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A Critical Analysis of Avicenna’s Proofs of the Impossibility of Human Reincarnation

A Critical Analysis of Avicenna’s Proofs of the Impossibility of Human Reincarnation

Author(s): Husain Agha Shiraz / Language(s): English Issue: 2/2018

The topic of reincarnation is one that has been discussed in a number of different fields, under different headings and with different methodes. For example, this topic has been discussed in philosophy in relation to the soul. This is because reincarnation implies that a soul is transferred from one body to another. When philosophers discuss reincarnation, they do so by using reason. However, this topic has also been discussed in theology, in the section concerned with the Afterlife. This is because sometimes reincarnation is presented as an alternative to the concept of Ma'ad - the reattachment of human souls to their bodies in another world, with the purpose of being judged and recompensed for the actions they did in this world. When theologians treat this topic, they do so from a rational-religious perspective. For the most part, Muslim scholars have denied the possibility of reincarnation. However, some of them say that it is something that is rationally impossible. Other say that it is rationally possible but does not occur - as religion tells us. Generally, philosophers were of the opinion that reincarnation is something that is rationally impossible. They have presented many philosophical proofs to substantiate this claim. One of the philosophers who discussed this subject at length was Avicenna. He was adamant about the impossibility of reincarnation and presented some complicated rational proofs for this matter. One of the proofs provided by Avicenna was one in which he presented a number of different scenarios in which this phenomenon might occur. Avicenna proved that all of these scenarios are impossible. In another proof, Avicenna said that reincarnation is something that goes against intuition and would lead to one persons's being two people. There are numerous problems with both of Avicenna's proofs and therefore they must be rejected or reconstructed. This article seeks to present these proofs in a structured manner and then to critique them.

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A Critical Analysis of Some of the Arguments for the Illegitimacy of Rational Investigation in Religion

A Critical Analysis of Some of the Arguments for the Illegitimacy of Rational Investigation in Religion

Author(s): Husain Agha Shiraz / Language(s): English Issue: 3/2018

The permissibility of rational investigation into matters of religion is atopic that has always been a subject of debate among Muslim scholars. It is even possible to categorize the various sects within the Islamic world based upon their view regarding this subject. Some Muslim scholars went to extremes in their rational investigations, to the extent that they attempted to prove any and every religious verity by means of logic and reason. Otherswere at the opposite end of the spectrum in that they rejected all forms of rational discourse and said that the sole way to attain the truth is by means of a blind imitation of religion. Of course, there were many groups between the two. This paper seeks to critically analyze some of the arguments of the group of scholars who say that it is absolutely impermissible to use reason to understand religion. These arguments revolve around the comprehensiveness of the Qur’an, the idea that useful knowledge only belongs to the pious, the fact that rational investigation leads to the rejection of the apparent meanings of the religious texts, that rational investigation was introduced in the Islamic world with evil motives, that it sometimes leads to incorrect conclusions, that it leads to a vicious circle of argumentation, the idea that people often arrive at correct conclusions without the need forlogic, that reality does not observe the formal laws of logic, etc. There are some objections that are common to all of these arguments and there aresome that are specific to each one of them. In brief, none of these arguments are sound.

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A CRITICAL STUDY OF THE VIEWS OF SAYYED HOSSEIN NASR ON THE PHILOSOPHICAL FOUNDATION OF ISLAMIC SCIENCE

A CRITICAL STUDY OF THE VIEWS OF SAYYED HOSSEIN NASR ON THE PHILOSOPHICAL FOUNDATION OF ISLAMIC SCIENCE

Author(s): Muhammad Junaid Mughal,Muhammad Mumtaz Ali / Language(s): English Issue: 2/2022

In recent years, Muslim scholars have written on the need of the revival of Islamic science and its philosophical foundation. The main aim of this paper is to examine the views of Sayyed Hossein Nasr, who is considered as one of the pioneers in the area of the revival of Islamic science. Other than Nasr, Muslim scholars argued that the Islamic science is different from modern Western science in terms of its purpose and philosophical foundation and delineated their viewpoints within the philosophical foundation of modern Western science. In terms of method, Islamic science may not be different from modern Western science but it differs in its philosophy and purpose. This paper uses a qualitative method employing content analysis to examine the insights of Seyyed Hossein Nasr critically and analytically with reference to other scholars such as Muzaffar Iqbal, Naquib al Attas, Osman Bakar, Alparsalan and Ziauddin Sardar.

