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Artículos de revistas sobre el tema "Philosophy, oriental"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 4 de marzo de 2023

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1

Board, Editorial. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME". Acta Orientalia Vilnensia 12, n.º 1 (1 de enero de 2011): 0. http://dx.doi.org/10.15388/aov.2011.1092.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2012:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• East and West• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Orientalia Suecana• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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2

Vilnensis, Acta Orientalia. "ACTA ORIENTALIA VILNENSIA EXCHANGE PROGRAMME". Acta Orientalia Vilnensia 12, n.º 2 (1 de enero de 2011): 132. http://dx.doi.org/10.15388/aov.2011.1.3927.

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The editors of the Acta Orientalia Vilnensia, in co-operation with the Oriental library at Vilnius University, highly welcome a regular exchange of scholarly periodicals publishing on Asian and Middle Eastern studies. For exchange proposals, please contact the secretary of the editorial board. Journals or serial publications received under the programme in 2014:• Acta Asiatica. Bulletin of the Institute of Eastern Studies• Annals of the Bhandarkar Oriental Research Institute• Archív Orientální• Asian Ethnology• Asian Studies Review• Asiatische Studien/Études Asiatiques• Brahmavidya: The Adyar Library Bulletin• Bulletin of the Deccan College Post-Graduate and Research Institute• Cracow Indological Studies• Dao: A Journal of Comparative Philosophy• Folia Orientalia• Indologica Taurinensia• Japanese Journal of Religious Studies• Journal of Sukrtindra Oriental Research Institute• Journal of the Asiatic Society of Mumbai• Journal of the International College for Postgraduate Buddhist Studies• Journal of the Oriental Institute, M.S. University of Baroda• Linguistic and Oriental Studies from Poznan• Monumenta Serica. Journal of Oriental Studies• New Zealand Journal of Asian Studies• Pacific World: Journal of the Institute of Buddhist Studies• Pandanus• Philosophy East and West• Religion East and West• Rocznik Orientalistyczny• Studia Indologiczne• Studia Orientalia• Wiener Zeitschrift für die Kunde Südasiens• ZINBUN

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3

Sawai, Makoto. "From Mysticism to Philosophy: Toshihiko Izutsu and Sufism". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, n.º 2 (noviembre de 2022): 112–21. http://dx.doi.org/10.32739/ustad.2022.2.31.

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In Islamic studies, Toshihiko Izutsu is well known as a scholar of the Qur’an and Sufism, thanks to his published works in English. As to his image in Japan, however, he is known as a thinker of Oriental philosophy. After his return from Iran to Japan, he published several publications on Oriental philosophy in Japanese. As such, his final achievement, which was his Oriental philosophy, was veiled from readers who do not know Japanese, while his detailed study on Islamic studies is not known by Japanese readers. In structuring his Oriental philosophy, he refers mainly to Ibn ‘Arabī’s philosophy known as waḥdat al-wujūd. Before publishing his work in English, he had already considered Ibn ‘Arabī and mysticism in his Japanese work in which he emphasizes the essential role of experience in understanding mysticism. Based on the theoretical development from mysticism to mystical philosophy, Izutsu delineates the theoretical development from Sufism to Islamic philosophy. In studying Ibn ‘Arabī’s philosophy, waḥdat al-wujūd or ‘Unity of Existence’, Izutsu uses Islamic philosophy as the framework for his Oriental philosophy.

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4

Wu, Kuang-ming y John M. Koller. "Oriental Philosophies". Philosophy East and West 36, n.º 3 (julio de 1986): 299. http://dx.doi.org/10.2307/1398782.

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5

Aavani, Gholamreza. "Rethinking Philosophy in an Oriental Way". Philosophy, Culture, and Traditions 5 (2008): 137–42. http://dx.doi.org/10.5840/pct2008/2009512.

