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Littérature scientifique sur le sujet « Constributions in Islamic theology »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 14 février 2022

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Articles de revues sur le sujet "Constributions in Islamic theology"

Yenigun, Halil Ibrahim. « Islamic Liberation Theology ». American Journal of Islam and Society 27, n^o 3 (1 juillet 2010) : 100–103. http://dx.doi.org/10.35632/ajis.v27i3.1309.

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By this provocative work – to say the least – Dabashi makes a quite timelyintervention in the direction that the new discourse on Islam has recentlytaken, especially among progressive-liberal Muslim scholars. Unlike manyothers who are attracted to liberalism of various sorts, Dabashi remains closer to the socialist lineage to formulate a fervent anti-imperialist critiqueand struggle for justice in the line of liberation theologies of Gustavo Gutierrezand Joseph H. Cone. There have also been a few other Muslims pursuinga similar endeavor, such as Shabbir Akhtar and Farid Esack. Yet Dabashi,while retaining the basic sense of liberation theology, “articulation of themeaning of faith based on commitment to abolish injustice” (p. 254), is ratherafter a theodicy for our post-civilizational times. In his words, the aim is “toinvestigate the specifically Islamic manners of opposing the imperial upsurgein the aftermath of the ‘Islam and West binary opposition’” (p. 2) ...

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Leirvik, Oddbjørn. « Islamic university theology ». Studia Theologica - Nordic Journal of Theology 70, n^o 2 (2 juillet 2016) : 127–44. http://dx.doi.org/10.1080/0039338x.2016.1253258.

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Haq, Nomanul. « Islamic Theology and Philosophy ». American Journal of Islam and Society 9, n^o 2 (1 juillet 1992) : 266–68. http://dx.doi.org/10.35632/ajis.v9i2.2560.

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Michael Marmura, the editor of this volume, has brought to his readersa valuable collection of highly respected authors, from van Ess and Frank toAnawati in part one, and from Makarem, Nasr, and Mahdi to Shehadi in parttwo. Each contributor to this seventeen-essay volume is an authority on his/hertopic. Indeed, what we have here is a collection of essays in which by someof today 's most competent and respected lslamicists inform the readers of theresults of their scholarly research into various aspects of their discipline andthereby producing a resounding tribute worthy of a scholar of the stature ofGeorge Hourani, to whom the volume is dedicated.To be sure, not only is this work written by experts, but it is also meantfor the experts. The essays are thus quite naturally extremely narrow in scopeand perspective and are also self-contained and therefore independent of eachother. As a result, each essay is tightly packed, and reviewing this book wouldmean reviewing each essay separately. Alternatively, and this would be muchmore desirable, the reviewer can present a general account of the problematicsof Islamic theology and philosophy in which each contribution coheres to formsome kind of an overall picture. But, in fairness, this is the task of the editor,not of the reviewer. Thus one wonders why Marmura, given his standing inand familiarity with the field, did not write general introductory articles foreach of the volume's two sections: "Islamic Theology" and "Islamic Philosophy."For example, it is not clear to the reader as to how and in what way van Ess'spowerful analysis of a kalam anecdote is related to Frank's penetrating studyof the kalam doctrine of bodies and atoms. For the reader, unless he/shepossesses the same degree of expertise as the two authors, the only thing incommon between them is that they both talk about the mutakallimun. Similarly,in more general terms, the reader legitimately wonders if there are any broadconcerns, or if there are any shared methodological approaches, which bindall of those different Islamic philosophers whose thought forms the subjectmatter of the book's second part. These questions could have been dealt within an editorial panorama. Indeed, one may argue that a general account ispossible only after the basic data have been collected, and since much of theclassical literature of Islam still lies unstudied, a survey article would bepremature. But a survey need not be definitive - it can always be tentative ...

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Al-Krenawi, Alean, et John R. Graham. « Islamic theology and prayer ». International Social Work 43, n^o 3 (juillet 2000) : 289–304. http://dx.doi.org/10.1177/002087280004300303.

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Pateev, R. F. « MODERN ISLAMIC THEOLOGY AND THE REVIVAL OF RUSSIAN SCHOOL OF ISLAMIC THEOLOGY ». Islam in the modern world 14, n^o 2 (26 juin 2018) : 183–200. http://dx.doi.org/10.22311/2074-1529-2018-14-2-183-200.

