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  1. On the Idea of Islamic Feminism.Raja Bahlul - 2000 - Journal for Islamic Studies 20:33-62.
    The object of this paper is to explore the possibility of defending women's rights within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and for feminists should, govern the practice of " religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur)anic and Islamic teachings to changing realities and circumstances. The main goal is to explore the meaning and possibility of "Islamic feminism".
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  2. Toward an Islamic Conception of Democracy: Islam and the Notion of Public Reason.Raja Bahlul - 2003 - Critique: Critical Middle Eastern Studies 12 (1):43-60.
    This paper is a discussion of the ways in which the notion of public reason has come to manifest itself in recent Islamic writings. The discussion is part of an effort to discover a common language in terms of which Islamic and liberal/secular discourses about democracy and public debate can be understood. The difficult question we are left with is whether it is permissible to speak of “public reason” sans phrase, or whether the notion must always be qualified by reference (...)
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  3. Happiness and its transformation in Islamic Philosophy from Al- Kendi to Al- Tusi.Religious Thought & Alireza Aram - 2020 - Journal of Religiouw Thought 20 (77):1-28.
    Seeking for Happiness in Islamic Philosophy and its goal, it can be seen a literal and unanimous answer in philosopher words which reflects combination of worldly(secular) and otherworldly(sacred) happiness that it can prepare temporal and eschatological happiness. But in a deeper investigation we can ask: what is the main purpose? mortal or final dimension of happiness? As a result of the text, it seems that from Al- Kendi to Al- Rāzī the otherworldly happiness is considered as a result of worldly (...)
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  4. The Transformation of the Concept of Eudemonia in Islamic Philosophy; Development and Restoration in Al- Tusi's Heritage.Religious Thought - 2021 - JOURNAL OF RELIGIOUS THOUGHT 21 (78):25-52.
    After Al-Tusi and his effective work- which is called Nasirian Ethics- Islamic Philosophical Ethics emerges a fixed perspective that tips the balance (scale) in favor of otherworldly Eudemonia and considers worldly Eudemonia as rental land which can be abandoned. Ibn Khaldun tries to present a communicative theory; but his work has limited under the main discourse of Islamic Ethics which is fixed in the space and effect of the mentioned balance. As a consequence, after Mulla Sadra and in Esfahan school, (...)
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  5. People Vs. God: The Logic of Divine Sovereignty in Islamic Democratic Discourse.Raja Bahlul - 2000 - Islam and Muslim-Christian Relations 11 (3):287-297.
    This paper aims at clarifying the role which the concept of 'divine sovereignty ' plays in the discussions which are taking place among Islamic thinkers (and others) concerning the possibility of democracy in an Islamic context. It argues that 'sovereignty ' has at least two meanings, one 'f'actual', the other 'normative'. The paper also argues that the second sense of 'sovereignty ' allows us to construe ta!k o{ 'divine sovereignty' as an attempt by Islamic thinkers to go beyond the merely (...)
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  6. Erroneous Publication of the Arabic Manuscript of the Aristotle's Art Rhetoric by 'Abdulrahman Badwi'.Estiphan Panoussi - 1974 - Revue de la Faculté des Lettres Et Sciences Humaines, de l'Université de Téhéran 2:145-180.
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  7. Dialectic in Islamic and Jewish Philosophy.Peter Groff - 2005 - In Encyclopedia of Philosophy, 2nd ed. Farmington Hills, MI, USA: pp. 69-70.
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  8. Islamic Philosophy.Peter Groff - 2010 - In Michael Payne & Jessica Rae Barbera (eds.), A Dictionary of Cultural and Critical Theory. Malden, MA, USA: Wiley-Blackwell. pp. 355-360.
    A discussion of the different ways in which the Islamicate philosophical tradition has been characterized and categorized in Anglo-European scholarship.
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  9. Wisdom and Violence: The Legacy of Platonic Political Philosophy in Al-Fārābī and Nietzsche.Peter S. Groff - 2006 - In Douglas Allen (ed.), Comparative Philosophy in Times of Terror. Lanham, MD 20706, USA: pp. 65-81.
