Ahlakın Epistemolojisi

Author(s): Mustafa Ünverdi / Language(s): Turkish / Issue: 2/2014

According to the Quran morality is given to human. So it doesn’t try to define and systematize behaviors with subject to ethic. We can classify morality in the Quran as God’s names and attributes, believers and heresies’ special features and the public morality. Behaviors within the context of good and evil are located inthe Quran by warnings or promoting language. Thus, neither pre-Islamic Arabic communtiy nor non-Muslim societies are all devoid of morality, because the mind and creation are origins of morality. The third source of morality for the believersof God is the Quran. The Quran supports existing human morality in human nature and puts some worship for it.

Akivaizdumas Kaip Tikrovės Pažinimo Principas: Filosofijos, Logikos Ir Dykumos Tėvų Takoskyra?

Author(s): Arūnas Bingelis / Language(s): Lithuanian / Issue: 70/2012

In both philosophy and science when searching for correspondence between experience and thinking of reality a principle of evidence is employed. I’m interested in possible correlations of the mentioned principle of evidence with another field of its particular validity – a phenomenon of religious experience of ascetics in early Christianity and contemporary successors of tradition. A phenomenologist who invites to return to “the things themselves”, seeks eidetic vision, non-mediated experience and its adequate expression should recognize reality itself as an evident imperative in wasteland. A thirst for evidence which accompanies the Desert Fathers is slaked in a qualitatively different way than in science or philosophy. Here evidence as an attribute and principle of experience and true knowledge is obtained as a Gift of transcendence, although existential decision is a necessary condition in order to accept it. Such experience of the hermits being in the proximity of that which is unconditionally real is witnessed by the pearls of Desert wisdom – apophthegms.

Ako je možná metafyzika? Východisko a metóda metafyziky u Johanna Dunsa Scota

Author(s): Ludger Honnefelder / Language(s): Slovak / Issue: 3/2002

Každa epocha dejIn filozofie pozna mysliteaov, ktorých osobitný význam spočiva v tom, že pomohli preniknut' novému sposobu pýtania sa a hovorenia.

Aksjomatyczna teoria Absolutu Osobowego

Author(s): Edward Nieznański / Language(s): Polish / Issue: 1/1999

Filozofowie, którzy podejmują się prób argumentacji na rzecz istnienia absolutu, poprzestają zwykle na `wykazywaniu tezy, że byt konieczny jest, tzn. jest realnie, po czym przeskakują – bez argumentacji – do prostego stwierdzenia, quod omnes dicunt Deum.Tymczasem byłoby równie pożądane wykazać, że wyprowadzony filozoficznie absolut jest Bogiem osobowym, wszechmocnym i wszechwiedzącym. To nader złożone zadanie może wyprowadzić niejednego filozofa w pole, wtrącić go do „wieży Babel”, skazując na puste wysiłki myśli w pomieszanych językach.

Aktuelnost Ničeove misli

Author(s): Dobrica Gajić / Language(s): Serbian / Issue: 1-2/2015

Prikaz / The review of: Trond Berg Eriksen, Niče i moderna / Nietzsche and Modernity, Karpos, 2014, sa norveškog prevela Jelena Loma.

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.

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.

Albertas Didysis : Pažinimo Prigimtis Ir Intelektualinė Siela

Author(s): Juozas Žilionis / Language(s): Lithuanian / Issue: 68/2011

The article analyzes the concept of intellectual soul as it was understood by Albertus Magnus, who developed it on the background of Christian tradition, relaying on the texts of Ancient Greek and Arab thinkers. While inquiring the nature of intellect, Albertus Magnus proves that the essence of the soul consists in the cognitive ability, which it obtains from the first cause. He uses the term “soul” equivocally, relating it to being and acting, but the term “cause” he uses univocally. When created soul acquires the ability to know, it becomes intellectual and desires to approach the first cause as the source of knowledge. The image of the soul is like that of the first cause but it is not exact because of the remoteness of the soul from that cause. In some way, human intellectual soul is the perfection of the body but at the same tame it is a separate soul, therefore it functions as nature as well as potency. The intellectual nature of the soul reveals itself by the actualization of potential ideas.

