Results for 'Ghazali'

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  1. Ghazālī's Transformative Answer to Scepticism.Reza Hadisi - 2021 - Theoria 88 (1):109-142.
    In this paper, I offer a reconstruction of Ghazālī's encounter with scepticism in the Deliverance from Error. For Ghazālī, I argue, radical scepticism about the possibility of knowledge ensues from intellectualist assumptions about the nature of justification. On the reading that I will propose, Ghazālī holds that foundational knowledge can only be justified via actions that lead to transformative experiences.
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  2. (1 other version)Al-Ghazali and Descartes from Doubt to Certainty.Mohammad Alwahaib - 2017 - Discusiones Filosóficas 18 (31):15-40.
    This paper clarifies the philosophical connection between Al-Ghazali and Descartes, with the goal to articulate similarities and differences in their famous journeys from doubt to certainty. As such, its primary focus is on the chain of their reasoning, starting from their conceptions of truth and doubt arguments, until their arrival at truth. Both philosophers agreed on the ambiguous character of ordinary everyday knowledge and decided to set forth in undermining its foundations. As such, most scholars tend to agree that (...)
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  3. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter (...)
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  4. Al-Ghazālī and Descartes on Defeating Skepticism.Saja Parvizian - 2020 - Journal of Philosophical Research 45:133-148.
    Commentators have noticed the striking similarities between the skep­tical arguments of al-Ghazālī’s Deliverance from Error and Descartes’ Discourse on Method and Meditations on First Philosophy. However, commentators agree that their solutions to skepticism are radically different. Al-Ghazālī does not use rational proofs to defeat skepticism; rather, he relies on a supernatural light [nūr] sent by God to rescue him from skepticism. Descartes, on the other hand, relies on the natural light of reason [lumen naturale] to prove the existence of God, (...)
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  5. Al-Ghazali's Ethics and Natural Law Theory.Edward Moad (ed.) - 2021 - Singapore: Palgrave Macmillan.
    In this chapter, I will make the case that we can accurately describe Ghazali’s position as a natural law theory. Kevin Reinhart (1995), on whose translation of al-Mustaṣfā I will be depending in what follows, has also treated this topic. Though he did not specifically compare Ghazali’s position there with natural law theory, like Hourani (1985) he interprets Ghazali’s position as subjectivist on key points rendering it incompatible with natural law theory. Thus, I will begin with a (...)
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  6. Ghazālī's epistemology.Reza Hadisi - 2022 - In Kurt Sylvan, Ernest Sosa, Jonathan Dancy & Matthias Steup (eds.), The Blackwell Companion to Epistemology, 3rd edition. Wiley Blackwell.
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  7. Al-Ghazali on the Essence of Love.Nikolay Omelchenko - 2012 - Reflections. Journal of Philosophical Anthropology (1):9-18.
    In his paper, the author considers “the humans’ love of themselves, of their perfection and self-preservation.” He shares Al-Ghazali’s postulate “humans love the eternitв of their being” and highlights the presence of this idea in the doctrine of Christianity, in the conceptions of Ludwig Feuerbach (1804–1872) and Erich Fromm (1900–1980).
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  8. Human Being in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 22 (4):3718-3727.
    Al-Ghazali's human understanding can be considered from two perspectives. The first of these is being born as a human, and the second is to be human in the sense of fulfilling the requirements of human nature. The main factor that determines this distinction is the existence of a special effort of the person. This article deals with the being born as a human part of al-Ghazali's human understanding. In other words, the subject of the essay is the place (...)
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  9. Skepticism and Rationality: Ghazali, Hume, and Kant.Khosrow Bagheri Noaparast - 2013 - Journal of Religious Though 13 (2):3-18.
    Considering three philosophers – Ghazali , Hume, and Kant – we perceive that they were at grips with skepticism and each had a different attitude towards it. While Hume remains in a skeptical sphere, Ghazali and Kant offer solutions for skepticism, although their solutions differ largely. Criticizing Aristotle’s view on essential necessity, Ghazali expands Avicenna’s emphasis on experimentation and, in effect, negates the necessary relation between cause and effect. Ghazali preceded Hume in this regard for some (...)
