CRIS
Permanent URI for this communityhttps://scripta.up.edu.mx/handle/20.500.12552/1
Browse
16 results
Search Results
Now showing 1 - 10 of 16
- Some of the metrics are blocked by yourconsent settings
Item type:Publication, Classical Islamic PhilosophyThis chapter explores the role of humor (hazl/muzāḥ) and laughter (ḍāḥik) within the classical Islamic intellectual tradition with special emphasis on the philosophical approach. It provides, first, an overview of some relevant studies dealing with humor and laughter in the Qurʾān and the ḥādīth materials. Then, it deals with joking and laughter in one of the most prominent Islamic theologians, namely, al-Ghazālī. Finally, it moves on to a philosophical approach to humor, joking, and laughter. Even though philosophers in Islamic lands did not treat the various manifestations of humor systematically, in several works they expressed their views in this regard usually in the context of ethical and educational discussions on the shaping of moral character, self-control, the psychology of emotions, and the moral role of poetry. I collect, perhaps for the first time, references on humor and its manifestations from the philosophical works of al-Kindī, al-Abū Bakr Rāzī, al-Fārābī, the Syriac Christian Jacobite Yaḥyā ibn ʿAdī, Miskawayh, and Avicenna. The chapter concludes with a brief comparison between the different approaches to humor and laughter within the Islamic intellectual tradition. ©The author ©Springer. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Pondering Mohammed Abed Al-Jabri’s Project of an ‘Arab Reason’Mohammed Abed Al-Jabri (d. 2010) is one of the most important and stimulating contemporary Arabic philosophers. He is well-known for his project Critique of Arab Reason (Naqd al-ʿaql al-ʿArabī), in which he deconstructs the Arabic philosophical and cultural tradition, revitalizing the rationalist legacy of the classical period, mainly, the philosophical ideas of Ibn Rushd (Averroes). According to Al-Jabri, the renewal of Arab thought requires a non-traditionalist understanding of tradition. In this paper, I shall critically examine Al-Jabri’s “contextualist” methodology. I first provide some historical background for understanding Al-Jabri’s concern with fostering a critique of Arab reason. Secondly, I discuss the way Al-Jabri reinterprets Islamic intellectual history, emphasizing his attempt to overcome the idiosyncratic approaches to Arab culture, namely, religious Salafists, Orientalists, and left nationalists. Thirdly, I discuss the extent to which his renewal of classical intellectual tradition, mainly his approach to Ibn Rushd, allows for the socio-political and cultural reformation of an Arab identity through his idea of “understanding oneself through the other.” Finally, I highlight some successful aspects of Al-Jabri’s epistemic project and its potential relevance for the present. ©The author ©MDPI. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Lo literal (ῥητή o φανερά / ẓāhir) y lo oculto (ὑπόνοια / bāṭin) en Filón de Alejandría y la tradición filosófica islámicaEn su conocida obra sobre Filón de Alejandría, Harry A. Wolfson sostiene que la filosofía filónica es el preámbulo de las “filosofías religiosas” de las tres tradiciones abrahámicas. Entre varias coincidencias y similitudes entre Filón y cada una de las filosofías religiosas, Wolfson destaca una particularmente importante: las tres tradiciones vieron en sus respectivas Escrituras dos significados, uno literal (ῥητή o φανερά) y otro oculto (ὑπόνοια). Cada una de estas tradiciones filosóficas buscó —a su manera— un método alegórico de interpretación. Dicho método lo aprendieron los Padres de la Iglesia directamente de Filón. Y de los Padres habría sido transmitido, según Wolfson, al islam y al judaísmo. La versión más difundida entre los historiadores e historiadoras de la filosofía ha sido que, en realidad, ni el islam ni el judaísmo tuvieron contacto directo con Filón. Podría hablarse en todo caso de una influencia indirecta. A pesar de las ambigüedades al respecto, este artículo pretende elucidar las posibles similitudes entre las nociones de ῥητή o φανερά y ὑπόνοια y sus equivalentes árabes, ẓāhir y bāṭin. ©El autor ©Anales del Seminario de Historia de la Filosofía © Universidad Complutense Madrid. In his well-known work on Philo of Alexandria, Harry A. Wolfson argues that Philonic philosophy is the preamble to the “religious philosophies” of the three Abrahamic traditions. Among several coincidences and similarities between Philo and each of the religious philosophies, Wolfson highlights one particularly important: all three traditions found in their respective Scriptures two meanings, one literal (ῥητή or φανερά) and one hidden (ὑπόνοια). Each of these philosophical traditions sought —in its own way— an allegorical method of interpretation. Such a method the Church Fathers learned directly from Philo. And from the Church Fathers it would have been transmitted, according to Wolfson, to Islam and Judaism. The most widespread version among historians of philosophy has been that neither Islam nor Judaism had direct contact with Philo. In any case, it could have been an indirect influence. Despite the ambiguities in this regard, this article aims to elucidate possible similarities between the notions of ῥητή or φανερά and ὑπόνοια and their Arabic equivalents, ẓāhir and bāṭin. ©El autor ©Anales del Seminario de Historia de la Filosofía © Universidad Complutense Madrid. