A militant Marxist atheist and a "Radical Orthodox" Christian theologiansquare off on everything from the meaning of theology and Christ to the war machine of corporatemafia.

Articles on the understanding of philosophy with special reference to Islamic teachings; includes theories of noted philosophers.

What is the place of human free will in our lives if all our actions are the result of some other cause? Does our processing unconscious beliefs or desires make us less free? Is our free will necessarily restricted if we do not choose our own beliefs? The debate between free will and its opposing doctrine, determinism, is one of the key issues in philosophy. _Free Will: An historical and philosophical introduction_ provides a comprehensive introduction to this highly important question (...) and examines the contributions made by sixteen of the most outstanding thinkers from the time of early Greece to the twentieth century: *Homer *Sophocles *Platto *Aristotle *St Augustine *St Thomas Aquinas *Descaartes *Spinoza *Hume *Kant *Schopehauer *Freud *Sartre *Weil *Wittgenstein *Moore Ilham Dilman brings together all the dimensions of the problem of free will with examples from literature, ethics and psychoanalysis. Drawing out valuable insights from both sides of the free will-determinism divide, and he provides an accessible and highly readable introduction to this perennial problem. (shrink)

t. 1.Novoe mirovozzrenie i novai͡a teorii͡a nauki -- t. 2. [without special title].

-- 3. Escrits d'economia i finances, 1925 / pròleg de Francesc Roca.

Satr al-awrah (Hijab /veiling) is one of the obligatory provisions for men and women in Islam. Satr al-awrah, as a religious/jurisprudential term, means covering the parts of the body (awrah) that should be covered by religion. Islamic jurisprudents have disagreed on whether satr al-awrah is a condition of validity for prayer. There are two basic approaches to this issue, one of which belongs to the public (jumhūr including the Hanafī, Shafiī and Hanbalī schools) and the other to the Mālikīs. According (...) to the majority (jumhūr), satr al-awrah is a validity condition of the prayer. Therefore, a prayer performed without fulfilling the satr al-awrah condition is not valid. A prayer performed in this way must be re-performed absolutely within or outside of time. There are two approaches in the Mālikī school regarding whether the satr al-awrah is a condition for the validity of the prayer. The first approach is (partly) the same as the jumhūr. According to the second approach (without any distinction between prayer and outside the prayer), satr al-awrah is a general obligation in Islam and is not a valid condition for prayer.According to the Mālikīs who accept this second view, it is sunnah to comply with the satr al-awrah condition in prayer. On the other hand, in the Mālikī school, awrah is divided into two as ʿawrah mughallaẓa and ʿawrah mukhaffafa in terms of its effect on the validity of prayer. The disagreement about whether the satr al-awrah is a condition of validity for the prayer is related to the ʿawrah mughallaẓa. On the other hand, there is an agreement that the ʿawrah mukhaffafa is not a condition for the validity of the prayer. The disagreement in the classical fiqh doctrine about whether the satr al-awrah is a condition for the validity of the prayer has some jurisprudential consequences. As a matter of fact, according to the majority, whether it is ʿawrah mughallaẓa or mukhaffafa, a prayer performed with an uncovered awrah is not valid and must be re-performed absolutely. In the Mālikī school, there are different opinions depending on whether it is ʿawrah mughallaẓa or mukhaffafa. If the place uncovered on the body is ʿawrah mughallaẓa; According to those who accept the satr al-awrah as a condition for the validity of the prayer, the prayer is not valid and must be re-performed absolutely. After the time has passed, the prayer does not have to be repeated. If the place uncovered on the body is ʿawrah mukhaffafa, according to all Mālikīs, unanimously the prayer is valid. Although it is recommended to reperformed it in time, it is not required to be returned after the time has passed. The following can be said about the practical examples of the disagreement in the classical fiqh doctrine regarding whether the satr al-awrah is a condition for the validity of the prayer, especially in terms of ʿawrah mukhaffafa: According to Mālikīs, who do not accept the validity of the satr al-awrah for prayer, it is valid for women to pray with their heads down, below the knees and with their arms uncovered. Again, according to them, it is valid for men to perform prayers with their thighs/hips (fakhz) uncovered, since it is considered one of the private parts. (shrink)

Mifologizirovannoe soznanie i totalitarizm -- O globalʹnom. Ontologicheskiĭ tragizm bytii︠a︡, ili Razmyshlenii︠a︡ malit︠s︡irista -- Razmyshlenii︠a︡ postoronnego -- Tolerantnostʹ v Rossii : vozmozhnostʹ i nevozmozhnostʹ -- Sudʹby liberalizma v Rossii : razmyshlenni︠a︡ profana -- Obyknovennyĭ russkiĭ fashizm -- "Vsë deĭstvitelʹnoe razumno" -- Intolerantnostʹ : repressivnoe soznanie i repressivnye praktiki -- Iskli︠u︡chennye navsegda -- Novyĭ mir? Razmyshlenii︠a︡ profana -- Dva lit︠s︡a ėkonomicheskoĭ svobody -- Ultra pessimo, ili Homo sapiens kak strashnai︠a︡ oshibka prirody -- Vlastʹ kak obʺekt/subʺekt prestupleniĭ -- Intellektualʹnai︠a︡ antimobilʹnostʹ sovremennykh rossiĭskikh (...) obshchestvovedov -- Chto denʹ gri︠a︡dushchiĭ nam gotovit? -- Kapitalizm ili sot︠s︡ializm? Oba khuzhe! -- Chelovecheskoe, slishkom chelovecheskoe -- O glavnykh protivorechnii︠a︡kh i glavnykh problemakh obshchestva postmoderna -- Pravda, odna tolʹko pravda, nichego, krome pravdy! -- Nemnogo ob Apokalipsise -- Gde my? Kuda idem? Where are we? Where are we going? (shrink)

If there is an inherent connection between love and generosity, between love and creativeness, as this book argues there is, then how can love itself be selfish, destructive and tyrannical? Concerned with questions about love in its different forms, this book seeks and discusses the views of writers--Plato, Proust, Sartre, Freud, D. H. Lawrence, Erich Fromm, C. S. Lewis, Kierkegaard, Simone Weil and Kahlil Gibran--who have suggested distinctive solutions to the problems which love poses in the face of its obstacles. (...) The enquiry which the book undertakes emcompasses both the conceptual and existential experience of love. (shrink)

Издание содержит: Есть ли ошибка в формуле мира?; Бегство от смысла; Секрет формулы мира - закон притяжения?