يلقي سوسا ( -1940) في هذا الكتاب المسائل الكلاسيكية والمعاصرة في نظرية المعرفة، ويعرض مشكلاتها، ويقترح لها الحلول. بداية من الشكية، ومرورا بمشكلة جيتير، والنزاع بين نزعة الأسس ونزعة الاتساق على بنية المعرفة، والخلاف بين النزعة الخارجية والنزعة الداخلية على طبيعة المعرفة، وانتهاء بالدفاع عن إبستمولوجيا الفضيلة التي أسسها واستهل البحث فيها عام 1980، ويناقش العلاقة بين أنصار الثقة وأنصار المسئولية في هذا الفرع المعرفي الجديد. وأنت حين تطالع عرض سوسا لمسائل المعرفة إنما تطالع عقلا ناقدا وفكرا دقيقا في طبيعة (...) المعرفة، ومجالها، وأنواعها ومستوياتها، وقيمتها، والفضيلة أو القدرة المعرفية التي تكون هذه المعرفة. وستجد أيضا أنه يكشف المضمون الحقيقي لفلسفة ديكارت في المعرفة مع مصادرها القديمة، ويقدم تطويرا معاصرا للبناء الديكارتي يقوم على العلم والحس المشترك وليس اللاهوت كما فعل ديكارت. شكلت كتابات سوسا معالم البحث المعرفي المعاصر على مدار أربعة عقود أو يزيد. ومن الخير أن يظهر قراء العربية على هذا الكتاب الخليق بالعناية، وعلى فلسفة مؤلفه الحقيق أن يلقب الآن بعميد الإبستمولوجيا. وقيل عن المؤلف والكتاب:"لا يوجد فيلسوف حي في الوقت الحاضر يفهم الإبستمولوجيا فهما مفصلا وشاملا وواضحا مثلما يفهمها إرنست سوسا. وهذا كتاب تنويري ومرشد كأشد ما يكون التنوير والإرشاد". -/- In this concise book, one of the world’s leading epistemologists provides a sophisticated, revisionist introduction to the problem of knowledge in Western philosophy. Modern and contemporary accounts of epistemology tend to focus on limited questions of knowledge and skepticism, such as how we can know the external world, other minds, the past through memory, the future through induction, or the world’s depth and structure through inference. This book steps back for a better view of the more general issues posed by the ancient Greek Pyrrhonists. Returning to and illuminating this older, broader epistemological tradition, Ernest Sosa develops an original account of the subject, giving it substance not with Cartesian theology but with science and common sense. Descartes is a part of this ancient tradition, but he goes beyond it by considering not just whether knowledge is possible in the first place, but also how we can properly attain it. In Cartesian epistemology, Sosa finds a virtue-theoretic account, one that he extends beyond the Cartesian context. Once epistemology is viewed in this light, many of its problems can be solved or fall away. The result is an important reevaluation of epistemology that will be essential reading for students and teachers. -/- . (shrink)

This study is the first comprehensive analysis of the physical theory of the Islamic philosopher Avicenna (d. 1037). It seeks to understand his contribution against the developments within the preceding Greek and Arabic intellectual milieus, and to appreciate his philosophy as such by emphasising his independence as a critical and systematic thinker. Exploring Avicenna’s method of "teaching and learning," it investigates the implications of his account of the natural body as a three-dimensionally extended composite of matter and form, (...) and examines his views on nature as a principle of motion and his analysis of its relation to soul. Moreover, it demonstrates how Avicenna defends the Aristotelian conception of place against the strident criticism of his predecessors, among other things, by disproving the existence of void and space. Finally, it sheds new light on Avicenna’s account of the essence and the existence of time. For the first time taking into account the entire range of Avicenna’s major writings, this study fills a gap in our understanding both of the history of natural philosophy in general and of the philosophy of Avicenna in particular. (shrink)

In this paper I shall discuss the relationship between the two known Arabic translations of Aristotle’s Posterior Analytics and Avicenna’s Kitāb al-Burhān. I shall argue that Avicenna relies on both (1) Abū Bishr Mattā’s translation and (2) the anonymous translation used by Averroes in the Long Commentary as well as in the Middle Commentary (and also indirectly preserved by Gerard of Cremona’s Latin translation of Aristotle’s work). Although, generally speaking, the problem is relevant to the history of the transmission (...) of the Posterior Analytics from Greek through Syriac into Arabic, I do not intend to give a systematic presentation of the historical setting in which Aristotle’s work became readily available to the Arabo-Islamic culture. My aim here is rather to isolate and discuss some pieces of evidence concerning the texts that seem to have been available to Avicenna. In addition to that, I shall also provide evidence concerning the relationship with the Greek commentary tradition (in particular Philoponus and Themistius) that is likely to have influenced Avicenna in his discussion of Aristotle’s theory of demonstration and scientific knowledge. (shrink)

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 the mind just to achieve knowledge? What is the theory of equilibrium in Arab culture? In this paper, I will examine these questions and then investigate the rational trend from Mu'tazili to Ibn Rushd and compare it with another trend (Ibn Hazem and Al Ghazali), adherence to the text. Researchers have interpreted the existence of such trends together as a reflection of the theory of equilibrium in Arab culture. (shrink)

شنت الولايات المتحدة الأمريكية حربا على العراق عام 2003 بدعوى أن العراق يمتلك أسلحة دمار شامل، ثم تبين للعالم عدم صحة هذه الدعوى، وقال الناس: لقد كذبت الإدارة الأمريكية. كانت نظرية المعرفة التقليدية تنسب المعرفة إلى الذات العارفة الفردية، وتركز على الفاعلين الأفراد وحالاتهم الاعتقادية، مثل "يعتقد أحمد بقضية معينة". أما أن ننسب الحالات المعرفية إلى الجماعات مثل " كذبت الإدارة الأمريكية"، فهذا تحول في الإبستمولوجيا إلى الفاعل الجماعي. إبستمولوجيا الجماعات epistemology of groups حقل فرعي من الإبستمولوجيا الاجتماعية. يهدف إلى (...) استكشاف الخصائص والعمليات المعرفية على مستوى الجماعة. ظهر بصورة واضحة مع مطلع القرن الحادي والعشرين، فعقدت له مؤتمرات وطنية ودولية، وظهرت البحوث والكتب التي تعنى بموضوعاته الأساسية مثل معرفة الجماعة، واعتقاد الجماعة، وتسويغ الجماعة، وفهم الجماعة، وعقلانية الجماعة وموضوعيتها، وفضيلة الجماعة، واختلاف الجماعة، واستقطاب الجماعة، وذكاء الجماعة، وَهَلُمَّ جَرّاً. ويضيف هذا الكتاب إلى المناقشات المتطورة في المعرفة الاجتماعية عامة، ونظرية المعرفة الجماعية خاصة. ويوفر مسارًا يسهل الوصول إليه في موضوع إبستمولوجيا الجماعات، مع فصول منظمة بشكل ملائم ومصطلحات فنية محددة ومفسرة بوضوح. ويطور نظريات لها جاذبية تتجاوز الفلسفة إلى تخصصات مثل الاقتصاد والقانون وعلم النفس الاجتماعي والعلوم السياسية. The United States of America launched a war against Iraq in 2003 claiming that Iraq possesses weapons of mass destruction, then it became clear to the world that this claim was not true, and people said: The American administration lied. The traditional theory of knowledge attributed knowledge to the individual knowing subject, and focused on individual actors and their belief states, such as "Ahmed believes in a certain proposition". As for attributing cognitive states to groups, such as “the American administration lied,” this is a shift in epistemology to the collective actor. The epistemology of groups is a subfield of social epistemology. It aims to explore the characteristics and cognitive processes at the group level. It appeared clearly at the beginning of the twenty-first century, so national and international conferences were held for it, and research and books appeared that deal with its basic topics such as group knowledge, group belief, group justification, group understanding, group rationality, and objectivity, group virtue, group difference, group polarization, and group intelligence, and so on. This book adds to the cutting-edge debates on social epistemology generally, and collective epistemology more specifically. Provides a very accessible path into the topic of an epistemology of groups, with conveniently organized chapters and technical terms clearly defined and explained. Develops theories that have appeal beyond philosophy, for disciplines such as economics, law, social psychology, and political science. (shrink)

