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Journal articles on the topic 'Western philosophers'
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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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AS, Humaidi Hum. "To be Excellent Society: Comparative Analysis between Western and Muslim Philosophers." Ulumuna 20, no. 1 (June 6, 2016): 147–76. http://dx.doi.org/10.20414/ujis.v20i1.823.
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The western philosophers like Karl Marx believe that society is ontologically understood in terms of physical dimension only while the Muslim philosophers such as al-Fārābī, Nasīr al-Dīn al-Tūsī, Ibn Khaldūn and Murtaḍā Muṭahharī argue that it consists of physical and metaphysical or spiritual aspects. The structure of a society along with its development and orientation can be seen and explained by its physical and metaphysical aspects. Moreover, the perfection of a society is not only based on the fulfilment of its physical needs but also on the establishment of intellectual and spiritual needs. This article aims to discuss society through Islamic philosophy’s perspective with the elaboration of social science, the reality of a society, the structure of an ideal society and its development and orientation.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.823
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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.
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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.
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Rahbaripour, Kasra. "ANALYSIS OF PHILOSOPHY OF ART FROM ISLAMIC PHILOSOPHERS’ PERSPECTIVE." Revista Europeia de Estudos Artisticos 4, no. 4 (December 30, 2013): 87–115. http://dx.doi.org/10.37334/eras.v4i4.62.
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The western philosophers’ perspective of art is quite different from the Islamic philosophers’ philosophy of art because western philosophers repeatedly employed their western criteria and norms in evaluation of Islamic art. Consequently, this research analyzes art philosophy from Islamic philosophers’ perspective so as to have a deep understanding of art, its forms and values. The main objectives were o analyze the philosophy of art based on Islamic philosophers’ perspective, to determine what influences Islamic philosophers’ perspective of art and to understand the important role of art in Islamic culture. Methodology used was a cross sectional survey that was descriptive with qualitative research and quantitative research being employed. Specifically, research participants only included Islamic philosophers derived from different regions. Findings reveal that Islamic philosophers exteriorize and visualize what hidden inwardly in metaphysics and revelation art is. Moreover, it was revealed that majority of the Islamic philosophers believed that western philosophers misunderstand their perspective of art. In addition, the Islamic philosophers strongly agreed that Art should mainly express submission to God and that artwork that is nonconforming to Islamic worldview is unsuccessful artistically. Another philosophy of artwork is that it should reflect Divine Unity and consideration of beauty was of great importance in art according to Islamic philosophers. It wasconcluded that art and what constitutes art significantly depend on the culture and believes of individual groups or religious affiliations. Islamic philosophers have a radical different perspective of art philosophy where man is considered as divinity instrument created by Supreme Allah.
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Montiglio, Silvia. "Wandering philosophers in Classical Greece." Journal of Hellenic Studies 120 (November 2000): 86–105. http://dx.doi.org/10.2307/632482.
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The wandering philosopher is best known to us as a Romantic ideal that projects one's longing for physical and mental withdrawal. Rousseau's ‘promeneur solitaire’ does not cover great distances to bring a message to the world. His wanderings, most often in the immediate surroundings, rather convey spiritual alienation. But the ‘promeneur solitaire’ is not the only kind of wandering philosopher known in Western culture. Itinerant philosophers existed already in antiquity. During the Roman empire, many sages wandered all over the Mediterranean world. They went about for the sake of intellectual and spiritual enrichment, but essentially to spread their teaching and to intervene in local quarrels as religious consultants. Wandering connoted their ambiguous status in society—both in and out—and thereby enhanced their charisma and endowed them with an aura of superior power.
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B., C. J., and John Shand. "Philosophy and Philosophers: An Introduction to Western Philosophy." Philosophical Quarterly 43, no. 173 (October 1993): 578. http://dx.doi.org/10.2307/2220017.
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LETTES, EDMUND. "PHILOSOPHERS AS RULERS: EARLY WESTERN IMAGES OF CONFUCIANISM." Journal of Chinese Philosophy 14, no. 2 (June 1987): 233–48. http://dx.doi.org/10.1111/j.1540-6253.1987.tb00340.x.
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Mahon, James Edwin. "Philosophy and philosophers: An introduction to western philosophy." History of European Ideas 21, no. 4 (July 1995): 584–85. http://dx.doi.org/10.1016/0191-6599(95)90213-9.
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Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.
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In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
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Puchner, Martin. "Performing the Open: Actors, Animals, Philosophers." TDR/The Drama Review 51, no. 1 (March 2007): 21–32. http://dx.doi.org/10.1162/dram.2007.51.1.21.
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Three scenes of performance, corresponding to a parallel effort by Giorgio Agamben in his critique of the “anthropological machine,” suggest a strategy of “negative mimesis” to counter the stubborn anthropocentrism of the Western philosophical tradition.
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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.
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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.
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O’Hagan, John, and Alan Walsh. "Historical Migration and Geographic Clustering of Prominent Western Philosophers." Homo Oeconomicus 34, no. 1 (November 16, 2016): 11–32. http://dx.doi.org/10.1007/s41412-016-0033-0.
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Mukhtarov, Utkirjon. "WESTERN PHILOSOPHERS' VIEWS ON THE DEVELOPMENT OF PHILOSOPHICAL EDUCATION." INTERNATIONAL JOURNAL OF CONSENSUS 2, no. 1 (January 30, 2020): 114–19. http://dx.doi.org/10.26739/2181-0788-2020-2-13.