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ABDURAHMAN BEDEVI – OŽIVLJENJE ARAPSKE FILOZOFIJE I NJENOG NASLIJEĐA U SAVREMENOSTI

ABDURAHMAN BEDEVI – OŽIVLJENJE ARAPSKE FILOZOFIJE I NJENOG NASLIJEĐA U SAVREMENOSTI

Author(s): Orhan Bajraktarević / Language(s): Bosnian Issue: 85/2021

Abdur-Rahman Badawi is one of the most distinguished philosophers and thinkers of contemporary Arabic and Muslim world. He is a philosopher and a scholar of a novel revival of philosophical heritage of Arabs today, he is also a philosopher and a scholar of an innovative reading and a new interpretation of Arabic-Islamic philosophy which begins with ancient Greece through Islamic and Christian medieval age to contemporary Europe and the modern Arabic world. He left behind a remarkable opus of 120 works in Arabic and French languages comprising of research works in the field of philosophy, comparative philosophies work and fine literature all wielded in the most systematic and precise manner which reflects his learnedness, his life and the age in which he wrote. His works established not a clash of cultures and civilisations, but new relations and fresh mutual understanding between cultures and traditions of the Arabic East and the European West today.

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Abū Madyan al-Gawt - utemeljitelj magrepske škole tesavvufa i jedan od najvažnijih učitelja Ibn‘Arabīja

Abū Madyan al-Gawt - utemeljitelj magrepske škole tesavvufa i jedan od najvažnijih učitelja Ibn‘Arabīja

Author(s): Edin Dedić / Language(s): Bosnian Issue: 25/2021

Shu‘ayb ibn al-Hasan al-Ansārī al-Andalusī, known as Abū Madyan al-Gawt, is considered one of the most important teachers in the history of tasawwuf and, due to his great spiritual influence on Sufis of the Maghreb, he is often referred to in literature as the founder of the Maghreb school of tasawwuf. Although they never met, thanks to the connection with his many disciples, as well as one special spiritual connection he had with Abū Madyan, Ibn ‘Arabī considered him one of his most important teachers about whose spiritual states and insights he often wrote in his works. The paper seeks to shed light on the life of this Sufi teacher, the basic characteristics of his Tesawwuf teachings and activities, and his influence on later Sufi teachers, especially Ibn ‘Arabī.

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Ahkâmü’n-nücûm (Astroloji) Eseri Bağlamında Fârâbî’nin Bilimsel Yöntem Anlayışı