    A vast historical, cultural and philosophical chasm separates the thought of the 10th century Islamic philosopher al-Farabi and Friedrich Nietzsche, the progenitor of postmodernity. However, despite their significant differences, they share one important commitment: an attempt to resuscitate and reappropriate the project of Platonic political philosophy, particularly through their conceptions of the “true philosopher” as prophet, leader, and lawgiver. This paper examines al-Farabi and Nietzsche’s respective conceptions of the philosopher as commander and legislator against the background of their Platonic source, (...)
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  10. MA Muqtedar Khan. Islam and Good Governance: A Political Philosophy of Ihsan. [REVIEW]Yasin Ramazan Basaran - 2020 - Dîvân: Disiplinlerarası Çalışmalar Dergisi 48:200-202.
    M. A. Muqtedar Khan, who is widely known for his earlier edited work Islamic Democratic Discourse and his article What is Enlightenment? An Islamic Perspective, presents this time a monograph which is focused on a single task. The argument of the book is carefully structured to invite the reader to reflect upon a long-lasting problem. Moreover, it not only analyzes the problem thoroughly but also offers a solution to it by doing justice to both historical and conceptual aspects of the (...)
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  11. Dag Nikolaus Hasse and Amos Bertolacci (Eds.), The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology, Scientia Graeco-Arabica, Band 23, Boston/Berlin, Walter de Gruyter, 2018, 549 Pp. ISBN 9781614517740. Cloth: €119.95. [REVIEW]M. Yavuz - 2020 - Revista Española de Filosofía Medieval 27 (2):192-197.
    In recent decades, interest in the history and philosophy of the natural sciences has increased significantly. This interest has made scholars aware of the existing knowledge gap in these areas and has brought a kind of 'pressure' for more articles and books on the subject. Indeed, it also motivates academics to start new projects related to these disciplines. Volumes like this are much needed for scholars in the field, given the high amount of information they contain. This rich volume aims (...)
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  12. Sufismo Negro. Una breve historia del sufismo en África Occidental.Antonio de Diego González - 2019 - Córdoba: Almuzara.
    La historia de África contemporánea no puede entenderse sin el sufismo. Una espiritualidad vibrante llena de historias increíbles de santos y santas quienes han configurado la identidad de los países del Sahel enlazándola con el resto del mundo islámico. Y es que el sufismo africano no es un fenómeno del pasado ni un proyecto concluido. Al contrario, sigue con mucha fuerza, agrupando a musulmanes y siendo una organización transnacional de primera línea para comprender todo esos procesos políticos y sociales de (...)
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  13. Ley y gnosis. Una Historia Intelectual De La Tariqa Tijaniyya.Antonio de Diego González - 2020 - Granada: Editorial Universidad de Granada.
    La Tijāniyya es la ṭarīqa sufí más influyente en África Subsahariana, con casi cien millones de seguidores, y una de las principales del mundo. En estos dos últimos siglos se ha convertido en uno de los movimientos sociales y espirituales islámicos más importantes a nivel mundial. Su presencia desde el Magreb y el Sahel hasta Indonesia o Estados Unidos así lo atestigua. -/- Su conjunción entre un conocimiento gnóstico (ḥaqīqa), otorgado según la tradición por el mismísimo Profeta Muḥammad a Ahmad (...)
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  14. Philosophical Problems in Sense Perception: Testing the Limits of Aristotelianism.David Bennett & Juhana Toivanen (eds.) - 2020 - Cham: Springer.
    This volume focuses on philosophical problems concerning sense perception in the history of philosophy. It consists of thirteen essays that analyse the philosophical tradition originating in Aristotle’s writings. Each essay tackles a particular problem that tests the limits of Aristotle’s theory of perception and develops it in new directions. The problems discussed range from simultaneous perception to causality in perception, from the representational nature of sense-objects to the role of conscious attention, and from the physical/mental divide to perception as quasi-rational (...)