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  10. Comparing phases of skepticism in al-Ghazālī and Descartes: Some first meditations on deliverance from error.Omar Edward Moad - 2009 - Philosophy East and West 59 (1):pp. 88-101.
    Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...)
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  11. Epistemology of Laduni Science on Muhammad Al-Ghazali Thought (18th edition).Wekke Ismail Suardi & Amiruddin Acep - 2018 - Al-Ulum 18 (2):521-544.
    In essence, epistemology is a combination of thinking rationally and thinking empirically. This way of thinking is combined in the study of natural phenomena to discover the truth, the mind and the senses. Therefore, epistemology is an attempt to interpret and prove the belief that we know another fact, other than ourselves. The purpose of this research is to discover the workings and concepts of epistemology of science according to Al-Ghazali? And how the acquisition of knowledge and truth through (...)
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  12. Transcendental Dialectic: Critique of Metaphysics in the Philosophy of Ghazali and Kant.Ilyas Altuner - 2011 - Philosophy and Social-Political Sciences (31):49-57.
    Our study aims to deal with different and similar conditions between Ghazzali and Kant, as characters at whom can show two different thinking form and two different cultural structure in their thoughts, in the context of the same subject. The article investigates the stages of these two thinkers approaches to the topic of transcendental dialectic and tries to display that why and how two different cultural worlds incline to this subject.
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  13. God and World in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 21 (4):3674-3682.
    The purpose of this article is to reveal al-Ghazali's understanding of God and world on the ontological basis. He bases the purpose of existence of the world with to know God. In such a study, it is difficult to distinguish ontology from epistemology. Al-Ghazali classifies beings in different perspectives. However, all beings consist of the God and acts of God. God is a unique entity, which is compulsory, source of existence and sacred. His adjectives are with him. God (...)
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  14. Religious Experience As A Journey To Perfection: An Inquiry Into The Ideas of Al-Ghazali.Abdullah Akgul - 2019 - Bilimname 38 (2019):813-833.
    Religious experience is one of the fundamental problems of the philosophy of religion. Although it has entered the literature as a proof of God; discussions focus on its nature. The basic approaches to the nature of religious experience are: religious experience as a feeling, religious experience as a perception, religious experience as a comment. The main reason that makes the nature of religious experience controversial is that it consists of two concepts that have a wide range of meaning, such as (...)
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  15. A Significant Difference Between al-Ghazālī and Hume on Causation.Edward Omar Moad - 2008 - Journal of Islamic Philosophy 3:22-39.
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  16. Philosophy Versus Theology in Medieval Islamic Thought.Ishraq Ali & Khawla Almulla - 2023 - HTS Theological Studies 79 (5):1-8.
    The encounter of the medieval Muslims with Greek philosophy undeniably shaped the course of their philosophical and theological thought. This encounter led to the complex and contentious issue of ‘philosophy versus theology’. Medieval Muslim thinkers needed to develop a response to the issue of philosophy versus theology. The present article will first highlight the response of the Islamic theologians to their encounter with Greek philosophy in the form of three major trends in medieval Islamic theology: (1) strong opposition to the (...)
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  17.  47
    Bir Din Felsefesi Problemi Olarak Gazali'de Dini Tecrübe.Aysel Tan - 2023 - Ankara: Gece.
    In the introduction part of this thesis, which aims to discuss the place and importance of religious experience in Ghazali's system of thought, the place of religious experience in philosophy of religion and the place of Ghazali's religious experience in history are examined. In the first chapter, the concepts of religion, philosophy and experience are explained and their place in the framework of religious experience is explained. The possibility of religious experience, the types of religious experience and especially (...)
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  18. Two methods of interpreting the sacred book. [REVIEW]Yasin Ramazan Basaran - 2010 - Journal of Islamic Research 3:167-170.
    In her Al-Ghazali, Averroes and the Interpretation of the Qur'an, Avital Wohlman tries to draw a map of the area of relations between reason and revelation based on Ghazali's and Averroes' thoughts.