مقدمة للموضوعات الأساسية في فلسفة العقل. فتراه يعالج طبيعة العقل ومشكلة العقل والجسم، والذكاء الاصطناعي، والإرادة الحرة، وطبيعة الوعي، والقصدية، والهوية الشخصية والذات. وهو في معالجة هذه الموضوعات يتتبع أصولها التاريخية ويناقش النظريات المعاصرة المفسرة لها. وأخص ما يمتاز به هو الوضوح والبساطة والشمول والدقة. وهو بهذه السمات لن يكون مفيدًا لدارسي الفلسفة فحسب، وإنما سيكون ممتعًا لكثير من المثقفين أيضًا. وأرى من الخير أن يظهر القارئ العربي على عملٍ نافعٍ ورائعٍ مثل هذا. Discover fascinating and illuminating contributions to historical (...) and contemporary issues in the philosophy of mind In This Is Philosophy of Mind: An Introduction, accomplished philosopher Pete Mandik delivers an accessible primer on the core issues animating contemporary and historical discussions in the philosophy of mind. The book is part of the This is Philosophy series that introduces undergraduate students to key concepts and methods in the study of philosophy. This edition walks readers through perennial issues like the mind-body problem, artificial intelligence, free will, and the nature of consciousness. This is Philosophy of Mind: An Introduction also provides complimentary access to valuable supplemental online resources. (shrink)

كان «فريجه» – على حد تعبير «دامت» – من أوائل من أدركوا أن نظرية المعنى، أو فلسفة اللغة، هي جزءٌ اساسي من الفلسفة ترتكز عليه كافة الأجزاء الاخرى؛ فإلى جانب دراساته التأسيسية الرائدة في الرياضيات والمنطق، كان يُؤسس ايضًا لفلسفة اللغة ببعض المقالات التي فاقت في تاثيرها وشهرتها تاثير وشهرة معظم أعماله الرياضية الأخرى، دون إقلال من شان هذه الأخيرة وريادتها. وهذه الدراسة بمثابة قراءة تحليلية – نقدية لمقاله الأكثر أهمية في هذا الصدد «في المعنى والإشارة»، مشفوعة بترجمة إلى العربية (...) للجزء الأكبر والاهم منه. (shrink)

This paper provides an annotated list of printed editions of Aristotle’s Metaphysica Nova, i.e. of the Arabic-Latin 13th-century version of Aristotle’s Metaphysics, which circulated within the Latin translation of Averroes’ Commentarium Magnum (Tafsīr mā baʿd al-ṭabīʿat). It is shown that this version – the impact of which was second to none –was never printed without at least one Greek-into-Latin version. From the 1473 editio princeps to the 1562 Iunctasedition, complementary material from the Greek into Latin (...) and from the Arabic into Latin Aristotelian traditions was increasingly added. Links to relevant digital reproductions are also provided. (shrink)

Discussion of a short text on ethics, originally Greek, translated into Arabic and Hebrew, and adopted by some Christians, Muslims and Jews for guiding their lives.

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 of interest is on Hermann’s translations. The immense importance of his translations from Greek and Arabic into Latin is due to the fact that some of the seminal Greek and Arabic works became known in Western Europe in the middle of the twelfth century. Hermann is also important as the author of the original work De essentiis, which presented a blend of Platonian and Aristotelian as well as Western European and Arab traditions. (shrink)

Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental (...) reversal of attitudes, from “undesirable” to “desirable”, that eventually led into the foundations of modern science. One of the earliest, most ingenious and most interesting personalities involved was Eriugena, a theologian at the Court of Charles the Bald in the 9th century. Though understanding what we call nature is only one of the several aspects of his theological work, his line of thought implies a turn into a pro-scientific direction: the natural order is to be understood in abstract terms of ‘primordial causes’; understanding nature is considered to be the will of God; man encompasses the whole of creation in a physical as well as a mental sense. Basically similar ideas on the reconciliation of scientific rationality and monotheistic religions of revelation were conceived, independently and nearly simultaneously, by the Arab philosopher al-Kindi in Bagdad. Eriugena was more outspoken in his claim that reason is superior to authority. This claim is implicit in the thought of Nicholas of Cusa with his emphasis on human mental creativity as the image of God’s creativity; and it is the keynote of Galileo’s ‘Letter to the Grand Duchess Christina’ some 800 years later, the manifesto expressing basic attitudes of modern science. -/- This article in English is based on the monography (in German): A. Gierer “Eriugena, al-Kindi, Nikolaus von Kues - Protagonisten einer wissenschaftsfreundlichen Wende im philosophischen und theologischen Denken”, Acta Historica Leopoldina 29 (1999), Barth Verlag in MVH Verlage Heidelberg, ISBN: 3-335-00652-6, which is also available online on this server. -/- -/- . (shrink)

Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental (...) reversal of attitudes, from "undesirable" to "desirable", that eventually led into the foundations of modern science. One of the earliest, most ingenious and most interesting personalities involved was Eriugena, a theologian at the Court of Charles the Bald in the 9th century. Though understanding what we call nature is only one of the several aspects of his philosophical work, his line of thought implies a turn into a pro-scientific direction: the natural order is to be understood in abstract terms of "primordial causes"; understanding nature is considered to be the will of God; man encompasses the whole of creation in a physical as well as a mental sense. Basically similar ideas on the reconciliation of scientific rationality and monotheistic religions of revelation were conceived, independently and nearly simultaneously, by the Arab philosopher al-Kindi in Bagdad. Eriugena was more outspoken in his claim that reason is superior to authority. This claim is implicit in the thought of Nicholas of Cusa with his emphasis on human mental creativity as the image of God's creativity; and it is the keynote of Galileo's "Letter to the Grand Duchess Christina" some 800 years later, the manifesto expressing basic attitudes of modern science. (shrink)

Johannes Steuchius’ disputatio uses Arabic logic to present an historical account of the development of philosophical thought in Arabia before and after the emergence of Islam. Steuchius first proposes that philosophy drew its origins from the East. His evidence for this claim is that many of the Greek philosophers, considered the forefathers of European philosophy, began cultivating their philosophical thinking as a result of exposure to ancient Eastern philosophy. After the introduction of Greek philosophy, it is agreed (...) that dialectic was among the first of the arts the Arabs practiced. (shrink)