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6

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев y 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, n.º 4 (1 de diciembre de 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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7

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев y 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, n.º 3 (1 de septiembre de 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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8

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев y 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, n.º 2 (15 de junio de 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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9

Jurado Pérez, Francisco José. "Representaciones nihilistas del pensamiento de Nagarjuna". Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, n.º 27 (24 de noviembre de 2016): 205. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2017271251.

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El artículo se configura a través del análisis de los los vínculos entre el pensador budista Nagarjuna y representaciones discursivas nihilistas para poner de manifiesto el modo en el que estas relaciones analógicas constituyen una construcción de sentido para la comprensión del pensamiento oriental desde occidente.The aim of this paper is to show links between the Buddhist philosopher Nagarjuna and discursive representations of nihilism to highlight the mode in which these analog relations are a way to understand the oriental philosophy from the occidental society.

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10

Gare, Arran E. "Understanding Oriental Cultures". Philosophy East and West 45, n.º 3 (julio de 1995): 309. http://dx.doi.org/10.2307/1399392.

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11

Du, Yihui, Lili Peng, Zijing Zhang y Yi Li. "Application practice of Oriental design strategy in interior space design". E3S Web of Conferences 276 (2021): 02002. http://dx.doi.org/10.1051/e3sconf/202127602002.

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Oriental design is based on Oriental cultural tradition and philosophy. After merging with the essence of modern design, it has gained new vitality and constantly meets the spiritual and material needs of modern people. This paper mainly summarizes the design strategies from three aspects: element minimalism, light and shadow inheritance and meditation practice. Combined with the team practice case analysis, this paper hopes to provide help for other designers’ localization design thinking. It is hoped that designers can establish cultural confidence based on their understanding of Oriental culture and philosophy, and naturally integrate Oriental Spirit into future design.

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12

Ferrer Mora, Hang. "No-dualidad en las sabidurías orientales". ENDOXA, n.º 45 (8 de junio de 2020): 199. http://dx.doi.org/10.5944/endoxa.45.2020.23179.

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El presente artículo se centra en el concepto de no-dualidad en las sabidurías orientales. En primer lugar, se expondrán y comentarán sus definiciones y su relevancia en el pensamiento y la filosofía oriental. Tras analizar los diferentes significados de no-dualidad propuestos por Loy, se trazará su origen en el taoísmo, budismo, zen, hinduismo y vedanta advaita. Además, se examinarán los principales textos de las sabidurías orientales mencionadas anteriormente para encontrar posibles afirmaciones no-duales.

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13

Gutas, Dimitri. "Avicenna's Eastern (“Oriental”) Philosophy: Nature, Contents, Transmission". Arabic Sciences and Philosophy 10, n.º 2 (septiembre de 2000): 159–80. http://dx.doi.org/10.1017/s0957423900000072.

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The purpose of the article is to present further information about Avicenna's work on Eastern philosophy, supplementing what was written in the author's Avicenna and the Aristotelian Tradition (Leiden, 1988), pp. 115-30. In view of the prevalent but unfounded notions among some students of Avicenna that the Eastern philosophy is mystical or illuminationist, an initial section traces the history of the development of these tendentious ideas first to Ibn T[dotu]ufayl and then to the followers of his interpretation in the West in the nineteenth and twentieth centuries. Further sections discuss the title of the book, list its contents insofar as they can be reconstructed from Avicenna's statements and the extant portions, and provide additional information about its manuscripts and transmission. The style of the work is then analyzed and compared with that of the šifā' in order to verify Avicenna's claim in the Preface to the latter work that the difference between the two was merely stylistic. A final section gives a table of concordance between the contents of the extant part on physics and the corresponding sections in the šifā', establishing the direct relationship and verbal congruity between the two works.

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14

Marks, Joel. "Integrating Oriental Philosophy into the Introductory Curriculum". Teaching Philosophy 12, n.º 3 (1989): 221–33. http://dx.doi.org/10.5840/teachphil198912385.