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Kisjuhas, Aleksej. "Reason without feelings? Emotions in the history of western philosophy." Filozofija i drustvo 29, no. 2 (2018): 253–74. http://dx.doi.org/10.2298/fid1802253k.
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The paper critically analyzes the interplay between reason and emotions in the history of Western philosophy, as an inadequately ambivalent interrelationship of contrast, control and conflict. After the analysis of the philosophies of emotions and passion amongst the most important philosophers and philosophical works of classical antiquity and the Middle Ages, the paper presents ideas on this interrelationship within the framework of modern philosophy, or during the so-called Age of Reason. Finally, the paper analyzes the character of emotions in the contemporary philosophy, while examining possibilities for the history of (philosophy of) emotions and feelings, but also the possibilities for overcoming the undue opposition of reason and emotions, which was present in the dominant Western philosophical tradition.
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Palmquist, Stephen R. "The Yijing as a Challenge for Western Metaphysical Reflection." Journal of Chinese Philosophy 46, no. 3-4 (March 3, 2019): 156–60. http://dx.doi.org/10.1163/15406253-0460304004.
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As an introduction to a special issue of the Journal of Chinese Philosophy on the Yijing and Western metaphysics, this article examines the variety of uses to which the Yijing has been put in the past and offers suggestions as to why the vast majority of Western philosophers, and even many recent Chinese philosophers, have tended to ignore it. Drawing on insights conveyed by the papers included in the special issue, as well as on various other recent research related to this topic, I argue that the Yijing has a largely untapped potential to be used by philosophers who seek to construct metaphysical arguments and systems. Everyone interested in gaining wisdom through philosophical reflection—whether their main focus is on Chinese thinkers, on Western thinkers, or on thinkers from other, more marginalized traditions—can benefit by accepting the challenge posed by this classical Chinese book of wisdom.
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Vorozhikhina, K. V. "LEV SHESTOV." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 192–209. http://dx.doi.org/10.22363/2313-2302-2019-23-2-192-209.
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The article is devoted to the biography and creativity of the Russian religious existential thinker Lev Shestov. The article reflects the main stages of the philosopher’s philosophical evolution: it analyzes the sources of his work, the circle of the closest to Shestov thinkers and philosophers, it examines the reasons of the transformations of his views that forced philosopher to overcome the ethical and take the path of philosophy of tragedy and immoralism, it traces his creative evolution from populism to Nietzscheanism and religious philosophy of the existential type. The author of the article analyzes the changes of Shestov’s ethical understanding, his vision of philosophy and the idea of humanism and his attitude to the personality and heritage of F. Nietzsche. The article discusses the basic concepts of his teaching: tragedy, the living God, faith, reason, sin, boldness, “vsemstvo”, death, speculation, etc. It traces the connection with European intellectuals and emphasizes Lev Shestov’s contribution to Western culture.
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CARR, BRIAN. "Śankara on memory and the continuity of the self." Religious Studies 36, no. 4 (December 2000): 419–34. http://dx.doi.org/10.1017/s0034412500005370.
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An issue much discussed by Indian philosophers and Western philosophers alike is one that concerns the need to assume a continuing self (or subject of experience) in giving an account of the world and our experience of it. This paper concentrates on two arguments put forward by the eighth-century AD Indian philosopher Śankara, in a short passage of his commentary on Bādarāyana's Brahmasūtra. The innovative peculiarity of these arguments is that they rest on an appeal to the content of memory judgements. Śankara takes the line that an analysis of the content of memory judgements shows that a Buddhist attempt to reconstrue memory as mere similarity between successive experiences is fundamentally flawed. Our concern, therefore, is whether Śankara's account of the content of memory judgements is correct, and whether it establishes the required continuity.
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Astrachan, Isabel. "Language and Being(s)." CLR James Journal 26, no. 1 (2020): 163–76. http://dx.doi.org/10.5840/clrjames20212377.
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In the mid-twentieth century, many philosophers took up as their aim the destruction of Western metaphysics. Martinican philosopher, novelist, poet, and playwright Édouard Glissant and German philosopher Martin Heidegger were two such authors. Driven by a profound dissatisfaction with the logocentrism of Western metaphysics and concerns over what the tradition excluded—for Glissant, the experience of the creolized and post-colonial subject, and for Heidegger, the “Question of Being”—both advocated for more creative engagement with language and advanced particular views about the link between language and Being. Through a comparative examination of the two authors’ poetics, I aim to “unconceal” an implicit dialogue between their views. I conclude by considering the implications of a key exchange in this proposed dialogue: Glissant’s substitution of Relation for Heideggerean Being. I suggest that this exchange and Glissant’s substitution make plain the problematic tendency in Western philosophy to promote an exclusionary view under the guise of universal truth, that it provides Caribbean philosophy with a greater vocabulary through which to further “produce” itself, and that it is better suited to allow for a process of unceasing transformation and creolization, in contrast to a Western philosophical emphasis on fixity.
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Goldstick, D. "Could God Make a Contradiction True?" Religious Studies 26, no. 3 (September 1990): 377–87. http://dx.doi.org/10.1017/s0034412500020539.
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Was Thomas Aquinas the first major Western philosopher to distinguish systematically between things it would be contradictory to deny and other things? He certainly was willing to give his authority to the proposition that whatever is logically impossible (as we say in modern terminology) ‘does not come within the scope of divine omnipotence’. In the later Middle Ages, scholastic philosophers came virtually to equate achievable by divine power and (describable in phraseology) free of contradiction (hence also not (describable in phraseology) free of contradiction and not achievable (even) by divine power).