Although the two worlds, Arabic and Byzantine, were in proximity for many centuries, the influence of Arabic philosophy on the Byzantine intellectual tradition has not been studied thoroughly. Recent studies have substantiated the influence of the Arabic and Persian thought over Byzantine science. However, in the field of philosophy, research is still at an early stage and the impact of Arabic thought on Byzantine and vice versa has not been examined widely and in depth. Direct references (...) to philosophers in the Islamic world are rare and, apart from occasional studies, there is not an organised, in-depth account of the influence the Arabic philosophy exercised on Byzantine scholars. The present study is a wider, complete, and renewed presentation of the initial conclusions of my research, which aims to bring out and evaluate the perception of Arabic philosophy by the Byzantine intelligentsia during the 14th and 15th centuries. As exemplary cases Ι have chosen Georgios Gemistos Pletho (c.1360-1454) and Georgios Scholarios (c.1400-1472), whose rivalry defined Byzantine philosophy of the 15th century to a considerable degree. (shrink)

In this book the author presented the history of the Greek philosophy that extends from the six century BC till the six century AC. He divided the book into three main stages: Philosophy before Socrates: It extended from 6th century BC to mid 5th century BC. This stage began with Thales and his school of Physics; Heraclitus; Pythagoras school; Eleaties School; then Empedocles and Anaxagoras; Democritus and Sophists school. The themes of philosophical contemplation were nature, universe and man. (...) Socratic Method was represented by Socrates, Plato and Aristotle as all of them paid much concern to establishing philosophical systems especially Plato and Aristotle. They both presented solutions to the problems raised by philosophers before the time of Socrates. As for Socrates, he was the real founder of Ethics science and approach. The third stage is Hellenistic philosophy which is in its turn divided into two stages. The first is represented by Stoicism school, The Epicureanism School, and Skepticism. The second was represented in the modern Pythagorean and Platonic schools. The researcher focused on two aspects which the Greek philosophy. The first one is the large number of philosophers and philosophical schools in comparison with Islamic, Christian, modern and contemporary philosophies. The second is the diversity and change amongst the philosophers of Greece whether they belong to the same philosophical school or to independent schools in addition to the miracle of the Greek philosophy as mentioned by Aristotle who said that it was created from nothing as well as the opinions by the researcher in this concern. (shrink)

In this chapter, I examine how Dewey circumnavigated debates between empiricists and a priorists by showing that active bodies can perform integrative operations traditionally attributed to “inner” mechanisms, and how he thereby realized developments at which the artificial intelligence, robotics and cognitive science communities only later arrived. Some of his ideas about experience being constituted through skills actively deployed in cultural settings were inspired by ancient Greek sources. Thus in some of his more radical moments, Dewey refined rather than (...) invented the wheel, and I suggest that prominent embodiment figures have done the same, Dewey having anticipated them, particularly Noë and his version of enactivism. I urge that cognitive science may progress into relatively unexplored territory by traveling Dewey’s historically sensitive path. (shrink)

The testimonia concerning weight in early Greek atomism appear to contradict one another. Some reports assert that the atoms do have weight, while others outright deny weight as a property of the atoms. A common solution to this apparent contradiction divides the testimonia into two groups. The first group describes the atoms within a κόσμος, where they have weight; the second group describes the atoms outside of a κόσμος, where they are weightless. A key testimonium for proponents of (...) this solution is Aëtius 1.3.18. It apparently denies weight as a property of the atoms, and supposedly describes the atoms when they are outside of a κόσμος. I argue against this interpretive solution by demonstrating, first, that Aëtius 1.3.18 does not deny that weight is a property of the atoms. Second, I argue that the report does not describe the atoms when they are outside of a κόσμος. Although these are largely negative conclusions, I contend that we are not left without a solution to the present interpretive difficulty. Once our testimonia concerning weight in early Greek atomism are examined thoroughly, it is clear that there is no conflict among them. (shrink)

This book offers substantial insight into students’ conceptualization of scientific terminology. The current book explores the commonalities and distinctions between Arabic and French physics terms, and the impact of the language disparities on students’ understanding of physics terms. This book adopts a novel approach to the problem of scientific terminology by exploring physics terms’ polysemy, prototypical meanings, and conceptual metaphor and metonymy, which motivates their extension of meaning. The book also investigates how the linguistic discrepancies and other variables (...) affect the learning of physics by Arab students (Moroccan students, in this book). Concepts in Physics: A Comparative Cognitive Analysis of Arabic and French Terminologies, whether you are a student of science, a science teacher or lecturer, a translator, or a linguist, is what you need. The book will help you comprehend the linguistic and cultural differences between western and non-western physics terminologies (in this book, French and Arabic physics terminologies) and the factors influencing the learning of physics concepts, and thus address the multiple challenges in learning scientific terms and concepts. (shrink)

The question of Modern Greek identity is certainly timely. The political events of the previous years have once more brought up such questions as: What does it actually mean to be a Greek today? What is Modern Greece, apart from and beyond the bulk of information that one would find in an encyclopaedia and the established stereotypes? This volume delves into the timely nature of these questions and provides answers not by referring to often-cited classical Antiquity, nor (...) by treating Greece as merely and exclusively a modern nation-state. Rather, it approaches the subject in a kaleidoscopic way, by tracing the line from the Byzantine Empire to Modern Greek culture, society, philosophy, literature and politics. In presenting the diverse and certainly non-dominant approaches of a multitude of Greek scholars, it provides new insights into a diachronic problem, and will encourage new arguments and counterarguments. Despite commonly held views among Greek intelligentsia or the worldwide community, Modern Greek identity remains an open question – and wound. (shrink)

This textbook has been written to discuss the fundamental problems of Greek Philosophy. There has been many philosophical Problems which Greek philosophers has discussed and examined with rational approach. The philosophical problems which we have mentioned in this book are: Greek Rationalism, Greek Naturalism, Greek Idealism, Greeks on human mind, Number theory and Greek Metaphysics. We have defined some significant issues like Greek atomism, Nihilism, Solipsism, Dogmatism, Sophism and Pluralism. Philosophy is the subject (...) which studies the fundamental Problems of the world. The problems which Philosophy studies are reality, existence, mind, thought, language, essence, experience, perception, knowledge, God, and so on. This book ‘Problems of Greek Philosophy’ is divided into six chapters while first Chapter ‘Introduction to western Philosophy’ deals with overall discussion and argumentation of western philosophy and also some valuable introductory information on Greek Philosophy. Second Chapter ‘Greeks on Nature’ attempts to discuss the lonian classification and examination of natural elements like water, air, Aperion, fire and reality. This chapter deals with the ultimate constituents of the natural stuff. Third chapter ‘Greek Rationalism’ deals with the role of reason in explanation of the world. Greek rationalists have used reason as the fundamental constituent of the universe. Fourth chapter ‘Number theory and Greek Metaphysics’ deals with the contribution of great mathematicians like Pythagoras and Zeno to the world. This chapter has highlighted the philosophy of number and metaphysics. Fifth Chapter ‘Greek Idealism’ highlights the philosophy of Greek idealists; Protagoras, Socrates and Plato. Sixth Chapter ‘Mind in Greek Philosophy’ deals with the concept of mind and thought in Greek philosophy. This section examines the contribution of Anaxagoras and Empedocles. (shrink)

