(For the English version, see below) Dieser Band schließt an die "Prozessontologie" von Wolfgang Sohst an. In vorliegenden Buch entwickelt er den Begriff der Emergenz auf der Grundlage einer Schichtenontologie. Kern dieser Theorie ist der Nachweis, dass die Struktur alles Gegebenen (also nicht nur des physischen Universums, sondern auch der irdischen Biosphäre und der aus ihr hervorgegangenen psychischen, sozialen und abstrakten Existenzformen) offen ist; es gibt keine absolute Entwicklungsgrenze der Weltstruktur. Alles Gegebene ist allerdings in Schichten gegliedert, beginnend mit (...) den protophysikalischen Weltzuständen über die quantenmechanische, die makrophysikalische und biologische Ebene bis hin zu den sozialen Strukturen menschlicher Wirklichkeit und den noch über sie hinausgehenden abstrakten Strukturen der reinen Symbolsysteme. -/- Der Begriff der Emergenz spielt hierin eine wichtige Rolle. Seine ideengeschichtliche Entwicklung seit den 1920er Jahren verlief allerdings unglücklich, weil von vornherein auf neue Einzelgegenstände und ihre Eigenschaften fixiert. Dabei ging sowohl die Prozesshaftigkeit der Welt verloren als auch die Einsicht, dass neue Strukturschichten der Welt nicht durch einzelne Gegenstände oder ihre Eigenschaften repräsentiert werden, sondern durch neue Gegenstands-, Zustands- und Prozesstypen. Dieser zunächst unauffällig erscheinende Unterschied zur traditionellen Emergenztheorie eröffnet vollkommen neue Zugänge und Verständnismöglichkeiten zur strukturellen Entwicklung des Weltganzen. (560 Seiten, Hardcover) -/- English version: This volume follows on from Wolfgang Sohst's "Process Ontology". In this book, he develops the concept of emergence on the basis of a layered ontology. The core of this theory is the proof that the structure of everything given (i.e. not only of the physical universe but also of the earthly biosphere and the mental, social and abstract forms of existence that emerged from it) is open; there is no absolute developmental limit of the world structure. However, everything given is divided into layers or strata, beginning with the proto-physical world states over the quantum-mechanical, the macrophysical, and biological level up to the social structures of human reality and the abstract structures of the pure symbol systems still going beyond them. -/- The concept of emergence plays an important role in this. However, its development in the history of ideas since the 1920s was unfortunate, because from the outset it was fixed on new individual objects and their properties. In the process, both the processuality of the world and the insight that new structural layers or strata of the world are not represented by individual objects or their properties, but by new types of objects, states, and processes, were lost. This differs from traditional emergence theory, which at first seems inconspicuous, and opens up entirely new approaches and ways of understanding the structural development of the world as a whole. (560 pages, hardcover). (shrink)

Band I der zweibändigen Nietzsche-Interpretationen enthält sowohl bisher unveröffentlichte wie auch ergänzte und stark erweiterte Abhandlungen zu dieser zentralen Thematik in Nietzsches Philosophie. In ihnen werden die wichtigsten Schritte der vom Verfasser vertretenen und viel diskutierten Interpretation des "Willens zur Macht" sichtbar. Die Prozesse "der" Willen zur Macht konstituieren den "absoluten Fluß" des Werdens; im Ja-sagen zu dessen ewiger Wiederkunft vollendet sich auch Nietzsches "Philosophie der Macht". Die Deutung des Werdens als "Wille zur Macht" ist entscheidend von der Nachlaß-Kompilation der (...) Schwester Nietzsches beeinflußt worden. Der letzte Beitrag des Bandes geht der Geschichte dieser Wirkung und den mit ihr verbundenen Mißverständnissen nach. (shrink)

Band I der zweibändigen Nietzsche-Interpretationen enthält sowohl bisher unveröffentlichte wie auch ergänzte und stark erweiterte Abhandlungen zu dieser zentralen Thematik in Nietzsches Philosophie. In ihnen werden die wichtigsten Schritte der vom Verfasser vertretenen und viel diskutierten Interpretation des "Willens zur Macht" sichtbar. Die Prozesse "der" Willen zur Macht konstituieren den "absoluten Fluß" des Werdens; im Ja-sagen zu dessen ewiger Wiederkunft vollendet sich auch Nietzsches "Philosophie der Macht". Die Deutung des Werdens als "Wille zur Macht" ist entscheidend von der Nachlaß-Kompilation der (...) Schwester Nietzsches beeinflußt worden. Der letzte Beitrag des Bandes geht der Geschichte dieser Wirkung und den mit ihr verbundenen Mißverständnissen nach. (shrink)