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  19. Averroes’s Method of Re-Interpretation.Muhammad Ali Khalidi - 1998 - International Philosophical Quarterly 38 (2):175-185.
    One contentious issue in contemporary interpretations of medieval Islamic philosophy is the degree of esotericism espoused by its proponents, and therefore the degree of interpretive effort required by its modem readers to ascertain the author's real beliefs. One philosopher who has been accused of esotericism is Averroes (Ibn Rushd), particularly because he is quite explicit in distinguishing among the different types of reasoning appropriate to different classes of people: philosophers, theologians, and laypersons. But on closer inspection Averroes appears to have (...)
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  20. Dindarlığı Besleyen Klasik Bir Kaynak: Gazali'nin Bidayetü'l Hidaye Kitabı.Aysel Tan - 2020 - Diyarbakır, Türkiye: Ispec.
    Ghazali’s The Beginning of Guidance (Bidayetü'l Hidaye) is a book that represents the beginning for people's salvation. According to Ghazali, in order for the human to be guided, he must first follow the orders of this book and then read the book The Revival of Religious Sciences, which he says contains useful science. According to him, the book of Beginning of Guidance can offer the key to salvation. In this book he made major changes in the understanding of (...)
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  21. Gazâlî’nin Ahlâk Anlayışı.Aysel Tan - 2021 - Ankara, Türkiye: Osmangazi Üniversitesi.
    Moral Understanding of Al-Ghazali In order to evaluate the moral understanding of Ghazali correctly, we should pay attention to how he handles the basic concepts and how he views the life of the hereafter. Ghazali sees moral descriptions such as good, bad and absurd as “knowledge pre-existing in the mind” and believes that it is inherent to do good and avoid evil. Reason naturally encourages people to avoid harm. Reason has the universal knowledge of good and evil. (...)
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  22. Gazali'nin Bilgi Anlayışı.Aysel Tan - 2020 - 1.Palandöken Bilimsel Araştırmalar Kongresi.
    12th century scholar al-Ghazali wrote about a variety of topics and his distinctive points of view of them allowed him to make his marks on a civilization. The first topics that come to mind with regards to al-Ghazali are suspicion, knowledge and experience. He went through an era of crisis of suspicion at one point of his life and he managed to make it out of that crisis of depression thanks to ‘a divine light Allah put in his (...)
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  23. The Natural Term, Comparative Study between Avicenna and Al-Ghazzali.Abduljaleel Kadhim Alwali - 1992 - Al-Mawrid Journal 20 (1):41-56.
    Avicenna and Al-Ghazali are two Islamic philosophers, who wrote on Islamic philosophy, and were among the most prolific philosophers in philosophy. It can be said that the philosopher is a human being like others, and he is the son of his time in which he is born, and intellectual, political and social events effect of his personality. Therefore, he is known by simply studying the prevailing social pattern of his time. -/- Avicenna was a lover of science and scholars (...)
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  24.  34
    Gazali'nin Akıl Eleştirisi Bağlamında Matematik İlmine Bakışı (3rd edition).Aysel Tan - 2023 - Elazığ: Fırat University.
    Gazali'nin hayatını 1095 yılında geçirdiğini söylediği krize göre üç döneme ayırmamız mümkündür. Kriz öncesi dönem, kriz dönemi (1095) ve kriz sonrası dönem. Bu dönemlerde akla ve felsefeye bakışı değişmiştir dolayısıyla felsefî ilimlerden sayılan matematik ilmine bakışı da değişmiştir. Gazali kriz öncesi ve kriz dönemlerinde aklı eleştirmekle birlikte çok sistematik bir eleştiri yaptığı söylenemez. Gazali bu dönemde felsefe yorumlarında 'felsefi/bilimsel aklı" din açısından zararlı görmemektedir hatta zaman zaman olumlu yanlarından bahsetmektedir. Makasıdu’l Felasife ve Tehafütü’l Felasife ‘de akılla ilgili mevzulara değinmiş, bazı (...)
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  25. Philosophy and Religion in the Political Thought of Alfarabi.Ishraq Ali - 2023 - Religions 14 (7).
