Results for 'Greek religion'

942 found
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  1. Where Epistemology and Religion Meet What do(es) the god(s) look like?Maria Michela Sassi - 2013 - Rhizomata 1 (2):283-307.
    The focus of this essay is on Xenophanes’ criticism of anthropomorphic representation of the gods, famously sounding like a declaration of war against a constituent part of the Greek religion, and adopting terms and a tone that are unequalled amongst “pre-Socratic” authors for their directness and explicitness. While the main features of Xenophanes’ polemic are well known thanks to some of the most studied fragments of the pre-Socratic tradition, a different line of enquiry from the usual one is (...)
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  2. Greek Ritual Norms: The Textuality of Ritual Norms ('Sacred Laws') in the Ancient Greek World.Jan M. Van der Molen - Oct 28, 2019 - University of Groningen.
    In this second of two essays on the topic of ancient Greek inscriptions, I will briefly explore and discuss the textuality of ritual norms or, 'sacred laws', by looking 1) at the reasons for these ritual norms to have been written down in the first place and 2) how these norms/laws/decrees were able to get their observers to adhere to them. Throughout the essay I have made use of J.L. Austin's Speech Act Theory to better contextualize the meaning of (...)
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  3. Greek Philosophical Background of the New Testament.Lascelles G. B. James - manuscript
    This brief, reflective research looks analytically at the impact of Greek philosophy on Christianity from three perspectives. They are: 1) the challenge that it presented to Christianity, 2) the signs of syncretism, and 3) Christian differentiation despite assimilation of aspects of Greek philosophy. Though not exhaustive because of its brevity, the study may help with discussions on the backgrounds of Christianity, and also stimulate an interest in the religion, politics, and history of the Levant in the first (...)
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  4. Cannabis in the Ancient Greek and Roman World.Alan Sumler - 2018 - Lexington Books.
    Cannabis in the Ancient Greek and Roman World explores the use of cannabis and hemp in medicine, religion, and recreation in the classical period. This work surveys the plant in Greek and Roman literature and provides a compendium of primary sources discussing hemp through the Middle Ages.
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  5. Zoroaster v. as Percived by the Greeks.Roger Beck - 2002 - Encyclopædia Iranica.
    The Greek constructions of Zoroaster relate to the historical Zoroaster and to the Zoroaster of the Zoroastrian faith in one respect only. The Greeks knew that Zoroaster was the “prophet,” in the sense of the human founder, of the national Persian religion of their times. That, of course, is a cardinal fact, but it is one fact only. For the rest, the Greek Zoroasters — for there were many — were fantasies of their own imaginations. Since the (...)
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  6. Immersive Sonic Elements from Greek and Roman Ritual through Contemporary Christian Worship: A Closer Walk with Thee.Jeff Hawley - manuscript
    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 (...)
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  7. Filosofía y religión en la Grecia antigua.Jorge Luis Gutiérrez, David Torrijos Castrillejo, Andre da Paz, Luiz Eduardo Freitas & Pedro Maurício Garcia Dotto (eds.) - 2024 - Madrid: Pontificia Universidad de Salamanca / Sindéresis.
    This book brings together a number of researchers of different nationalities to reflect on religion and philosophy in ancient Greece. These scholars have been convened by the Brazilian research group Delphos and discuss, in particular, how religious and philosophical thought intertwined during this period. Among the papers collected here, several are devoted to epic and philosophical literature before Plato. The others deal, alongside this great classical philosopher, with Aristotle and Philo of Alexandria. These contributions allow us to recognise how (...)
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  8. Folly to the Greeks: Good Reasons to Give up Reason.Stephen R. L. Clark - 2012 - European Journal for Philosophy of Religion 4 (1):93-113.
    A discussion of why a strong doctrine of 'reason' may not be worth sustaining in the face of modern scientific speculation, and the difficulties this poses for scientific rationality, together with comments on the social understanding of religion, and why we might wish to transcend common sense.
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  9. Higgs boson and the Cosmos: A philosophical reappraisal of the authoritative Catholic and Greek-Orthodox perspectives.Dimitris Kilakos - 2019 - Almagest 2 (10):98-119.
