Shtegtimi i shpirtit sipas religjionit pitagorian

Author(s): Ridvan Emini / Language(s): Albanian Issue: 13/2018

The furtive knowledge that Pythagoras taught his disciples were not only mystical, it was also mathematical and astronomical and even religious. So this cosmological as well practical knowledge was unquestionably wrapped in veil of mysticism. Certainly, this cast quite fanatically manifested the unity of their opinion, also unity of knowledge gained,even though they were separated in two camps. For Pythagoras and Pythagoreans soul was a permanent pilgrim, a runner,which obtained freedom from dead body. This religious cast was constantly criticized for their political power, also for the doctrine of metempsychosis.

Konsekuencat e mendimit nihilist

Author(s): Dritan Dragusha / Language(s): Albanian Issue: 14/2018

Nietzsche as an antisystematic and antischematic philosopher with his aphoristic style created an authentic and original philosophy and provoked endless debates.In this article his philosophy is interpreted from the perspective of Habermas, who saw Nietzsche as a specific thinker, thought sof whom are based on the myth which he considered the origin of reason. According to Habermas, Nietzsche has been considered the romantic purification sequential of the aesthetic phenomena.

For the philosophy of education as a science and as an art of life

Author(s): Gersa Rrudha / Language(s): English Issue: 25/2022

As a long-term structure of its general character, Albanian life and history present a strange phenomenon of alignment and civilizational and ideological weakness. And this happens in a time and space in the middle of a great multitude of influences from the strongest and most behaviour-changing. There is no doubt that various coercive and external historical-political or socio-psychological reasons have contributed to this situation. But from a purely national point of view, non-focus on education as the best means and path of proper character formation has been an important reason and a decisive factor in our backwardness. This is why education should be considered today as the key to any social movement that can be thought of for developing a modernized Albania. “The realization of the treatment of the character of the Albanian must start from the educational school” has always been the compelling call of our most prominent thinkers. But now, what is the ideal stage of the Albanian man’s education? Have we managed to build an educational school?

Karanlık Risalesi: Felsefeden Mistisizme

Author(s): Mehmet Murat Karakaya / Language(s): Turkish Issue: 52/2024

Although darkness, which is generally regarded as the opposite of light (al-nūr, radiance) in terms of negation, describes the absence of light, it is also possible to say that it expresses the brightest form of light. There are theoretical approaches to both interp-retations in the philosophical literature. According to the first interpretation, darkness consisting of matter and form and existing in hylomorphic and composite structure is associated with matter and chaos, and light is associated with form and order. The light corresponds to the transcendent and divine, and darkness corresponds to the immanent and material. However, in some interpretations of God’s unknowability in the apophatic context, it is seen that darkness is used as well as light, and this concept is given a pivotal and central dimension in the explanation of unknowability. In this context, darkness is characterized by brightness, not dullness or obscurity, since it is associated with the divine realm. Therefore, bright darkness, beyond negating light, represents the peak of affirmation, and even light is in a position to be the negative of darkness in terms of making light. In mystical theology, the fact that the essences of things are not known within the framework of truth, as in the divine realm, from an epistemological point of view, expands the area of darkness, and in a sense, the entire field of existence acquires an unknown, and, therefore dark content. In this context, ḍiyāʾ (illumination), which is light compared to darkness and darkness compared to light, is in the position of intermediate light, making possible to see, perceive, and reason between light and darkness. This study discusses darkness starting from religious and mythological texts, within the framework of the views of ancient Greeks such as Plato, Aristotle, and Plotinus, Neoplatonic Christian mystics such as Gregory of Nyssa and Pseudo-Dionysius the Areopagite, and sufi mystics such as Maḥmūd Shabistarī and Ṣadr al-Dīn al-Qūnawī. The study also evaluates the concepts of knowledge and ignorance within the scope of light and darkness, emphasizes on the basic distinctions between philosophical views and mystical theological interpretations and emphasizes on religious metaphors of night and day. In the study, it is seen that darkness is considered with different contexts in philosophy and mystical theology; in philosophy darkness is the absence of light, while in mystical theology some interpretations of darkness are considered as the intensity of light.