    Philosophy and religion were the two important sources of knowledge for medieval Arab Muslim polymaths. Owing to the difference between the nature of philosophy and religion, the interplay between philosophy and religion often takes the form of conflict in medieval Muslim thought as exemplified by the Al-Ghazali versus Averroes (Ibn Rusd) polemic. Unlike the Al-Ghazali versus Averroes (Ibn Rushd) polemic, the interplay between philosophy and religion in the political philosophy of Abu Nasr Alfarabi takes the form of harmonious (...)
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  26. De ce (nu) suntem fericiți?Nicolae Sfetcu - 2019 - Drobeta Turnu Severin: MultiMedia Publishing.
    Fericirea este un concept fuzzy. Ea poate fi definită în termeni de a trăi o viață bună sau de a înflori, mai degrabă decât de a experimenta o emoție. Fericirea în acest sens a fost folosită pentru a traduce eudaimonia greacă și este încă folosită în etica virtuții. A existat o tranziție în timp, de la accent pe fericirea virtuții la virtutea fericirii. În psihologie, fericirea este o stare mentală sau emoțională a bunăstării, care poate fi definită, printre altele, de (...)
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  27. Filsafat Islam - Tradisi dan Kontroversi.Syamsuddin Arif - 2014 - TSAQAFAH - Journal of Islamic Thought and Civilization 10 (1):221-247.
    Is there such a thing called “Islamic philosophy”? If there is one, what is it? What does it mean for philosophy to be Islamic? How does Islamic philosophy differ from non-Islamic one? Why do some Muslim scholars reject philosophy, ban its instruction, and even scorn its proponents? The present article will address all these questions and seeks to offer a balanced perspective on controversial issues pertaining to philosophy in Islamic intellectual context, drawing upon authoritative, primary sources. The first section deals (...)
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  28. Moderation in Greek and Islamic Traditions and a Virtue Ethics of the Quran.M. Ashraf Adeel - 2015 - American Journal of Islamic Social Sciences 32 (3).
    This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance in Platonic-Aristotelian (...)
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  29. Neither Created Nor Destructible: Ibn Sīnā on the Eternity of the Universe.Syamsuddin Arif - 2020 - Al-Shajarah 25 (1):85-106.
    This article discusses Ibn Sīnā’s reasons for upholding the eternity of the world in his major philosophical writings and the ensuing heated debate between his detractors (al-Ghazālī, al-Shahrastānī and al-Rāzī) and supporters (al-Ṭūsī and al-Āmidī). I argue that notwithstanding the responses and surrejoinders it had elicited, Ibn Sīnā’s position on the issue is indeed coherent and irrefutable, since he distinguishes three modes of eternity, corresponding to the hierarchy of beings which he introduced, namely, (i) absolutely eternal (by virtue of itself); (...)
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  30. MODEL OF SOUL IN THE SHADRIAN EPISTEME.Amir Faqihuddin Assafary - 2020 - International Journal of Asian Education (IJAE) 1 (1):9-14.
    Among critical concepts in Mulla Sadra's thought, which, of course, cannot be discussed separately between the parts. This is because the basic rules in philosophical discourse are universal traits that make it approached from various directions as a unified form of reality. One of Sadra's famous thoughts is the concept of the soul, which is related to the roots of his philosophical doctrine of being. The significance of the discussion of the soul by Mulla Sadra becomes increasingly crucial given the (...)
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  31. Sunni: Makna, Acuan dan Ragam (Sunni: Meaning, Reference and Variety).Zainul Maarif - 2018 - Islamic Studies and Humanities 3 (2):103-126.
    Sunni or Sunnism stands for Ahlu As-Sunnah wa al-Jamā`ah which is also called ASWAJA. Many people publish and debate it without clear meaning and reference. This article is a demonstrative-linguistic study that outlines the meaning and reference to the term "Sunni" to understand it clearly. This research shows that Sunnis have at least two groups. First, Sunni Ahlu Al- Ḥadīts, the path of Ibn Hanbal and Ibn Taimiyyah, which tends to be puritan and at some point raises hardline intolerant Muslims. (...)