Recent bioethical issues that have emerged in the field of medicine include, but are not limited to, eugenics (artificial insemination), palliative care (end of life care), euthanasia (medical resuscitation), abortion, and the development of enhanced human body parts. These bioethical issues have raised ethical questions related to the use of modern technology and how it may affect the future of society. These questions consider issues such as: what is the identity of future children? Have human beings become a commodity exchanged (...) by those who have the ability to own them? What is the meaning of justice in medical treatment? How can physicians and nurses perform humanitarian work? -/- Discussions of these questions should begin by determining their relationships with typical social and cultural values in society, such as life and death, marriage, family, fatherhood, motherhood, relatives, and next-of-kin. -/- This paper presents a review of the important Arabic literature that has been written on these bioethical issues to show the contributions of Arab scholars in this field. Arabic studies in bioethics can be classified into three types: original Arabic writings, translated studies, and congresses held in the Arab region. (shrink)

The reception of the translations of Aristotelian and pseudo-Aristotelian works at the University of Paris in the thirteenth century promoted a new understanding of the sciences as specialized fields of knowledge. The huge amount of translations required a new organization of knowledge, which included novel subjects and categories. Among these there is a very special case, namely the pseudo-Aristotelian De plantis, translated from Arabic into Latin and then back into Greek to be re-translated into Latin (...) again. De plantis was included in the new curriculum in Ripoll 109, and constituted the main source for botanical studies until the sixteenth century. Throughout this paper we will explore the reception and impact of De plantis in both the Arabic and the Latin traditions. We aim to show its foundational role in the development of botany as a theoretical discipline within the natural sciences. (shrink)

Martin Heidegger on the Greeks: An Index. -/- Cataloging: -/- 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Concordances. 3. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Heidegger, Martin; -- Wörterbuch. I. Ferrer, Daniel Fidel, 1952-. -/- First step: 18 whole volumes from Martin Heidegger’s collect writings (Gesamtausgabe) were combined into one file and then indexed. The 18 volumes were selected for their emphasis on (...) Greek philosophy. The Greek words start on page 5667, ΐpiάρχοντα. But all words are included in this Main Index (see below). -/- Because of sorting problems it is best to use the FIND FUNCTION. Nota Bene: use umlauts because the letters sort different as well!! Greek letter may not sort as you might expect. So, again use the FIND FUNCTION to look for words or names (Dignum memoria). Please note the German words that start with umlauts are at the end of the index because of machine sorting of the words. Starting with the German word “ßA” on page 5553 page of this book (see in Main Index). -/- This is a machine created index for 18 volumes of Martin Heidegger’s collected writing (Gesamtausgabe, “Wege – nicht Werke”). -/- Martin Heidegger's Gesamtausgabe (GA) indexed. This group of 18 GA volumes were combined into one file and machine indexed. -/- GA 5. Holzwege (1935–1946). GA 7. Vorträge und Aufsätze (1936–1953). GA 9. Wegmarken (1919–1961). GA 15. Seminare (1951–1973). GA 18. Grundbegriffe der aristotelischen Philosophie (Summer semester 1924 GA 19. Platon: Sophistes (Winter semester 1924/25. GA 22. Grundbegriffe der antiken Philosophie (Summer semester 1926) GA 33. Aristoteles, Metaphysik J 1-3. Von Wesen und Wirklichkeit der Kraft (Summer semester 1931). GA 34. Vom Wesen der Wahrheit. Zu Platons Höhlengleichnis und Theätet (Winter semester 1931/32). GA 35. Der Anfang der abendländischen Philosophie (Anaximander und Parmenides) (Summer semester 1932). GA 51. Grundbegriffe (Summer semester 1941). GA 54. Parmenides (Winter semester 1942/43). GA 53. Hölderlins Hymne "Der Ister" (Summer semester 1942) GA 55. Heraklit. 1. Der Anfang des abendländischen Denkens (Summer semester 1943) / 2. Logik. Heraklits Lehre vom Logos (Summer semester 1944). GA 61. Phänomenologische Interpretationen zu Aristoteles. Einführung in die phänomenologische Forschung (Winter semester 1921/22). GA 62. Phänomenologische Interpretation ausgewählter Abhandlungen des Aristoteles zu Ontologie und Logik (Summer semester 1922). GA 78. Der Spruch des Anaximander (1946). GA 83. Seminare: Platon - Aristoteles – Augustinus. -/- Total pages created by these volumes is 6799. (shrink)

Arab countries have adopted market economy principles and pursued policies designed to strengthen their economies. The cornerstone of Arab countries' long-term economic objectives has been to increase trade and support economic growth via regional and global integration. To this end, Arab countries are attempting to broaden their engagement in the multilateral trading system by joining the World Trade Organization (WTO). In addition, some Arab countries entered into trade arrangements with the United States (U.S.) to foster economic development, attract investment, (...) and develop peaceful relationship. These trade agreements carry several implications for local economies. (shrink)

At 287c of the Statesman the Eleatic Visitor — or, more deeply, Plato — faces a daunting task. Because statesmanship has been shown to collaborate with “countless” other arts that share with it the work of “caring” for the city, to understand statesmanship requires distinguishing these arts into an intelligible set of kinds and recognizing how these might go together. Accordingly, the Visitor abandons the mode of division he has practiced without exception up until this moment, bifurcation or “halving,” (...) and offers, instead, a sorting of the arts into fifteen kinds of work. How was Plato able to get his bearings towards the heterogeneous multiplicity of the arts in order to do this sorting? In this paper I suggest that he may have found a paradigm in the double octave matrix of notes from which, according to contemporary musical theory, the seven musical “modes” are drawn. To show the plausibility of this suggestion, I first reconstruct the double octave matrix, which was later to be called the Greater Perfect System, and then show a striking series of points of substantive and structural analogy that hold between this matrix and the Visitor’s division of the arts into fifteen kinds. (shrink)

IT CAN BE ARGUED that there is no objective measurement of the influence of an individual’s thought upon collective social movements, especially in the case of direct democratic social movements for human emancipation from authority. This is certainly the case with Murray Bookchin, a revolutionary thinker who renounced Marxism to re-imagine anarchism and renounced anarchism to form his own political proposition of communalism and democratic confederalism. While it is impossible to measure the influence of Bookchin’s thought and action on the (...) current social-historical global timescape, it is also impossible to ignore it, visible as it is in the revolutionary democratic institution of Kurdish Rojava, and within contemporary ecological and social movements. When I embarked on an inquiry into the importance of Bookchin for Greek social movements, I understood that it was a task never to be completed. Τhe libertarian, anarchist editor Michalis Protopsaltis used to say, “It’s not the naked truth coming out of the well, it is just my opinion.”. (shrink)

