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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, Javier Hernández-Pacheco: La conciencia romántica. Tecnos: Madrid 1995. 286 pp.Javier Hernández-Pacheco: La conciencia romántica. Tecnos: Madrid 1995. 286 pp.3 26 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Historia de las ideas estéticas y de las teorías artísticas contemporáneas. Valeriano BOZAL (ed.). La balsa de Medusa-Visor. Madrid 1996, volumen I (442 pp.), volumen II (384 pp.)Historia de las ideas estéticas y de las teorías artísticas contemporáneas. Valeriano BOZAL (ed.). La balsa de Medusa-Visor. Madrid 1996, volumen I (442 pp.), volumen II (384 pp.)7 23 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Carlos DÍAZ: La Filosofía. Sabiduría Primera, Ed. Videocinco. Col. Trivium et Quadrivium, Madrid, 1996, 479pp.Carlos DÍAZ: La Filosofía. Sabiduría Primera, Ed. Videocinco. Col. Trivium et Quadrivium, Madrid, 1996, 479pp.1 45 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, 2 34 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Emilio Lledó: La memoria del logos, Taurus: Madrid 1996, 301 pp.Emilio Lledó: La memoria del logos, Taurus: Madrid 1996, 301 pp.2 32 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Marcelino Agís Villaverde: Del símbolo a la metáfora, Introducción a la filosofía hermenéutica de Paul Ricoeur, Universidad de Santiago de Compostela, Servicio, 1995, 301 págs.Marcelino Agís Villaverde: Del símbolo a la metáfora, Introducción a la filosofía hermenéutica de Paul Ricoeur, Universidad de Santiago de Compostela, Servicio, 1995, 301 págs.6 38