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Добірка наукової літератури з теми "The philosophy of east tradition"

Автор: Grafiati

Опубліковано: 30 травня 2022

Оновлено: 31 травня 2022

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Статті в журналах з теми "The philosophy of east tradition"

1

Al-Janabi, Maythem M., and Anatoly E. Lukyanov. "Contemporary Philosophy of the East: Tradition and Innovations." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 197–201. http://dx.doi.org/10.22363/2313-2302-2021-25-2-197-201.

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Fouly, Nabil. "Taha Hussein and Abbas Mahmud al-Aqqad on the Greek Philosophy: A Comparative Study." DINIKA : Academic Journal of Islamic Studies 1, no. 3 (December 30, 2016): 349. http://dx.doi.org/10.22515/dinika.v1i3.69.

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Taha Hussein (1889-1973) and Abbas Mahmud al-Aqqad (1889-1964) are two prominent contemporary scholars in Egypt. This article delivered the comparison of both thoughts regarding to the Greek philosophy, while extensively influenced by the Greek philosophical tradition with two different responses. Thaha Husein so fascinated to the Greek philosophical traditions in which he developed appreciatively as found on his works. While al-Aqqad, he almost concerned on reviewing the value of the Greek philosophical tradition. His interaction to them feels more rigid because he used to accentuate his Arabian color and manifested his resistence when interacting with the Greek philosophical tradition. On several occasions, Al-Aqqad more often criticized them as compared to Thaha Husain. Well-known as westernized, Thaha Husain, instead of being uncritical of Greek philosophy, to him, the beginning of Greek philosophy formulation somehow indicated through their interaction with the Eastern culture. As said, East in the past became a source and reference, albeit limited to the physical aspect. While al-Aqqad, he viewed uncertainly whether Greek or East is the major source of the early emergence of philosophy as a scientific tradition.Keywords:Greek Philosophy, Islamic Philosophy, West, East

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3

de Vries, Lourens. "Newton Goes East: Natural Philosophy in the First Malay Grammar (1736) and the First Malay Bible (1733)." Bible Translator 69, no. 2 (August 2018): 214–32. http://dx.doi.org/10.1177/2051677018782725.

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George Henrik Werndly’s work in Malay grammar, literature, and Bible translation can be understood and explained in the context of late seventeenth- and early eighteenth-century natural philosophy, especially natural philosophy in the spirit of Newton. The Dutch natural philosopher Lambert ten Kate, who was deeply influenced by Isaac Newton, is one of the main channels through which the ideas of the natural philosophy tradition reached Werndly. Ten Kate had applied the methodologies of natural philosophy to linguistics in ways that inspired Werndly to follow the same approach in his grammar of Malay.

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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.

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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.

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Seitakhmetova, Natalya L., Ayazhan Sagikyzy, and Zhanara Zh Turganbayeva. "Islamic Scientific Tradition and European Thought." Voprosy Filosofii, no. 7 (2021): 72–82. http://dx.doi.org/10.21146/0042-8744-2021-7-72-82.

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The article is devoted to the consideration of the Islamic intellectual tradition from the point of view of the possibility of correlating it with the social and humanitarian aspects of science, formed in the traditions of European culture. The reason for this study was postmodernist interpretations of the processes of the Islamization of knowledge as ways to overcome the dichotomy of science and religion. These interpretations are based on the social, in fact, idea of the civilizational identity of Muslims living and working today in European countries (including those working in the field of science) and Muslims of the traditional Islamic East. The authors, however, associate the prospects of a renewed interpretation of the Islamic scientific tradition with the possibility of its rethinking in the context of the post-nonclassical concept of scientific rationality. This concept makes it possible to overcome the interpretation of “western” and “eastern” knowledge, which reaches the point of opposition. Such a rethinking is unfolding today, in particular, in the course of the reinterpretation of historically established Islamized intellectual trends. The authors come to the conclusion: the Islamization of education in the East, begun by 9th century intellectuals (primarily from among the Muslim Ummah) on the didactic foundations laid down in the Qur’an and Sunnah, implied a rethinking of the cultural status of various fields of knowledge from the standpoint of the corresponding value orientations, which, in principle does not contradict the modern understanding of science as an axiologically oriented system. The very possibility of this kind of correlation of the value aspects of knowledge opposes the “scientific marginalization” of Islam and presupposes the delineation of the semantic content of Islam as a cultural regulator that also orientates science and Islam as a system of rigid religious ideas.