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Roelens, Camille. "Les philosophies du hygge : entre héritage culturel et développement personnel face à la quêete hypermoderne du bien-être individuel." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 3 (December 5, 2021): 11–31. http://dx.doi.org/10.24193/subbphil.2021.3.01.
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Hygge Philosophies: Between Cultural Heritage and Personal Development in the Face of the Hypermodern Quest for Individual Well-Being In this article, we are interested in hygge, often presented as a Danish philosophy of life. We question hygge as it is portrayed and listed in personal development literature (1). We suggest that, in the contemporary Western democratic context, hygge touches on both a part of Danish cultural heritage and a sphere of concerns typical of Western democratic hypermodernity (2). A concluding section will allow us to make some generalizations about the stakes of intellectual work in our societies in the XXIst century and the contributions that philosophers can make (3). Keywords: hygge, individualism, democracy, well-being, personal development
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Popp, Stephan. "Muhammad Iqbal – Reconstructing Islam along Occidental Lines of Thought." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 201–29. http://dx.doi.org/10.30965/23642807-00501011.
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Abstract The philosopher Muhammad Iqbal is officially seen as the inventor of the idea of Pakistan and is considered to be the national poet of the country. Indeed, he is one of the most important Islamic modernists, a source of inspiration for enlightened Islam today, and one of the great philosophers of life in the first half of the 20th century. This article explains the main concepts of philosophy: “self”, “love”, “intuition”, his philosophy of time, his concept of Islam, and his critique of the West. It then traces the influences on his thought from Islamic thinkers, from the Western philosophers Fichte, Kant, Nietzsche, and Bergson, and the Influence of the Indian society he was living in. Iqbal claimed that all his ideas derived from his thorough reading of the Quran. However, the questions that shaped his answers were very much in the form of the European philosophy of the time, and in that of the discourses of his society too.
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Ikeke, Mark Omorovie. "Ecophilosophy and African traditional ecological knowledge." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 228–40. http://dx.doi.org/10.15290/idea.2018.30.1.17.
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Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.
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Dagnino, Giovanni Battista, and Anna Minà. "Unraveling the Philosophical Foundations of Co-opetition Strategy." Management and Organization Review 17, no. 3 (February 17, 2021): 490–523. http://dx.doi.org/10.1017/mor.2020.68.
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ABSTRACTThis article aims to understand how Eastern and Western philosophies shape the perspectives of scholars and practitioners in framing co-opetition (i.e., the coexistence of competition and cooperation) in distinctive manners and, in turn, how such distinctions shape the behavioral patterns of co-opetition. We disentangle the constructs of competition and cooperation and their coexistence as proposed by three Chinese schools of thought (i.e., Taoism, Confucianism, and Legalism) and three Western philosophers (i.e., Immanuel Kant, Georg W. F. Hegel, and Adam Smith). Based on this groundwork, we unveil four comparative philosophical logics used to address the essence of co-opetition (i.e., either/or, both/and, both/or, and either/and). In addition, we apply such East-meeting-West linkages to a typology of co-opetition strategies.
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Hessel, Volker. "Everything Flows: Continuous Micro-Flow for Pharmaceutical Production." Chemistry International 40, no. 2 (April 1, 2018): 12–16. http://dx.doi.org/10.1515/ci-2018-0203.
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AbstractThe pre-Socratic philosophers made the first honest attempt, at least in the western world, to describe natural phenomena in a rudimentary scientific manner and to exploit those for technological application [1]. Pythagoras of Samos (570–495 BC) was an Ionian Greek philosopher and the first to actually call himself a “philosopher”. He was credited with many mathematical and scientific discoveries, including the Pythagorean theorem, Pythagorean tuning, the five regular solids, the theory of proportions, and the sphericity of the Earth. The Pythagorean triple is also well-known. Heraclitus of Ephesus (535–475 BC) was famous for his insistence on ever-present change as the fundamental essence of the universe, as stated in the famous saying“panta rhei”—everything flows.
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Pavlov, Alexander V. "Utopia in the Recent Western Marxism: Anomaly, Hope, Science." Voprosy Filosofii, no. 9 (2021): 25–36. http://dx.doi.org/10.21146/0042-8744-2021-9-25-36.
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The article investigates the problem of utopia in actual Marxism. It is well known that Marx and Engels opposed their “scientific socialism” to “utopian socialism”. The followers of Marx have long supported this orthodox teaching. However, since the middle of the 20th century, Western Marxists have begun to talk about utopia as the central element of their social philosophy. Sociologist Alvin Goldner called these “anomalies”. They stood out as a separate system of critical Marxism from the theoretical system of “scientific Marxism”. The first person to write about utopia was Ernst Bloch. Then Herbert Marcuse turned to the subject. Since the early 1990’s, when it would seem that Marxism was in crisis due to the collapse of the Soviet Union and the failure of left-wing politics, it has been actively theorized about utopia. In addition to philosophers (Fredric Jameson, Slavoj Žižek) various types of sociologists (Erik Olin Wright, David Harvey) begin to write about utopia. The sociologist Göran Therborn called this trend in actual Marxism “American futurism”. The author of the paper writes that left-wing sociologists and philosophers abandon the traditional understanding of utopia (“blueprint”) and think it through in a new way. Sociologists try to talk about utopia in terms of science (“real utopias”), while philosophers theorize utopia as a hope, a horizon of the impossible, a desire for a better future. Despite the fact that these are two different understandings of utopia, the important thing is that for recent Marxists (even “scientific” ones), utopia is one of the most important categories of social theory.
