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Literatura académica sobre el tema "Sharh-i Kanz al-’Arifin"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Sharh-i Kanz al-’Arifin"

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Navruzova, Gulchehra Negmatovna. "BAHOUDDIN NAKSHBAND'S "AVROD" PAMPHLET." February 27, 2023. https://doi.org/10.5281/zenodo.7682605.

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<em>The article confirms the existence of work “Avrod” which is written by the seventh feast of the holy Bukhara, the great Bahauddin Nakshband(1318-1389), known as Shoh Nakshband, Xojai Buzurg, Balogardon, a feast of the 16th ring of the Sufi tariqah of Khojagan Nakshbandiya.  As a proof we can say that, Tahsin wrote an article about the writer Bahauddin Naqshband </em><em>in the 9th volume of the "Islamic Encyclopedia" published in Istanbul in 1959.</em><em> He </em><em>said that Bahauddin Naqshband had a work called "Avrod".</em><em>  A manuscript o

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Libros sobre el tema "Sharh-i Kanz al-’Arifin"

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Şerh-i kenzü’l-arifin: : Şii Attar-ı Tuni’nin tasavvufi risalesine Hüseyin Nazmi-zade’nin şerhi. Sonçağ Akademi, 2023.

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Capítulos de libros sobre el tema "Sharh-i Kanz al-’Arifin"

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Ameriks, Karl. "Dignity Lost and Regained: Thomas Mann’s Elliptical Path, Part I: Background." In Kantian Dignity and its Difficulties. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780198917656.003.0007.

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Abstract This chapter discusses the career of Thomas Mann as an especially relevant illustration of the difficulties that have arisen in the reception of Kant’s doctrine of universal human dignity and pure duty. Mann’s positions vividly illustrate the tendencies of post-Kantian German thought. Mann’s early work exhibits the common and deep misunderstanding of Kantian duty in contingent, achievement-oriented, and chauvinist terms. Mann’s early career took place in an era of German culture that had been struggling to make a decision between religious, ethical, and aesthetic conceptions of humani

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Englert, Alexander T. "An Ideal as the Final End of the World (1790–1794)." In The Reality of the Ideal. Oxford University PressNew York, NY, 2025. https://doi.org/10.1093/9780197786024.003.0009.

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Abstract With the Critique of the Power of Judgment (1790), the highest good becomes the only end fit to serve as the final end of creation. In this work, the convergence that I began tracking in Chapter 5 is completed, as Kant’s system seeks a harmonious unity between freedom and nature. I explore how a primary function of the highest good in the Doctrine of Method is in grounding how we can judge the whole of experience as a coherent system of ends. This represents a new form of contemplation, which is more global in scope but by no means mutually exclusive with the local form of contemplati

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Kohl, Markus. "Human Action as the Effect of Two Causes." In Kant on Freedom and Rational Agency. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198873143.003.0003.

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Abstract This chapter examines the complications arising from Kant’s view that human actions can be regarded as effects of two different types of causes, namely, of empirical causes that are naturally determined and of noumenal causes that are free from natural determination. For Kant, we can legitimately regard the empirical causes that determine our spatiotemporal actions as causally dependent on our free noumenal causality. The chapter shows how this idea fits into Kant’s transcendental idealism and what cognitive status it has in light of the general interpretive framework developed in Cha

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4

Mahoney, Timothy A. "Contextualism, Decontextualism, and Perennialism." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836628.

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This paper addresses religious epistemology in that it concerns the assessment of the credibility of certain claims arising out of religious experience. Developments this century have made the world’s rich religious heritage accessible to more people than ever. But the conflicting religious claims tend to undermine each religion’s central claim to be a vehicle for opening persons to ultimate reality. One attempt to overcome this problem is provided by "perennial philosophy," which claims that there is a kind of mystical experience common to all religious traditions, an experience which is an i

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