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Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (September 22, 2020): 91–110. http://dx.doi.org/10.4312/as.2020.8.3.91-110.

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Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.

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7

Sax, Boria. "The prophetic tradition and East German literature." Index on Censorship 21, no. 1 (January 1992): 24–26. http://dx.doi.org/10.1080/03064229208535257.

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Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (September 10, 2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.

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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.

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9

Dopo, Florentianus, and Yudi Sukmayadi. "The Musical Structure and Meaning of Go Laba in the Context of People’s Life Philosophy in Ngadha Culture, Flores, East Nusa Tenggara." Harmonia: Journal of Arts Research and Education 18, no. 2 (January 3, 2019): 171–80. http://dx.doi.org/10.15294/harmonia.v18i2.9976.

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Art is an integral aspect of culture. Almost all aspects of human life are always wrapped in some form of art. Indonesia is a country that has diverse artistic expressions. Different from Western arts that emphasize the element of aesthetics, traditional arts in various cultures in the Eastern world display elements that are more than just aesthetics. Other intended elements include the values or the life philosophy of the owner community. Traditional music always has two components that can not be separated from one another: textual and contextual aspects. Understanding a musical tradition should cover both aspects in their entirety. This paper aims to expose the contextual aspects of a musical tradition of Ngadha, Flores, NTT called go laba. The contextual aspect in question is the values or life philosophy of the community represented through this traditional music.

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OH, TAI K. "INHERENT LIMITATIONS OF THE CONFUCIAN TRADITION IN CONTEMPORARY EAST ASIAN BUSINESS ENTERPRISES." Journal of Chinese Philosophy 19, no. 2 (June 1992): 155–69. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00116.x.

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Дисертації з теми "The philosophy of east tradition"

1

Lobas, V. "Interest to the eastern philosophy: names and borders of the search." Thesis, ТОВ "Планета – Принт", 2019. http://repository.kpi.kharkov.ua/handle/KhPI-Press/48165.

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2

Szabó, Györgyi. "Évolution des systèmes complexes : une étude des travaux philosophiques d'Ervin Laszlo, de la théorie des systèmes à la théorie d'un champ universel d'information." Thesis, Paris 5, 2014. http://www.theses.fr/2014PA05H011/document.

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Cette thèse est une étude des travaux d’Ervin Laszlo sur cinquante ans. Elle met en valeur ses idées les plus importantes, les événements et les moments charnières de l’évolution de sa pensée qui l’ont conduit à sa position philosophique actuelle ; elle passe en revue les étapes du voyage philosophique de Laszlo à la découverte et vers la compréhension de « la manière dont les choses sont » et de « la manière dont les choses deviennent » en termes d’évolution des systèmes complexes, ainsi que du but et de la signification de la vie humaine
A study of fifty years of philosophical work by Ervin Laszlo, highlighting the most important ideas, events and turning points in the thinking that led to his present-day philosophical position. This thesis reviews Laszlo’s philosophical voyage towards his uncovering and understanding of how things are and how things are becoming in terms of the evolution of complex systems as well as the purpose and meaning of human life

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3

Seevers, Kiel J. "A comparative look at karma and determinism." Kent State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=kent1414434790.

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4

Wang, Zhenwu. "Tradition in science." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9927.