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DRUART, Th A. « Medieval Islamic Philosophy and Theology ». MIDEO 24 (1 janvier 2000) : 381–414. http://dx.doi.org/10.2143/mid.24.0.565636.

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KARČIĆ, Fikret. « Doing Islamic Theology in Europe ». Studies in Interreligious Dialogue 18, n^o 1 (30 juin 2008) : 105–11. http://dx.doi.org/10.2143/sid.18.1.2031614.

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Mourad, Suleiman. « Christian Doctrines in Islamic Theology ». Journal of Religion in Europe 2, n^o 3 (2009) : 312–13. http://dx.doi.org/10.1163/187489109x12495426348807.

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Abd-Allāh, Umar. « Islamic Philosophical Theology. Parviz Morewedge ». Journal of Near Eastern Studies 44, n^o 3 (juillet 1985) : 241–42. http://dx.doi.org/10.1086/373143.

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Abrahamov, Binyamin. « Necessary knowledge in Islamic theology ». British Journal of Middle Eastern Studies 20, n^o 1 (janvier 1993) : 20–32. http://dx.doi.org/10.1080/13530199308705567.

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Thèses sur le sujet "Constributions in Islamic theology"

Akin, Mergin. « Exploring Theology and Practice in Islamic Parenting ». Master's thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5094.

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The purpose of this study is to explore Muslims' parenting styles and determine how factors such as religion, education, income, physical and verbal punishment experienced as a child, and the perception of Islamic childrearing influence their parenting styles. The research focuses on the main tenets of parenting in the Islamic tradition such as fatherhood, motherhood, children's and parent's rights and responsibilities, discipline methods, and physical punishment. The study also informs the role of marriage in Islam and the adopted concepts and theories of Western sociological literature. Findings show that authoritative parenting was the most predominant parenting style among study participants. The study also revealed that those who frequently read the Qur'an tended to be less authoritarian. Parents that experienced physical punishment as a child and who think Islam allows spanking were more likely to sponsor an authoritarian parenting style. The study findings provide insights into the complex roles of religion and parenting in Muslim groups.
M.A.
Masters
Sociology
Sciences
Applied Sociology

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Mohamed, Yasien. « The Islamic conception of human nature with special reference to the development of an Islamic psychology ». Master's thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/15877.

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Bibliography: pages 391-401.
This thesis constitutes an analysis of the Islamic conception of the primary elements of human nature, namely, the heart, intellect, will, soul and psyche. This analysis embraces the major schools of thought within the Islamic tradition. The Islamic conception of human nature is based on the primary Islamic sources, namely, Qur'an, hadith; and is further substantiated by referring to the works of a variety of classical Islamic scholars. The Islamic perspective of the primary elements of man has provided a basis for determining the principles of an Islamic psychology.

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Nemeth, Keith. « The Path Towards Mysticism : A Critical Examination of Hayy Ibn Yaqzan ». Thesis, Boston College, 2010. http://hdl.handle.net/2345/1178.

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Thesis advisor: Nasser Behnegar
Hayy Ibn Yaqzan is a novel whose protagonist seeks intellectual knowledge and spiritual fulfillment over a lifetime of scientific experimentation and solitary rumination. The culmination of his efforts is not to independently verify the Islamic faith, as his final product differs dramatically from their dogma. Instead, he is looking to seek knowledge, not empathy from his Creator by knowing him directly, instead of worshiping him through the process of prayer. This education alienates him from the society on the other island, as they are unable or unwilling to follow his example. By accepting this path, instead of following the dominant creed and code of the populous, Hayy is unable to live comfortably within that setting and must return to his place of solitaire amongst nature
Thesis (MA) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science

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Ahmed, Babar. « The rational psychology of perfect being theology : towards a new Islamic hermeneutics ». Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/3209.