As with so many mystics, Alexis karpouzos intuitively know the oneness of cosmic creation and historic humanity as part of all that is and all there isn't. So, the originality of Alexis Karpouzos thought is that it crosses the most diverse fields, the most opposing philosophies, to unite them into an often contradictory and broken whole. Marx and Heidegger, Nietzsche, Freud and Heraclitus, poets and political theorists all come together in the same distance and the same unusual proximity. Alexis (...) karpouzos use Pre-Socratics philosophy and generally the ancient Greek philosophy, as well as the pre-philosophical thinking of The Upanishads, the Vedas and Buddhism in India, of Lao Tzu, of Zen Buddhism and the Taoist tradition in China, of the Arab mystics and poets, with their metaphysical religiosity as the metaphysical basis for the interpretation and understanding of the world and existence. At the same time the ancient metaphysics is connect with Hegel’s dialectical ontology and with the modern thinking of Marx, Nietzsche, Freud, Heidegger, and others as the interpretive context for understanding the central problems of the technical and scientific world during his time. Novalis, Hölderlin, Rimbaud, Whitman, Eliot and others show the dreamy nature of existence, the transcendence of the Cosmos, welcome the infinity. For Alexis karpouzos the combination of ancient and modern thought creates the holistic experience of universal space-time and the consciousness of the unity. The poetic thought of Alexis karpouzos is a expressions of soul's inner experiences, expression of universality. The inspiring visual images and the symbolic use of language offer a description of elevating experiences of consciousness, a glimpse of higher worlds. The philosophy of Alexis karpouzos speak to the human experience from a universal perspective, transcending all religions, cultural and national boundaries. Using vivid images and a direct language that speaks to the heart, his philosophy evokes a sense of deep communication with the collective unconscious, a sense of connection to all the creatures of the world, compassion for others, admiration for the beauty of nature, reverence for all life, and an abiding faith in the invisible touch of world. Alexis karpouzos thoughts are often terse and paradoxical, challenging us to to break out of the box of limiting beliefs and see things from a new perspective. Above all, Alexis karpouzos continually calls to us to wake up and explore the mysteries within our own selves, i.e the mysteries of universe. (shrink)

Rules of origin (ROO) are pivotal element of the Greater Arab Free Trade Area (GAFTA). ROO are basically established to ensure that only eligible products receive preferential tariff treatment. Taking into consideration the profound implications of ROO for enhancing trade flows and facilitating the success of regional integration, this article sheds light on the way that ROO in GAFTA are designed and implemented. Moreover, the article examines the extent to which ROO still represents an obstacle to the full implementation (...) of GAFTA. In addition, the article provides ways to overcome the most important shortcomings of ROO text in the agreement and ultimately offering possible solutions to those issues. Bashar H. Malkawi and Mohammad I. El-Shafie. (shrink)

Scholars of race in antiquity commonly claim that Aristotle holds proto-racist views about βάρβαροι or non-Greeks. But a careful examination of Aristotle’s remarks in his Politics about slavery, non-Greek political institutions, and Greek and non-Greek natural qualities calls into question such claims. No doubt, Aristotle held views at odds with modern liberalism, such as defenses of gender subordination and the exploitation of slave and non-slave labor. But claims that Aristotle holds proto-racist views are regularly but erroneously (...) asserted without careful consideration of relevant textual evidence. My article argues that Aristotle neither categorically distinguishes Greeks and non-Greeks nor does he endorse the claim that Greeks are categorically superior to non-Greeks. Indeed, Aristotle regularly draws upon non-Greek political institutions in his own formulation of the best constitution and he praises the non-Greek constitution of Carthage as superior to that of Greek constitutions such as Sparta and Crete. (shrink)

Scholars of race in antiquity commonly claim that Aristotle holds proto-racist views about βάρβαροι or non-Greeks. But a careful examination of Aristotle’s remarks in his Politics about slavery, non-Greek political institutions, and Greek and non-Greek natural qualities calls into question such claims. No doubt, Aristotle held views at odds with modern liberalism, such as defenses of gender subordination and the exploitation of slave and non-slave labor. But claims that Aristotle holds proto-racist views are regularly but erroneously (...) asserted without careful consideration of relevant textual evidence. My article argues that Aristotle neither categorically distinguishes Greeks and non-Greeks nor does he endorse the claim that Greeks are categorically superior to non-Greeks. Indeed, Aristotle regularly draws upon non-Greek political institutions in his own formulation of the best constitution and he praises the non-Greek constitution of Carthage as superior to that of Greek constitutions such as Sparta and Crete. (shrink)

Aristotle (384-322 B.C), a well know Greek philosopher, physician, scientist and politician. A variety of identifying researches have been written on him. It is therefore a considerable pride for the researcher to write something about him when even mentioning his name and his father's name is a point of prestige in the Greek Language. His name means the preferable sublimity whereas Nicomachus (his father's name) means the definable negotiator. His father's and mother's origin belongs to Asclepiade, the favorite (...) origin in Greek. Points of view regarding this figure are controversial some praise him and consider him the peak of philosophical thinker which makes humanity in general owe this genius thinker a great deal. Others believe that the effect of his thought on humanity is the reason behind the non-progress of science. Whatever ones opinion is, his thoughts have a wonderful force in stimulating and positively affecting the people's thinking. His philosophy is the greatest philosophy which the world has ever witnessed or which may ever witness., if it couldn’t solve some of the problems of philosophy, it at least, makes the world more rational than before. He is the founder of the philosophical language in describing a large number of philosophical terms which are still in use nowadays. Moreover his books and platonic dialogues are considered encyclopedias in providing a basis for philosophy even before Socrates. For theses among other reasons, I am choosing Aristotle as a subject for research and concentrating on natural philosophy. The critical side deals with the criticism of natural philosophers. In order to fully understand Aristotle, we should understand his predecessors. Their virtue is undeniable. Without them, Aristotle's and Plato's genius would never be in this ideal shape. In addition to that, they are philosophers and scientists who mixes between science, philosophy, morality and politics in a complementary form. They are a source of illumination to the human thinking in general. Without them humanity could never have got rid of mythology. This is the code of life, for many generations should pass before the rare genius could attain a prominent idea. When Tales formulates the philosophical question, where does the world come from? This is a decisive moment in human thinking similar to the coming moments, the one Parmenides, and Protagoras statement: man is the norm for all things. Pre-Socrates philosophers are all considered glowing points in drawing Aristotle's philosophy. Thus my book is entitles (Aristotle's criticism of Pre-Socratic Natural Philosophy) which means the concentration on the critical operation through which the natural side of the previous philosophers appears. The nature of the title forces me to deal with Aristotle's ideas from every point of view. Thus the book proceeds according to structure and criticism and the construction of Aristotle's philosophy. Because the title is comprehensive and limited simultaneously, I have chosen the critical subjects in the lights of the natural philosophy. I have divided the book into four chapters with fourteen sections in addition to the implemented parts included in every section purporting to cover every part of criticism looking for comprehensiveness. I have found it obligatory to mention something about Aristotle's view in criticism, in addition to a precise delimitation of nature and its subjects. This is the subject of the first chapter. The second chapter deals with the principles of natural body, i.e., the principles dealt with pre-Aristotle philosophy and then these three principles (Hyle, form ,and Non-being). After delaminating these sides, it is possible to deal with the details (Movement, Place, Time, Vacuum and Infinite) which are natural concepts for the third chapter. As a complementation to the natural sides, the chapter four deals with two topics , Universal and corruption, and theory of elements. This book, in my own opinion, is comprehensive to the majority of natural philosophers and it focuses on the argument of Aristotle's criticism to the views of natural philosophers before Socrates together with the discussion of the Aristotelian alternative from these points of view. Aristotle sometimes tends to praise the previous philosophers. This does not mean the non-conformity between what he wants to say and what they described. When he, for example, says that the previous philosophers realized the material defect in Thales idea that water is the origin of all things but Thales’ water is not like Aristotle's Hyle, it is completely different thing. Finally I have viewed the index of Arab Library, and was unable to trace a book which is especially oriented in this subject i.e. writings on Aristotle's criticism to natural philosophy before Socrates. Therefore I have been stimulated to write about a very new subject. This subject fills a gap in Arab studies. (shrink)