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15

Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев y Salavat Konurbaev. "An essay on the history and hermeneutics of Naṣīḥat al-Mulūk BY Ghazālī, Abu Ḥamid Muḥammad Ibn Muḥammad Al-Tūsī: the symbolic and cultural code". Servis Plus 10, n.º 1 (26 de febrero de 2016): 89–100. http://dx.doi.org/10.12737/17487.

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A symbolic and cultural 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 symbolic and cultural analysis of the work 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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16

Khayridinov, Abboshon. "The role of eastern philosophy in building immunity against the attack of western popular culture". Общество и инновации 3, n.º 4 (20 de septiembre de 2022): 29–34. http://dx.doi.org/10.47689/2181-1415-vol3-iss4-pp29-34.

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In this study, the role of oriental education in increasing the importance of traditional culture, the role of oriental education in increasing the importance of traditional culture against pop culture, which is now becoming a part of the culture of all countries, the way of man and his life path in oriental philosophy, and the path leading to perfection are discussed in this research. views. It is about the role of establishing a view of Eastern philosophy as a part of the youth education system in forming a stronger and more durable worldview than foreign ideas and ideologies.

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17

Cauchy, Venant. "Chinese and Oriental Approaches to Philosophy and Culture". Journal of Chinese Philosophy 21, n.º 1 (10 de febrero de 1994): 61–66. http://dx.doi.org/10.1163/15406253-02101004.

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18

Bostani, Ahmad. "Henry Corbin’s Oriental Philosophy and Iranian Nativist Ideologies". Religions 12, n.º 11 (14 de noviembre de 2021): 997. http://dx.doi.org/10.3390/rel12110997.

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This paper aims to explore the roots of the nativist discourse among Iranian intellectuals in the 20th century prior to the Islamic Revolution, a discourse based on Eastern authenticity and the felt need for a return to Islamic, Persian, or Asian traditions. This general tendency took various forms among anti- and even pro-regime intellectuals, including severe anti-modernist evaluations of Al-e-Ahmad, Hossein Nasr, Ahmad Fardid, and Ehsan Naraqi. This nativist movement, as some scholars have shown, played a significant role in the victory of the Islamic Revolution in 1979. This paper aims to discuss some philosophical origins of these East-based and anti-West ideologies in the specific interpretation of Henry Corbin of the East/West spiritual split. This paper demonstrates that these ideas, to a considerable extent, stemmed from Corbin’s “Eastern scheme,” based on the authenticity of spiritual illumination. This paper explores how this Oriental philosophy, rooted in ancient Persia and medieval Iranian wisdom, has been used for political purposes through the ideologization of tradition in contemporary Iran. Therefore, it discusses Corbin’s theological scheme’s political and social ramifications to demonstrate the traces of his scheme in the works of a few nativist intellectuals in an ideologized form.

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19

CAUCHY, VENANT. "CHINESE AND ORIENTAL APPROACHES TO PHILOSOPHY AND CULTURE". Journal of Chinese Philosophy 21, n.º 1 (marzo de 1994): 61–66. http://dx.doi.org/10.1111/j.1540-6253.1994.tb00457.x.

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20

Dilfuza, Djumaniyozova. "HUMANITY AND DIVINITY RESEARCHES IN THE ORIENTAL PHILOSOPHY". Theoretical & Applied Science 54, n.º 10 (30 de octubre de 2017): 51–53. http://dx.doi.org/10.15863/tas.2017.10.54.11.

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21

Dimou, Nikos. "The Two 'Greek Buddhas'". Conatus 7, n.º 2 (31 de diciembre de 2022): 79–86. http://dx.doi.org/10.12681/cjp.25939.

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This article discusses the influence of Indian Buddhism on Greek Skepticism and their philosophical method of stress management through the Greek philosopher Pyrrho of Elis. That influence was the subject of two books with similar titles mentioning the “Greek Buddha,” as Pyrrho was called by Nietzsche. Both books, one written in Greek from a layman’s perspective approximately 40 years ago and one written in English from a scholarly perspective approximately 6 years ago, discussed the similarities of the Eastern and Western traditions in terms of the goal of serenity, ataraxia. The book published in 1984 was the first one in Greece to link Greek Hellenistic Philosophy to Oriental Wisdom and especially to the early Philosophy of Buddhism. Both traditions offer a practical way of philosophical management of everyday stress and suffering through the mentality of suspension of judgement and non-attachment to certainties.