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  15. Reason and Rationality in the Epistles of Ikhwān Al-Safā’.Emrah Kaya - 2019 - Ilahiyat Tetkikleri Dergisi 1 (52):155-172.
    Ikhwān al-ṣafā’ are one of the most significant groups of authors of Islamic thought. Their teachings became influential where philosophy and Sufism and reason and intuition came together. Ikhwān al-ṣafā’ adopted Neoplatonic philosophy to Islamic thought and affected the course of events and developments of Islamic philosophy and Sufism. Nevertheless, some researchers claim to have Ikhwān al-ṣafā’ evaluated issues superficially and not had original ideas and approaches. However, the fact that Ikhwān al-ṣafā’ throughout their thoughts constituted a consistent relationship between (...)
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  16. William James and Allama Iqbal on Empirical Faith.Mark J. Boone - 2020 - Heythrop Journal 61 (5):775-787.
    American Pragmatist philosopher William James and subcontinent Islamic philosopher Allama Iqbal both believe that religious experiences are an important class of those experiences with which empiricism is concerned. They both explain and defend religious belief on empirical grounds and argue that the ultimate empirical justification of a religious belief must come by looking at its fruits. This is no accident, for James influenced Iqbal on this very point. -/- However, they diverge in some matters. James defends the right to diverse (...)
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  17. Cultivating Weeds: The Place of Solitude in the Political Philosophies of Ibn Bājja and Nietzsche.Peter S. Groff - 2020 - Philosophy East and West 70 (3):699-739.
    This article re-exams the old tension between the philosopher and the city. Reading Ibn Bājja’s Governance of the Solitary and Nietzsche’s Thus Spoke Zarathustra against the background of Plato’s Republic, I argue that they both embrace several key aspects of Platonic political philosophy: the assumption that philosophical natures can grow spontaneously in sick cities, the ideal of the philosopher legislator and the correlative project of founding a virtuous new regime. Yet in preparation for this final task, each prescribes a regimen (...)
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  18. Nietzsche and the Falāsifa.Peter S. Groff - 2020 - In Marco Brusotti, Michael McNeal, Corinna Schubert & Herman Siemens (eds.), European/Supra-European: Cultural Encounters in Nietzsche's Philosophy. De Gruyter. pp. 333-348.
    The last twenty-five years or so have seen the emergence of exciting comparative work on Nietzsche and various philosophical traditions beyond the bounds of Europe. So far, however, the emphasis has been primarily on the cultures of India, China and Japan, with an almost exclusive focus on Buddhist, Hindu, Daoist, and Confucian traditions. Surprisingly, little work has been done on Nietzsche and the Islamic tradition. In this paper, I sketch out Nietzsche’s understanding of Islam, the ways in which he uses (...)
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  19. Book Review of "Hegel in the Arab World: Modernity, Colonialism, and Freedom" by Lorella Ventura. [REVIEW]Zeyad El Nabolsy - 2019 - Marx and Philosophy Review of Books.
    The choice of tracking Hegel’s reception in the Arab world in order to explore the connections between modernity and colonialism is an excellent one, since it was Hegel himself who inaugurated the explicit philosophical discourse of modernity (Habermas 1990: 4-5). Ventura’s book is divided into three parts of roughly equal length of around fifty pages each. The first part provides an overview of Hegel’s philosophy of history, and of the place of Arab peoples and Islam in his philosophy of history. (...)
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  20. The Persian Translation of Arabic Aesthetics: Rādūyānī’s Rhetorical Renaissance.Rebecca Ruth Gould - 2016 - Rhetorica: A Journal of the History of Rhetoric 33 (4).
    Notwithstanding its value as the earliest extant New Persian treatment of the art of rhetoric, Rādūyānī’s Interpreter of Rhetoric (Tarjumān al-Balāgha) has yet to be read from the vantage point of comparative poetics. Composed in the Ferghana region of modern Central Asia between the end of the eleventh century and the beginning of the twelfth century, Rādūyānī’s vernacularization of classical Arabic norms inaugurated literary theory in the New Persian language. I argue here that Rādūyānī’s vernacularization is most consequential with respect (...)