The article focuses on an unexamined so far aspect of byzantine philosophy, namely the influence of Arabic philosophy upon byzantine thinkers. Despite the vicinity of Byzantium and Arabic territories, the philosophical interactions were minimal. Scholarios claimed, in a dedicatory epistle to Constantine Paleologus (1405-1453), that he had studied the treatises of Avicenna, Averroes, and other Arab and Persian philosophers. He admitted that Averroes was beyond doubt the best commentator of Aristotle. Scholarios acknowledged that the study of the Arabs (...) contributed immensely to his philosophical education and particularly to the proper understanding of the Aristotelian philosophy (Scholarios, vii.1-6). Scholarios aimed at the enrichment and renewal of Byzantine philosophy. Besides his high esteem for Arabic philosophy, he devoted a large part of his life translating and paraphrasing the Scholastics, especially Aquinas. Despite Scolarios’ claim about his erudition on the Arab and Persian philosophers, a detailed examination of his works proves that in most cases he simply reproduced and incorporated sections from Aquinas’ works, without resorting to the original sources. Scholarios’ references to the Arabs are multiplied in his translations and compendia of Aquinas’ works, but are reduced significantly in his original texts. Frequently Scholarios refrained from mentioning the Arab philosophers, despite the fact that he commented on Aquinas’ passages, which are dedicated to Avicenna or Averroes. On the contrary, Scholarios did not avoid mentioning in detail Aquinas’ Christian or ancient Greek sources. It is obvious that Scholarios did not have a consistent approach towards Arabic philosophy. Most of the times he reproduced loosely Aquinas’ passages, where the latter commented on the Arabs. (shrink)

As the lyrics to the traditional nineteenth century gospel hymn state, one of the goals of many magical and religious practices is to experience ‘a closer walk with Thee,’ coming into the presence of the holy in both figurative and arguably literal terms. One of the many ways to improve this likelihood of achieving the deep and immersive presence of the holy—described by the scholar of comparative religion Rudolf Otto as the “gentle tide, [the] pervading [of] the mind with (...) a tranquil mood” numinous experience—is through the careful use of various sonic elements. To this point, an exploration of physical worship spaces themselves, a review of the means of creating sounds within worship, and a study of the related uses of sonic technology during worship rituals can help to elucidate just how these sonic elements compare in their utilization between ancient magic and more contemporary magical and religious applications. It is my contention that the overall goal of creating an immersive environment for worship and ritual practice has remained a constant from Ancient Greek and Roman times through to the present, while the technology available to achieve this goal (both in the creation of an immersive physical space and in the use of engaging and relatable musical instruments and instrumental styles) has continually progressed. Put another way, the methods in which we might best utilize various sonic elements to achieve the most numinous experience—the ‘how’— have certainly changed over time, but the underlying ‘why’ and the core goal of using sound to increase this sense of a presence with the holy has remained largely unchanged. (shrink)

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 and jurists) and how these local dialectics that the individual communities developed fused into a single system to form a general argumentation theory (adab al-bahth) applicable to all fields. I evaluate a treatise by Shams al-Din Samarqandi (d.702/1302), the founder of this general theory, and the treatises that were written after him as a result of his work. I concentrate specifically on work by Adud al-Din al-Iji (d.756/1355), Sayyid Sharif al-Jurjani (d.816/1413), Taşköprüzâde (d.968/1561), Saçaklızâde (d.1150/1737) and Gelenbevî (d.1205/1791) and analyze how each writer (from Samarqandi to Gelenbevî) altered the shape of argumentative discourse and how later intellectuals in the post-classical Islamic world responded to that discourse bequeathed by their predecessors. What is striking about the period that this dissertation investigates (from 1300-1800) is the persistence of what could be called the linguistic turn in argumentation theory. After a centuries-long run, the jadal-based dialectic of the classical period was displaced by a new argumentation theory, which was dominantly linguistic in character. This linguistic turn in argumentation dates from the final quarter of the fourteenth century in Iji's impressively prescient work on 'ilm al-wad'. This idea, which finally surfaced in the post-classical period, that argumentation is about definition and that, therefore, defining is the business of language—even perhaps, that language is the only available medium for understanding and being understood—affected the way that argumentation theory was processed throughout most of the period in question. The argumentative discourse that started with Ibn al-Rawandi in the third/ninth century left a permanent imprint on Islamic intellectual history, which was then full of concepts, terminology and objectives from this discourse up until the late nineteenth century. From this perspective, Islamic intellectual history can be read as the tension between two languages: the "language of dialectic" (jadal) and the "language of demonstration" (burhan), each of which refer not only to a significant feature of that history, but also to a feature that could dramatically alter the interpretation of that history. (shrink)

The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.

The article examines the collaborations between the pensionnaires of the Villa Medici in Rome and the members of the French School of Athens, shedding light on the complex relationships between architecture, art, and archeology. The second half of the 19th century was a period during which the exchanges and collaborations between archaeologists, artists, and architects acquired a reinvented role and a dominant place. Within such a context, Athens was the place par excellence, where the encounter between these three disciplines took (...) place. The main objective of the article is to render explicit how the revelations of archeology, actively disseminated by the members of the French School of Athens—the “Athéniens”—had an important impact on the approach of certain pensionnaires of the Villa Medici in Rome. Particular emphasis is placed on certain pensionnaires, who decided to devote their envois to ancient monuments of Greece. In parallel, the article intends to shed light on the methods that helped the pensionnaires-architects of the Villa Medici in Rome appropriate archaeological discoveries concerning Greek antiquities. The article takes, as a starting point, the following hypothesis: to better understand the figure of the architect-archaeologist, of whom Jacques Ignace Hittorff is an emblematic example, it is pivotal to bear in mind that before the second half of the 19th century neither the figure of Hellenic archeology nor the figure of the architect had yet acquired their autonomy. Taking into account that Johann Joachim Winckelmann, in the middle of the 18th century, forged an ideal Greek model, which was criticized during the second half of the 19th century, the article also sheds light on the fact that the revelations of archaeologists have called into question the Winckelmannian image of Greece. Another aspect that is explored in the article is Jacques Ignace Hittorff’s studies concerning the polychromy of ancient Greek monuments, paying special attention to his Restitution du temple d’Empédocle à Sélinonte ou l’Architecture polychrome chez les Grecs. The article also explores how the shifts of the status of philhellenism are related to the mutations of the meaning of travel to Greece. In parallel, it investigates the impact of Greek independence on the ideals of beauty and nature in arts, as well as how Greek independence is related to the intensification of the interest in the excavations of Greek antiquities. (shrink)