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Bolton, Caitlyn. "Community Agency and Islamic Education in Contemporary Zanzibar." Journal of Bahá’í Studies 30, no. 3 (May 19, 2021): 93–103. http://dx.doi.org/10.31581/jbs-30.3.320(2020).
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Western liberal political philosophy, which undergirds the conception of the modern nation-state as theorized by European philosophers of liberalism from centuries past, is primarily concerned with the dynamics of rights and responsibilities between the individual and state institutions. In defining these dynamics, some philosophers held an assumption of human nature as inherently inclined toward selfish ends...
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Bird, Graham. "Philosophy and Philosophers: An Introduction to Western Philosophy, by John Shand." Journal of the British Society for Phenomenology 27, no. 2 (January 1996): 219–20. http://dx.doi.org/10.1080/00071773.1996.11007161.
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Iveković, Rada. "Coincidences of Comparison." Hypatia 15, no. 4 (2000): 224–35. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00364.x.
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Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't exactly indulge in comparative philosophy. Rather, she tries to make the most of the existing “coincidences,” using both western and Asian thought in order to open a new area for the production of concepts and a new field for philosophy in general.
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Lamola, Malesela John. "PETER J. KING AND THE TRANSFORMATION OF THE PHILOSOPHICAL CANON: AN AFRICANIST APPRECIATION." Phronimon 16, no. 1 (January 29, 2018): 62–76. http://dx.doi.org/10.25159/2413-3086/3812.
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From a perspective of an advocacy for a multi-culturally sensitive epistemology, as well as from the context of the politics of decision-making on which thinkers get inaugurated into a community of what is regarded as standard-bearers of what passes as philosophy, Peter King’s One hundred philosophers: The life and work of the world’s greatest thinkers (2004) is instructive. He creatively breaks the boundaries of the traditional canonical criteria of Western philosophy and installs into a singular chronological compendium thinkers from Asia, Africa, Europe and the Americas as philosophers whose works set the frontiers of philosophic erudition. Our critical observation is that King profoundly subverts the myth and challenges the doctrine of positing European thinkers as bulwarks of a universally superior epistemic system. Drawing from the amply documented protestation of African philosophy against the supremacist tendencies of the hegemonic Western academy, as well as from Walter Mignolo’s critical framework on the proclivity of a colonial epistemology to masquerade as universal, this essay critically highlights the historico-cultural mechanisms whereby the Western philosophical tradition sets itself as the arbiter and universal measure of what passes as philosophy, or a philosopher. King’s book is presented as a commendable negation of this tendency and as a demonstration of a culturally equitable and pluraversal (as opposed to the Eurocentric universal) approach to the recognition of philosophical genius. The essay is a contribution to the demands for the transformation of the conceptualisation of philosophy in the post-colonial academy.
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Kang, Young Ahn. "“First Korean Philosophers” on Philosophy." Diogenes 62, no. 2 (May 2015): 62–70. http://dx.doi.org/10.1177/0392192117703051.
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Philosophy as an academic discipline was introduced to Korea at the end of the 19th century. Philosophical education and professional research did not begin, however, until the 1920s. The first institution in which Koreans could study philosophy as a major at college level was Keijō Imperial University, which was founded by the Japanese in 1924 in Seoul, Korea. The first graduates from this school produced their research in Korean and contributed to the settlement of philosophy on the Korean peninsula. They were joined by Koreans who had returned from study in Austria, Germany, France, and the United States. I call these the “first Korean philosophers.” In order for an individual to belong to this group, three conditions had to be met: first, he or she should have studied philosophy as a major at college level; second, he or she should have read Western philosophical texts in original or in translation; third: he or she should have written a treatise in the contemporary Korean language. Against this background, I am going to deal with three questions. The first question concerns their attitude towards philosophy. The second question concerns their conception of philosophy. The third question concerns the method of doing philosophy. Through this study, I have shown that the first Korean philosophers foreshadowed the struggle between the Marxist and liberal understandings of the world and of humanity, even though they lived in the time of Japanese occupation.
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Salleh, Sakinah, and Rahimah Embong. "Educational views of Ibnu Sina." al-Irsyad: Journal of Islamic and Contemporary Issues 2, no. 1 (June 20, 2017): 13–24. http://dx.doi.org/10.53840/alirsyad.v2i1.23.
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Some crucial questions have been raised in recent decades about proper Islamic education: its aim, underlying philosophy and assumptions, value system, and the most profound question is how to integrate the dualistic and contradictory systems of education to solve the problem of dualism or bifurcation faced by the Ummah in this present day. Some Muslim scholars suggest that the pre-requisites of being excellent in this world and the hereafter are going back to al-Quran and al-Sunnah. Unfortunately, the views of the Islamic scholars on Islamic education have been neglected due to the domination of western elements and modern ideas. Therefore, it is a great need for us to examine the previous Muslim philosophers’ views and contributions. To discuss the Muslim philosopher’s view of education, Ibn Sina’s concepts and ideas concerning education derived from some philosophical and epistemological domains have been analyzed. Extensive documentary analysis was made for this purpose, while previous literature of Ibnu Sina’s was referred to. A ‘biographical’ works were done, which refers to a work that draws on whatever materials are available to Ibnu Sina’s to represent an account of his life and achievements. Narrative analysis is used to elicit results, and a comparative analysis of this philosopher with Western thinkers such as Aristotle and John Dewey also ensued. It is hoped that this would explain Ibn Sina’s genuineness in developing knowledge in accordance with al-Quran and al-Sunnah and his contribution to the contemporary educational system.