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  21. Ten foundations and features of Islamic psychology.Majid Asadpour - 2016 - In Shakele magazine. pp. 6-11.
    philosophy of Islamic Psychology and some recent debates about it. It is published in a student journal of university of Tehran.
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  22. Kitab Syajarah Al-Kawn Ibnu Arabi: Mengurai Konsep Alam Semesta dan Sirah Nabi (Ibn Arabi's Cosmology and Prophet's Biography).Zainul Maarif - 2019 - Jakarta, Indonesia: Turos Pustaka.
    This is an elaboration and a critique of Ibn Arabi's cosmology written in his book "Shajarah Al-Kawn".
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  23. Farabi'de Dini Çoğulculuğun Temelleri ve Sınırları.Adem Çelik & Metehan Karakurt - 2019 - In Zuhra Kalakhanova & Ali Söylemez (eds.), IV. International European Conference on Social Sciences. Diyarbakır, Türkiye: Ispec Publishing House.
    Dini çoğulculuk, dini dışlayıcılık ve kapsayıcılıktan farklı olarak, her dinsel inanış taraftarlarının kendi dinleri içinde kalarak ilahi selamete erişeceğini söyler. Temelde, teolojik ve felsefi boyutları olan dini çoğulculuk tartışmasının siyasete bakan bir yönü de vardır. İslam tarihinde Meşşâî felsefenin kurucusu ve mutluluk filozofu olarak bilinen Farabi, bir taraftan hakikate nasıl ulaşılacağı diğer taraftan ise “âlem” adını verdiği kozmopolitanizm nasıl inşa edileceği ile ilgilenmektedir. Siyasal toplumun amacının, insanların uygun ölçekte, en yüce iyi için yardımlaşmalarını sağlamak olduğunu savunan Farabi’ye göre, erdemli bir (...)
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  24. A Study and Critique of the «Tark-i Awlà» Approach in Justifying Prophets' Lapses.Hossein Atrak - 2018 - Journal of Philosophical-Theological Research 20 (76):29-56.
    Abstract This article delves into the study of the term «tark-i awlà» (abandoning performance of that which is better and doing that which is less than better) as an approach for defending the infallibility of the prophets when confronting verses from the Holy Qur‘ān that apparently prove the prophets committed sins; and after going into the semantics of «tark-i awlà», the following question has been made the focus of discussion and study: are the intellectual arguments proving the infalliblity of the (...)
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  25. Emergentism and Sadra’s Psychology; a Common Physicalistic Challenge.Mahdi Homazadeh - 2019 - Asian Philosophy 29 (3):221-230.
    This paper first explores in detail a regenerated theory in philosophy of mind, known among contemporary philosophers as ‘emergentism’. By distinguishing strong and weak versions of the theory, I explain two important explanatory challenges presented by physicalists against this theory. In the following, I provide a brief overview of Sadr al-Muta’allihin’s theory of the incipience and degrees of the soul, examining similarities and differences between this theory and strong emergentism. Then, underlining the main aspects of similarity between the two theories, (...)
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  26. The Jinn and the Shayatin.Edward Moad - 2017 - In Benjamin McCraw & Robert Arp (eds.), Philosophical Approaches to Demonology. New York, NY, USA: pp. 137-155.
    If by “demon” one understands an evil occult being, then its equivalent in the Islamic narrative is the intersection of the category jinn with that of the shayātīn: a demon is a shaytān from among the jinn. The literature in the Islamic tradition on these subjects is vast. In what follows, we will select some key elements from it to provide a brief summary: first on the nature of the jinn, their nature, and their relationship to God and human beings; (...)
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  27. Ibn Khaldun and Occasionalism.Edward Moad - 2017 - In Nazif Muhtaroglu (ed.), Occasionalism Revisited. Abu Dhabi - United Arab Emirates: pp. 61-82.