Ahkâmü’n-nücûm (Astroloji) Eseri Bağlamında Fârâbî’nin Bilimsel Yöntem Anlayışı

Author(s): Ahmet Pirinç / Language(s): Turkish Issue: 41/2020

al-Fārābī (d. 339/950) is one of the important philosophers who contributed to the science stuides and tried to create a philosophy of science in medieval Islamic thought. He based his understanding of science on the principles of logic abd tried to evaluate the subject of science within epistemological and metaphysical integrity. He considered religious and rational sciences within their limitations. As a matter of fact, Iḥṣāʾ al-ʿulūm (Classification of Sciences) is one of the examples that best reflects his conception of science and philosophy.In this study, the scientific research understanding of al-Fārābī (d. 339/950) was evaluated in the context of the treatise “Maqāla Abi Nasr al-Fārābī fīmā yasiḥḥu wa-mā lā yasiḥḥu min aḥkām al-nujūm”, which briefly abbreviated as Aḥkām al-nujūm. This assess-ment is to explain his understanding of method through the philosophical and logical arguments used by al-Fārābī on the distinction between the science of astronomy and astrology. It can said that the basic structure of the study is shaped around the concepts of syllogism, induction, sampling, experience and causality that stand out as criteria in the comparison of the scientific qualities of these two disciplines and in the explanation of the subject.al-Fārābī considers the science of stars (Ilm al-nujūm) under the title of mathematics/ta‘līmī sciences, a sub-discipline of nazarī (theorical) philosophy. He states that the concept of the science of stars is used jointly for two sciences. One of them; a) knowledge of the provisions extracted from the stars (Ilm aḥkām al-nujūm). This science is called Astrology. It is an art that studies how stars point to future events and current human situations. b) the knowledge of the stars (Ilm al-nujūm al-ta'līmī). This science is called as astronomy. This science covers the shapes of celestial bodies, types of motion, cosmic positions, mass and weight calculations, the Earth sphere, climates and, in relation to them, the shapes of the Earth. Therefore, al-Fārābī states that the science that is valuable in terms of its subject, which is encouraged to learn and teach, is the science of the stars (Ilm al-nujūm al-ta’līmī). He also recommends avoiding the invalid propositions and inferences of the art of astrology, which are incompatible with scientific understanding and are in contrast.What makes the treatise important is that it offers a method to be followed in re-search in other sciences, especially in astrology. Because, as in the art of astrology, he sees the root cause of some philosophical and logical errors arising out of being away from a functional methodology. According to al-Fārābī, people who do research should have a philosophical formation and a competent nature first. He says that it is necessary to base the research method in this field on the principles of philosophical knowledge and logic. Because, according to al-Fārābī, it is not possible to reach a valid and correct judgment without knowing these principles. Therefore, he emphasizes the importance of knowing Qiyas and Burhan (demonstration) which is one of the areas where comparison is applied. Because one of the disadvantages that leads a researcher to a mistake in the field of science is that a person tends to accept what is not mandatory conclusive evidence as a Burhan. al-Fārābī points out the logical violations made by those who are engaged in the art of astrology in the principle that those who are similar share common judgment. If any quality of one thing is similar to the quality of another thing, it indicates that all these things do not require it to be similar to the other thing in essence and nature. al-Fārābī also emphasizes the ontological principle of equality, stating that one of the two possible equals cannot be superior to the other. In this context, he calls attention to that some principles should be considered in the application of the method of induction and sampling, one of the reasoning forms in terms of methodology. By discussing the epistemic value of experience knowledge in terms of methodology, he tries to reveal the results it will provide us in terms of astrology. al-Fārābī draws attention to the error made in this matter by stating that the universal judgment obtained from induction does not have the quality of a mandatory precise knowledge. He draws attention to the moral, religious and social problems that will be created by determining life through the data of astrology about the future. Therefore, it considers the judgment given by the science of astrology regarding the results of possible propositions for the future invalid. As a metaphysical basis, in the perspective of the principle of causality, Astrology prefers to interpret the inconsistencies and misinterpretations of the art with the understanding of physical determinism and evaluate them together with the concepts of “coincidence” and “possible unknown”.

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AKLIN HAZZI ÜZERİNE: FAHREDDÎN er-RÂZÎ'NİN FELÂSİFE ELEŞTİRİSİ

AKLIN HAZZI ÜZERİNE: FAHREDDÎN er-RÂZÎ'NİN FELÂSİFE ELEŞTİRİSİ

Author(s): Necati Günaydın / Language(s): Turkish Issue: 50/2021

The article deals with the nature of pleasure-pain, which is within the scope of moral philosophy, and its relationship with reason; In this context, it put forth the criticisms of Fakhr al-Din al-Razi in particular to Ibn Sina in general to the philosophers of the Masshai tradition. The ground that makes this debate meaningful is the main question of whether the afterlife will be corporeal (cismânî) or spiritual (ruhanî). Accordingly, the issue of which mental and bodily pleasures and pains are superior has been brought to the agenda. Fakhr alDin al-Razi brought fundamental criticisms to the philosophical approach that establishes the relationship between reason and pleasure and pain on the basis of conformity (mulâemet) from theological perspective; by this debate and his criticisms, er-Razî has sought to bring a better and suitable definition for religious truth to the concept of mental pleasure and pain.