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Some of the attributes of a perfect being (e.g. first cause, necessary being, intelligent creator) are established on the basis of theological arguments such as the cosmological and the teleological. At the deepest level, these theological arguments are based on principles of rational psychology such as simplicity and sufficient reason. Moreover, belief that the perfect being is the moral omnipotent God is an act of trust and thus based on the rational psychology of trust. Theists in the Abrahamic tradition subscribe to first cause/necessary being/intelligent creator theology and must therefore remain faithful to any psychological principles (simplicity, sufficient reason, trust) that are the rational grounds for believing in the existence of their God. But such faithfulness results in a deep tension within Judeo-Christian theism. For example, a Christian theist who believes in the Trinity must at the same time remain faithful to the principle of simplicity that rejects the Trinity. Because simplicity is the rational basis for the deeply cherished attributes of the Christian God (first cause/necessary being/intelligent creator), it is argued that faithfulness to psychological principles such as simplicity discipline Christian theistic belief, in particular the belief in the Trinity. Examples of this nature offer a framework for a similar disciplining of Islamic hermeneutics on the basis of rational psychology. Muslim interpreters tend not to systematically engage in the philosophy of religion, and for this reason do not explicitly articulate the psychological principles that gave them their theistic Muslim identity. As a result, they deviate from such principles when it comes time to interpret the original sources of Islam (Quran and Sunna). Consistency is one of the demands of rationality, and it is inconsistent to assume principles in arriving at a theistic Muslim identity and then subsequently fail to apply those principles consistently to the task of textual interpretation.

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Park, Richard S. « Reframing Catholic and Islamic political theologies : the human good as a basis for public civility ». Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ba9f6d63-1b09-4f5a-8b8a-47385d06b3b5.

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With the rise of religious plurality and the global public resurgence of religion, deep social unrest and even fatal violence have resulted in a compelling need for plural societies to construct a framework of ‘public civility’. Recently, secularist frameworks such as multiculturalism and legal pluralism have been put forward. Yet, insofar as these approaches are considered non-moral, they are relativistic, and thereby lack the resources needed to ground a universal public civility. Also, approaches to building a ‘just society’ within both Catholic social thought and Islamic jurisprudence have been made specifically on the basis of ‘the common good’. The problem with these approaches is that the so-called ‘common good’ is internally defined such that the ‘good’ is ineluctably uncommon. A more promising basis on which to construct a universal framework of public civility is found in the classical notion of ‘the human good’. The argument proceeds in three main stages: (1) a critical assessment of ideological and sociological forces which have resulted in the fragmentation of modern society and the decline of public life; (2) a delineation of ‘the human good’ on the basis of which I construct a framework of public civility between Catholic and Islamic traditions; and (3) an illustration of the proposed framework in Mindanao, Philippines which represents one of the longest standing internal conflicts in history. The main contention is that Catholic and Islamic political theologies enhance the construction of public civility when reframed in terms of ‘the human good’ in contrast to ‘the common good’. In support of this thesis, I explore the Catholic doctrine of the imago dei and the Islamic notion of fiṭra as prospective conceptual counterparts to the idea of ‘the human good’. I conclude by analyzing the cosmopolitan scope of a framework of public civility as based on ‘the human good’.

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Villagran, Gonzalo. « Public Theology in a Foreign Land : A Proposal for Bringing Theology in Public into the Spanish Context ». Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104416.

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Thesis advisor: Thomas J. Massaro
In the U.S. theological context since the 1970's, the current called "public theology" has offered a very interesting proposal for the church to be present in society. In its Catholic variant, this current is very much inspired by the American theologian David Tracy. Applied to the context of Spain, this variant could clarify the relationship between Spanish citizenship and Catholic identity. However, in order to be applied to the context of Spain, this current needs to be put in dialogue with the two other major actors in Spanish society: (1) unbelief, and (2) the Islamic tradition. The issue of unbelief has been the focus of the French moral theologian Paul Valadier. His anthropological framework based on conscience could help public theology to respond to the main secularistic critics. The work of five major modern Islamic social thinkers: Abdulaziz Sachedina, Nurcolish Majid, Adullahi An-Naim, Tariq Ramadan, and Alli Allawi --each of whom have attempted to integrate modern social values with Islamic tradition--provide resources for public theologians to address the Muslim tradition from within the Christian theological stance. By incorporating the insights of these two conversations, public theology presents a new and very interesting proposal for the Church in Spain to be present in the social debates. Integrating Valadier's concern for conscience into Tracy's critical correlational approach offers a suitable theological method. To incorporate Islam into the conversation we should put some previous conditions (the category of public religion) and we should agree on a goal for interreligious dialogue (the pluralistic common good). This method could be the way for the Church in Spain to develop a discourse rooted in Christian identity but understandable by modern Spanish pluralistic society
Thesis (STD) — Boston College, 2012
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Ghossein, Mohamad. « Reason and Revelation In Islamic Political Theology : The Epistemological Foundations of Al-Ghāzālī’s Theocracy ». Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42129.