    Ibn Khaldun (1332-1406) is said to be the first scholar to make history and society the direct objects of a systematic science. This paper will examine the role of occasionalism in his thought. This question is interesting because a perennial objection to occasionalism has been that it denies any real natural order, and therefore precludes the possibility of any systematic natural science. If Ibn Khaldun was an occasionalist, then it would mean that one of the earliest pioneers in attempting to (...)
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  28. Should Educators Accommodate Intolerance? Mark Halstead,1 Homosexuality, and the Islamic Case.Michael S. Merry - 2005 - Journal of Moral Education 34 (1):19-36.
    In this article, I will challenge the idea that Islam allows no place for homosexuality, and further explore the educational implications of this.
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  29. Review of "How the World Thinks: A Global History of Philosophy" by Julian Baggini. [REVIEW]Lloyd Strickland - 2019 - Times Higher Education 2393:52.
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  30. Investigating Shame: A comparison between the Freudian psychoanalysis and cognitive approach in psychology and a theological-moral view about shame.Hossein Dabbagh - 2018 - Journal of Philosophical Meditations 8 (20):109-143.
    Shame’s conceptualization is one of the most challenging discussions in psychological studies. This challenge creates many ambiguities for both psychologists and theologians in Eastern cultures especially Iranian-Islamic culture. This paper discusses the dominant psychological researches about shame and tries to compare the outcome of these researches with Abdulkarim Soroush’s theological-moral view about shame. This comparison, we believe, helps us to understand their different approaches for further psychological and theological studies. We used descriptive-analytical method for the current research and our resources (...)
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  31. (نصوصٌ نقديةٌ في الفكر السياسي العربي والثورة السورية واللجوء (بشارة وباروت أنموذجًا)، (بيروت: الدار العربية للعلوم ناشرون، 2017.Housamedden Darwish - 2017 - Beirut بيروت: Arab Scientific Publishers Inc. الدار العربية للعلوم ناشرون.
    يضمُّ هذا الكتاب النصوص التي كتبتها، في ميدان الفكر العربي عمومًا، بين عامي 2011-2016. وكما هو واضحٌ في العنوان، تتمحور مواضيع الكتاب حول ثلاث نقاطٍ أساسيةٍ: بعض إشكاليات الفكر السياسي (العربي) المعاصر، مثل مسائل القومية والديمقراطية؛ بعض الإشكاليات المرتبطة بالثورة السورية مثل خلفية هذه الثورة وأسبابها وسيرورتها وآفاقها؛ وبعض الإشكاليات المتعلقة بمسألة اللجوء.
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  32. An Epistemological Turn in Contemporary Islamic Reform Discourse.Shadi Heydar - 2015 - Confluence 3 (1):215-239.
    Abdolkarim Soroush’s thought is regarded by some researchers as a turning point in contemporary Islamic reform discourse. This article concerns Soroush’s epistemology as a determining factor in this paradigm shift and interprets this shift as an epistemological turn in Islamic reform discourse, shifting from ›Islamic genealogy of modernity‹ to rationalization of Islamic methodology. After a short introduction to Soroush’s intellectual biography, this article will isolate neorationalism or neo-Mu’tazilism, religious post-positivism, historicism, hermeneutics, and dialogism as main features of Soroush’s epistemology. This (...)
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  33. Some Thoughts on the Introduction and Conclusion of Farabi Summary of Plato's Laws.Younesie Mostafa - manuscript
    With regard to the importance of discovering the method of Farabi and his circle in working and involving with the ancient Greek texts such as Plato nomoi / Laws, in this paper I will explore and examine Introduction / Conclusion of Farabi summary.
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  34. Roots Reloaded. Culture, Identity and Social Development in the Digital Age.Ayman Kole & Martin A. M. Gansinger (eds.) - 2016 - Anchor.
    This edited volume is designed to explore different perspectives of culture, identity and social development using the impact of the digital age as a common thread, aiming at interdisciplinary audiences. Cases of communities and individuals using new technology as a tool to preserve and explore their cultural heritage alongside new media as a source for social orientation ranging from language acquisition to health-related issues will be covered. Therefore, aspects such as Art and Cultural Studies, Media and Communication, Behavioral Science, Psychology, (...)