Теория типов Мартин-Лёфа: между феноменологией и аналитической философией

Author(s): Oleg Domanov / Language(s): Russian Issue: 1/2024

Martin-Lof ’s type theory stems simultaneously from Frege and Russell’s logic-ontological ideas and Husserl’s phenomenology. The article examines this intermediate status of type theory using as examples Martin-Lof ’s syntactical-semantic method and the role of evidence and canonical objects in his approach. Martin-Lof borrows the syntactical-semantic method from Frege and extends it drawing on Husserl’s theory of meaning. In type theory this method leads to the identity (isomorphism) of syntax and semantics (formal logic and formal ontology). Unlike traditional formal logic the type theory isan interpreted system from the very beginning. Being intuitionistic, Martin-Lof ’s theory is based onthe notion of proof, not truth. From the meaning theory point of view, it is a variant of proof-theoretic semantics (Gentzen, Prawitz, Dummett) which understands meaning as an object constructed according to certain rules. So understood, the proof is based on evidence, which allows us to associate it with the theory of intentionality by Husserl. The article compares Martin-Lof ’s type theory with Husserl’s intentionality theory, especially with the latter’s noematic component. We may consider type-theoretical rules for constructing objects and operating with them as a concretization and formalization of the phenomenological notion of noema. Both are explications of the more general concept of meaning. The article discusses the interrelation between notions of sense and meaning (Sinn, Bedeutung) in Frege, Husserl and Martin-Lof. This reveals the uncertainty of Martin-Lof ’s position in relation to meaning theories of Frege and Husserl.

Смысл и его тень. Терминологический анализ Гуссерлевской концепции ноэтико-ноэматических Структур чистого сознания

Author(s): Victor Molchanov / Language(s): Russian Issue: 1/2024

The methodological premise of the investigation is the meta-difference between foreground and background as a necessary element of any difference, including the difference between conceptual and terminological types of analysis of philosophical texts. The topic of terminological analysis is the function of the terms that make up the framework of concepts, the methods and justifications for their introduction. The role of D. Hume, who was the first to draw attention to the difference in the meaning of the same word in natural and philosophical languages, is noted. More general questions are formulated regarding the prerequisites of terminological analysis: what is a term, what experience underlies the very process of introducing terms, are terms a necessary building material of philosophical texts or a necessary evil? The prerequisites for terminological analysis include the differences between a term and a word, as well as a term and a metaphor. Husserl’s concept of noetic-noematic structures is considered in terms of the difference between conceptual and terminological dimensions. The research focuses on the functions of “sense” as an intermediary between natural language and philosophical terminology. The prerequisites for the introduction of the terms “noesis” and “noema” are identified; in the first case, this is the traditional scheme of hylomorphism, in the second, the postulate of the identity of what is perceived during normal and abnormal perception. A comparison is made between Husserl’s expression “sense does not burn” with M. Bulgakov’s aphorism “manuscripts do not burn.” Husserl’s division of two types of consciousness (positional and neutral or shadow) reveals the incorrectness of Husserl’s description of the difference between the foreground and background of perception. Husserl’s description of “neutralization” is subjected to critical analysis using the example of the perception of Durer’s engraving. The final section of the article examines attempts to correlate the meaning of the word “sense” with experience, compares the role of the terms “sense” and “concept,” and also analyzes Husserl’s “generalization of the idea of meaning,” or expansion of the meaning of the term “sense. ”Finally, a distinction is made between a methodology of separation, which corresponds to the boundary-setting function of terms, and a methodology of differentiation of differences, which implies the differentiating function of terms.

Horizons beyond borders: Essays on the legacy of phenomenology in Central and Eastern Europe in 1945–1989