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Akviniečio Ir Avicebrono Disputo Dél Paprastųjų Substancijų Sandaros Teo-Filosofinis Pamatas

Akviniečio Ir Avicebrono Disputo Dél Paprastųjų Substancijų Sandaros Teo-Filosofinis Pamatas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 55/2008

The article discusses Thomas Aquinas’s polemics with Jewish-Arab thinker Solomon ibn Gabirol (lat. Avicebron). Aquinas focuses his critique on the hylomorphic structure of the simple substances postulated by Avicebron. But the analyses and comparison of the texts of both the thinkers lead us to the more fundamental philosophical problem of relation between simplicity and complexity, unity and diversity, one and many or, to be more precise, to the question, how it could be possible to derive diversity from the absolute unity? It seems that Aquinas derives diversity directly from the First Principle but corrupts its simplicity introducing into it Aristotelian causes. Avicebron preserves the unicity of the First Creator by deriving the diversity of the world from two secondary principles: the universal matter and universal form. However, in both cases we observe the solution of the problem by means of creating similar problem in another place: Aquinas has to speak of the absolutely simple triune First Being; Avicebron - of the simple composed substances. We conclude that these oxymoronic concepts of the medieval thinkers could be treated either as manifestation of ultimate logical incompatibility of Platonism an Aristotelianism with theism or as the metes of rational human knowledge beyond which the realm of mysticism and pure faith starts.

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Akviniečio Ir Avicebrono Disputo Dël Paprastuju Substanciju Sandaros Teo-Filosofinis Pamatas

Akviniečio Ir Avicebrono Disputo Dël Paprastuju Substanciju Sandaros Teo-Filosofinis Pamatas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 54/2008

The article discusses Thomas Aquinas’s polemics with Jewish-Arab thinker Solomon ibn Gabirol (lat. Avicebron). Aquinas focuses his critique on the hylomorphic structure of the simple substances postulated by Avicebron. But the analyses and comparison of the texts of both the thinkers lead us to the more fundamental philosophical problem of relation between simplicity and complexity, unity and diversity, one and many or, to be more precise, to the question, how it could be possible to derive diversity from the absolute unity? It seems that Aquinas derives diversity directly from the First Principle but corrupts its simplicity introducing into it Aristotelian causes. Avicebron preserves the unicity of the First Creator by deriving the diversity of the world from two secondary principles: the universal matter and universal form. However, in both cases we observe the solution of the problem by means of creating similar problem in another place: Aquinas has to speak of the absolutely simple triune First Being; Avicebron - of the simple composed substances. We conclude that these oxymoronic concepts of the medieval thinkers could be treated either as manifestation of ultimate logical incompatibility of Platonism an Aristotelianism with theism or as the metes of rational human knowledge beyond which the realm of mysticism and pure faith starts.

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AL-FĀRĀBĪ I IBN SĪNĀ: RAZLIKE U RAZUMIJEVANJU BITKA, KONTINGENCIJE I METAFIZIKE

AL-FĀRĀBĪ I IBN SĪNĀ: RAZLIKE U RAZUMIJEVANJU BITKA, KONTINGENCIJE I METAFIZIKE

Author(s): Vladimir Lasica / Language(s): Bosnian Issue: 2/2020

As metaphysics of al-Fārābī and Ibn Sīnā are directly inspired by Aristotle’s Metaphysics, especially by book Γ 1003a in which the Philosopher stresses that the subject of this science in being as such, but also by Α, 1, 981b; Α, 2, 982b where he clearly says that the science is about fisrt causes, it is not surprising that we can see some evident similarities between the teachings of these two great Muslim philosophers. Still, if we analyse their works we can notice various modifications by Ibn Sīnā, which are causing certain discrepancies between him and al-Fārābī (as in Kitāb al-Mabda’ wa’l-Ma’ād, already researched by Yahya Michot (2004/2005)). Differences and modifications are numerous. However, in this article I intend to highlight the main focus of their metaphysical teachings. The focus is mainly directed towards their understanding of existence, relation between necessity and contingency, as well as towards their understanding of metaphysics as science of being qua being in general. I this article I intend to show how Ibn Sīnā’s metaphysical system represents an important step forward in comparison to al-Fārābī’s view.