One of the main philosophical works by Alexander of Aphrodisias, De principiis, is lost in its original Greek text, but it is preserved in three extant Medieval Semitic versions, one in Syriac and two in Arabic, which were written in the Near East between 500 and 950 AD. These versions are not totally identical and, as we have shown in 2012, they are in a rather complex textual relationship. As we will show in this article, a tentative reconstruction (...) of the lost text should be based upon an attentive and point‑to‑point comparative analysis of some aspect of all three versions. We have tentatively called the abore way “critical translation”. (shrink)

A crucial tenet of virtue-based or expertise-based theorizing about politics is that there are ways to identify and select morally and epistemically excellent people to hold office. This paper considers historical challenges to this task that come from within Greek and Confucian thought and political practice. Because of how difficult it is to assess character in ordinary settings, we argue that it is even more difficult to design institutions that select for virtue at the much wider political scale. Specifically, (...) we argue that the vast majority of proposals that purport to select for virtue are either (a) unlikely to be effective, (b) not implementable at the scale of most current nations, or (c) have already been incorporated into most democratic states. Thus defenders of meritocratic institutions should take more seriously the practical barriers that will almost certainly arise when trying to implement these proposals at scale. Historical proponents of meritocratic values were well aware of concerns about the feasibility of their political ideals, and we should be too. (shrink)

Governments across the world appreciate the need for checks on the transfer or exportation of commodities, information, software, and technology considered of strategic value. In order to control exports, countries rely on laws, treaties, international arrangements and other related instruments. In the current case, the UAE is largely dependent on Federal Law No. 12 of 2008 while the UK depends on the Export Control Act of 2002. It is established that the legislations enact amendments to reflect the dynamic nature of (...) the state environment. However, the entry into international arrangements supports the view that the fight against trading in dual-use, military, or sensitive products require cooperative efforts from state parties in order to attain success. The current paper assesses export controls in the United Arab Emirates and the United Kingdom. (shrink)

The Consequentialist Scale (Robinson, 2012) [89] assesses the endorsement of consequentialist and deontological moral beliefs. This study empirically investigated the application of the Greek translation of the Consequentialist Scale in a sample of native Greek speakers. Specifically, 415 native Greek speakers completed the questionnaire. To uncover the underlying structure of the 10 items in the Consequentialist Scale, an Exploratory Factor Analysis (EFA) was conducted. The results revealed a three-factor solution, where the deontology factor exhibited the same structure (...) as the original work by Robinson (2012) [89], while the original consequentialism factor split into two separate factors. Significant Pearson's r correlations were observed between age and responses to the Consequentialist Scale. Separate EFAs were conducted for two age groups based on a medial split: younger (36 years old or less) and older (more than 36 years old). Interestingly, the younger group exhibited a two-factor solution with the same structure as the original work, while the older group showed a three-factor solution. A hierarchical k-means cluster analysis revealed that the cluster of participants who scored higher in deontology compared to consequentialism primarily consisted of older participants, whereas the two other clusters comprised of younger participants exhibited the reverse pattern. Neither gender nor previous experience with philosophy significantly affected scores on the Consequentialist Scale. Overall, our study provides evidence that the Consequentialist Scale is suitable for use in the Greek population. (shrink)

Philosophical reflection on the conditions of knowledge did not begin in a cultural vacuum. Several centuries before the Ionian thinkers began their investigations, the Homeric bards had identified various factors that militate against a secure grasp of the truth. In the words of the ‘second invocation of the Muses’ in Iliad II: “you, goddesses, are present and know all things, whereas we mortals hear only a rumor and know nothing.” Similarly Archilochus: “Of such a sort, Glaucus, son of Leptines, is (...) the mind of mortal man, whatever Zeus may bring him for the day, for he thinks such things as he meets with.” When one adds the truism that the scope of human experience pales in comparison with the synoptic view of events enjoyed by the gods, it follows that for most matters it is for the gods to know and mortals merely to conjecture. Traces of the older ‘poetic pessimism’ can be seen in the teachings of many of the first philosophers. Alcmaeon reaffirms that “while the gods enjoy clear and certain knowledge of all things, mortals must conjecture from signs” (B 1). Although Xenophanes encourages inquiry into a wide range of phenomena, he concludes that “No man has known nor will there be anyone who knows the clear and sure truth concerning the gods and what I say about all things” (B 34). And when philosophers begin to affirm a more optimistic view they often do so in terms that invite comparison with the older outlook. The chief truth Heraclitus claims to have discovered is the logos or ‘basic formula’ which holds everywhere and forever (B 1, 30, 80, and 90). Parmenides provides reason to think that human beings can discover the truth even about things located “far off” (B 4). And both Empedocles and Democritus contrast the inferior awareness of those “who think in terms of what they have met with” with the wisdom available to those who have heard and ponder their teachings (B 131). For these thinkers, separation in space and time—the old ‘locality problem’—no longer posed an impediment to knowledge. -/- . (shrink)

In the culture of ancient Greece, the term Paideia (Greek: παιδεία) referred to the upbringing and education of an ideal member of the polis. However, the period from Homer's epic poetry (9th or 8th century BCE) to the Peloponnesian War (5th century BCE) differs notably, concerning the forms of Hellenistic culture after the emergence of Christianity (especially from 2nd to 9th century AD). For that reason, it is necessary to consider what significance Paideia had in different historical periods of (...) Greek culture. In addition, the discussion of Paideia cannot exist in the abstract form of conceptual analysis without taking into account the real historical figures who contributed to the survival of Greek culture in the Roman and early Christian periods. This paper aims to examine the role of Greek culture in the social life of the early Christian Romans. We will try to achieve this through a detailed analysis of the panegyrics (Greek: πανήγυρις). Panegyrics are eulogies that educated pagan thinkers addressed to Roman emperors. Following the panegyrics, we will examine the influence of the Greek tradition on the distribution of the social roles in the upper classes in the Roman Empire. At the same time, by analyzing panegyric, the socio-cultural context of early Rome, and the demands that social betterment placed on pagan thinkers, we will introduce new elements of Christian Paideia concerning her classical predecessor, thus showing what such a transformation essentially entailed. (shrink)

Zeki Najib Mahmoud’s Critique of Greek Philosophy This research compares Dr. Zeki Najib Mahmoud’s criticism of Greek philosophy tenets to the original texts by focusing on five areas: 1.A criticism of the Platonic and Aristotelian concept of art. 2.A criticism of Plato’s metaphysics. 3. A criticism of Aristotle’s logic and his two theories relevant to identification and the four causes. 4.A criticism of the Greek philosophical concepts of the circle and virtue. 5.The employment of the analytical method (...) in criticizing Socrates and Aristotle. -/- The search endeavors to assess the strengths and weakness of Zeki Najib Mahmoud achievement through revealing the alternatives he propose regarding the issues he criticizes. (shrink)