Author(s): Witold Płotka / Language(s): English Issue: 1/2024

Abdüllatif Harpûtî’nin Hikmet Anlayışına Bakış

Author(s): Buket Ataman / Language(s): Turkish Issue: 53/2024

ʿAbd al-Latīf al-Kharpūṭī is a modern theologian based in Turkiye in the 19th century and took the first concrete step to introduce new ilm al-kalām. He aimed at defending Islam using both rational (‘aql) and narrative (nass) evidence, thereby envisioning a methodological renewal in kalām. Using wisdom, al-Kharpūṭī wanted to eliminate the issues that would harm the Islamic faith through wisdom. Such objectives are evident in the definition of wisdom, he quoted from Qādī Bayzāwī. He interpreted wisdom in the sense of demonstrations (burhan) that express certain knowledge and rhetorical (khitabī) and falsifiable (zannī) proofs in order to eliminate doubt and uncertainty. Al-Kharpūṭī considered the demonstrations and evidences used in kalām as wisdom. He attached so much importance to wisdom, and he claimed that Islam was built on wisdom. With the meaning he attributed to wisdom, he aimed to interpret the Qurʾān and Sunnah and to uncover the secrets of religion. He believed that through wisdom, religion could reach great masses of people. In this way, both the common (hawas) and elite (ʿavām) people would benefit from religion. He used wisdom as a method and emphasized its encompassing, functional and enlightening characteristics. The fact that al-Kharpūṭī’s definition of wisdom supports the purpose of the science of kalām is a clear manifestation of the relationship between the science of kalām and wisdom. At the same time, wisdom’s characteristic of precise knowledge that eliminates doubt and its persuasive appeals with evidence and demonstrations are also among the goals of kalām. Evaluating wisdom based on the rules of logic, al-Kharpūṭī established a relationship between reason and science through wisdom. A concrete example of this can be found in his treatise “On the Tawjīh and Tawfīq of the Apparent (Zahirī) Dispute Between ‘Ilm al-Hay’at and Qurʾāb al-Muqaddasa” and in his work Tanqīh al-Kalām. In this treatise, he established a relationship between revelation and science, emphasized the science of hayat and wisdom,, mentioned some earlier astronomical theories, and tried to prove that Islam was not opposed to science and reason by supporting them with verses. Al-Kharpūṭī often referred to natural sciences and scientific facts and emphasized the power and wisdom of Allah. He associated various verses from the Qurʾān with scientific informations, thereby drawing attention to the wisdom in religion. Al-Kharpūṭī considered all humanity in the service of science as a portal of service to Islam, regardless of whether it is through the hands of a disbeliever or a Muslim. For him, service to Islam is wisdom, and it is this wisdom that will continue for centuries.

Yûsî’nin Bilgi Teorisi ve İlimleri Tasnîfi

Author(s): Ömer Fidanboy / Language(s): Turkish Issue: 53/2024

Knowledge theory is a discipline that interacts between different disciplines and examines issues such as the source, nature, transfer and use of knowledge. Discussions about the nature and source of knowledge have increased the importance of knowledge theory along with technological developments and changes in the field of communication. This offers many interesting areas for future research. There are various views on the definition and approaches of knowledge. One of the scholars who put forward important opinions on this subject is Abū ‘Alī al-Yūsī (d. 1102/1691). Yūsī, who had important views on the definition and value of knowledge, lived in the 17th century and was a prominent Mālikī scholar of Morocca, well-versed in rational and natural sciences, and distinguished in theology, philosophy, logic, and methodology. Yūsī’s theory creates a comprehensive framework that transcends the boundaries of disciplines. This interdisciplinary approach promotes a holistic understanding of knowledge and encourages scientists from different fields to collaborate and contribute to the advancement of knowledge theory. According to him, the capacity to access and understand knowledge varies between man and other beings. The idea that man has limited knowledge and God has absolute knowledge is an important point in understanding the sources and the nature of knowledge. At the heart of Yūsī’s theory is the recognition of the multidimensionality of knowledge. It goes beyond a simplistic view that equates knowledge with mere awareness or understanding. Instead, he argues that knowledge encompasses cognitive processes, epistemological considerations, and broader metaphysical dimensions. According to Yūsī, knowledge comes from three sources: reason, revelation, and senses. According to him, reason alone is not sufficient to understand the complexity of existence. Therefore, it emphasizes the importance of revelation, which represents divine guidance and transcendent wisdom. Revelation expands the scope of human knowledge by providing insights and truths beyond our limited reasoning abilities. Sensory experiences such as perception and observation also contribute to our understanding of the world. By interacting with the senses, we gain empirical knowledge and discover physical manifestations of reality. Yûsî’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. Yūsī’s theory underscores the need to integrate these different sources of knowledge. According to him, knowledge can be valuable in itself or serve another purpose. The division of knowledge into two categories: sciences for its own sake and sciences that serve another purpose, reveals the value and use of knowledge. In this perspective, it can be said that Yūsī’s theory of knowledge has a deep and versatile understanding within the tradition of Islamic thought. The six basic sciences and eight auxiliary sciences that stand out among Islamic sciences are a reflection of this understanding. Likewise, his theory of knowledge encourages in-depth studies in the relevant field by providing interaction between different disciplines and emphasizes the value of knowledge, showing that it plays an important role in human life. The study aims to provide a basis for studies on Yūsī’s other theological views, especially his theory of knowledge.