    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 (...)
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  10. Hinduism, Belief and the Colonial Invention of Religion: A before and after Comparison.Shyam Ranganathan - 2022 - Religions 13 (10).
    As known from the academic literature on Hinduism, the foreign, Persian word, “Hindu” (meaning “Indian”), was used by the British to name everything indigenously South Asian, which was not Islam, as a religion. If we adopt explication as our research methodology, which consists in the application of the criterion of logical validity to organize various propositions of perspectives we encounter in research in terms of a disagreement, we discover: (a) what the British identified as “Hinduism” was not characterizable by (...)
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  11. Winckelmann's Greek Ideal and Kant's Critical Philosophy.Michael Baur - 2018 - In Daniel O. Dahlstrom (ed.), Kant and His German Contemporaries: Volume 2, Aesthetics, History, Politics, and Religion. Cambridge University Press. pp. 50-68.
    Johann Joachim Winckelmann (1717–68) was not a philosopher. In fact, Winckelmann had a strong interest in distancing himself from academic philosophy as he knew it. As Goethe reports, Winckelmann “complained bitterly about the philosophers of his time and about their extensive influence.” Still less was Winckelmann a Kantian philosopher; the first edition of Immanuel Kant’s Critique of Pure Reason did not appear until 1781, thirteen years after the fifty-year-old Winckelmann was shockingly murdered in Trieste. Nevertheless, many of Winckelmann’s ideas were (...)
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  12. Identidad religiosa e innovación filosófica en la Atenas del siglo V a.C.David Torrijos-Castrillejo - 2016 - In Juana Torres Silvia Acerbi (ed.), La religión como factor de identidad. Escolar y Mayo. pp. 11-20.
    The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the Italian peninsula. However, their research raised suspicions among the Athenians, who regarded it as a risk for traditional religion. In spite of the somewhat flexible and plural character of the Greek religion, in this (...)
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  13. Introduction to the Non-dualism Approach in Hinduism and its Connection to Other Religions and Philosophies.Sriram Ganapathi Subramanian & Benyamin Ghojogh - manuscript
    In this paper, we introduce the Hinduism religion and philosophy. We start with introducing the holy books in Hinduism including Vedas and Upanishads. Then, we explain the simplistic Hinduism, Brahman, gods and their incarnations, stories of apocalypse, karma, reincarnation, heavens and hells, vegetarianism, and sanctity of cows. Then, we switch to the profound Hinduism which is the main core of Hinduism and is monotheistic. In profound Hinduism, we focus on the non-dualism or Advaita Vedanta approach in Hinduism. We discuss (...)
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  14. Universality and Historicity: On the Sources of Religion.Owen Ware - 2006 - Research in Phenomenology 36 (1):238-254.
    One of the central questions of Jacques Derrida's later writings concerns the sources of religion. At times he gives explicit priority to the universal dimension of religion. In other places, however, he considers the primacy of faith in its concrete, historical context. This paper will clarify Derrida's relationship to universality and historicity by first comparing his notion of "messianicity without messianism" to that of Walter Benjamin's "weak Messianism." After drawing out these differences, I will focus on Derrida's later (...)
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  15. Asian Philosophies and the Idea of Religion: Beyond Faith and Reason.Sonia Sikka & Ashwani Peetush (eds.) - 2020 - Oxon, UK: Routledge.
    With a focus on Asian philosophical traditions, this book examines varieties of philosophical thought and self-transformative practice that do not fit neatly on one side or another of the standard Western division between philosophy and religion. It contains chapters by experts on Buddhist, Confucian, Taoist, Upaniṣadic and Jain philosophies, as well as ancient Greek philosophy and recent contemplative and spiritual movements. The authors problematize the notion of a European philosophical canon distinguished by "reason and rationality" in contrast to (...)
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  16. The Teachings of Zoroaster, and the Philosophy of the Parsi Religion.Shapurji Aspaniarji Kapadia - 1905 - London: John Murray.