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Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.
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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).
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Сало, Г. В. "Anthropological measurements in the religious and philosophical views of Western thinkers Ukrainian Diaspora." Grani 22, no. 3 (May 10, 2019): 19–26. http://dx.doi.org/10.15421/171928.
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In the article the features of religious and philosophical doctrine diaspora thinkers. The level of investigationalness of problem is reflected in home historiography. The nature of teaching Ukrainian foreign philosophers who used in his writings a wide knowledge of the tools in the nature of man. Based on the views of Ukrainian foreign philosophers Dmitry Chyzhevsky, Mykola Shlemkevych and Ivan Ogienko analyzed their scientific achievements characterized by anthropological orientation. Established that the outlook of diaspora scientists combined the best achievements of the classics of Ukrainian culture and European philosophy. Thesis there is determined the key features anthropologism in the philosophy of outstanding Ukrainian scientists. That is why during the study focused on the disclosure of the essence of human centric concept that lay at the origin of religious-philosophical discourse Ukrainian thinkers abroad. Proved that scientific heritage of Dmitry Chyzhevsky, Mykola Shlemkevych and Ivan Ogienko is significant in terms of the problems of modern religion. The peculiarity of the teaching of foreign Ukrainian thinkers lies in its anthropological orientation, which at the same time is not separated from the irrational categories of existence. As a result of the research, the Ukrainian man for the first time appears as distinct not only in his local space of existence, but also in the European system of philosophical coordinates. Based on the results of studying the experience of Ukrainian diaspora philosophers concluded significant relevance and prospects of further research religious-philosophical discourse of Western thinkers Ukrainian diaspora. Preservation of human and humanistic values of the philosophers of the Ukrainian diaspora, which is reflected in cultural life and other heritage, where the Ukrainian diaspora preserved and developed and strengthened the cultural heritage of the Ukrainian people.
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LU, Feng. "“孔顏之樂”、壽命與生命之道." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 65–68. http://dx.doi.org/10.24112/ijccpm.121567.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor He Huaihong observes that the lives of famous Chinese philosophers in the 20th century were longer than those of their French counterparts and attributes this phenomenon to differences in these individuals’ ways of life and guiding philosophies. I broadly agree with Professor He. However, I make a different claim for the fundamental difference between Chinese philosophy and Western philosophy. According to Chinese philosophy, human beings’ supreme goal lies within human life, whereas that defined by Western philosophy isexternal to human life. According to modern definitions, humanity’s ultimate aim is to construct paradise on Earth through scientific and technological innovation and economic growth. The corollaries of this modern goal are that no single individual can ever be satisfied with her/his situation and that society as a whole can never be satisfied by the level of its economy. In short, modernity legitimizes global greed. As a result, many elites in modern society are greedy. However, greedy people cannot also be happy and unhappiness has been statistically linked with unhealthiness. Before the 20th century, most of China’s philosophers were absolutely virtuous and capable of remaining peaceful in any situations, and thus usually enjoyed long lives.DOWNLOAD HISTORY | This article has been downloaded 81 times in Digital Commons before migrating into this platform.
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Dai, Chuang. "Philosophical-aesthetic reflection in China in the century: Wang Guowei and Zong Baihua." Философская мысль, no. 12 (December 2020): 15–29. http://dx.doi.org/10.25136/2409-8728.2020.12.34614.
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This article is dedicated to examination of the philosophical-aesthetic reflection in China in the XX century, and the impact of European aesthetics upon the development and transformation of the traditional Chinese aesthetics. The article employs the method of historical and cultural with elements of structural analysis of aesthetic text of the modern Chinese philosophers. In the XX century, a number of Chinese thinkers made attempts of reforming the traditional Chinese aesthetics, complementing it with the viewpoint of European philosophy. The article examines the paramount aesthetic thoughts of the modern Chinese philosophers Wang Guowei and Zong Baihua, and determines the impact of European philosophy upon them. The scientific novelty of this study lies in assessing the impact of the concepts of European aesthetics upon self-reflection and development of Chinese aesthetics in the context of cross-cultural problematic. It is demonstrated that Chinese modern aesthetics in many ways retains its connection with the tradition, which determines its specificity and imparts peculiar semantic symbolism. The conclusion is made that in the XX century, Chinese philosophers sought to complement the existing traditional Chinese reflection on art, which is based mostly on the ideas of Taoism and Buddhism, with what can be referred to as the Western viewpoint, associated with a scientific approach and scientific interpretation. Another vector in the area of humanistic understanding of the phenomenon of art was related to the attempts of interpretation of the European aesthetic thought from through the prism of Chinese traditional philosophy. The philosopher Wang Guowei tried to incorporate the European aesthetics into the scientific problematic of China. The philosopher Zong Baihua wanted to synthesize the Chinese and European aesthetic theories, and create what he believed is the modern Chinese aesthetics.