Practical Realism and the Philosophy of Science and Technology

Author(s): Jean-Pierre Llored / Language(s): English Issue: 1/2024

In this article, I analyse the role of the concepts of ‘practice,’ ‘relations,’ and ‘process’ in Rein Vihalemm’s philosophy of science and the way he defined and articulated these concepts to study the production of scientific knowledge. Then, following Vihalemm’s line of reasoning, I will show how this approach is promising for thinking in a new way about some developments in contemporary sciences and technology.

Етическите принципи в класическата йога на Патанджали като универсален онтологичен фундамент

Author(s): Rumyana Toleva / Language(s): English,Bulgarian Issue: 1/2024

This article aims to present the classical yoga philosophy ethical foundations as a universal ontological fundament. The ethical principles expounded by Patanjali in Yoga Sutra are explored in two aspects of existence – in their dynamic applicability related to human social life and in their stability as a universal spiritual basis for manifestation of the various forms of existence. Patanjali’s ethics is set forth in its interrelation with the metaphysical, epistemological, and soteriological aspects of his study, the utmost purpose of which is complete termination of human suffering through transcendence of the phenomenal world. The article emphasizes the practical aspect of yoga ethics as an essential part of the yoga philosophy and as optional means for overcoming the contemporary challenges in the modern world of distorted human values.

The Institutionalization of Democracy and the Democratization of Institutions in Nigeria: A Philosophical Reflection

Author(s): Philip Ogo Ujomu,Danlami Muhammad / Language(s): English Issue: 1/2024

The question of the proper way that human beings should or ought to behave within and outside of democratic institutions has been a key issue in social and political philosophy throughout all ages from ancient Greece to date. The problem is that, in Nigeria today, some serious cultural and sociopolitical deficits of poor public ethics and public trust in the key institutions of society have vitiated democratic principles of rights, freedoms and participation, and so have compromised the major institutions and values of democracy. Evidence shows disobedience to the rule of law, institutional marginality, bad governance, corruption, abuse of power, godfather syndrome, political violence, electoral fraud, bad electoral laws, impunity, terrorism, banditry, hate speech, intolerance, lack of social justice and fair treatment, ultra-ethnicity, religious extremism, ignorance and anachronism, insecurity, instability, disorder, and disrespect for human dignity and well-being of individuals and groups. We find out that there is a link between some dimensions of institutional inefficiency and human nature, as well as the attainment of a view of human society imbued with democratic participation and responsibility. Bearing this in mind, we focus on the analysis of those processes and structures that affect the capacity of individuals to significantly contribute to the consolidation of the democratic society for the promotion of justice and empowerment as core human and democratic values.

Durtal dans les méandres de sa conversion

Author(s): Aleksandra Kamińska / Language(s): French Issue: 38/2024

In this paper we show that the conversion of Durtal appears in its epistemological dimension. For the hero, this dimension can be observed in his almost haunting attempt to understand his spiritual journey in the face of the unfathomable will of God. The analysis of his monologues explicitly demonstrates that, despite his conversion, Durtal sank into spiritual stagnation. Consequently, even spiritual accompaniment becomes for him only a palliative. For the Huysmansian hero, conversion has another dimension – this is a spiritual emancipation which is realized only in the contemplation of divine perfection to the detriment of all community rules imposed by the Church or by contemporary society.