This paper will contend that we, in the first quarter of the 21st century, need an enhanced Age of Reason based on global epistemology. One reason to legitimize such a call for more intellectual enlightenment is the lack of required information on non-European philosophy in today’s reading lists at European and North American universities. Hence, the present-day Academy contributes to the scarcity of knowledge about the world’s global history of ideas outside one’s ethnocentric sphere. The question is whether we genuinely (...) want to rethink parts of the “Colonial Canon” and its main narratives of the past. This article argues that we, if we truly desire, might create “a better Enlightenment.” Firstly, by raising the general knowledge level concerning the philosophies of the Global South. Thus, this text includes examples from the global enlightenments in China, Mughal India, Arabic-writing countries, and Indigenous North America—all preceding and influencing the European Enlightenment. Secondly, we can rebuild by rediscovering the Enlightenment ideals within the historiography of the “hidden enlightenment” of Europe’s and North America’s past. In Part I, of two parts of this paper, a comparative methodology will be outlined. In addition, examples will be given from the history of ideas in India and China to argue that we need to study how these regions influenced the European history of ideas in the 16th and 17th centuries. Finally, towards the end of this text, a re-reading of the contributions from Egypt and Greece aspires to give a more global and complex context for Western Europe’s so-called Age of Reason. (shrink)

The problem of non-acceptance of philosophy in Arab Culture is a complex one and it is worthy of study and analysis. This problem relates to the nature of the composition of Arab Culture on the one hand, and that of philosophy itself on the other. With reference to the composition of Arab culture, there are numerous contributory elements that inform Arab culture today; some of which are Arabic in and others of which are foreign and only came to the (...) Arab habitat lands since the arrival of the Islamic religion. Arab culture is derived from a rich history comprising a number of Arab states that produced a multi-faceted and resplendent civilization, extending from Mesopotamia to the Nile Delta and Saba and Hamer. All of these independent civilizations contributed to Arab culture. In addition, Islam has also made a significant contribution towards polishing and entering all cultures before and after it extended throughout the world. In Arabic culture a critical trend arose in opposition to philosophy, contradicting the pattern in former Arabic civilizations, it is based on political religion as a foundation from which to attack and destroy philosophy. The second factor linked to the unaccepted nature of philosophy in Arab culture originates from philosophy itself. As is known by philosophers, the originality and creativity of philosophy first manifested in Ancient Greece. Moreover, the Greeks differed from other nations in many respects. For instance; 1) Multiplicity of religions, law and social system. 2) Political system, they created the first pattern of democracy in the world, which became the most basic of all democratic systems. 3) Social structure consisting of Whites, Slaves and Barbarians. 4) Customs and traditions, they have different views regarding women, slavery, citizenship and freedom of though. 5) Also the Greek nation differs from other nations in the high number of philosophical scholars that emerged during its 1200 year era of civilization. This research will analyze both the nature of contemporary Arabic Culture and the tradition of Greek Philosophy to ascertain the factors informing the unacceptability of Greek Philosophy in Arabic Culture. (shrink)

The problem of unaccepted philosophy in Arab Culture is a complex problem and its deserve to study and analyze. This problem is returned to the nature of composing of Arab Culture from one hand, and to the philosophy itself on the other hand. On composing of Arab culture, there are a numerous of elements contribute to composing Arab culture, some of them are Arabic origin and others are foreign, and came to Arab habitat before and after of the Islamic (...) realign. By the way, the Arab Island is not alone which produce the Arab culture but there were Arab states produced a resplendent civilization such as civilization of Mesopotamia , Nile civilization and Saba & Hamer. All of these civilizations contributed to build Arab culture. In addition that, Islam religion have a great contribute on polishing and culturing all the cultures before and after his extended on the world. In Arabic culture there was a critical trend raised against the philosophy. It was modern trend compared with the history of Arab culture that returned to thousands of years BC. This critical trend used political religion to refusing philosophy. The second factor for unaccepted philosophy in Arab culture comes from philosophy itself. As known between philosophers that, the originality and creativity of philosophy came from its Greek background. Moreover, the Greeks differ from other nations in many aspects. For instance, 1) Multiplicity of religions, law and social system. 2) Political system, they create the first pattern of democracy in the world which become the basic of all democracies systems. 3) Social structure consists of White, Slaves and Barbarians. 4) Customs and traditions, they have different view to women, Slaves, citizenship and freedom of thinking. 5) Also Greek nation differs from other nations by the high number of philosophy scholars during the 1200 years of civilization age. This research will analysis two reason (Arabic Culture & Greek Philosophy) to conclude the factors behind the unaccepted of Greek Philosophy in Arabic Culture. (shrink)

In the chapter Spirit of the book "Phenomenology of spirit" in a section called "True spirit, ethical Life", Hegel looks into the happy state of "ethical life" in Greece. The concept of ethical life is a very crucial concept because it formulates Hegel's fundamental political and social ideal, which is to establish synthesis between the community and the individual. In this research, we study the ethical life of people who are unreasonably immersed in the customs and laws of a (...) certain society. In the following, we see that this world is divided and the unity of laws in it is shaken. For this reason, Hegel discusses the literary genres of epic and tragedy in order to show that in them, a person progressively becomes himself and becomes aware of his individual character. Hegel destroys his primitive ethical substance dialectically through essential conflicts, with forced actions and untangling choices of people with will and as a result people are deprived of their social identities. In this dialectical process, the "living unity" of the polis is fragmented and becomes a mass of separate atoms. (shrink)

The theoretical prediction of Higgs boson was arguably one of the most important contributions in particle physics in the 20th century, with significant implications for modern cosmology. Its reported discovery in 2012 was celebrated as one of the most significant scientific achievements of all times. The fierce public discourse that followed was at large ignited by the media-hyped nickname “God particle” attributed to Higgs boson. The debate regarding the science-religion relation reinvigorated once again and plenty theologically informed views were expressed. (...) In this paper, I take into consideration the authoritative views expressed by the Catholic Church and the Greek-Orthodox Church and I discuss them in comparison with each other, as well as in juxtaposition with other views expressed in the public discussion on the issue, in an attempt to draw philosophically interesting inferences. (shrink)

Aristotle’s discussions of natural slavery, ‘barbarian kingship’, and the natural characteristics of barbarians or non-Greeks are usually read as calling into question the intellectual, ethical, and political accomplishments of non-Greeks. Such accounts of non-Greek inferiority or inability to self-govern also appear to presuppose a climatic or environmental account that on the whole would imply severe limitations on the possibility of political flourishing for peoples living outside the Greek Mediterranean basin. In light of such accounts, it is somewhat (...) astounding to find Aristotle praising the social and political institutions of Carthage within his discussion of the best constitution in the second book of the Politics. In the 4th century BCE, Carthage (modern day Tunis) was a Phoenician commercial empire that culturally and linguistically was Semitic and clearly non-Greek. That Aristotle contrasts Carthage, a non-Greek polis, favorably with both Sparta and Crete undermines both the claim that Aristotle embraced a categorical opposition between Greeks and non-Greeks and the claim that he was dismissive of the achievements of non-Greeks. (shrink)