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22

Inada, Kenneth K. "A Theory of Oriental Aesthetics: A Prolegomenon". Philosophy East and West 47, n.º 2 (abril de 1997): 117. http://dx.doi.org/10.2307/1399872.

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23

Román López, María Teresa. "Paisajes no duales en el pensamiento oriental". ENDOXA, n.º 38 (22 de diciembre de 2016): 23. http://dx.doi.org/10.5944/endoxa.38.2016.16588.

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24

Singh, Sampooran. "Remarks on higher consciousness: An oriental perspective". World Futures 46, n.º 1 (enero de 1996): 53–56. http://dx.doi.org/10.1080/02604027.1996.9972565.

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25

SZPIECH, RYAN. "IN SEARCH OF IBN SĪNĀ'S “ORIENTAL PHILOSOPHY” IN MEDIEVAL CASTILE". Arabic Sciences and Philosophy 20, n.º 2 (26 de agosto de 2010): 185–206. http://dx.doi.org/10.1017/s0957423910000019.

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AbstractScholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (Eastern Wisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā's “Oriental Philosophy” are also found in the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca. 1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā's thinking.

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26

Zhukova, Kateryna, Nataliia Rudaya, Oksana Ozerska, Stanislav Naumenko y Olena Zub. "ORIENTAL CALLIGRAPHY IN ART PEDAGOGY". SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 3 (28 de mayo de 2021): 205–15. http://dx.doi.org/10.17770/sie2021vol3.6229.

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Nowadays, the art of calligraphy is being revived. Computer typing, has largely replaced handwritten version, however it cannot develop fine motor skills, memory training, and concentration. Thus, a person does not receive a certain training set necessary for the harmonious development of brain activity. In recent years, the direction of "calligraphy therapy" has been developing, which is precisely aimed at filling the missing skills. In modern pedagogy, inclusive education comes to the fore in importance. Methods of working with people with special needs are being developed, including the direction of "art pedagogy", that is, learning through art. And it is precisely oriental (art) calligraphy (Chinese, Japanese), which is a whole philosophy and art that has developed over many centuries, that can fully meet new pedagogical tasks. The article proposes the concept of a new method of inclusive education - "art calligraphy", which can be used as one of the elements of art pedagogy for working with people with special needs.

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27

Nelson, Eric S. "Martin Heidegger and Kitayama Junyū". Asian Studies 11, n.º 1 (10 de enero de 2023): 27–50. http://dx.doi.org/10.4312/as.2023.11.1.27-50.

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Heidegger’s early philosophical project was identified with a nihilistic philosophy of nothingness after the 1927 publication of Being and Time—with its depiction of the radical existential anxiety of being-towards-death—and his 1929 lecture “What is Metaphysics?”—with its analysis of the loss of all orientation and comportment in the face of an impersonal self-nihilating nothingness. Heidegger’s philosophy of nothingness would be contrasted in both Germany and Japan in the 1930s and 1940s with “Oriental nothingness” by authors such as Kitayama Junyū, a neglected Japanese philosopher active in Germany and an early interpreter of Heidegger and Nishida. In this contribution, I trace how Heidegger’s reflections on nothingness and emptiness (which are distinct yet intertwined expressions) become interculturally entangled with East Asian discourses in the early reception of his thought, particularly in Kitayama and the introduction of Nishida’s philosophy into Germany, and their significance in Heidegger’s “A Dialogue on Language”.

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28

Moriyama, K. "Osler and Oriental Medicine". Journal of Medical Biography 15, suppl 1 (1 de enero de 2007): 38. http://dx.doi.org/10.1258/j.jmb.2007.s-1-07-02.