Alegorija smrti ili smrt alegorije

Author(s): Aleksandar Zistakis / Language(s): English,Serbian / Issue: 0/1994

In Bertolucci's "Conformist" there is a scene in which the conformist meets his one-time professor of philosophy. They evoke old memories and, in that context, mention professor's lecture on Plato's allegory of the cave. The scene, as well as the film itself, happens in fascist Italy between two world wars. In between those old days and the time of the meeting, professor had openly declared himself as a fascist and became a member of the Party.

Alexander's Metaphysics commentary and some scholastic understandings of automata

Author(s): Geoffrey S. Bowe / Language(s): English / Issue: 1/2020

In this article, I argue that Albertus Magnus and Thomas Aquinas read a certain passage of Aristotle's Metaphysics on the nature of metaphysical curiosity in a way that is inconsistent with the earlier reading of the same passage by Alexander of Aphrodisias. The passage has to do with Aristotle's use of mechanical automata as a metaphor for kinetic mimesis in his metaphysics. The result of the variant reading of the passage in question is that these Scholastic readings emphasize universal causality as a vehicle of “wonder banishment” in metaphysics at the expense of recognizing the key metaphysical principle that Aristotle is suggesting. Such readings actually turn out to be difficult to maintain with the example of mechanical automata that Aristotle employs. I argue that the absence of the availability of Alexander's commentary to Albert and Aquinas contributes to their variant and inconsistent reading. There are three main parts and a conclusion. Part I discusses the passage from Aristotle's Metaphysics in question, which I call the thaumata passage, as well as Alexander's commentary on it. Part II discusses the unavailability of Alexander's commentary to Albert, Aquinas and their predecessors. Part III discusses the variant scholastic readings of the thaumata passage and how these readings, which take Aristotle's mechanical automata as chance occurrences result in an emphasis on wonder banishment through universal causal reasoning that is inconsistent with the example Aristotle uses in the thaumata passage. By way of conclusion I suggest that even had Alexander's commentary been available to Aquinas, he would have understood the passage as more akin to remarks on magic than to metaphysics.

AL-FÂRÂBÎ

Author(s): Deborah L. Black / Language(s): Bosnian / Issue: 1-2/2017

Ono malo podataka o životu Abû Nasra al-Fârâbîja dolazi uglavnom od srednjovjekovnih arapskih biografa čiji rukopisi datiraju između četvrtog/desetog i sedmog/trinaestog stoljeća. Najraniji iskaz iz Ibn al-Nadîmovog (u. 380/990) Kitâb al-fihrista daje samo oskudne podatke o al-Fârâbîjevom životu; kasnija izvješća dodat će na ovu osnovu opsežne popise njegovih spisa, podatke o njegovim učiteljima i učenicima i nekoliko anegdota čija je vjerodostojnost upitna. Al- Fârâbî je vjerovatno bio turskog podrijetla, rođen oko 257/870 u Fârâbu u Turkestanu. Iako su nam pojedinosti o al-Fârâbîjevom ranom obrazovanju prilično nepoznate, izvješća potvrđuju da je proučavao logiku kod kršćanskih učenjaka Yuhanne ibn Haylâna (u. 910) i Abû Bishr Matte (u. 940), jednog od prevoditelja Aristotelovih djela u arapski jezik. Budući da je Bagdadska škola bila glavni nasljednik u arapskom svijetu filozofskoj i medicinskoj tradiciji Aleksandrije, al-Fârâbîjeva povezanost s tim učiteljima oblikovala je jednu od najranijih veza između grčke filozofije i islamskog svijeta.

Alice Returns From Wonderland

Ontological Frameworks for Explanation from Contemporary Quantum Theories

Author(s): Mladen Domazet,Mladen Domazet / Language(s): English / Publication Year: 2012

Alice returns from Wonderland discusses scientific explanation and its importance for scientific knowledge. The classical ideal of coherence and completeness of physics was shaken in the early 20th century with the appearance of quantum mechanics, and this opened the floodgates of skepticism about the explanatory potential of science. Through extensive examination of principle and constructive approaches to methodology and explanation in quantum theory, Domazet discusses realist and antirealist approaches to scientific enterprise as a whole. The need for modification of the everyday conceptual framework through modification of some foundational units of the realist material ontology arises. The book argues for the reintroduction of the metaphysical component of science; to base explanations of empirical phenomena on ontological commitments. Despite the unfamiliar phenomena like quantum teleportation, imaginary Alice finds a way to hold on to familiar macroscopic objects, as one of many instances of durable generalized objects subjected not only to spatio-temporal constrictions but also to ontologically primitive fundamental laws of temporal evolution.