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In this thesis, I explore the epistemological dimensions in the political thought of Abū Ḥāmid al-Ghazālī (d. 1111), a renowned Muslim theologian and philosopher, famous for the refutation of the peripatetic tradition by means of a thoroughgoing skepticism. His reflections on human understanding and the cognitive faculties led him to the following conclusion: since reason is not self-sufficient, humanity must abide by revealed laws. While al-Ghazālī maintains that strict obedience is necessary for certain commoners, he arrives at such theocratic conclusions by way of investigating human nature as well as metaphysical claims. In brief, al-Ghazālī’s claim that humans must abide by revelation is grounded on two interrelated themes which are prevalent across his texts: (1) his view that God’s power over the universe is unlimited and (2) his claim that humans are entirely feeble before His omnipotence. In this sense, al-Ghazālī’s theology stands out as a negative philosophy; it is his use of philosophy that eventually undercuts independent philosophy, thus demanding that all persons submit to a higher source of truth, God’s revelation. Alternatively, al-Ghazālī proposes a mystical doctrine to address humanity’s perceptive shortcomings, claiming that the ascetic experience is the best means to attaining knowledge of the divine. I argue that, by pursuing a systemic inquiry into the nature of creation, which leads up to this mysticism, al-Ghazālī occasionally elevates reason to the ranks of revelation. This is because he arrives at this conclusion not by way of revelation, but through independent philosophical reflection and inquiry, one that makes use of particular theological notions. His skeptical refutation of certain philosophical doctrines is followed by his mysticism. In the later stages of my thesis, I extrapolate from this study to make larger claims about the nature of theocratic regimes. In the final analysis, I re-examine his theological and philosophical concepts to demonstrate how they are transposed to his political thought. I argue that al-Ghazālī’s key theological notions strongly shape his main political writings, though he tones down the philosophical and mystical jargon. While addressing the rulers, al-Ghazālī hopes that they could adopt the humility of the ideal ascetic man he has in mind. In brief, al-Ghazālī articulates a politics of humility to warn against tyrannical practice by appealing to the importance of the heart. Lastly, though this thesis deals with al-Ghazālī’s theological corpus, I also contribute to the literature on reason and revelation. I demonstrate that the theological may also contain reason at its foundation, especially when appealing to universal questions about humanity’s welfare.

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Saleh, Fauzan. « the Problem of Evil in Islamic Theology : a Study on the Concept of al-Qabih in al-Qadi Abd al-Jabbar al-Hamadhani's Thought ». Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108916.

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This thesis deals with the problem of evil in Islamic theology, and, in particular, tries to examine the concept of al-qabih in al-Qàdî 'Abd al-Jabbar al-Hamadhani's thought. This study is based on the fact that Islam, like other monotheist religions, considers the presence of evil in the world as a grave difficulty, a situation which has resulted in much dispute among the mutakallimin. For 'Abd al-Jabbar, the problem of evil is discussed in the framework of the concept of divine justice. According to this formulation, God does nothing except the good, as he must do the obligatory (al-wajib), will not devote himself to anything except for the sake of goodness, and never desires to do anything repulsive but only chooses wisdom and righteousness. [...]
Cette thèse est centrée sur le problème du mal au sein de la théologie islamique, et en particulier elle essaie d'examiner le concept d'al-qabih dans la pensée d'al-Qadî 'Abd al-Jabbar al-Hamadhani. Cette étude se base sur le fait que l'Islam, comme les autres religions monothéistes, considère la presénce du mal dans le monde comme un sérieux problème - une situation qui a été à la source de bien des disputes parmi les mutakallimins. Pour 'Abd al-Jabbar, le problème du mal est abordé dans le cadre du concept de la justice divine. Selon cette formulation, Dieu ne fait que le bien; puisqu'il doit faire ce qui est obligatoire (al-wajib), il ne se dévoue qu'a ce qui est dans l'intérêt du bien; et, il ne désire jamais faire quelque chose de répugnant, mais choisit seulement la sagesse et la droiture. [...]

