Essay “Meaning and Mentalism” is translated from Hilary Putnam’s book: Represen tation and Reality. Chapter 1. Meaning and Mentalism. The MIT Press, 1998. pp.1-18.

his essay explores the universal nature of aesthetic, creative, and mystical experience, tracing some essential interrelations among the three. Enlarging upon the work of anthropologist Jacques Maquet, I speculate that “sensory fixedness” is both necessary and sufficient to achieve aesthetic experience, and that the unification of mind engendered by sensory fixedness is the essential source of aesthetic power. Therefore, the role of the aesthetic object (construed broadly) is either as an arbitrary sensory focusing mechanism, or as the physical embodiment of (...) a gestalt facilitating fixedness; the first category is merely attractive, while the second contains all that is truly great in art (visual and auditory). I suggest further that as both creative inspiration and mystical experience result from fixedness, both are related to aesthetic experience. However, while aesthetic experience is rooted in sensation, mystical and creative experience, though often prepared by sensory fixedness, may transcend the sensory domain altogether toward more abstract forms of mental fixedness. (shrink)

Khawaja Yusuf Hamadānī, a prominent scholar and Sufi, played a significant role in the formation of Sufism. His works are written in accordance with the Qur’an and Sunna, mainly cover the issues of Aqīdah, Akhlāq and principles of Tasawwuf. One of the imported works of Hamadānī is Risālah dar Ādāb al-Tarīqah. This short epistle is written in Persian, concerning good and proper conducts in Tasawwuf and original manuscript kept at Istanbul Millet Library Turkey, under registry number 1028. The work is (...) about the important principles of Tasawwuf which are must be carried out by Sufi followers. Such as, importance of reading book, uzlah, controlling of the nafs’s desires, dining and sleeping proprieties, halal food, clothing and housing. The main objective of the research is to do full translation of this epistle into English and to investigate a few major points of the author’s doctrine. Moreover, this study and translation of the epistle could be one of significant contribution to the contemporary Sufism. (shrink)

Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity. In this essay, I will shed light on the major lines and elements in the philosophy of Sufism. I will (...) try to give a concrete account of Sufism by introducing its major features within the relevant Islamic tradition and history. (shrink)

In standard Albanian studies and Western scholarship, including either any interested religious and political activism or less 'interested' lay people, endeavours of historical and textual fact-finding have been relevant for only to re-confirm and indeed perpetuate the very meaning of a myth, according to which the thinking of Naim Frasheri was formed and dominated by Bektashism and that his 'Albanianism' had a Bektashi foundation. In this paper I intend to scrutinize and disprove this, arguing that while Frasheri did indeed have (...) a religious cast of thought, his religious thinking went far beyond Bektashism in its heterodoxy, being a kind of liberation theology and pantheism which generated an all-inclusive attitude to Albanian identity, not one limited in any special way to Bektashism. Methodologically, such a picture must arise if we submit the available empirical evidence to critical analysis from the perspective of social theoretical approaches to religion developed in sociology and anthropology. (shrink)