    The Iranian prophet and reformer Zarathustra (Greek: Zoroaster) founded his religion in the 6th Century BC. In a series of visions he was taken up to Heaven and Ahura Mazda - creator of all that is good - charged him with enlisting Humanity in the fight against Aura Mainyu - the principle of chaos and destruction - offering Mankind a free choice between Good and Evil. It is hard to overstate the importance of Zoroastrianism. According to Professor of (...)
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  17. ἔτυχε γὰρ θυόμενος – Opferrituale auf dem Zug der Zehntausend (Xenophon, Anabasis).Magnus Frisch - 2020 - In Michaela Zinko (ed.), Krieg und Ritual im Altertum. 17. Grazer Althistorische Adventgespräche. Graz, 14.-15. Dezember 2017 (Grazer Vergleichende Arbeiten; vol. 30). Leykam. pp. 1-23.
    In the Anabasis, his autobiographical account on the retreat of the Greek mercenary army after the defeat of the Persian prince Cyrus the Younger, Xenophon mentions a significant number of sacrifices. This paper deals with the analysis of the ritual, pragmatical, and narratological functions of these references as well as of their lexis and complexity. Therefore also a short overview of the role of sacrifices in the ancient Greek religion with a focus on military contexts is given.
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  18. The Language of Asclepius: The Role and Diffusion of the Written Word in—and the Visual Language of—the Cult of Asclepius.Jan M. Van der Molen - Oct 28, 2019 - University of Groningen.
    In this first of two essays written on the topic of ancient greek inscriptions, I will briefly explore and discuss the role of the written word and of visual language within the cult of Asclepius at Epidauros, by both looking at the creation and function of the Epidaurian sanctuary's healing inscriptions—also called 'iamata'. Throughout the essay I have made use of J.L. Austin's Speech Act Theory to better contextualize the meaning of the inscriptions dealt with.
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  19. Nietzsche and the tragic reconciliation of the dionysiac phenomenon.Felipe Almeida de Camargo - 2022 - Anânsi.
    The tragic philosophy of Nietzsche was conceived in his first book: that famous essay The Birth of Tragedy from the Spirit of Music [Die Geburt der Tragödie aus dem Geiste der Musik] published in 1872. In this paper we will approach the intimate relation between greek Art and greek Religions from a philosophical aesthetical point of view, reflecting how the tragic reconciliation of the dionysiac phenomenon would have promoted, according to Nietzsche, a time of great artistic sensibility and (...)
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  20. Eriugena and alKindi, 9th Century Protagonists of pro-Scientific Cultural Change.Alfred Gierer - 1999 - Abridged English translation of: Acta Historica Leopoldina 29.
    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 (...)
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  21. Is Philosophy A Fiction?Ruel F. Pepa - manuscript
    Looking at philosophy—and I mean western philosophy to be more specific—in the course of its historical development that goes back to ancient Greece, it emerged as a thematic phenomenon in the spontaneous course of broadening the scope of the sphere of human intellectual achievements at the time when the ancient Greeks were deeply immersed in and dimly shrouded by the superstitions and mystifications that characterized its mythological religion dominated by the Olympus-based pantheon of gods and goddesses led by the (...)
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  22. Xenophanes.James Lesher - 2008 - Stanford Encyclopedia of Philosophy.
    Xenophanes of Colophon was a philosophically-minded poet who lived in various parts of the ancient Greek world during the late 6th and early 5th centuries BC. He is best remembered for a novel critique of anthropomorphism in religion, a partial advance toward monotheism, and some pioneering reflections on the conditions of knowledge. Many later writers, perhaps influenced by two brief characterizations of Xenophanes by Plato (Sophist 242c-d) and Aristotle (Metaphysics 986b18-27) identified him as the founder of Eleatic philosophy (...)
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  23. Who Mourns for Adonais? Or, Where Have All the Gods Gone?Necip Fikri Alican - 2018 - Analysis and Metaphysics 17:38–94.
    Belief in God is a steady epistemic state sustaining an ancient social institution. Not only is it still with us, it is still the same as it ever was. It rests on the same inspiration it did thousands of years ago, commanding the same attention with the same motivation. Deities come and go but the belief stays the same. That is the thesis of this paper. It is more specifically a study of classical Greek polytheism as a paradigm for (...)