Gottlob Frege lehrte 44 Jahre in Jena als Dozent der Mathematik, aber bisher ist sehr wenig über seine beruflichen, philosophischen und persönlichen Umstände in dieser Zeit bekannt. Dieser Band stellt den Stand der Forschung auf diesem Gebiet vor: Er beginnt mit der Frage, wie Frege aus seiner Heimatstadt Wismar in Mecklenburg überhaupt nach Jena kam (durch Vermittlung des Mathematiklehrers Leo Sachse, später ein Beispielname in Freges Schriften), und setzt sich mit der Frage fort, wie er sich dort im Umfeld der (...) Universität etablierte (mit seinem Mathematikerkollegen J. Thomae und im Umkreis seines Lehrers und Förderers Ernst Abbe, des Gründers der Zeiss-Stiftung). Beleuchtet wird Freges Stellung in der Mathematik seiner Zeit, aber auch sein Verhältnis zu seinem philosophischen Kollegen R. Eucken, das mit zwei erstmals gedruckten Grußkarten Freges dokumentiert wird. Erstmals dargestellt wird auch, wie Frege zu seinem Adoptivsohn (und späteren Erben) Alfred kam und was er für ihn getan hat. Weitere Themen sind Freges Rezeption des Mathematikers Hankel; einige Mißverständnisse des Neukantianers Natorp bezüglich Freges Definition der Zahl; der Gegenstand der "Grundgesetze der Arithmetik", sowie die ursprüngliche Absicht, die Frege mit seiner berühmten Unterscheidung von Sinn und Bedeutung verfolgte. Der Band enthält zahlreiche bisher unbekannte Dokumente zu Freges Leben und Werk, darunter amtliche Schreiben Freges, zwei Schreiben an Eucken, drei Briefe Thomaes, in denen dieser über Frege berichtet, sowie einen Klappentext von 1903, der drei Schriften Freges anzeigt. Eine umfassende, kommentierte Forschungsbibliographie zu Frege und seinem Jenaer Umfeld beschließt den Band. Die Herausgeber lehren Philosophie an der Universität Jena. (shrink)

In diesem Aufsatz wird das Verhältnis zwischen den Begriffen Gelassenheit und πόλεμοσ, von Heidegger als „Auseinanderset- zung“ übersetzt und aufgefasst, untersucht. Der Betrachtung liegt dabei die Frage zu Grunde, ob der späte Heidegger sich mit den Begriffen Gestell und Gelassenheit überhaupt noch im Sinne grundlegender Gestalten der mensch- lichen Lebensweise auseinandersetzt, so wie er es in den 30er Jahren tat und behauptete. Weitergehend wird die Beziehung des Begriffs der Gleichförmig- keit, verstanden als eine Folge der technischen Herrschaft über die Erde, (...) zu C. Schmitts Begriff der Neutralisierung als eine der Konsequenzen der zu- nehmenden Technisierung hergestellt und diskutiert. (shrink)

The notion of beauty has been and continues to be one of the main concerns of aesthetics and art theory. Traditionally, the centrality of beauty in the experience of art was widely accepted and beauty was considered one of the key values in aesthetics. In recent debate, however, the significance of the notion of beauty has been discussed controversially. Especially in the second half of the twentieth century, the role of beauty was strongly challenged both by artists and in philosophy (...) and theory of art. Beauty was no longer a central value, but just one aesthetic feature among many others. In recent years, however, the notion of beauty has been re-evaluated, some even speak of a “comeback of beauty”. Against this background it is one of the main tasks and challenges of contemporary aesthetics to develop a more profound understanding of the nature of beauty, its different forms and dimensions, and its place in art theory and practice – and in human life. In the contributions to this volume, leading scholars in the field explore the significance of the notion of beauty, its key aspects, and its relevance in various aesthetic disciplines. The questions addressed in the volume can be summarized in the following three headings: What is beauty? What is beautiful? How does the value of beauty relate to other aesthetical values? The volume contains a selection of invited contributions, including: María José Alcaraz León, Hanne Appelqvist, Allen Carlson, Noël Carroll, Stephen Davies, Richard Eldridge, John Gibson, Peter Lamarque, Catrin Misselhorn, Otto Neumaier, Elisabeth Schellekens, Maria Elisabeth Reicher-Marek, Sonia Sedivy, Davide dal Sasso, and Lisa Kathrin Schmalzried -/- . (shrink)