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  32. Is God Perfectly Good In Islam.Seyma Yazici - 2022 - European Journal of Analytic Philosophy 18 (2):(SI9)5-33.
    Based on a question posed by global philosophy of religion project regarding the absence of literal attribution of omnibenevolence to God in the Qur’ān, this paper aims to examine how to understand perfect goodness in Islam. I will first discuss the concept of perfect goodness and suggest that perfect goodness is not an independent attribute on its own and it is predicated on other moral attributes of God without which the concept of perfect goodness could hardly be understood. I will (...)
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  33. Interpretation in Muslim Philosophy.Abduljaleel Alwali - 2012 - online: Globethics.
    Muslim philosophers had been preoccupied with the question of interpretation since the Islamic Philosophy was first developed by its founder Al Kindi till its interpretative maturity by Ibn Rushd who represents the maturity of rationalism in Islamic Arab philosophy. Rational option was the most suitable for Arab Muslim civilization as it expresses the vitality of civilization and its ability to interact with other contemporary civilizations and trends. Islamic philosophy interpretation themes are various as they adopted the following terms: -/- 1. (...)
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  34. The Entity of Man and Efficiency of Mind in Arab Culture.Abduljaleel Kadhim Alwali - 2021 - Elementary Education Online 20 (1):2633-2638.
    The entity of man and efficiency of mind are controversial issues in Arabic culture. There is no agreement among Muslim philosophers and theologians in defining man and the mind. In their analysis, they relied on translated Greek philosophical works and Arab cultural heritage and then added their thoughts. As a result, some scholars accused Asrab culture of sinking into dualism. To clarify the entity of man and mind, we should answer the following questions: Who is man? Is the function of (...)
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  35. Metaphysics of Extraordinary Events.Yasi̇n Ramazan Başaran - 2023 - Hitit Theology Journal 22 (Special Issue):966 - 981.
    How can an event be extraordinary? What is the metaphysical background necessary to believe that extraordinary events are possible? The possibility of extraordinary events can be approached from metaphysical, epistemic, and scientific perspectives. Metaphysical explanations are extraordinary events that transcend nature or violate the regular structure in nature. Epistemological explanations, on the other hand, are explanations of extraordinary events by referring either to our lack of knowledge about nature or to our inadequacy of knowledge about events. Scientific explanations recognize phenomena (...)
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  36. Review of Listening Into the Heart of Things-on MDMA and LSD by Samuel Widmer (1989).Michael Starks - 2016 - In Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018. Las Vegas, USA: Reality Press. pp. 573-575.
    This is an early volume from a much respected psychedelic psychotherapist. He has written several other books since this one but until recently none of his books were on Amazon and still you can only find a German edition and a Spanish one (from 1993) but no English one (except a couple used copies). This is sad since these drugs have enormous therapeutic potential but afaik government suppression still prevents their use. The most interesting and readable parts are the case (...)
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  37. On Intellectual Skepticism: A Selection of Skeptical Arguments and Tusi's Criticisms, with Some Comparative Notes.Pirooz Fatoorchi - 2013 - Philosophy East and West 63 (2):213-250.
    This essay deals with a selected part of an epistemological controversy provided by Tūsī in response to the skeptical arguments reported by Rāzī that is related to what might be called "intellectual skepticism," or skepticism regarding the judgments of the intellect, particularly in connection with self-evident principles. It will be shown that Rāzī has cited and exposed a position that seems to be no less than a medieval version of empiricism. Tūsī, in contrast, has presented us with a position that (...)
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  38. Human Excellence: Past and Present.Irina Deretić - 2010 - In 21st Century Anthropology: A Reference Handbook. Thousand Oaks, California: SAGE Publications, Inc.. pp. 526-535.
    The word excellence is derived from the Latin word excellentia, and it means the quality of being extremely good. Human excellences could be defined as those human qualities that make a person outstanding, exceptional, superior, or, in one word, the best of one's kind in any field of human activities. Frequently, it is synonymously used with the word virtue, narrowly meaning moral excellence.
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