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  24. Feuerbach, Xenophanes and the all too human God.David Torrijos-Castrillejo - 2015 - In Gabriela Blebea Nicolae (ed.), Credința în época secularizării. Editura Arhiepiscopiei Romano-Catolice. pp. 179-192.
    Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the popular idea of the gods, which were described as deified human beings. Our purpose is to compare the process both thinkers followed, because both set the human as the focus of their arguments. Xenophanes’ divinity retained some aspect in common with humans and such a God, despite his diversity from men and his transcendence, (...)
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  25.  67
    Sócrates y la divinidad providente.David Torrijos Castrillejo - 2024 - In Jorge Luis Gutiérrez, David Torrijos Castrillejo, Andre da Paz, Luiz Eduardo Freitas & Pedro Maurício Garcia Dotto (eds.), Filosofía y religión en la Grecia antigua. Madrid: Pontificia Universidad de Salamanca / Sindéresis.
    This article explores the figure of Socrates as a religious reformer along the lines of McPherran's studies. Particular attention is paid to the conception of providence as expressed in the accounts of Socrates by Xenophon.
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  26. Moral traditions, critical reflection, and education in a liberal-democratic society.Sergio Volodia Marcello Cremaschi - 2012 - In Peter Kemp & Asger Sørensen (eds.), Politics in Education. LIT Verlag. pp. 169-182.
    I argue that, in the second half of the second Millennium, three parallel processes took place. First, normative ethics, or natural morality, that had been a distinct subject in the education of European elites from the Renaissance times to the end of the eighteenth century, disappeared as such, being partly allotted to the Churches via the teaching of religion in State School, and partly absorbed by the study of history and literature, assumed to be channels for imbibing younger generations (...)
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  27. Eriugena, al-Kindi, Nikolaus von Kues - Protagonisten einer wissenschaftsfreundlichen Wende im philosophischen und theologischen Denken.Alfred Gierer - 1999 - Halle (Saale): Acta Historica Leopoldina 29.
    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 (...)
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  28. Orphism and Grafitti from Olbia.Leonid Zhmud - 1992 - Hermes 120 (2):159-168.
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  29. 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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  30. Joseph Butler as a Bridge joining Ancients, Moderns & Future Generations.David Edmund White - manuscript
    Joseph Butler was an Anglican priest and later a bishop who wrote about ethics, religion, and other philosophical themes. He is not well known today. During his lifetime and into the early part of the twentieth century he was better known especially for his major work the Analogy of Religion (1736). Today he is known mostly for his sermons which are interpreted as essays on ethics and for his essay on identity. Butler had a profound effect on J. (...)
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  31. “Athens and Jerusalem” of Leo Strauss and Leo Shestov.Tikhon G. Sheynov - 2024 - Voprosy Filosofii 4:126-136.
    One of the most important cultural and philosophical subject of the last century is the reflection on the crisis state of Western culture. In search of the causes of philosophical and socio-cultural upheavals, philosophers turned to the spiri­tual origins of European civilization and saw the conflict between philosophical rationality and biblical faith as the event that determined the spiritual shape of Western culture and explains its current crisis. The article is devoted to the problem of confrontation of ancient Greek (...)
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  32. (1 other version)The measure of all gods: Religious paradigms of the antiquity as anthropological invariants.A. V. Halapsis - 2018 - Anthropological Measurements of Philosophical Research 14:158-171.
    Purpose of the article is the reconstruction of ancient Greek and ancient Roman models of religiosity as anthropological invariants that determine the patterns of thinking and being of subsequent eras. Theoretical basis. The author applied the statement of Protagoras that "Man is the measure of all things" to the reconstruction of the religious sphere of culture. I proceed from the fact that each historical community has a set of inherent ideas about the principles of reality, which found unique "universes (...)
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  33. 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 (...)
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  34. Mystical Contemplation or Rational Reflection? The Double Meaning of Tafakkur in Shabistarī’s Rose Garden of Mystery.Rasoul Rahbari Ghazani & Aydın Topaloğlu - 2023 - Islam and Contemporary World 1 (1):9-30.