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McStay, Andrew. "Emotional AI, Ethics, and Japanese Spice: Contributing Community, Wholeness, Sincerity, and Heart." Philosophy & Technology 34, no. 4 (October 13, 2021): 1781–802. http://dx.doi.org/10.1007/s13347-021-00487-y.
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Abstract This paper assesses leading Japanese philosophical thought since the onset of Japan’s modernity: namely, from the Meiji Restoration (1868) onwards. It argues that there are lessons of global value for AI ethics to be found from examining leading Japanese philosophers of modernity and ethics (Yukichi Fukuzawa, Nishida Kitaro, Nishi Amane, and Watsuji Tetsurō), each of whom engaged closely with Western philosophical traditions. Turning to these philosophers allows us to advance from what are broadly individualistically and Western-oriented ethical debates regarding emergent technologies that function in relation to AI, by introducing notions of community, wholeness, sincerity, and heart. With reference to AI that pertains to profile, judge, learn, and interact with human emotion (emotional AI), this paper contends that (a) Japan itself may internally make better use of historic indigenous ethical thought, especially as it applies to question of data and relationships with technology; but also (b) that externally Western and global ethical discussion regarding emerging technologies will find valuable insights from Japan. The paper concludes by distilling from Japanese philosophers of modernity four ethical suggestions, or spices, in relation to emerging technological contexts for Japan’s national AI policies and international fora, such as standards development and global AI ethics policymaking.
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Sujudi, Nayyif, and Nabil Nabil. "EPISTIMOLOGI MANAJEMEN DI ERA KEMAJUAN ISLAM." Almarhalah | Jurnal Pendidikan Islam 5, no. 2 (September 30, 2021): 187–98. http://dx.doi.org/10.38153/alm.v5i2.61.
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AbstractIn the context of Islam, science is the beginning of human substance in building world civilization. Islamic epistemology has similarities with the term science in Western epistemology. Just as science in Western epistemology is distinguished from knowledge, science in Islamic epistemology is distinguished from opinion (ra'y). Science is not arbitrary knowledge or just opinion, but knowledge that has been tested for truth. The understanding of science is actually not much different from science, only science is limited to physical or sensory fields, science goes beyond it in non-physical fields such as metaphysics. Historical metamorphosis is added to analysis and management knowledge. Muslim philosophers are used as a basic reference as the core paradigm of management based on humanity and human patterns. Keywords: Epistemology, Muslim Philosophers, Islamic Management Orientation
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Chang, Hui-Ching. "Learning speaking skills from our ancient philosophers." Journal of Asian Pacific Communication 11, no. 2 (December 31, 2001): 109–33. http://dx.doi.org/10.1075/japc.11.2.02cha.
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Definitions and contents of interpersonal communication have undergone significant change in modern Taiwan, as can be observed from the production of an ever-increasing number of translated books that purport to teach people how to communicate. Since skills taught in these foreign texts unavoidably reflect a Western cultural orientation, a counter-balancing force that elevates and highlights Chinese cultural traditions can be readily observed. In response to challenges from the West, books by Chinese natives call for readers’ appreciation of speaking skills employed by ancient Chinese philosophers, politicians, and others. Through such rhetorical efforts that revitalize the image of eloquent ancient Chinese speakers, these popular media redefine “the Chinese cultural traditions,” (1) as embracing articulate and eloquent speaking skills rather than merely emphasizing humbleness; (2) as a guide for the future rather than something to be discarded; and consequently, (3) as a solution to the seeming struggle between modernity and tradition. This paper traces the development of popular books during 1994–1998, analyzing selected popular books written by Chinese to examine how Chinese authors fashion their own unique discourse about communication to challenge and supplement extra-cultural ideas introduced by translated popular books.
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Sadik, Shalom. "Abner de Burgos and the Transfer of Philosophical Knowledge between Judaism and Christianity." Medieval Encounters 22, no. 1-3 (May 23, 2016): 95–112. http://dx.doi.org/10.1163/15700674-12342217.
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Abner de Burgos (Alfonso de Valladolid, ca. 1265–1347) was perhaps the most important philosopher in the stream of Jewish-Spanish apostates in the fourteenth and fifteenth centuries. In the first part of his intellectual career, Abner was an Aristotelian Jewish philosopher. However, around the age of sixty, he became a Neo-Platonic Christian and devoted the rest of his life to trying to convert Jews to Christianity. As a philosopher who spent more than fifty years of his life as a Jew, and more than twenty-five years as a Christian, we may expect to find that Abner played a major role in the transfer of philosophical knowledge between the two religions. Here, we will see that the reality is in fact different. Abner’s familiarity with philosophical material was almost entirely limited to parts of the Spanish-Jewish curriculum. His philosophical influence was almost entirely limited to Spanish Jews, and it is only through these Jews that he had any kind of influence upon Christians in general and Western philosophers in particular.
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Bullock, Katherine H. "Re-Telling the History of Political Thought." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 29–49. http://dx.doi.org/10.35632/ajis.v19i1.1974.
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This paper explores the construction of the canon of political theory. I argue that the interpretation of the canon that defines ancient pagan Greeks as the founders of western political thought, includes medieval Christian thinkers, and yet defines out Muslim and Jewish philosophers is based upon western ethnocentric secular assumptions about the proper role of reason, experience and revelation in philosophical thinking.
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Kashif, Muhammad, Atiq Ur Rehman, and Nicholas Grigoriou. "The welfare organization agenda." Society and Business Review 13, no. 2 (July 9, 2018): 184–94. http://dx.doi.org/10.1108/sbr-11-2017-0095.