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Naṣr Ḥāmid Abū Zayd’s Use of Classical Theological and Philosophical Islamic Sources in His Qurʾānic HermeneuticsNaṣr Ḥāmid Abū Zayd (1943 – 2010) is one of the most controversial contemporary Egyptian scholars in the Islamic intellectual context. One of his main concerns was to apply textual criticism to the interpretations of the Qurʾān. This is not an easy task considering the divine status of the prophetic message. Abū Zayd’s approach to the Arabic notion of interpretation (taʾwil) leads to an innovative and polemical approach to the Islamic prophetic message. Although Abū Zayd resorts to contemporary hermeneutics, I argue that he draws on three intellectual branches of classical Islam in which textual criticism was already being applied and, thus, made the bridge to hermeneutics and contemporary semiotic and semantic theories easier. These three branches are firstly, the Muʿtazila, a rationalist theological school; secondly, the philosophical Sufism of Ibn ʿArabī; and, finally, Shiite Qurʾānic exegesis. © The author © Slovak Academy of Sciences.4 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Recovering Causality? Ibn Taymiyya on the Creation of the WorldMost philosophical and theological conceptions on causality (taʿlīl) within the Islamic context are related to one of the subjects that has received most attention in scholarly literature, namely, the creation of the world. Given the enormous amount of literature that exists on causality, creation, and the nature of God as creator within the Islamic context, in this chapter I do not intend to reconstruct in detail the arguments of Avicenna (d. 1037), al-Ghazālī (d. 1111), Averroes (d. 1098), and Fakhr al-Dīn al-Rāzī (d. 1209). Nevertheless, I shall revisit some of their views to introduce the discussion I want to undertake, that is, the recovery of causality in the 14th-century religious controversial thinker Ibn Taymiyya (d. 1328). For Ibn Taymiyya, both philosophy (falsafa) and theology (kalām) were two innovative disciplines that encroached upon traditional views of religion. One would expect, from someone engaged to traditional Islam, that he would advocate creatio ex nihilo. However, Ibn Taymiyya was opposed to both the kalāmic notion of creatio ex nihilo and Avicenna’s conception of eternal emanation. While Ibn Taymiyya had plenty of disagreements with the philosophers, he endorsed perpetual creation, an idea already found in Avicenna and Averroes. Several works have recently been published pointing out the influence of Averroes on Ibn Taymiyya. It is well-known that Averroes refuted al-Ghazālī’s denial of natural causality. In addition to Averroes, Ibn Taymiyya, an ‘anti-philosophical’ thinker, also recovered the notion of causality. Here I discuss to what extent Ibn Taymiyya takes up causality as understood by Averroes and to what extent he breaks away from him. ©Routledge47 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Religious Plurality and Nonviolence in Said Nursi and Fethullah Gülen(2020)In this paper I introduce two ways of conceptualizing Islam from the way in which two thinkers from the modern and contemporary Turkey, respectively, assume ethical and social values usually identified with the democratic culture: religious plurality, tolerance and nonviolence. Said Nursi and Fethullah Gülen conceive, in the face of the stereotype of an intolerant and violent Islam, a non-violent Islam, capable of recognizing other creeds and coexist with them. Despite the sociopolitical and religious tensions that both views have caused especially in Turkey, both could be understood as enemies of Islamic fundamentalism. From their respective positions, both thinkers face the epistemological problem discussed in this paper, that is, the tension between exclusivism and religious pluralism or religious diversity. Is it possible to harmonize distinct religions that assume themselves as true? By means of the historical-philosophical analysis of Nursi and Güllen an answer to this question will be offered.42 2 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Janos, D. (2020). Avicenna on the Ontology of Pure Quiddity. De Gruyter. 762 pp.