    This paper examines the following three questions: (1) In The Rose Garden of Mystery (Golshan-e Rāz), how does the prominent 7-8th-century Iranian Sufi, Maḥmūd Shabistarī, distinguish the mystical “contemplation” and “rational reflection” in pursuing divine knowledge? (2) Was Shabistarī an anti-rationalist (strict fideist)? (3) How does Shabistarī’s position fit into the ancient Greek, Neoplatonist, and medieval Islamic and Christian metaphysics? This paper examines Golshan-e Rāz in the context of Shabistarī’s other works, commentaries, secondary sources, and Islamic thought—Sufism and philosophy. (...)
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  35. Imitating the Myth in the Gorgias.Efren Alverio - 2001 - Social Science Diliman 2 (1):27-42.
    The advent of logical positivism contributed to the sharp definitional demarcation between what we consider mythical (mythos) and what we take to be a true account (logos). This essay attempts to go back to one of the sources of such a supposed distinction. By analyzing the Gorgias, I will show that even Plato did not make such a distinction. In fact, Plato even constructed a theory of justice that made use of myth as its medium. The Platonic Myth in the (...)
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  36. Reason’s Reasons.Marko Vučković - 2018 - Philotheos 18 (2):208-232.
    The 2-c debate between the Greek Apologists and the pagan Graeco-Roman tradition is multifaceted and complex. Common ground can be found in the mutual commitment to reason as a reflection of the Logos: Reason, or the rationality embedded in things. Logos, in this picture, is participated in through a performance of reasoning whose reliability is presupposed in the discourses of both debating parties—contextualized here as the presupposition that the deliverances and activity of reason are reliable for uncovering reality. Presuppositions (...)
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  37. Man and logos: Heraclitus’ secret.A. V. Halapsis - 2020 - Anthropological Measurements of Philosophical Research 17:119-130.
    Purpose. The author believes that the main topic of philosophical studies of Heraclitus was not nature, not dialectics, and not political philosophy; he was engaged in the development of philosophical anthropology, and all other questions raised by him were subordinated to it to one degree or another. It is anthropology that is the most "dark" part of the teachings of this philosopher, therefore the purpose of this article is to identify the hidden anthropological message of Heraclitus. In case of success, (...)
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  38. Problem historii filozofii starożytnej, czyli w poszukiwaniu zaginionej Atlantydy (The Problem of the History of Ancient Philosophy or the search for the lost Atlantis).Zbigniew Nerczuk - 2017 - Studia Antyczne I Mediewistyczne 15 (50):3-11.
    The text was originally a conference speech. In principle, it was prepared for teachers of philosophy and people interested in philosophy, therefore it has the character of an essay and only to a small extent refers to the literature of the subject. However, I am deeply convinced of the validity of the thesis that I propose in it, even if they may seem only to a small extent supported by references to the state of research. -/- Synthetical studies take a (...)
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  39. The Rationality of Humility.Roderich Barth - 2014 - European Journal for Philosophy of Religion 6 (3):101--116.
    In this paper I explore humility as a paradigm, with reference to recent debates over the morality and rationality of emotions, and to the relation between religion and emotion. In Ancient Greek ethics, humility did not yet play a role; with the rise of Christianity, however, it becomes one of the cardinal virtues -- only to disappear again with the onset of modernity. Against a culture-pessimistic interpretation of this development, this article begins by characterising the relation between virtue (...)
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  40. Los dioses de los presocráticos.Enrique Morata - 2018 - Scribd.
    The gods of the pre-socratics and their concept of Good, in Spanish.
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  41. From the Axial Age to the Moral Revolution: John Stuart-Glennie, Karl Jaspers, and a New Understanding of the Idea.Eugene Halton - 2014 - New York, NY, USA: Palgrave Macmillan.
    The revolutionary outbreak in a variety of civilizations centered around 600 B.C.E., a period in which the great world religions as well as philosophy emerged, from Hebrew scriptures and the teachings of Buddha to the works of Greek and Chinese philosophers, has been named the Axial Age by Karl Jaspers. Yet 75 years earlier, in 1873, unknown to Jaspers and still unknown to the world, John Stuart Stuart-Glennie elaborated a fully developed and more nuanced theory of what he termed (...)