Alienacja zasadnicza: człowiek bogiem

Author(s): Zofia J. Zdybicka / Language(s): Polish / Issue: 1/1999

Nie są to kwestie tylko teoretyczne, sprawa jest jak najbardziej praktyczna, decydująca o życiu człowieka i funkcjonowaniu kultury. „Osią każdej kultury jest postawa człowieka wobec największej tajemnicy – tajemnicy Boga”. Prawda o Bogu i o człowieku i ich wzajemnych relacjach stanowi rdzeń religii, filozofii i kultury. W rozwiązaniu tego problemu najbardziej ujawnia się – przy wszystkich rozróżnieniach teoretycznych – wzajemna zależność filozofii, religii i kultury, przy czym pozycja filozofii jest tu wiodąca. Nie ma bowiem takiej prawdy w kulturze, której nie byłoby najpierw w filozofii.

Alkibiades i Hekuba - czyli filozofia jako projekt soteriologiczny

Author(s): Łukasz Tomanek / Language(s): Polish / Issue: 2/2017

The description of the concept of self may be designated as one of contemporary philosophy’s most vital problems. In fact, all 20th-century philosophy may be defined as a definitive farewell towards the traditional concept of the soul and inwardness. In this essay I reflect upon self and soul-external world relations. THE Figures of Plato's Alcibiades and Euripides' Hecuba are used BY me to depict two dissimilar cases in which THE subject is confronted with political conditions that cause disintegration.

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.

AMODERNISTYCZNA FILOZOFIA PAULA FEYERABENDA

Author(s): Dorian Mączka / Language(s): Polish / Issue: 41/2018

Paul Feyerabend’s philosophy, mainly due to his radically pluralistic claims, may be regarded as an example of postmodern philosophy of science. At the same time Feyerabend’s thought contains some strictly modern ideas and noticing those ideas is important for proper reading of his works. In this paper, in order to properly understand this conceptual tension, I compare Feyerabend’s philosophy with Bruno Latour’s idea of amodernity. The first part of the paper presents modern and postmodern themes present in Feyerabend’s works. The second part elucidates the concept of amodernity expounded by Latour in the essay We have never been modern. In the third part I show that Feyerabend’s philosophy displays all of the most important features of amodern way of thinking (in Latour’s sense). In the final section I discuss how the interpretation of Feyerabend’s thought as an example of amodern philosophy may be fruitful in further research.

Amor fati Fryderyka Nietzschego (konieczność i przypadkowość losu człowieka)

Author(s): Paweł Pałasiński / Language(s): Polish / Issue: 3/2013

This article is about the concept of amor fati in the Friedrich Nietzsche’s philosophy. In philosophy of Beyond Good and Evil the author’s idea of amor fati combines reflections on fortuitousness and necessity in the context of human life. In this paper, the author attempts to show the significance of this idea by the interpretation of Nietzsche’s statements about the following concepts: fortuitousness and necessity. The other issue is Nietzsche’s writing about his own attitude to life and the world. The amor fati idea appear to be an existential challenge that Nietzsche confronts with people who want to see their life as meaningful. By Nietzsche fortuitousness as the essence of the world is subordinate to the human life requiring the purpose. The amor fati concept appears as one way of life in the world without purpose.

An Ethics of Concrete Others: An Ethics for the Vulnerable in a Globalizing World

Author(s): Hochul Kwak / Language(s): English / Issue: 45/2016

This article deals with an ethics of concrete others as an appropriate ethics for the vulnerable in a globalizing world. The concept of concrete others is based on the Levinasian concept of the other in that it accepts the transcendental dimension of others; however, the concept of concrete others is different from the concept of the other because it emphasizes immanent dimensions of human beings and their multiple differences. Because of a globalizing world which makes different vulnerabilities more visible, I contend that the vulnerable need to be framed as concrete others rather than the other. There are different ethics which try to address vulnerabilities of concrete others. An ethics of the multitude betrays its exclusive concern for the economic dimension of the vulnerable while it shows little attention to cultural and political vulnerabilities of others. An ethics of différance, although its emphasis is on concrete difference, betrays limitations in recognizing and addressing inequality behind diverse differences of the vulnerable. An ethics of concrete others, which emphasizes both transcendental dimension and immanent dimension of concrete others, promotes both difference and equality of concrete others through equality that is substantially conducive to protection and promotion of difference.