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AL-GHAZALI, MUFESSIR - OSLOBODITELJ SVJETOVA KUR'ANA

AL-GHAZALI, MUFESSIR - OSLOBODITELJ SVJETOVA KUR'ANA

Author(s): Enes Karić / Language(s): Bosnian Issue: 7/2001

This study discusses al-Ghazali's ijtihad in the field of Qur'anic commentary. The author paid special attention to the Issue, introduced by Al-Ghazali, of levels or degrees of understanding of the Qur'an. The author claims that Al-Ghazali does not have one complete commentary of the Qur'an, but rather the entire Al-Ghazali's work is one grand Ačcommentary.

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Ali Dede el-Bosnevî’ye Ait Terceme-i Ḳaṣîde-i Rûḥiyye-i İbn Sînâ’nın İncelenmesi

Author(s): Mesut Köksoy / Language(s): Turkish Issue: 46/2022

Mankind has tried to answer the questions about the nature of the soul since history. One of the Islamic scholars who dealt with the nature of the soul, which is an important issue in Islamic philosophy, is Ibn Sînâ. His full name is Abû Ali al-Husayin b. Abdullah b. Ali b. Ibn Sînâ and was also known in the Islamic world by the title of as-shayḫu'r-re'îs and in the western world by the name of Avicenna. He has been one of the most prominent scholars in the history of Islamic science in the field of philosophy and medicine. He followed and enriched al-Farabî's school, which was based on the philosophical system of Aristotle and Plato. In addition to his works on various fields, he wrote many works on the soul. Among these works, the most famous work in the world of science is his eulogy al-Qaṣîda al-‘Ayniyya al-rûhiyya fî al-nafs, which is also an essential work in Arabic literature. It is possible that Ibn Sînâ was inspired, in regard to symbols and descriptions of the soul in his eulogy, by the views of ancient philosophers on the soul.

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Al-Kindijeva analitička teologija kao početak islamske filozofije

Al-Kindijeva analitička teologija kao početak islamske filozofije

Author(s): Vladimir Lasica / Language(s): Bosnian Issue: 08/2015

In this paper I present main topics in Ebu Yūsuf Ya‘qūb ibn Ishaq al-Kindī’s philosophy. I try to analyze how Kindī understands philosophy and its most important discipline – metaphysics, as well as philosophical method and the main goals of philosophy. I also try to show how his understanding result with what I call in this paper “al-Kindī’s analytic theology”. The essence of Kindī’s analytic theology lies in his attempt to provide an apodictic proof for God’s existence in the real philosophical sense. This proof, according to Kindī, begins with self-evident principles, and analytically, like demonstration in mathematics, develops towards the concept of God. In this way al-Kindī analyzes phenomenon of body as such, phenomenon of world as totality of body, time, as well as terms eternal, perfect and one. This Kindī’s attempt represents the beginning of medieval Islamic tradition.

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Apie „Dorybingojo miesto" gyventojų pažiūras

Apie „Dorybingojo miesto" gyventojų pažiūras

Author(s): Abu Nasr Al-Farabi / Language(s): Lithuanian Issue: 36/2004

In this part al-Farabi presents the classification of non-virtuous and corrupt cities, later goes on to an analysis of the way of the soul towards the immaterial state and the state of the soul after death, compares the way towards the perfection of the soul with the way of a craftsman or artisan, and compares the state of the non-virtuous soul to that of bodily sickness.

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Apie „Dorybingojo miesto" gyventojų pažiūras

Apie „Dorybingojo miesto" gyventojų pažiūras

Author(s): Abu Nasr Al-Farabi / Language(s): Lithuanian Issue: 34/2003

In the part of his book published in this number, al-Farabi presents a classification of non-virtuous and corrupt cities, and later goes on to an analysis of the way of the soul towards the immaterial state and the state of the soul after death, compares the way towards the perfection of the soul with the way of a craftsman or artisan, and compares the state of the non-virtuous soul to that of bodily sickness.

