al-Masāʼil al-qudsīyah -- Mutashābihāt al-Qurʼān -- Ajwibat al-masāʼil.

The Nature of This Work Out Philosophy is a collection of our basic notions concerning the world and our way of considering it. For this reason, the book, ...

Este artigo tenta mostrar como a concepção hobbesiana de corpo, longe de ser uma mera metáfora ou o efeito de uma redução fisicalista, constitui antes uma significação primeira para toda ciência possível. A partir dela, é possível pensar o que é o corpo político sem cair em ilusões substancialistas ou totalizantes.

Qu'attend-on réellement en économie ou en sociologie d'un modèle d'évolution par sélection ? C'est essentiellement un mode irremplaçable de présentation pour la convergence d'un processus pour lequel on ne dispose pas d'un schéma déterministe. Il y a là un paradoxe si l'on considère que Darwin a constamment critiqué tous les schémas de convergence relatifs au vivant et n'a jamais proposé d'en fournir un équivalent. Le secret de ce paradoxe pourrait bien résider dans un appoint trop peu reconnu, mais bien présent, (...) du darwinisme : celui du premier schéma informationnel proposé pour la pensée des événements qui constituent une évolution.What is really the meaning of the manifold purposes the scientists ascribe to evolutionary patterns in social sciences ? Indeed the most plausible answer may be summarized by the idea of converging processes. If we consider the darwinian criticism about such converging processes, this answer is nevertheless paradoxical. We must therefore look for another point of view. I suggest that this informational conception of events is the actual implement we can find today in evolutionary patterns. (shrink)

jild-i 1. Ittiṣāf al-māhīyah bil-wujūd, al-tashkhkhus, Sarayān al-wujūd ajūbah al-masāʼil li-baʻḍ al-khallān, Shawāhid al-rubūbīyah, al-Mizāj -- jild-i 2. Ḥashar al-ashyāʼ, al-Ḥasharīyah, Khalq al-aʻmāl, al-Qaḍāʼ wa-al-qadar, al-Maʻād al-jismānī -- jild-i 3. Iksīr al-ʻārifīn fī maʻrifah ṭarīq al-ḥaqq wa-al-yaqīn al-wāridāt al-qalbīyah fī maʻrifah al-rubūbīyah -- jild-i 4. al-Ḥikmah al-ʻarshīyah, al-Masāʼil al-qudsīyah, al-Mashāʻir, Mathnawī --.

In this article, we explore the concept of African communitarianism and reflect on its potential value for ecojustice education as a localised response to the wider ecological crises that i...

Islamic philosophy and creation (Islam) from early works to 1800.

Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. Iksir al-'arifin, or Elixir of the Gnostics, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the Jawidan-nama ( Book of the Everlasting ) by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance (...) of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge--and thus the best tool for navigating this journey. (shrink)

al-Masāʼil al-qudsīyah -- Mutashābihāt al-Qurʼān -- Ajwibat al-masāʼil.

Islamic philosophy; Shiites prospect; early works to 1800.

Mulla Sadra (ca. 1572-1640) is one of the most prominent figures of post-Avicennan Islamic philosophy and among the most important philosophers of Safavid Persia. He was a prolific writer whose work advanced the fields of intellectual and religious science in Islamic philosophy, but arguably his most important contribution to Islamic philosophy is in the study of existence (wujud) and its application to such areas as cosmology, epistemology, psychology, and eschatology. Sadra represents a paradigm shift from the Aristotelian metaphysics of fixed (...) substances, which had dominated Islamic philosophy, to an analysis of existence as the ultimate ground and dynamic source of things. He posits that all beings derive their reality and truth from their wujud and that a proper philosophical analysis must therefore start and eventually end with it. The present work's focus on Sadra's gradational ontology provides a strong foundation for the reader to understand Sadra's other works and later texts by other philosophers working in the same field. This edition contains parallel English-Arabic texts and a new translation by preeminent scholar of Islamic philosophy Seyyed Hossein Nasr. (shrink)