Aging of the organism is associated with highly reproducible DNA methylation (DNAm) changes, which facilitate estimation of donor age. Cancer is also associated with DNAm changes, which may contribute to disease development. Here, we speculate that age‐associated DNAm changes may increase the risk of tumor initiation. Notably, when using epigenetic signatures for age‐estimations tumor cells are often predicted to be much older than the chronological age of the patient. We demonstrate that aberrant hypermethylation within the gene DNA methyltransferase 3A (DNMT3A) (...) – which may contribute to initiation of acute myeloid leukemia (AML) – is particularly observed in AML samples that reveal significantly more age‐associated DNAm changes. The functional relevance of age‐associated DNAm changes remains to be elucidated, but they occur genome wide, in a highly reproducible manner, and most likely influence chromatin organization – and hence may favor acquisition of aberrant DNAm patterns contributing to cancer in the elderly. (shrink)

Toldot ha-meḥaber - Petaḥ davar -- Psikhonoyroʼimunologyah, yaḥase gomlin nefesh guf -- Hakarat ha-ṭov la-tseṿet ha-metapel -- Peʻilut hatsalah ha-ʻalulah le-hasev nezaḳim -- ha-Ḥoleh ha-sofani ha-noṭeh la-mut -- ʻAl saf gesher ha-ḥayim -- Ḳedushat ha-ḥayim -- Ḥoleh dimenṭi, ḥasar deʻah, Altshaimer -- Ḥolim ḳashim ʻim ekhut ḥayim yerudah u-mugbaluyot -- Refuʼat nashim (geniḳologyah), ʻubarim, yiludim ṿi-yeladim -- Bediḳot seḳer -- Amirat emet la-ḥoleh.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Abaelards Logik by Wolfgang LenzenSten EbbesenWolfgang Lenzen. Abaelards Logik. Paderborn: Brill | mentis, 2021. Pp. 206. Hardback, €59.00.According to its author, this book aims at reconstructing key parts of Abelard's logic while denying him a role as a hero of connexive logic or more generally as one of history's greatest logicians. At the end of the preface, we are told that "Abaelard hat die Logik seiner Zeit (...) nicht revolutioniert; er hat keine Kalküle konstruiert; und er hat auch nicht die Logik seiner Zeit auf ein höheres Niveau gehoben" (xiv).The book is divided into twenty-three chapters with titles such as "'Destruierende' versus 'separierende' Negation," "Vollkommene und unvollkommne Folgerungen," and "'Leere' Begriffe." As the titles show, it ranges over a large field. The results of Lenzen's analyses of Abelard's argumentation are presented in modern logical notation. There are many fine analyses, and despite Lenzen's refusal to see Abelard as a genius, he, too, seems to have been quite impressed by the old logician. However, at the end of the day, I am not sure that I have become any wiser about Abelard's contribution to the history of logic.Lenzen is a newcomer to the study of twelfth-century logic, and the book is marked by this in several ways. Thus, he informs the reader that "Spätestens seit Prantls Publikation der 'Geschichte der Logik im Abendlande' steht fest, dass Abaelards Traktat 'De Sillogismis Ypoteticis' sich stark an das Werk 'De syllogismo hypothetico' von Boethius (470–524) anlehnt" (165). This is quite true, but anything else would have been very remarkable, so the reference to Prantl serves no purpose.Unsurprisingly, the main source texts used are Abelard's Dialectica and his Glosae super Peri hermeneias, a part of the series of commentaries on the Ars vetus that go under the common name of Logica ingredientibus. Lenzen displays a cavalier attitude to philology. He quotes the Dialectica from De Rijk's second edition (1970), but in the bibliography he mentions that there are two editions without stating explicitly which one he quotes. In the case of the Glosae, he uses the obsolete editio princeps by Bernhard Geyer from 1927, and he does not even mention its replacement, Klaus Jacobi and Christian Strub's much superior 2010 edition in the series Corpus Christianorum, Continuatio Mediaevalis. This is inexplicable, for in his preface Lenzen describes his book as the child of a research project he began several years after the publication of the new edition. Now, fortunately, the use of Geyer does not have disastrous consequences for Lenzen's interpretation of Abelard, but had he used Jacobi and Strub's edition, he would not have had to propose a textual emendation in one place (88n17), nor would he have needed to quote, in another place, a Latin text (which he does not translate) with a nonsensical significantem instead of figurative (94n1o).Lenzen sometimes proposes textual emendations, but not always in a perspicuous way, and they are not all felicitous. For example, a quotation of L. M. de Rijk's edition of Introductiones Montane Minores in Logica Modernorum (LM) II.2 (1967) contains the phrase aliquod opposit[or]um (127n2). An unsuspecting reader would think this means De Rijk had conjecturally emended oppositorum into oppositum, for this is what opposit[or]um would mean in LM II.2. In fact, De Rijk just prints oppositum, so Lenzen's opposit[or]um must mean that he wants to correct De Rijk's text by inserting 'or,' but he forgets to tell us that he does not [End Page 520] faithfully reproduce the text quoted and that his square brackets mean something different from what they do in De Rijk's edition. This issue aside, his conjecture is superfluous, as proven by a parallel passage in LM II.2: 118. Similarly, he quotes Abelard as saying "alterum istorum [est]: vel nox vel dies" (152). The "[est]" is Lenzen's own, again superfluous, contribution to the text. By contrast, elsewhere he proposes to insert a non at LM II.2: 64.2. This time, he explains what he is doing, and I think his conjecture... (shrink)