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  42. Nietzsche and the Falāsifa.Peter S. Groff - 2020 - In Marco Brusotti, Michael J. McNeal, Corinna Schubert & Herman Siemens (eds.), European/Supra-European: Cultural Encounters in Nietzsche's Philosophy. Boston: De Gruyter. pp. 333-348.
    The last twenty-five years or so have seen the emergence of exciting comparative work on Nietzsche and various philosophical traditions beyond the bounds of Europe. So far, however, the emphasis has been primarily on the cultures of India, China and Japan, with an almost exclusive focus on Buddhist, Hindu, Daoist, and Confucian traditions. Surprisingly, little work has been done on Nietzsche and the Islamic tradition. In this paper, I sketch out Nietzsche’s understanding of Islam, the ways in which he uses (...)
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  43. Hobbes, Heresy, and the Historia Ecclesiastica.Patricia Springborg - 1994 - Journal of the History of Ideas 55 (4):553-571.
    Thomas Hobbes's 'Historia Ecclesiastica' presents his views on religion and aims to divert the attention of the public from charges against his being a heretic to placing heresy in pagan history, claiming that Greek philosophers were responsible for introducing heresy in the Christian Church. His book reveals his interest in religious history and the growth of hermeticism and Cabalism in England in his age.
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  44. ‘Xenophanes’ Theory of Knowledge and Sophocles’ Oedipus the King’.James Lesher - 2019 - In 'Euphrosyne: Studies in Ancient Philosophy, History, and Literature'. De Gruyter. pp. 95-108.
    Sophocles’ Oedipus the King is an extended meditation on the limits of human intelligence, or more precisely, on how a man renowned for the power of his intellect could fail to know the most important truths. One could argue, however, that Sophocles intended for his audiences to take away a second, narrower lesson: namely that divinely inspired seers such as Tiresias have a surer claim on truth than do those who, like Oedipus, seek to gain knowledge through their own efforts. (...)
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  45. A Medieval Conception of Language in Human Terms: Al-Farabi.Mostafa Younesie - manuscript
    With regard to the new directions in the Humanities, here I am going to consider and examine the approach of al-Farabi as a medieval thinker in introducing a new outlook to “language” in difference with the other views. Thereby, I will explore his challenges in the frame of “philosophical humanism” as a term given by Arkoun (1970) and Kraemer (1984) to the humanism of the Islamic philosophers and their circles, mainly in the tenth and eleventh centuries. Al-Farabi’s conception of philosophical (...)
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  46. Nach dem Tod von Wisława Szymborska.Dieter Arendt - 2012 - Acta Universitatis Lodziensis. Folia Germanica 8:151-159.
    There are many treatises concerning the soul. Plato was not the first to write on the subject. From Greek philosophy and religion the soul wandered over to Christianity. According to this religion, the soul accompanies the body, which it inhabits for a short while in order to then return to its primary homeland embodied in areas of primary existence and truth. There are many treatises concerning the soul. Plato was not the first to write on the subject. (...)
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  47. Ortaçağ’da Bir Yorumcu: İbn Rüşd - Bir Giriş Metni.Songul Kose - 2022 - Ortaçağ Araştırmaları Dergisi (Oad) 2 (5):261-269.