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29

Chung, Ok Kyung. "Bong Suk Park's Philosophy in Korean Cataloging Rules for Oriental Books". Journal of the Korean BIBLIA Society for library and Information Science 23, n.º 4 (30 de diciembre de 2012): 309–25. http://dx.doi.org/10.14699/kbiblia.2012.23.4.309.

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30

Fois, Francesca y Claudio Sesto. "Oriental Philosophy in Western every-day Life: Buddhist Groups in Rome". International Journal of the Humanities: Annual Review 9, n.º 8 (2012): 207–18. http://dx.doi.org/10.18848/1447-9508/cgp/v09i08/43295.

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31

Girardot, Norman J. y John Berthrong. "The Victorian Translation of Confucianism: James Legge's Oriental Pilgrimage". Journal of Chinese Philosophy 31, n.º 3 (septiembre de 2004): 412–17. http://dx.doi.org/10.1111/j.1540-6253.2004.00162_3.x.

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32

De Souza Pereira, Rosalie Helena. "Avicena e a filosofia oriental: história de uma controvérsia". Revista de Filosofia Aurora 22, n.º 30 (4 de mayo de 2010): 217. http://dx.doi.org/10.7213/rfa.v22i30.2251.

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Uma obra incompleta de Avicena (Ibn Sīnā), a Filosofia Oriental, concentrou a atenção de muitos especialistas para determinar seu título e conteúdo. Alguns julgaram tratar-se de uma obra de conteúdo místico e aceitaram o título de Filosofia Iluminativa, o que foi refutado unanimemente com a publicação, em 1925, do artigo de C. A. Nallino e, mais recentemente, em 1988, com o trabalho de D. Gutas. A mística na obra de Avicena, porém, continuou a ser estudada com base em seus outros textos. Na década de 1950, Henry Corbin reviveu a polêmica em torno do título da controvertida obra de Avicena, desenvolvendo a hermenêutica de uma filosofia oriental-iluminativa e, nesta linha, a interpretação de três opúsculos de Avicena. Foi contestado por Amélie-Marie Goichon em seu estudo sobre a Narrativa de Hayy ibn Yaqzān, um dos três opúsculos estudados por Corbin. Apresenta-se aqui a história da polêmica acerca do título da obra parcialmente perdida de Avicena e, relacionada a esta questão, a concepção de Oriente e Ocidente nos estudos avicenianos. Ao interpretarem Hayy ibn Yaqzān, Corbin e Goichon seguem métodos distintos: Goichon segue o paradigma do aristotelismo e Corbin elabora uma hermenêutica fenomenológica para explicar a simbologia da viagem da alma em direção ao conhecimento.

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33

Kuranbek, A. y T. Orazkhan. "Creativity of Otezhan Nurgaliev and Reflections of Martin Heidegger About the Word". Al-Farabi 76, n.º 4 (15 de diciembre de 2021): 87–100. http://dx.doi.org/10.48010/2021.4/1999-5911.07.

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The article analyzes the work of the outstanding Kazakh poet Otezhan Nurgaliev and the ideas of the German philosopher Martin Heidegger about the power of words and the essence of poetry in his work “On Poets and Poetry. Hölderlin. Rilke. Trakl ” on the basis of theoretical and methodological research in domestic science and world philosophy, it is also assessed whether the prerequisite for the emergence of language and the basis of the beginning of being is poetic. In the poet’s poems and reflections, the subtext of symbols and poetic images related to the spiritual being and social reality of society are traced, their significance in understanding the realities of modern society and modernity are determined. In the collection of poems «School of Athens» Otezhan Nurgaliev opened to Kazakh readers the wisdom of world philosophy and the ancient era from a new side in the language of poetry, which is close to its national reality. This approach was mastered by the poet through world philosophy and literature, as well as oriental culture, national spirituality, turkic traditions, and folk wisdom published at that time.

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Bourgeois, Bernard. "Sagesse, culture, philosophie chez Hegel". Dialogue 39, n.º 4 (2000): 671–82. http://dx.doi.org/10.1017/s0012217300007794.