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  35. Wires of Wisdom: Orally, Literally, and Experientially Transmitted Spiritual Traditions in the Digital Era.Martin A. M. Gansinger & Ayman Kole - 2016 - In Ayman Kole & Martin A. M. Gansinger (eds.), Roots Reloaded. Culture, Identity and Social Development in the Digital Age. Anchor. pp. 40-59.
    This article is discussing the possibilities of new media technologies in the context of transmitting ancient spiritual traditions in various cultural and religious backgrounds. The use of internet as a means to preserve the orally transmitted knowledge of the Aboriginals and Maoris, and in doing so transferring their cultural heritage to their younger generations and interest groups. Following is an extended case study of the Naqshbandi Sufi Order and its specific compatibility of a traditional orientation towards spiritual work among people (...)
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  36. Ecstatic Language of Early Daoism: A Sufi Point of View.Esmaeil Radpour - 2015 - Transcendent Philosophy Journal 16:213-230.
    Various esoteric traditions apply different modes of expression for the same metaphysical truths. We may name the two most known esoteric languages as ecstatic and scholastic. Early Daoist use of reverse symbolism as for metaphysical truths and its critical way of viewing formalist understanding of traditional teachings, common virtues and popular beliefs show that it applies an ecstatic language, which, being called shaṭḥ in Sufi terminology, has a detailed literature and technical description in Sufism. This article tries, after a short (...)
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  37. Leaving the Garden: Al-Rāzī and Nietzsche as Wayward Epicureans.Peter S. Groff - 2014 - Philosophy East and West 64 (4):983-1017.
    This paper initiates a dialogue between classical Islamic philosophy and late modern European thought, by focusing on two peripheral, ‘heretical’ figures within these traditions: Abū Bakr Muḥammad ibn Zakariyāʾ al-Rāzī and Friedrich Nietzsche. What affiliates these thinkers across the cultural and historical chasm that separates them is their mutual fascination with, and profound indebtedness to, ancient Greek and Hellenistic philosophy. Given the specific themes, concerns and doctrines that they appropriate from this common source, I argue that al-Rāzī and Nietzsche should (...)
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  38. Witnessing and Organization: Existential Phenomenological Reflections on Intersubjectivity.Janet Borgerson - 2010 - Philosophy Today 54 (1):78-87.
    This article draws in particular on existential-phenomenological notions of “witnessing.” Witnessing, often conceived in the context of testimony, obviously involves epistemological concerns, such as how we come to know through the experiences and reports of others. I shall argue, however, that witnessing as a mode of intersubjectivity offers understandings that involve questions about how people come to be. More specifically, I want to consider the positive potential of “witnessing” to disrupt intersubjective completeness or closure, particularly as this relates to work (...)
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  39. Reception of Medieval Arabic Literature of Imaginative Socrates’ Political Teachings.Mostafa Younesie - manuscript
    Usually thoughts are not in isolation but in varing degrees have interrelations with each other. With regard to this historical fact as a classist want to explore the reception of a few medieval Arabic texts and writers of Socrates available teachings about politics.
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  40. The Development of Dialectic and Argumentation Theory in Post-Classical Islamic Intellectual History.Mehmet Karabela - 2011 - Dissertation, McGill University
    This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers (...)
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  41. A Critique of Modern Philosophy and Plea for Philosophy in Islamic Culture.Ali Rizvi - manuscript
    In this paper I make a case for a genuine and legitimate role for philosophy in modern Islamic culture. However, I argue that in order to make any progress towards reinstating such philosophical activity, we need to look deep into the nature and essence of modern philosophy. In this paper I aim to do this precisely by challenging modern philosophy’s self conception as an absolute critique (i.e. a critique of everything/anything). I argue that such a conception is not only misconceived, (...)