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Purpose The role of managers is crucial to achieve holistic organizational goals to benefit the key stakeholders. However, a Western perspective is dominant as management literature where the work of Anglo-Arab philosophers is largely ignored. This paper aims to fill this knowledge gap and promulgate the writings of Ibn Khaldun (a fourteenth-century Muslim philosopher) to advance management knowledge. Design/methodology/approach This paper is primarily based on the review of Ibn Khaldun’s book Muqaddimah. Findings This study provides valuable insights to the leaders as well as management practitioners by offering some useful directions to the management researchers for further research. The analysis revealed five themes: Fikr (mindfulness), Ta’awun (cooperation), Ta’akhi (brotherhood), ethical leadership and Adal (justice). Originality/value This paper is an original contribution to the extant literature available on organization development and scant literature available on imparting employee welfare agenda in contemporary organization from the perspective of a Muslim philosopher Ibn Khaldun.
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Rudolph, Ulrich, and Roman Seidel. "The Philosophical Proof for God’s Existence between Europe and the Islamic World: Reflections on an Entangled History of Philosophy and Its Contemporary Relevance." Asiatische Studien - Études Asiatiques 73, no. 1 (March 26, 2019): 57–88. http://dx.doi.org/10.1515/asia-2018-0043.
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AbstractThe Argument for God’s Existence is one of the major issues in the history of philosophy. It also constitutes an illuminating example of a shared philosophical problem in the entangled intellectual histories of Europe and the Islamic World. Drawing on Aristotle, various forms of the argument were appropriated by both rational Islamic Theology (kalām) and Islamic philosophers such as Avicenna. Whereas the argument, reshaped, refined and modified, has been intensively discussed throughout the entire post-classical era, particularly in the Islamic East, it has likewise been adopted in the West by thinkers such as the Hebrew Polymath Maimonides and the Medieval Latin Philosopher and Theologian Thomas Aquinas. However, these mutual reception-processes did not end in the middle ages. They can be witnessed in the twentieth century and even up until today: On the one hand, we see a Middle Eastern thinker like the Iranian philosopher Mahdī Ḥāʾirī Yazdī re-evaluating Kant’s fundamental critique of the classical philosophical arguments for God’s existence, in particular of the ontological proof, and refuting the critique. On the other hand, an argument from creation brought forward by the Islamic Theologian and critic of the peripatetic tradition al-Ghazāli has been adopted by a strand of Western philosophers who label their own version “The Kalām-cosmological Argument”. By discussing important cornerstones in the history of the philosophical proof for God’s existence we argue for a re-consideration of current Eurocentric narratives in the history of philosophy and suggest that such a transcultural perspective may also provide inspiration for current philosophical discourses between Europe, the Middle East and beyond.
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Cordeiro-Rodrigues, Luis. "Integrating African Philosophy into the Western Philosophy Curriculum." Teaching Philosophy 41, no. 1 (2018): 21–43. http://dx.doi.org/10.5840/teachphil201832282.
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In the last three years, there has been a worldwide increase in integrating African philosophy into the philosophy curricula. Nevertheless, given that African philosophy has been largely neglected by Western academia, many philosophers in the West who do wish to integrate it are unaware of how to do it. This article aims at addressing this issue by offering some recommendations on how to integrate African philosophy into the curricula. Particularly, it offers recommendations based on how the history of ancient philosophy, metaphilosophy, ethics and political philosophy have become integrated. Additionally, there is a recommendation for how to make an entirely new module based on African political philosophy.
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Rohozha, M. М. "PHILOSOPHER IN SPACE AND TIME OF CULTURE (CHRONOTOPE OF MAÎTRE À PENSER) PART II." UKRAINIAN CULTURAL STUDIES, no. 1 (2) (2018): 41–45. http://dx.doi.org/10.17721/ucs.2018.1(2).09.
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The paper deals with the research of philosophic way of life as an invariant of the Western culture. The author tries to reveal the answers to the questions: What is the influence of the time and place of life on a thinking person? Is it possible to put a question in such a way? The second part of the paper givse methodological explanation for such putting the questions. Two conceptual strategies of thinking in the contemporary history of philosophy are mentioned – compartmentalism and biographical method. The latter one allows understanding of the philosophizing through research of maître à penser. Such approach made possible cultural studies prospect for a philosopher’s life in the context of unique time and space. To designate the uniqueness of time and space, the category of chronotope (M. Bakhtin) was introduced in the paper. Chronotope sets condensed signs in a definite period of time at the result of which a unique image of a thinker is born in a definite cultural space. Uniqueness of time and space sets originality of philosophical quest of a thinker. Analysis of one’s philosophizing through the prism of one’s life allows us to compare proved and practiced dimensions, and affirm a status of “maître à penser”, if these dimensions are coincided. The second part of the paper is focused on the time and space of the epoch of Modernity, where public space of the city as a place of activity for a philosopher is inseparably linked to critically directed an self-organized general public. Special attention is focused on life activity of Albert Schweitzer and Hannah Arendt. The author concludes that unlike Antiquity and Middle Ages where we were focused on the images of philosophers, Modernity deals with personalities of philosophers. Schweitzer as well as Arendt personally testify to their life and philosophical practice. The point is that definite life experience according to personal philosophy is purely important moral milestone, transforming the person to worthy exemplary.