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AbstractIn the place of the traditional sequence ascending from culture (acquisition) to philosophy (reflection), and then to wisdom (meditation) — where the progressive internalisation of exteriority is valued — Hegel substitutes a different path (also geographical-historical). This path leads from (oriental) wisdom, in which the spirit originally gathers itself into its solitary emptiness, on through (Greek) culture, which gives it form as determined through the exchange of diverse collective modalities of world mastery, to philosophy, in its germanic completion. The differentiated identity of philosophy in its Germanic conclusion (systematic at last) accomplishes the interiority of wisdom found within cultural alienation, by going beyond both, as does real life.

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Burmistrov, Sergey Leonidovich. "Paul Deussen as a Philosopher". Philosophy of Religion: Analytic Researches 5, n.º 1 (2021): 47–67. http://dx.doi.org/10.21146/2587-683x-2021-5-1-47-67.

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Paul Deussen (1845–1919) as a philosopher followed Arthur Schopenhauer and in his main philosophical work “The Elements of Metaphysics” developed the teaching of the universal Will that reveals itself in living beings as organs of the body and instincts and in human being – as personal will. Intellect is the highest form of the Will but it can free itself – temporarily in esthetic contemplation and totally in overcoming the Will by the Will itself. Deussen’s interest to the philosophy of Schopenhauer influenced his interests in Oriental studies. He analyzed Indian philosophy in comparison with the European one. He discovered nonrandom similarities between philosophical teachings formed in these cultures that, in his opinion, testified to the principal unity of laws of philosophical thought that do not depend on the cultural affiliation of a thinker. Basing on this, he put the problem of possibility and ways of comparative study of philosophy. In his interpretation of Indian philosophy he reproduced and developed the ideas of German Romanticists who searched new ways of cultural development beyond the sphere of Western civilization. Deussen’s interests in Indian philosophy were in fact the continuation of his general philosophical interests. But they are demanded also today inasmuch as philosophical comparative studies offer the challenge for that intercultural philosophy having as it is also religious dimension which was worked on by Paul Deussen as one among the earliest scholars.

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36

Stepanyants, M. T. "Philosophical Oriental Studies. By the 100th Anniversary of the Institute of Philosophy of the Russian Academy of Sciences (1921-2021)". Orientalistica 4, n.º 2 (14 de julio de 2021): 344–62. http://dx.doi.org/10.31696/2618-7043-2021-4-2-344-362.

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The Russian Oriental studies are rich and diverse in their disciplines. The focus of research activities conducted mainly at the university centres of St. Petersburg, Moscow, Kazan, and during Soviet times in the capitals of some republics (Azerbaijan, Kazakhstan, Tajikistan, Uzbekistan, etc.), was largely determined by the domestic political and geopolitical interests of the Russian Empire. Thus, a philosophical aspect in oriental studies, as well as university philosophical education practical^ did not exist. The changes brought by the revolution of 1917 have greatly affected all fields of social life, including the academic milieu. The article examines a complex and contradictory path of development of the national philosophy, on the example of the Institute founded in 1921 by Gustav Gustavovich Speth (1879-1937), nowadays the Institute of Philosophy of the Russian Academy of Sciences. The latter has become the main focal point of the philosophical research activities in the former Soviet Union. Particular attention is paid to the liberation from the Eurocentrism inherited from imperial times concerning the spiritual heritage of the peoples of the East as a whole, and in philosophy in particular. The pivotal points of its activity became “History of Philosophy” in 3 Volumes (19411943) and “History of Philosophy” in 6 Volumes (1957-1966). The real breakthrough was the encyclopedias, such as: “The New Philosophical Encyclopedia” in 4 volumes (2001); “Indian philosophy. Encyclopedia” (2009); “The Philosophy of Buddhism: Encyclopedia” (2011). The Orientalist aspect in higher philosophical education nowadays becomes more visible. The recent international recognition of the achievements of the Russian Orientalist philosophical studies regardless of a relatively small number of specialists is largely due to their collective efforts and close cooperation.