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Thomas Kuhn's "The Structure of Scientific Revolutions" got people to pay attention to tradition in science. This thesis considers how what Kuhn says about paradigms is closely linked with the idea of science as involving tradition. Kuhn takes paradigms to be a source of coherence in scientific traditions and the carrier of them, i.e., in normal science traditions are embodied in paradigms and hence maintained by them. I argue that when Kuhn emphasizes the priority of paradigms, he is actually emphasizing the role of tradition in normal science. I suggest that Kuhn's discussion about the priority of paradigms not only shows that he emphasizes the role of tradition, it also clarifies how traditions are formed and changed. Kuhn's work is often taken as the basis for resisting the rational view of science. His "incommensurability thesis" and "community authority thesis" are viewed by people, such as Feyerabend, as implying science is arational of irrational. They suggest that in science there is only replacement of paradigms, not the continuation of tradition. To better understand Kuhn's view about tradition, I argue that we need to understand his views about practice, rule, and theory. Comparing Kuhn's and Wittgenstein's views, I argue that Kuhn holds that practice and rules stand at the same level. Thus when Kuhn emphasizes the priority of paradigms, what he wants to say is that paradigms are more binding and more complete than any set of rules for research that could be unequivocally abstracted from them. For Kuhn paradigm changes are caused by the discovery of new facts and the invention of new theories together and this takes time. Thus, when the old tradition gives way to the new one, many concepts and ideas of the old tradition will inevitably be retained. Moreover, during the change of tradition, the old tradition plays a role in the formation of the new one, a point that Kuhn overlooks. In addition, a change of tradition in the development of science usually appears as a change of a small part of science while the main part of it continues as before. I examine how tradition plays a role in scientific discovery and justification. I first clarify the understanding of the distinction between the context of discovery and the context of justification. What Kuhn should have said, I believe, is that just as in normal science scientists use solutions to typical problems as paradigms and solve new problems by imitating the way in which typical problems were solved, so they use paradigms of individual sciences as examples of inquiry and deal with crises in scientific revolutions. I argue that the process of the establishment of a new tradition is a rational process. In addition to these arguments, I argue against Kuhn's"community authority thesis". I point out that for Kuhn community authority does not come from or represent tradition, rather, it seems to be independent of traditional authority, even to be definitive of tradition. (Abstract shortened by UMI.)

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5

Houtman, Gustaaf. "The tradition of practice among Burmese Buddists." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282886.

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6

Chadwick, Stephen. "The social contract tradition and international relations." Thesis, University of Aberdeen, 1998. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU105576.

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This thesis is a study of the normative views of international relations proposed by philosophers in the social contract tradition of political theory. I have concentrated on the theories of Hobbes, Locke, Rousseau, Kant and Rawls. Part one of the thesis provides the theoretical background to the practical issues of international relations discussed in part two. In chapter one I summarise the main points in their political theories which are necessary for a full understanding of their views of international relations. Chapter two is concerned with general approaches to international relations - internationalism, cosmopolitanism and international moral scepticism. Throughout part two, I use the internationalist/cosmopolitan distinction in order to evaluate the international norms proposed by the contract theorists. Part two is concerned with practical problems of international relations. Chapter three concentrates on issues of war and peace. Many of the contract theorists propose internationalist just war theories, but I show that such principles do not necessarily conflict with a cosmopolitan conception of morality. Inter-state government is discussed in chapter four. I ask whether such an institution is the logical outcome of Hobbes' political theory, and examine proposals for an international federation by the Abbé de Saint-Pierre, who accepted much of Hobbes' domestic theory, and Kant who provides perhaps the most famous example. Chapter five is concerned with international distributive justice. I provide an interpretation of Locke's theory of property which leads to a radical stance in the international domain. As Rawls' theory of distributive justice has received much attention, I also examine how such a theory should apply to the international domain, paying particular attention to the views of Charles Beitz and Thomas Pogge.

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7

Karimullah, Kamran. "Avicenna (d. 1037), logical theory, and the Aristotelian tradition." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123019.