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Apie „Dorybingojo miesto" gyventojų pažiūras (26-27 skyriai, tęsinys)

Apie „Dorybingojo miesto" gyventojų pažiūras (26-27 skyriai, tęsinys)

Author(s): Abu Nasr Al-Farabi / Language(s): Lithuanian Issue: 33/2003

In the chapter 26 al-Farabi shows the parallelism between God and the Universe, the Man and the Virtuous City, and in the second part of the same he expounds his theory about the degrees of the Intelligence and about the pecularities of the intellect of the Chief of the Virtuous City. In Chapter 27 the philosopher speaks about the qualities of the Chief of the Virtous City, what should be done if there is no person with all required qualities etc. The Chapter also shows that despite his strong reliance on Aristotle and Plato, al-Farabi is nevertheless a son of his own culture seeking solutions for its problems.

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Arabiškasis Ibn Rušdo Peripatetizmas

Arabiškasis Ibn Rušdo Peripatetizmas

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 59/2009

The article reveals the influence of Arab philosophy to Latin Western Europe and discusses the propagation of Ibn Rushd’s philosophical and theological ideas. When Cordoba Caliphate was established, Muslim philosophers and theologians commented Hellenistic heritage and passed it to the Christian culture. Unknown to Europe treatises of Aristotle and their commentaries was translated into Latin at Toledo Translation Academy. Arab thinker Ibn Rushd is regarded as one of the most notorious commentators of Aristotle. He not only commented Aristotle but also considered the idea of human thinking and intellectual cognition, was interested in the theory of the World’s eternity, dealt with socio-political aspects of social life and with the problem of unity between theology and religion. While dealing with the latter, Ibn Rushd claimed that political leaders ought to organize social life in such a way that theologians were not able to disturb the peaceful cohabitation of ordinary people and philosophers. Ibn Rushd’s ethical-intellectual theory of society and man played an important role in formation of European intellectual identity.

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Aristoteles’ten İbn Sînâ’ya İmkân’ın Tarihi

Author(s): M. Alperen Saz / Language(s): Turkish Issue: 37/2018

Bu yazıda, Grek felsefi üretiminden İslam düşüncesine intikal eden imkân kavramının tarihsel süreç içerisinde ortaya çıkışı, gelişimi, farklı disiplinlere evrilerek kazandığı yeni anlamlar ve nihayetinde İbn Sînâ metafiziğinde kazandığı özgün anlamı ortaya koyan “Aristoteles’ten İbn Sînâ’ya İmkân’ın Tarihi” adlı kitabın tanıtım ve tenkidi amaçlan¬maktadır. Kitabın literatürdeki çalışmalardan farklı yönü; imkân kavramı üzerine düşünce tarihindeki hemen hemen tüm üretimi, sistematik, kronolojik bir şekilde ve bağlantıları açığa çıkarmak suretiyle işlemesidir. Yazar, Grek felsefesinden ayrı bir kültür olan İslam düşüncesine, imkân kavramının göçünü, göç yolunda bu kavramın konumunu ve kullanım farklılıklarını ortaya koymaktadır.

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Around the Bloc: Bigamous Kyrgyz Cleric Is Unrepentant
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Around the Bloc: Bigamous Kyrgyz Cleric Is Unrepentant

Author(s): TOL TOL / Language(s): English Issue: 12/05/2017

The popular ex-mufti insists that polygamy is tradition, sparking a debate on the role of Islam in the officially secular state.

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Avempace: Arabų Laisvamanio Laiptai Į Dangų

Avempace: Arabų Laisvamanio Laiptai Į Dangų

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 67/2011

The article presents the 12th century Arab philosopher, scientist, poet and physician Ibn Bajja (Avempace) to the Lithuanian reading community; for he significantly influenced not only the development of Arab and Jewish philosophy but also that of the West. Nevertheless, as the survey of the Lithuanian philosophical literature shows, in Lithuania this philosopher is hardly known: mentioned only in one monograph on early medieval philosophy. In order to fill in the gap, the article proposes some concise information concerning Ibn Bajja’s life and philosophy. Starting with his political philosophy of Platonic origin it turns to his Peripatetic metaphysics and epistemology which constitutes the basis for eudemonistic ethics. In it Ibn Bajja teaches that living even in a bad state, the philosopher is able to reach genuine happiness by ascending the staircases of spiritual forms, or essences, up to the divine actual intellect and uniting with it. The article ends with some critical approaches to Ibn Bajja’s theory and prospect for some further inquiry.

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