(2022)Avicena (m. 1037) es el filósofo más representativo de la tradición islámica clásica. Sus contribuciones a la lógica, la física, la metafísica, la psicología racional y la medicina son invaluables. Su importancia es tal, que varios historiadores de la filosofía han distinguido entre un periodo pre-aviceniano y uno post-aviceniano. En el primer periodo destacan sobre todo al-Kindī (m. circa 870), el primer filósofo de los árabes, y al-Fārābī (m. 950), conocido como el “segundo maestro” (el primero era Aristóteles). A pesar de la fuerte influencia de este último en la filosofía de Avicena, es cierto que a partir de esta hay un parteaguas: las ideas de Avicena impactan notablemente en el ambiente intelectual islámico. Por ello, el lugar de este filósofo en la historia de la filosofía islámica es tal vez equiparable al de Kant o al de Hegel en la filosofía europea. Avicena adaptó y transformó varias nociones filosóficas provenientes de la filosofía aristotélica y del neoplatonismo, integrándolas al pensamiento islámico. De este modo, se volvió un punto de referencia entre los pensadores musulmanes que le sucedieron.9 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Democratic confederalism : an alternative for facing tensions between global citizenship and localist citizenship(2023); Lozano Ortega, TatianaThis article explores the tensions between different conceptions of “citi-zenship.” On the one hand, we point out the virtues and limitations of cosmopoli-tan citizenship in the terms in which Seyla Benhabib understands it in The Right of Others...; on the other hand, we delve into another notion of citizenship, namely, the localist, in a version that could be at odds with some cosmopolitan values, that is, localism as understood by some Mexican autonomous communities, particularly the Zapatistas. Although Benhabib’s cosmopolitan federalism is inclusive in spirit, it is conceived within a preponderantly global perspective and ends up being asym-metrical. While her proposal has some positive aspects, it faces some difficulties in the case of Mexican autonomous communities. In this article, we shall introduce the notion of democratic confederalism as a form of sociopolitical organization that seeks to strengthen the self-organization of social actors and to recognize the practice of citizenship in the terms in which autonomous communities exercise it. We propose that democratic confederalism could be an alternative for decreasing tensions between global citizenship and the idea of citizenship within autonomous communities.45 1 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Classical islamic philosophy : a thematic introductionThis thematic introduction to classical Islamic philosophy focuses on the most prevalent philosophical debates of the medieval Islamic world and their importance within the history of philosophy. Approaching the topics in a comprehensive and accessible way in this new volume, Luis Xavier Lopez-Farjeat, one of the co-editors of The Routledge Companion to Islamic Philosophy, makes classical Islamic philosophy approachable for both the new and returning student of the history of philosophy, medieval philosophy, the history of ideas, classical Islamic intellectual history, and the history of religion. Providing readers with a complete view of the most hotly contested debates in the Islamic philosophical tradition, Lopez-Farjeat discusses the development of theology (kalam) and philosophy ( falsafa) during the ?Abbasid period, including the translation of Aristotle into Arabic, the philosophy and theology of Islamic revelation, logic and philosophy of language, philosophy of natural science, metaphysics, psychology and cognition, and ethics and political philosophy. This volume serves as an indispensable tool for teachers, students, and independent learners aiming to discover the philosophical problems and ideas that defined the classical Islamic world. © 2022 Taylor and Francis.Scopus© Citations 1 35 2 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Las transformaciones de la doctrina aristotélica del intelecto(2022)This paper explains, firstly, the way in which Alexander of Aphrodisias interpreted the Aristotelian doctrine of the intellect in two of his most relevant treatises in this regard, namely the De Intellectu and the De anima. Secondly, it explores the presence of late antique commentators in the treatises on the intellect by al-Kindī and, mainly, by al-Fārābī, the first two philosophers to formulate doctrines of the intellect within the Arab-Islamic context. Thirdly, it shows the way in which al-Fārābī interprets the Aristotelian doctrine of the intellect influenced by Alexander of Aphrodisias. Finally, as a conclusion, it discusses the interpretative challenges of al-Fārābī’s doctrine of the intellect, while briefly referring to Avempace’s defense of the Farabian conception of the intellect. © 2022 Authors. All rights reserved.Scopus© Citations 1 30 1