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37

Meléndez de Arvas, Francisco Benavente. "Los conflictos en la reflexión oriental." Araucaria, n.º 44 (2020): 473–94. http://dx.doi.org/10.12795/araucaria.2020.i44.22.

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38

Wiedmann, Franz. "A History of Philosophy. From the Beginnings to the Present and Oriental Thought". Philosophy and History 20, n.º 2 (1987): 123–24. http://dx.doi.org/10.5840/philhist198720253.

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39

Lin, Chien-Te. "A Discourse on the Problem of Consciousness from the Viewpoint of Oriental Philosophy". Asian Philosophy 21, n.º 3 (agosto de 2011): 303–21. http://dx.doi.org/10.1080/09552367.2011.597928.

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40

Wattimena, Reza A. A. "Wake Up and Live: The Roots of Cosmopolitanism in Oriental Worldview". Jurnal Ilmiah Hubungan Internasional 13, n.º 1 (23 de agosto de 2017): 61. http://dx.doi.org/10.26593/jihi.v13i1.2660.61-74.

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<p style="text-align: justify;">This article describes the roots of cosmopolitanism in Oriental worldview, especially in the Indian and Chinese worldview. The idea of cosmopolitanism is important to understand today. It is seen as an alternative solution for various conflicts with religious and cultural motives as background. Oriental civilizations developed the idea of cosmopolitanism through various philosophical teachings, such as Vedanta and Buddhism. Both of them are inherently meditative and cosmopolitan. They focus on insight on reality as it is, not reality as it is conceptualized by religion, philosophy or science. This insight deconstructs also the normal understanding of self-identity and stimulates the rise of cosmopolitan awareness, which is inherently experiential. Without this experience and awareness, various theoretical reflections on cosmopolitanism will be useless.</p>

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41

Vega Prieto, Óscar. "Castro Lodeiro, José Antonio, Venid y trabajad. ¡Es tiempo de alabar! Serie Instituto Bíblico y Oriental, 5. Estella, Verbo Divino, 2020, 355 pp. ISBN: 978-84-9073-546-6". 'Ilu. Revista de Ciencias de las Religiones 25 (26 de julio de 2022): 145–49. http://dx.doi.org/10.5209/ilur.81842.

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42

Segade Alonso, Carlos. "El «Viaje a oriente» y el misticismo crítico en la propuesta ética de Eugenio Trías". Bajo Palabra, n.º 24 (26 de noviembre de 2020): 73–90. http://dx.doi.org/10.15366/bp.2020.24.004.

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En la filosofía de Eugenio Trías, la existencia, entendida como existencia ética, exige que el sujeto cumpla con el imperativo clásico de conocerse a sí mismo como condición del encuentro del sujeto consigo mismo. El objetivo de este estudio es dilucidar qué características tiene ese encuentro, por medio de una apelación a lo místico de raíz wittgensteniana, y cuál es la interpretación de «lo oriental» que lo hace posible.

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43

Korsakov, Sergey N. "To the question about the study of philosophical views Ibn Sina in the Soviet period (archive publication)". Vestnik of Samara State Technical University. Series Philosophy 4, n.º 2 (29 de julio de 2022): 59–63. http://dx.doi.org/10.17673/vsgtu-phil.2022.2.6.

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The publication makes adjustments to the established historiography of the study of the philosophical views of Ibn Sina in our country. In particular, it is noted that the beginning of philosophical Oriental studies, including the analysis of the views of Ibn Sina, still dates back to the 1940s in philosophical historiography. Meanwhile, archival research allows us to move this time point a decade earlier. The section on the philosophy of Ibn Sina, discovered for the first time in the State Archive of the Russian Federation, was published, which was part of the Curriculum on the History of Russian Philosophy as covering the philosophical thought of the peoples of the USSR.