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Mercer, Christia. "The Philosophical Roots of Western Misogyny." Philosophical Topics 46, no. 2 (2018): 183–208. http://dx.doi.org/10.5840/philtopics201846218.
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In this paper, I examine the arguments offered by prominent ancient philosophers (Plato and Aristotle) and medical theorists (Hippocrates and Galen) to justify the view that female bodies are imperfect or “mutilated” compared to male bodies from which it is supposed to follow that women are morally inferior to men. These arguments rendered men superior to women and justified the need for women to subjugate themselves to their procreative powers and to the wisdom of their superiors. Western sexism and misogyny has its roots here. It is unsettling to witness the ease with which a few men writing millennia ago laid the groundwork for centuries of sexism and depressing to realize that many of our contemporaries embrace the residue of these ancient ideas. But it is important for us to understand how these sexist attitudes arose, how they maintained themselves, and how utterly contingent they are.
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Berkson, Mark. "A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness." Religions 12, no. 1 (January 5, 2021): 32. http://dx.doi.org/10.3390/rel12010032.
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Many philosophers and scholars in the West have a negative view of shame. In much of post-classical Western ethical thought, shame is compared negatively with guilt, as shame is associated with the “outer”, how one appears before others (and thus is merely a matter of “face”), and guilt is associated with the “inner” realm of the conscience and soul. Anthropologists and philosophers have used this framework to distinguish more morally evolved Western “guilt cultures” from Asian “shame cultures”. Many psychologists also have a negative view of shame, seeing it as damaging to the self and “devastating in its consequences”. In this paper, I argue that the understandings of shame found in these philosophers and psychologists are misguided, and that their flaws can be revealed by looking at the understanding of shame in the classical Confucian tradition. In response to philosophers who see shame as a “lesser” moral emotion than guilt, Confucius (孔子 Kongzi) and Mencius (孟子 Mengzi) will articulate an understanding of shame that has a deeply internal dimension and is more essential in the process of moral cultivation than guilt. In response to the psychologists who warn about the harm of shame, the Confucians will help us distinguish between moral and pathological shame, showing us why the latter is harmful, but the former is something that no moral person can be without. I will show that the Confucian perspective on shame and guilt is profoundly relevant to the historical moment we are living in (particularly the years of the Trump Administration), and that the Confucian view demonstrates that there is something much worse, and far more devastating, than shame in its consequences—shamelessness.
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An essay on the history and hermeneutics of Naṣīḥat Al-mulūk by Ghazālī, Abu Hamid Muḥammad ibn Muḥammad Al-tūsī: hermeneutic code." Servis Plus 9, no. 4 (December 1, 2015): 55–68. http://dx.doi.org/10.12737/14574.
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Abstract: A hermeneutic analysis of the Oriental Philosophers’ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of six parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī, devoted to the analysis of the notion of “fairness” in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gérard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at the universities and colleges.
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An Essay on the History and Hermeneutics of Naṣīḥat al-Mulūk by Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī: history and methodology." Servis Plus 8, no. 3 (September 1, 2014): 56–68. http://dx.doi.org/10.12737/5539.
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A hermeneutic analysis of the Oriental Philosophers’ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son, Salavat, a student of Arabic Philosophy. The paper consists of six parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī, devoted to the analysis of the notion of «fairness» in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gérard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at the universities and colleges.
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "Historical-hermeneutic essay on the philosophy of Falstaff in "Prince's mirror" (admonitions to the rulers) Abu Hamid Muhammad al-Ghazali al-Tusi: proaritmicski code." Servis Plus 9, no. 2 (June 15, 2015): 81–90. http://dx.doi.org/10.12737/11315.
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A hermeneutic analysis of the Oriental Philosophers´ writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of four parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazall, Abu Hamid Muhammad Ibn Muhammad Al-TusI, devoted to the analysis of the notion of "fairness" in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gerard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at universities and colleges.
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Zaprulkhan, Zaprulkan. "Pemikiran Filsuf Muslim di Wilayah Barat." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 2 (December 31, 2018): 33–44. http://dx.doi.org/10.32923/edugama.v4i2.721.
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Abstract
Islamic philosophy is one part of the tradition of Islamic thought that has developed, both in the East and the West of Islam. In the western part of Islam, Islamic philosophy developed rapidly in the region of Cordova as our mother Andalusia, Spain. It was in the Western region of Islam that a number of well-known philosophers emerged, such as Ibn Bajjah, Ibn Thufail, and Ibn Rusyd. These three great philosophers are very eloquent in developing various philosophical discourses with their unique characteristics which differ from one another. This article tries to explore the philosophical thinking of the three philosophers, and at the end of the discussion is given a critical note on all three of their thoughts.
Abstrak
Filsafat Islam adalah salah satu bagian dari tradisi pemikiran Islam yang telah berkembang, baik di Timur maupun di Barat Islam. Di bagian barat Islam, filsafat Islam berkembang pesat di wilayah Cordova sebagai ibu kotaAndalusia, Spanyol. Di wilayah barat Islam inilah sejumlah filsuf terkenal muncul, seperti Ibn Bajjah, Ibn Thufail, dan Ibn Rusyd. Ketiga filsuf besar ini sangat fasih dalam mengembangkan berbagai wacana filosofis dengan karakteristik unik mereka yang berbeda satu sama lain. Artikel ini mencoba mengeksplorasi pemikiran filosofis dari tiga filsuf, dan pada akhir diskusi diberikan catatan kritis pada ketiga pemikiran mereka.