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In this study I examine Avicenna's (d. 1037) theory of conditional propositions, (or "if, then" sentences, qaḍāyā šarṭiyya muttaṣila), and his system of repetitive and conjunctive syllogisms (qiyāsāt istiṯnāʾiyya, qiyāsāt iqtirāniyya). I show that Avicenna's theory of conditional propositions is conceived as a rejection of Alfarabi's "context theory"–based system of conditional propositions and conditional syllogisms (qaḍāyā šarṭiyya). I also show that Avicenna's "if, then" connectors operate as propositional connectives in the modern, technical sense of that term. However, the theoretical bases of Avicenna's conjunctive syllogistic belong to the Prior Analytics. The system of conjunctive syllogisms and quantified conditionals, which is one of Avicenna's most important contributions to the history of formal logic, is explicable in terms of Aristotle's syllogistic theory. Stoic logic, on the other hand, plays a minor role.
Dans cette étude, j'examine la théorie des propositions conditionnelles (qaḍāyā šarṭiyya muttaṣila) d'Avicenne (m. 1037) ainsi que son système des syllogismes répétitifs et conjonctifs (qiyāsāt istiṯnāʾiyya et qiyāsāt iqtirāniyya). J'établie que Avicenne a formulé sa théorie des propositions conditionnelles afin de rejeter le système des propositions conditionnelles et syllogismes hypothétiques (qiyāsāt šarṭiyya) d'Alfarabi (m. 950), qui s'est fondé sur une théorie de langue dans laquelle le contexte dialectique demeure au centre de l'analyse des propositions et des syllogismes (appelée "context theory"). Ainsi je démontre que le connecteur conditionnel "si, alors" dans la logique hypothétique d'Avicenne fonctionne comme l'opérateur logique au sens technique du terme. Pourtant, les bases théorétiques du syllogisme conjonctif sont tirées des Premiers Analytiques d'Aristote. Le système du syllogisme conjonctif et la théorie des conditionnelles quantifiées, que je considère ici parmi les apports les plus importants á l'histoire de la logique formelle, sont explicables à la lumière de la théorie syllogistique d'Aristote. Cependant, la logique stoïcienne ne joue pas un rôle essentiel.

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8

Mauricio, David E. "Jaranan of East Java: An Ancient Tradition in Modern Times." Thesis, University of Hawaii at Manoa, 2002. http://hdl.handle.net/10125/7082.

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9

Toledo, Alejandro. "World music, creative reinterpretation, and the East Moldavian Roma tradition." Thesis, Goldsmiths College (University of London), 2013. http://research.gold.ac.uk/9691/.

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This study explores creative engagement with the East Moldavian Roma music tradition as a reflexive process that expands and enriches personal performance practice. It examines how a hermeneutic approach to understanding and reinterpreting the EMR musical tradition may be fed into one’s own performances, improvisations, and compositions, and how this engagement might be contextualized within an over-arching concept of World Music. Moreover, the study considers what transcription and analysis strategies might be employed in the service of this creative reinterpretation, and the strengths and weaknesses of such strategies. Ultimately, the research illustrates an insider’s account of becoming part of the current World Music scene through a process of reinterpretation that leads to new ways of being in the world. This is a process that captures the notion of a ‘changing self’, a metamorphosis of the self and the music one performs.

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Simes, Amy Caroline. "Contemporary paganism in the East Midlands." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282514.

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Книги з теми "The philosophy of east tradition"

1

Evola, Julius. East and west: Comparative studies in pursuit of tradition. San Francisco: Counter-Currents Publishing, 2015.

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2

Aristotle's Rhetoric in the East: The Syriac and Arabic translation and commentary tradition. Boston: Brill, 2008.

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3

Soul images in Hindu traditions: Patterns East & West. Delhi: B.R. Pub. Corp., 2004.

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4

Tong Asia chŏntʻong munhwa wa hyŏndae Hanʼguk: East Asian cultural tradition and contemporay Korea. Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Chʻulpʻanbu, 2008.

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5

Alternative traditions. Glasgow: Windhorse Publications, 1986.

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6

The logic of law-making in Islam: Women and prayer in the legal tradition. Cambridge: Cambridge University Press, 2012.

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7

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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8

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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9

Tongbuk Asia Yugyo ŭi chŏntʻong kwa hyŏndae: The tradition and modernity of the Confucianism in the north-Eastern Asia. Kyỏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo, 2007.

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10

Tong Asia ŭihak ŭi chŏntʻong kwa kŭndae: Tradition and modernity in East Asian medicine / Jong-Chan Lee. Sŏul: Munhak kwa Chisŏngsa, 2004.

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Частини книг з теми "The philosophy of east tradition"

1

Betz, John. "Christian Metaphysics: Between East and West." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 169–93. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_10.

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2

Watt, John. "The Individualistic Tradition." In Philosophy and Education, 1–34. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2460-4_1.