Anadolu Türk Kültürünün Tasavvufu Açıklama İşlevi: Cabbar Kulu Kitabı Örneği

Author(s): Cafer Özdemir / Language(s): Turkish / Issue: 94/2018

Alevi-Bektashi Culture, as a continuum of Turkish culture, emerged as a consequence of a new composition of Islamic beliefs in Anatolia with concrete and non-concrete elements brought from Middle Asia. It is clear that Turkish Sufi Notion which was transferred to Anatolia from Ahmet Yesevi has an important role in this composition. The Alevi-Bektashi community which has concerns for keeping religious and national elements vividly alive has played a crucial role in enabling Anatolian Turkish Culture to reach to the present day. In this study, the function of Anatolian Turkish cultures in the understanding of Sufi subjects in the book of Cabbar Kulu, a written work of Alevi-Bektashi literature in 18th century, was discussed. The richness of the socio-cultural life was addressed by presenting the functional aspects of culture in an integrated way and the concerns of Alawi-Bektashi community living in rural areas for transferring belief systems to individuals were emphasized. The study also emphasized this community’s use of literature as a tool to convey their belief systems to the future and in this way their anxieties about featuring didactic aspects of art. In addition to this, it was discussed with examples that which mystic elements were tried to be grasped with which cultural elements. Since the book of Cabbar Kulu is rich in terms of cultural material, cultural elements are mentioned in the study as titles. This book, in which there exist dialogues, questions and answers among Cabbar Kulu, being the main theme, Hz. Muhammad, Hz. Ali, Selman-i Fârisî, and Haci Bektas Veli, is a great literary work in terms of fictional aspect. The fact that the vast majority of the words mentioned in the work belong to the folk Turkish in an understandable way, and the preference of a style such as the style and the deep mysticism are explained in terms of cultural reasoning requires consideration of the function of the work. It is seen that the didactic aspects of the work and the teaching anxiety of the religious-sufi subjects have been attached importance. In this context, the book of Cabbar Auli exemplifies that cultural elements can be used in a different function. The book is a work that should be emphasized in terms of showing the interaction between religion and folk culture.

Anaksimenov i Diogenov animatizam

Author(s): Željko Kaluđerović / Language(s): Croatian / Issue: 01/141/2016

The research in this paper focuses on two relevant and interrelated Anaximenes’ and Diogenes’ doctrines: the monistic doctrine of air as the governing principle and their animatism. The author considers the opinion of two Pre-Socratics about the aliveness, i.e. ensoulment of everything, which could be explained by the perpetual motion of air and by its observable manifestations. The first principle, as understood by Anaximenes and Diogenes, was deemed as an eternal and therefore necessarily self-caused or self-mobile, in short the soul or life (psyche). The connection of life–breath–soul–air, to which Diogenes also added the mind, was established in the ancient understanding of the life of soul and air, however, Anaximenes and Diogenes reviewed previous standpoints and philosophically perceived the analogy of the soul and the air which a man breathes in order to live. The perception and recognition that air is a cosmic equivalent of the soul, i.e. the life of man, might, nevertheless, be an important motive for the last Milesian and, perhaps, for the last physicist to choose aer as arche of everything. Furthermore, and in accordance with the hylozoistic view, which Anaximenes and Diogenes largely shared, the stuff of cosmos had to be at the same time the stuff of life. It is also possible that the dual use of the word pneuma in the second fragment (DK13B2) led Anaximenes to the parallelism and analogy of man and the cosmos. Finally, with certain modifications, Diogenes confirmed the quintessential identity of microcosm and macrocosm, i.e. the relation between “internal” air, which is the life-giving principle of human and other living beings, their souls, and “external” divine air, which governs everything and regulates everything.