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  42. The Qur'anic Paradigm: A Contest Over Man.M. Shahid Alam - manuscript
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  43. Is There an Islamic Environmentalism?Richard Foltz - 2000 - Environmental Ethics 22 (1):63-72.
    Contemporary Muslim writers have demonstrated that an environmental ethic can be derived from the scriptural sources of Islam. However, at present, the impact of this type of interpretation within the Muslim world appears to be minimal. The most promising prospects for disseminating an environmental awareness based on Islamic principles have come from governments, such as those of Iran, Pakistan,and Saudi Arabia, which claim Islam as a basis for legislation.
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  44. Islamic Environmental Ethics and the Challenge of Anthropocentrism.Ali Rizvi - 2010 - American Journal of Islamic Social Sciences 27 (3):53-78.
    Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the non- anthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly unlike His creation. (...)
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  45. Nietzsche and Islam. [REVIEW]Peter Groff - 2010 - Philosophy East and West 60 (3):430-437.
    Given its title, one might expect Roy Jackson's Nietzsche and Islam to offer an examination of Nietzsche's views on Islam. Such a volume would be welcome indeed, since with the exception of a short but excellent article by Ian Almond there is a striking lacuna in Nietzsche studies on this particular topic.1 However, while Jackson frequently notes Nietzsche's surprisingly positive assessment of Islam, his concerns here are not so much historical and philological as contemporary and political. The stated aim of (...)
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  46. Croatian Philosophers I: Hermann of Dalmatia (1110–1154).Stipe Kutlesa - 2004 - Prolegomena 3 (1):57-71.
    The article includes a short biography of Hermann of Dalmatia and gives an account of his translations and philosophical and scientific work. In order to have a better understanding of Hermann’s philosophy, a reminder of Greek and Arabic philosophy of nature, on which he relies in his interpretation of the world picture, needs to be presented. Cosmological models by Plato, Aristotle, Eudoxus, Heraclides of Pont, Apollonius of Perga, Hipparchus, Ptolemy, and the Arab scientist Abu Ma’shar, are presented. The main focus (...)
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  47. The Influence of Freedom on Growth of Science in Arabic-Islamic and Western Civilizations.Mohammed Sanduk - unknown
    The two important factors in science development are the social economy (gross domestic product, GDP) and freedom. In order to follow the development of science for both old Arabic-Islamic and Western civilizations, a statistical method is used to trace the variation of scientists' population with time. The analysis shows that: 1- There is a growth in Arabic-Islamic sciences for a period of three centuries (AD 700-1000). Then it is followed by period of declination. The decay time is about of eight (...)
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  48. Islamic Ethics and the Controversy About the Moral Heart of Confucianism.Mohammad Ashraf Adeel - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):151-156.
    This essay briefly evaluates the ongoing controversy between LIU Qingping and GUO Qiyong (and their followers) about the “moral heart ”of Confucianism in order to draw acomparison with Islamic ethics for mutual illumination of the two traditions.
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  49. How Ibn Sīnian is Suhrawardī's Theory of Knowledge?Mehdi Aminrazavi - 2003 - Philosophy East and West 53 (2):203-214.
    It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardī's epistemology is essentially Ibn Sīnian, and even his theory of "knowledge by Presence" ('ilm al-hudurī), which is considered to be uniquely his, is at least inspired by Ibn Sīnā. I argue that Ibn Sīnā's peripatetic orientation and Suhrawardī's ishrāqī perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are different.
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  50. Al-Kindi and Nietzsche on the Stoic Art of Banishing Sorrow.Peter S. Groff - 2004 - Journal of Nietzsche Studies 28 (1):139-173.
    This comparative examination of Nietzsche and the Islamic philosopher al-Kindi emphasizes their mutual commitment to the recovery of classical Greek and Hellenistic thought and the idea of philosophy as a way of life. Affiliating both thinkers with the Stoic lineage in particular, I examine the ways in which they appropriate common themes such as fatalism, self-cultivation via spiritual exercises, and the banishing of sorrow. Focusing primarily on their respective conceptions of self and nature, I argue that the antipodal worldviews of (...)
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