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Walters, Albert Sundararaj. « Contemporary presentations of the Trinity in an Islamic context : a Malaysian case study ». Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368798.

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Rassi, Salam. « Justifying Christianity in the Islamic middle ages : the apologetic theology of ʻAbdīshōʻ bar Brīkhā (d. 1318) ». Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:fd4d5621-24a8-4432-acea-9b5e58a9074a.

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The subject of this thesis is the theology of the late 13th- early 14th century churchman 'Abdisho' bar Brikha. Better known by modern scholars for his poetry and canon law, he is far less recognised as a religious controversialist who composed works in Arabic as well as Syriac to answer Muslim criticisms. My overall argument contends that 'Abdisho''s hitherto neglected theological works are critical to our understanding of how anti-Muslim apologetics had by his time become central to his Church's articulation of a distinct Christian identity in a largely non-Christian environment. 'Abdisho' wrote his apologetic theology at a time when Christians experienced increasing hardship under the rule of the Mongol Ilkhans, who had officially converted to Islam in 1295. While the gradual hardening of attitudes towards Christians may well have informed 'Abdisho''s defensive stance, this thesis also demonstrates that his theology is built on a genre of apologetics that emerged as early as the mid-8th century. Our author compiles and systematises earlier debates and authorities from this tradition while updating them for a current authorship. In doing so, he contributes to the formation of a theological canon that would remain authoritative for centuries to come. My analysis of 'Abdisho''s oeuvre extends to three doctrinal themes: the Trinity, the Incarnation, and devotional practices (viz. the veneration of the Cross and the striking of the church clapper). I situate his discussion of these topics in a period when Syriac Christian scholarship was marked by a familiarity with Arabo-Islamic theological and philosophical models. While our author does not engage with these models as closely as his better-known Syriac Christian contemporary Bar Hebraeus (d. 1286), he nevertheless appeals to a literary and theological idiom common to both Muslims and Christians in order to convince his coreligionists of their faith's reasonableness against centuries-long polemical attacks.

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Livres sur le sujet "Constributions in Islamic theology"

Jubrān, ʻAbd al-Razzāq. ʻAlī Sharīʻatī wa-tajdīd al-tafkīr al-dīnī : Bayna al-ʻawdah ilá al-dhāt wa-bināʾ al-āydiyūlūjīyā. Bayrūt : Dār al-Amīr, 2002.

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Islamic philosophy and theology. New Brunswick, NJ : AldineTransaction, 2008.

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Singh, Nagendra Kr. God in Indian Islamic theology. New Delhi : Sarup & Sons, 1996.

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Christian doctrines in Islamic theology. Boston : Brill, 2008.

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Krawietz, Birgit, et Georges Tamer, dir. Islamic Theology, Philosophy and Law. Berlin, Boston : DE GRUYTER, 2013. http://dx.doi.org/10.1515/9783110285406.

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Islamic theology : Traditionalism and rationalism. Edinburgh : Edinburgh University Press, 1998.

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Understanding Islamic sciences : Philosophy, theology, mysticism, morality, jurisprudence. London : Saqi, 2002.

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Muṭahharī, Murtaz̤á. Understanding Islamic sciences : Philosophy, theology, mysticism, morality, jurisprudence. London : ICAS, 2002.

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Wu, Ridzuan. Explaining Islamic beliefs across cultures. Kuala Lumpur, Malaysia : Regional Islamic Daʼwah Council of Southeast Asia and the Pacific, 2011.

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Islamic philosophy and theology : An extended survey. 2^e éd. Edinburgh : University Press, 1985.