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3

Jolley, Kelly Dean. "Austin Athwart the Tradition." In Analytic Philosophy, 229–39. New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315733050-15.

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Marciano, M. Laura Gemelli. "East and West." In Ancient Philosophy, 1–40. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-1.

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5

Ramón Guerrero, Rafael, Marc Geoffroy, Hans Hinrich Biesterfeldt, Cecilia Martini Bonadeo, Cecilia Martini Bonadeo, Abdesselam Cheddadi, Rafael Ramón Guerrero, et al. "Ismāʿīlī Philosophical Tradition." In Encyclopedia of Medieval Philosophy, 575–77. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_250.

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De Smet, Daniel. "Ismāʿīlī Philosophical Tradition." In Encyclopedia of Medieval Philosophy, 879–82. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_250.

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7

Giles-Peters, A. R. "The Marxist Tradition." In Essays on Philosophy in Australia, 153–68. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-015-8006-9_8.

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Edelman, John T. "The Tradition Renewed." In An Audience for Moral Philosophy?, 27–48. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-21103-6_3.

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Lightfoot, Michael. "Modernism Confronts Tradition." In Education Technology Policies in the Middle East, 103–36. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-33266-6_6.

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Celano, Anthony, Tamar Rudavsky, Constant J. Mews, John T. Slotemaker, Pasquale Porro, Rupert John Kilcullen, Charles Burnett, et al. "Hermetic Literature, or Tradition." In Encyclopedia of Medieval Philosophy, 472. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_210.

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Тези доповідей конференцій з теми "The philosophy of east tradition"

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Yangutov, Leonid. "THE PHILOSOPHY OF HUAYAN AND YOGACHARA. THE PROBLEM OF CONSCIOUSNESS." In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-84-91.

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Ponte, Raquel, Daniele Ellwanger, and Lucy Niemeyer. "SOCIAL DESIGN AND ETHICS IN PEIRCE´S PHILOSOPHY." In New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-018.

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3

Rudnevskaya, Viktoria Aleksandrovna. "Philosophy of the ancient East." In VI International Scientific and Practical Conference, chair Aleksey Viktorovich Sapronov. TSNS Interaktiv Plus, 2017. http://dx.doi.org/10.21661/r-461827.

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Evlampiev, I. "J. G. FICHTE�S PHILOSOPHY AND TRADITION OF RUSSIAN CLASSICAL ANARCHISM." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s09.068.

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Dunmade, Israel, and Kurt Rosentrater. "Designing for multi-lifecycle to promote industrial ecology philosophy." In Optics East 2006, edited by Surendra M. Gupta. SPIE, 2006. http://dx.doi.org/10.1117/12.687266.

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Jakubovska, Viera. "POSTMODERN MODIFICATIONS OF THE HUMAN BODY�S IMAGING IN THE SLOVAK CULTURAL TRADITION." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.106.

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Alexeeva, Sardaana. "ETHNIQUE DIPLOMACY: FAMILY ETIQUETTE AND CULTURE OF BEHAVIOR AMONG TUNGUS. TRADITION AND INNOVATION." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.007.

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MAGONE, RUI. "THE TEXTUAL TRADITION OF MANUEL DIAS' TIANWENLÜE." In The Jesuits, the Padroado and East Asian Science (1552–1773). WORLD SCIENTIFIC, 2008. http://dx.doi.org/10.1142/9789812771261_0005.

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Vertiienko, H. V. "Avestan tašta-bowl in the Iranian Tradition: Origins and Reminiscences." In Preislamic Near East: History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.033.

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Mizoguchi, Hiroshi, Takaomi Shigehara, Yoshiyasu Goto, Ken-ichi Hidai, and Taketoshi Mishima. "Concept and design philosophy of a person-accompanying robot." In Photonics East (ISAM, VVDC, IEMB), edited by Howie M. Choset, Douglas W. Gage, Pushkin Kachroo, Mikhail A. Kourjanski, and Marten J. de Vries. SPIE, 1999. http://dx.doi.org/10.1117/12.335729.

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Звіти організацій з теми "The philosophy of east tradition"

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.

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Анотація:

In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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