Критичен анализ на ролята на политическите идеологии при българите

Author(s): Dobrin Dobrev / Language(s): English,Bulgarian Issue: 1/2024

This article provides a critical analysis of whether political ideologies can be compared to religious systems in terms of their essence, manifestations, and functions within Bulgarian society. The paper explores the similarities between the key components of religious systems and political ideologies, focusing on their lack of empirical verifiability and falsifiability. The article argues that while political ideologies cannot be considered scientific explanatory models, they fulfill roles like those of religious systems, offering frameworks for understanding the world, forming identities, and transmitting cultural values. Through an analysis of cultural differences and the ethnopsychological characteristics of Bulgarians, the article examines how these factors influence the adoption and practice of political ideologies in Bulgaria. The paper utilizes the models of Geert Hofstede and Mikhail Minkov to explain Bulgarian preferences for certain ideologies and their perception of political activity. In conclusion, the article highlights that political ideologies play an important social role in contemporary Bulgarian society, comparable to that of traditional religious systems. It also notes that the current cultural and social context witnesses a predominance of quasi-religious beliefs and values, competing with traditional religions and political ideologies.

Uvod u filozofiju umjetnosti iz perspektive islamskih mislilaca

Author(s): Husejn Hašimzade / Language(s): Bosnian Issue: 32-33/2023

One of the most signifi cant branches of philosophy is philosophy of art. Philosophy of art deals with essence of art and its theoretical and philosophical postulates. Sometimes some of these theoretical principles are called metaphysical principles of art. With that in mind, metaphysics has a general meaning here and it is not connected to theology in any way. The most fundamental issues of philosophy of art are as follows: what is art, what are the essential characteristics that we see in all types of art, what is the origin of art, what is the ultimate objective of art, what are the examples of artistic expression, what is a function of art for an artist and for an observer, how can art be used, can art produce meanings and does it expand them, etc. Also, philosophy of art deals with explication of nonart principles and postulates of art in relation to philosophical and theoretical principles of art.

Islamska umjetnost – himna peru, tinti i knjizi

Author(s): Rešid Hafizović / Language(s): Bosnian Issue: 32-33/2023

The author in this paper explores ontological and cosmical foundations of Islamic art. The author sees origins of Islamic arts in emanation of God's names and attributes whose traces he sees scattered throughout the Islamic world. All the aspects of Islamic art are derived from the heart of Islamic religion, and this one from the essence of Qur'anic text. Therefore, Islamic art is rightfully addressed as „sacred art“ since every single aspect of it mirrors clear signs that talk about God's versatile Presence and remind us of it. Apart from this and at the same time, the universal message of Islamic art as „sacred art“ par excellence has its origin in sensual and supersensual or metaphysical order of things. The author concludes that the beauty of Islamic art constantly attracts love, both human and Divine. The subtle presence of beauty and love in mosque, in a Muslim house, in a mausoleum or in tekke causes there the very sakīna, that deep peace that directly derives from the Presence of God. Therefore, where there is beauty there is love; where there is love there is Presence of God and blessing (barakah); where there is Presence of God and barakah there is a benevolent beauty and goodness (ihsān) which is constantly accompanied by sincerity (ikhlās) that gives selflessness to every love, just like beauty inspires love to move and inspire our souls in us.

Preispitivanje elemenata filozofije umjetnosti zasnovane na principima Mulla Sadrine filozofije

Author(s): Zuhejr Ensarijan / Language(s): Bosnian Issue: 32-33/2023

Islamic philosophy, due to progress of science, should be updated and efficient in its dynamic progress in order to show that it is capable of answering contemporary questions asked in different fields of philosophy in today's world. However, the task of providing explanations of answers and their conceptualization based on the foundations of Islamic philosophy is responsibility of researchers in this field. This paper seeks to, by exploring a new philosophical category, which is philosophy of art and aesthetics in philosophical system of Mulla Sadra, undertake a new step in addressing contemporary philosophical questions and present a method for reconstruction of thought of Islamic philosophers in contemporary fields of philosophy.

U traganju za ljepotom: promišljanja o islamskoj umjetnosti Nusreta Isanovića

Author(s): Haris Dervišević / Language(s): Bosnian Issue: 32-33/2023

Nusret Isanović, a philosopher from Bosnia and Herzegovina, is notable for his comprehension of Islamic art and aesthetics. His intellectual heritage spans diverse disciplines, focusing on the aesthetics of Islamic art. This paper provides a brief overview of Isanović's perspective on Islamic art. As a philosopher, Isanović developed primarily through exposure to Western European philosophical texts, a characteristic evident in his methodology. Conversely, his discourse and interests are intertwined with the realm of Islam, evident in the language and conclusions he formulates. His academic work seamlessly integrates traditional Islamic thought with Western scholarly tools, allowing for an interdisciplinary exploration of Islamic art. Isanović underscores the significance of a spiritual interpretation of Islamic art, delving into its symbolism, deeper meanings, and the context from which it emerges. Despite the constraints of this text, considering the extensive nature of Isanović's work, it is important to initiate a dialogue with his intellectual legacy and explore his impact on the understanding of Islamic aesthetics in Bosnia and Herzegovina.