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Chapitres de livres sur le sujet "Constributions in Islamic theology"

Campanini, Massimo. « Islamic Ghazalian theology and Christian theology ». Dans Al-Ghazālī and the Divine, 136–50. New York : Routledge, [2018] | Series : Routledge studies in Islamic philosophy : Routledge, 2018. http://dx.doi.org/10.4324/9781351008969-5.

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Ghobadzadeh, Naser. « Democratisation of Islamic Political Theology ». Dans The Politics of Islamism, 47–85. Cham : Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62256-9_3.

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Schneider, Irene. « Gender equal Islamic theology in Germany ». Dans Muslim Women and Gender Justice, 62–86. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series : Routledge Islamic studies series : Routledge, 2019. http://dx.doi.org/10.4324/9781351025348-5.

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Hoffman, Valerie J. « Islamic Perspectives on the Human Body : Legal, Social and Spiritual Considerations ». Dans Theology and Medicine, 37–55. Dordrecht : Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-015-8424-1_3.

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Khir, Bustami Mohamed. « The Islamic Quest for Sociopolitical Justice ». Dans The Blackwell Companion to Political Theology, 501–18. Oxford, UK : Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch35.

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Chittick, William C. « Themes of Love in Islamic Mystical Theology ». Dans Jewish, Christian, and Islamic Mystical Perspectives on the Love of God, 155–80. New York : Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137443328_8.

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Al-Jeilani, Mohamed. « Pain : Points of View of Islamic Theology ». Dans Pain, 132–35. Vienna : Springer Vienna, 1987. http://dx.doi.org/10.1007/978-3-7091-6975-9_24.

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Khir, Bustami Mohamed. « The Islamic Quest for Sociopolitical Justice ». Dans The Wiley Blackwell Companion to Political Theology, 587–603. Chichester, UK : John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch42.

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Malik, Inshah. « Resurgence of Muslim Consciousness and Islamic Liberation Theology ». Dans Muslim Women, Agency and Resistance Politics, 55–85. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-95330-4_3.

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Leaman, Oliver. « Poetry and the Emotions in Islamic Philosophy ». Dans Classic Issues in Islamic Philosophy and Theology Today, 139–50. Dordrecht : Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-3573-8_8.

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Actes de conférences sur le sujet "Constributions in Islamic theology"

Fathurahman, M., Fata Yahya, Ahmad Natsir, Hawwin Muzakki, M. Tanzilulloh, Arif Wibowo, Arif Hakim, Endrik Safudin et M. Indrafudin. « The Qur’anic Eco-Theology : Seeking Ecological Sustainability Responding to Industrial Modernity Challenges ». Dans Proceedings of the 2nd International Conference on Islamic Studies, ICIS 2020, 27-28 October 2020, Ponorogo, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.27-10-2020.2304155.

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Buto, Z., Muhajir Muhajir, Ar Razi et M. Iqbal. « Rethinking The Theology Text Of Islam In Nusantara : Serat Cebolek, Meurukon, Rabbani Wahid Poem, And Peurateb Aneuk ». Dans Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291704.

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Fadaie, Gholamreza. « The Influence of Classification on World View and Epistemology ». Dans InSITE 2008 : Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3279.

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Worldview as a kind of man's look towards the world of reality has a severe influence on his classification of knowledge. In other words one may see in classification of knowledge the unity as well as plurality. This article deals with the fact that how classification takes place in man's epistemological process. Perception and epistemology are mentioned as the key points here. Philosophers are usually classifiers and their point of views forms the way they classify things and concepts. Relationship and how one looks at it in shaping the classification scheme is critical. The classifications which have been introduced up to now have had several models. They represent the kind of looking at, or point of view of their founders to the world. Aristotle, as a philosopher as well as an encyclopedist, is one of the great founders of knowledge classification. Afterwards the Islamic scholars followed him while some few rejected his model and made some new ones. If we divide all classifications according to their roots we may define them as human based classification, theology based classification, knowledge based classification, materialistic based classification such as Britannica's classification, and fact based classification. Tow broad approaches have been defined in this article: static and dynamic. The static approach refers to the traditional approaches and the dynamic one refers to the eight way of looking toward objects in order to realize them. The structure of classification has had its influence on epistemology, too. If the first cut on knowledge tree is fully defined, the branches would usually be consistent with it.

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