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Kumar Mishra, Deepak y Christian G. Caubet. "Aménagement hydroélectrique et droits communautaires dans l’Himalaya oriental". Multitudes 75, n.º 2 (2019): 191. http://dx.doi.org/10.3917/mult.075.0191.

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45

Ayoub, Georgine. "An Andalusian lexicographer reading an Oriental grammarian". Histoire Epistémologie Langage 40, n.º 2 (2018): 35–53. http://dx.doi.org/10.1051/hel/2018019.

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In his important dictionary, al-Muḫaṣṣaṣ, Ibn Sīda, the most distinguished Andalusian lexicographer, born in Murcia and died in Denia in 458/1066, presents, as the foundations of his work, a conception of the nature of language and the origin of speech. The latter theory is borrowed, almost literally, from al-Ḫaṣāʾiṣ, without this being stated explicitly. Al-Ḫaṣāʾiṣ, as we know, is the epistemological work of Ibn Ǧinnī, a great Baġdādi grammarian of Greek origin of the 4th/10th century. As Ibn Ǧinnī’s extract seems to be taken literally, Ibn Sīda’s passage has been described as a servile borrowing and has not, to our knowledge, been more extensively studied. I will try in this paper to show that this is, in fact, a reading with significant differences about some important points, leading to a somewhat different conception of language. Some aspects of Ibn Sīda’s relation to Ibn Ǧinnī’s work will be examined in this regard.

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Panakhly, Sura Tariel. "The History of the Study of the Sign Theory in Oriental Linguistics and Philosophy". Path of Science 7, n.º 9 (30 de septiembre de 2021): 2014–18. http://dx.doi.org/10.22178/pos.74-3.

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47

Singh, Sampooran. "Exploring the quantum jump from successive consciousness to planetary consciousness— an oriental perspective". World Futures 47, n.º 2-3 (octubre de 1996): 239–42. http://dx.doi.org/10.1080/02604027.1996.9972597.

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Chikalova, Irina. "Persia as an Object of Study in Russia (19th — Early 20th Centuries): Language, Culture, History, Economy, Defense Capability". ISTORIYA 13, n.º 7 (117) (2022): 0. http://dx.doi.org/10.18254/s207987840022010-0.

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Persia during the 19th — early 20th century was studied comprehensively, the interests of Iranianists included issues of the Persian language and its dialects, geography, history, literature, culture, traditions and way of life, economy, the country's defense capability, its place in the geopolitical struggle of the Russian and British empires. A certain role in the study of the country was played by the Russian Geographical Society and the military departments of Russia. The Asian Museum at the Imperial Academy of Sciences, Kazan University, the Oriental Faculty of St. Petersburg University, the Lazarev Institute of Oriental Languages in Moscow, the Educational Department of Oriental Languages at the Asian Department of the Ministry of Foreign Affairs were centers of oriental studies in Russia.

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Bordeleau, Erik. "A Redemptive Deleuze? Choked Passages or the Politics of Contraction". Deleuze Studies 8, n.º 4 (noviembre de 2014): 491–508. http://dx.doi.org/10.3366/dls.2014.0167.

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When they want to discredit the political relevance of Deleuze's thought, Hallward considers counter-effectuation as a ‘redemptive gesture’, and Rancière describes Deleuze's history of cinema as a ‘history of redemption’. Each time, redemption refers pejoratively to a break ‘out of this world’ and a form of apolitical passivity, in an attempt to reduce Deleuze to be a mere ‘spiritual’ thinker, simply renewing ‘that “Oriental intuition” which Hegel found at work in Spinoza's philosophy’ ( Hallward 2006 : 6). But is it all that simple? How should we envisage the relationship between creativity and redemption, politics and passivity in Deleuze's work? And in what way does that concern Deleuze's philosophy connection to the Non-West, and namely China?

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Noelle, Louise. "Arquitectura contemporánea en Europa Oriental, de Udo Kultermann". Anales del Instituto de Investigaciones Estéticas 16, n.º 61 (6 de agosto de 1990): 290. http://dx.doi.org/10.22201/iie.18703062e.1990.61.1583.

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