an independent academic discipline, which, to him, was due to the sui generis character of international society as a formally anarchical but substantively orderly social environment. He was a Rationalist in Martin Wight's sense, and early constructivist, who saw that the society of states as a social construct was subject to interpretation, reinterpretation, and reshaping.
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Wuwr, Wuwr, and Francesco Berti. "Augusto Del Noce and the problem of totalitarianism." Studia nad Autorytaryzmem i Totalitaryzmem 40, no. 3 (December 28, 2018): 35–48. http://dx.doi.org/10.19195/2300-7249.40.3.5.
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AUGUSTO DEL NOCE AND THE PROBLEM OF TOTALITARIANISMThe aim of this paper is to present the refl ections of the Italian philosopher Augusto Del Noce 1910–1989 on totalitarianism and highlight some of the problems that this perspective can lead to in the analysis of the totalitarian phenomenon. Del Noce originally developed a philosophical and transpolitical interpretation of modernity, secularization and totalitarianism, pre-empting, in the early 1960s many of the arguments developed later by “revisionist” scholars: Fascism was an imperfect form of totalitarianism; Nazism was a reaction to Communism; Communism was the most perfect example of the totalitarian State. The philosophical reconstruction of Del Noce is focused on the dichotomy between theism and atheism. Modernity is identifi ed tout court with the rationalist rejection of the concept of original sin, from which atheism and totalitarianism necessarily follow, the latter being as an essential and necessary moment in the process of atheization of society. The assumption on which this interpretation is founded, however, is questionable, in that it is reductive.
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Faraj, Anwar M., and Tara T. Othman. "Post Positivism and Theoretical Debates in International Relations." Journal of University of Human Development 4, no. 2 (June 30, 2018): 61. http://dx.doi.org/10.21928/juhd.v4n2y2018.pp61-68.
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This research deals with the problem of the failure of the positivist-rationalist theories of international relations (realism and liberalism) in predicting the end of the Cold War era and a deep understanding of the transformations that have taken place in the field of international relations. This has paved the way for the post- positivist trends, to show their influence in the fourth debate, and demonstrating their response to the challenges of the fifth debate in IR theories. Post-positivism rejected the using of the standards of proof associated with natural sciences in international relations in order to reach similar levels of interpretation, certainty and prediction. The post-positivists participated in the two last great debates of IR theories by emphasizing a number of points, the most important of which were: re-evaluation of the theories based on rational choice, review of the role and functions of theories: description, interpretation and prediction, Non-linearity as a description of contemporary international relations, and the inability of causation to explain the contemporary international relations.
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Harbisch, Amelie. "Human Rights Relations between Europe and Russia." Politikon: The IAPSS Journal of Political Science 25 (December 15, 2014): 37–55. http://dx.doi.org/10.22151/politikon.25.3.
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There is a gap between the academic discourse’s acknowledgement of the importance of the question of diverging values in the relations between Russia and the European Union (EU), especially in the light of recent human rights cases, and the ongoing tendency of recent analyses of EU-Russia human rights relations to focus on rationalist cost-benefit accounts which leave out value interpretation issues. I seek to fill this gap by genealogically analyzing the origin of different human rights understandings of Europe and Russia and their constitution of the scope of foreign policy action. The results point to a high divergence of the meaning of human rights between the European Union and Russia as well as a high relevance of this divergence for both parties’ foreign action and identity formation.
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Smith, Julie Ann. ""Viewing" the Body: Toward a Discourse of Rabbit Death." Worldviews: Global Religions, Culture, and Ecology 9, no. 2 (2005): 184–202. http://dx.doi.org/10.1163/1568535054615376.
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AbstractTraditional academic discourse on animal death denies non-human animals an understanding of death based on an inability to have a "concept" of death. A different view has emerged within a rabbit rescue organization to which I belong called the House Rabbit Society. HRS members live closely with rabbits inside their homes and as a matter of practice place the body of a deceased rabbit with his or her surviving partner or group for "viewing." Observing rabbits in this context, HRS members grant to them the capacity to understand that a partner has undergone a permanent and catastrophic change. This conclusion is best understood within a larger discourse of rabbits shaped by three modes of viewing rabbits while they are alive: a rationalist approach, an emotionally engaged view, and an active suspension of interpretation.
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HK, Muhammad Rizky. "KEBEBASAN KEHENDAK DALAM AL-QUR’AN: STUDI TAFSIR MU’TAZILAH." el-'Umdah 3, no. 2 (January 6, 2021): 189–200. http://dx.doi.org/10.20414/el-umdah.v3i2.2371.
Full textAbstract:
This article will describe the quranic interpretation of Mu’tazilite on theological verses which talked about free will. As a rationalist sect in Islamic tradition, Mu’tazilite offered different perspective, which has been known as a more logical sect than a mainstream thought in Islam. As a result, they came with a different perspective on a lot of theological aspects. Mu’tazilite believes, that human have a freedom to choose, Human has a free will. They are free to choose between good and evil. There’s no divine intervention in human act. In modern era, Existensialism came with same statement that human should be free. Existensialist believes that human existensce preceed their essence. This paper will describe the similarity of these two and would try to identificate mu’tazilite method of interpretation with existensialist point of view. This article use qualitative research method with descriptive analysis approach through the collection of related literature studies especially The thought of Jean Paul Sartre and Soren Kierkegaard, Two biggest existensialist. The results of this study indicate that the conception offree will has relevance with Islamic tradition itself, and have a relation wih western philosophy.