    Monotheism is a product of abstract thought. Although it does not exactly overlap with the view of God in today's monotheistic religious beliefs, the thought of God in Ancient Greek philosophy, that is, the creative thought other than the creature, found its cores in Plato's Demiurge [Dēmiourgos], and this thought continued to develop with Aristotle, Plotinus and St Augustine. Thus, it can be said that the Christian faith, which includes the Jewish religion in terms of belief and (...) philosophy in terms of thought, easily managed to gain a place in the medieval world of thought. With the effort to rationalize and ground the Christian faith, philosophy has become an end rather than a means on this path. -/- The translation of Aristotle's logical works (by Boethius) at the beginning of the 6th century gave an important impetus to the grounding of knowledge in sacred texts. However, the real influence of Aristotle occurred after the 13th century. The Crusades (1096-1272) and the Islamic world known through trade played an important role in this because the developments in Western Philosophy until the 13th century were largely based on translations and commentary texts in the Islamic world. In the Middle Ages, the person who was seen as the best commentator of Aristotle and who took the title of "commentator" [Shareh] was Averroes (1126-1198), who was also a member of this productive Islamic world of thought. He is known as the "commentator" because he interpreted Aristotle's works by adhering to his teachings. It is also said that Averroes pioneered Aristotle's recognition by westerners. Averroes’ commentaries are divided into three as long, middle, and short. In long commentaries, he blends Aristotle's philosophy with his own thoughts; he interprets Aristotle's philosophy in the middle commentaries; in short commentaries, he gives a summary of Aristotle's thoughts. -/- Aristotle's philosophy played an active role in shaping the thought system of Averroes. So much so that his epistemology is largely similar to Aristotle's epistemology: The source of knowledge, knowledge of knowledge with causes, the processes of the formation of human knowledge, etc. Here, a point where he differs from Aristotle is the source of knowledge, since he is an Islamic thinker. According to Averroes, God is the source and cause of things, and things are the source and cause of human knowledge. The formation of human knowledge consists of three stages: outer sense, inner sense, and mind. Another important issue of his epistemology, apart from the knowledge produced by man and the knowledge of God, is causality. Through causality, knowledge is formed, and since causality is continuous and necessary, this situation brings order with it. This ensures that the information is verified and thus genuine information is obtained. -/- Averroes’ understanding of ontology is in harmony with the teachings of Islam. He mainly talks about the relationship between philosophy and religion and thinks that these two actually talk about the same reality. He explains that philosophy and religion seem to conflict with the fact that the holy book has two meanings, visible and hidden. Thus, philosophy and religion do not actually conflict and do not say contradictory things. -/- Averroes, who followed Aristotle's way in terms of epistemology and ontology, took Plato as an example, not Aristotle, in his political philosophy for technical reasons. For this reason, his thoughts on state structuring are similar to Plato's The Republic [Politeia]. Averroes’ political philosophy is based on ethics. His thoughts on politics can be summarized with the basic concepts of happiness, justice, and equality. As in Plato and Aristotle, happiness is important for Averroes and the state is responsible for providing and protecting it. For this reason, it describes a virtuous city, and the virtue of justice is, in a sense, the condition of existence for all other virtues. -/- Averroes has been an important thinker for both the East and the West. He played a significant role in the efforts of the Middle Ages to reconcile religion and philosophy and became one of the names that the Western world benefited from most in establishing its bond with Greek thought. Averroes became famous as an Aristotelian commentator, but since he did not know Greek, he got to know Aristotle through translated works and wrote his comments on these translated works. Nevertheless, Aristotle's philosophy played an active role in shaping Averroes’ thought system, as he was an Aristotle commentator. (shrink)
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  48. The Aborted Object of Comedy and the Birth of the Subject: Plato and Aristophanes’ Alliance.Rachel Aumiller - 2020 - In Jamila M. H. Mascat & Gregor Moder (eds.), The Object of Comedy: Philosophies and Performances. Palgrave-Macmillan. pp. 75-92.
    I set the stage for Socrates and Aristophanes’ alliance by beginning with Hegel’s question, what is the object of art?, in the context of his analysis of ancient Greek “art-religion.” Hegel traces the shifting object of art through a variety of artistic practices before arriving at comedy, which he identifies as the last stage of Greek aesthetic life. He finally asks, what is the object of comedy? Unlike other artistic practices that are positively defined by their created (...)
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  49. THE PATH OF WISDOM - ALEXIS KARPOUZOS.Alexis Karpouzos & Αλέξης καρπούζος - 2022 - Athens: COSMIC SPIRIT.
    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 (...)
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  50. Gadamer – Cheng: Conversations in Hermeneutics.Andrew Fuyarchuk - 2021 - Journal of Chinese Philosophy 48 (3):245-249.
    1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...)
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