Principi kritike s fokusom na autora u Rumijevoj Mesneviji

Author(s): Dževad Agadžani Kašteli,Habibollah Sadiqi,Mahdi Purrazaiyan,Alireza Fuladi / Language(s): Bosnian Issue: 32-33/2023

Western authors have, mostly, dealt with topics related to the area of art criticism, philosophy of art and art aesthetics. However, in some classical Iranian pieces it is possible to find texts that deal with artworks, artists and art consumers. One such piece is Mathnawi by Jalauddin Rumi. Verses that concern topics such as piece of art and art are sporadically found in Mathnawi. The objective of this paper is to analyse verses from Mathnawi that in some way deal with the issue of criticism of art. Methodology of qualitative analysis of text has been used in this paper. Verses that are related to art and artist are selected in the first phase and then those verses have been decoded and analysed. Data has been collected through libraries and analysed with the help of lexicon. The subject of this research are verses from Mathnawi by Jalaludin Rumi that have been systemized and critically elaborated. The results of this work show that author, as someone who produces a text, is very important. The author, during creation of a piece of art, communicates with a text in both internal and external level. In the first phase of receiving the inspiration, the author prepares his mind and heart in order to comprehend artistic pictures, and in the second phase he has to be introduced to the substance and specific goals of art. The artist has to be creative and innovative, hence genuine and should not copy others.

Estetika u sufijskoj poeziji: Stvaralačka imaginacija i simbolika kod Ibn Arebija i Mansura ibn Al-Halladža

Author(s): Shaofi Qowayder / Language(s): Bosnian Issue: 32-33/2023

The author, after he offers several definitions of understanding imagination in the introductory part, concludes that imagination in Arabic-Islamic heritage is closely related with many philosophical, theological-scholastic, sociological topics, so it is difficult, from this perspective, to offer a single comprehensive intellectual model.Taking into consideration the introductory notes, the author, further in the paper, tries to answer the following question: how Sufis perceived imagination? In which manner did, in their own spiritual experience of Sufi aesthetics, and especially poetry, Al-Hallaj i Ibn al- 'Arabi use this potential and power? In his answer the author actually asserts that Sufis are those who attached great significance to imagination that is distinguished in terms of sacredness in Arab-Islamic thought. Sufis use imagination in order to make a transition from knowledge (ma'rifat) to Sufi Irfan. Imagination enlightens the path of sublime meanings (al-haqāiq al-muta'ālije), those meanings that neither a sharp mind nor acumen of a philosopher or just an ordinary man can reach. The creative imagination that Al-Hallaj uses to ascent into the world of metaphysical imagination is enrobed in his case with a sense of aesthetic. He uses language to express creative imagination that runs through every human being and that can be felt only by those special people amongst those who are especially spiritually endowed. Those are Sufis who are amongst those highly spiritually enlightened that have arrived to the goal. Hallaj's sense for aesthetics through imaginations contained wahdati shuhud (unity of existence), unification, fusion. By using creative imagination Hallaj climbs to higher realities, from manifested world all the way to the World of Spirit where he accomplishes experience of vanishing in Truth (fanā') and Sufi experience of beauty that he reveals in his poetry that embodies spiritual ascent by directing a story about Prophet's Mīrāj, recorded through traditions outside its contextual framework as an event, outlining what relationship between a man and God should be, which, in the end, gives a perfect man as embodiment of symbolical personification of the breathed Divine Spirit. Ibn al-'Arabi, similarly to Hallaj, says for creative imagination that it is a cause for revelation (al-kashf) and manifestation (al-zuhūr). Therefore, Allah has given a man creative imagination as a guiding light with which the man can paint for himself everything that exists. The light of creative imagination penetrates to the very nothingness and derives from its existence (al-wujūd). Actually, in accordance to Ibn al-'Arabi, creative imagination is the power of creation and revelation that exalts itself into one greater world, and reality that is difficult to understand is reached through power of this imagination.