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)

Die Begriffe "Erscheinung" und "Ding an sich" wurden im Laufe der Zeit vielmals interpretiert und wohl so oft mißinterpretiert. Der Hauptgrund der falschen Interpretationen von den obiegen Begriffen scheint ihr platonischer oder eher von Plato inspirierter Charakter za sein. Darunter verstehe ich eine solche Auslegung der Beziehung "Erscheinung" – "Ding an sich", in der sie als der Schein und die reale Wirklichkeit im Gegensatz zueinander stehen. Zu den wichtigsten und gleichzeitig konfusesten Texten von Kant, die er dem Problem gewidmet hat, (...) gehört der Kapitel von der "Kritik der reinen Vernunft": "Phaenomena und Noumena". Meine Arbeit ist ein solcher Analyse – und Interpretationsversuch von diesem Fragment, der einerseits den für die beiden Redaktionen (von der A und B Kritikausgabe) gemeinsamen und gleichzeitig den fundamentalen Sinn der Kantschen Lehre über "Erscheinung" und "Ding an sich" hervorhebt und vorstellt, andrereseits andere von Plato inspiriete Auffassungen dieses Problems als unberechtigt ablehnt. (shrink)

It is impossible to ignore the enduring and sweeping popularity of young adult novels written with a dystopian, or even apocalyptic, outlook. Series such as Th e Hunger Games, Th e Maze Runner, and Divergent present dark and boding worlds of amplifi ed terror and societal collapse, and their vulnerable protagonists must answer constant environmental, social, and political challenges, or risk starvation, injury, and various formsof pain and suff ering. More frequently than not, the tensions of the dystopian YA universe (...) turn to the natural world, one of sustenance and renewal, for resolution. The continued popularity of dystopian fi ction written expressly for young adult readers requires critical examination, as teachers must prepare themselves to deal with the questions raised by these texts. Th e trend toward the dystopian seems like rather a bleak expression of political and social hopelessness, but it does off er certain insights into what young readers want from the world around them. Much of the appeal of the dystopian comes from imagining not just problems, but how to solve them. The ingenuity and resourcefulness displayed in dystopian YA novels is not only appealing, but becomes a bold and ultimately optimistic statement on the need for environmental and social sustainability. The optimal incorporation of dystopian YA into the English as a foreign language curriculum relies on the preparation of instruction as understood by Wolfgang Klafki in a mode and format that feels fresh and encourages student-led engagement, genuine multimodality, and an organic progression from the closed circle of the classroom to the open arena of adult civilization. (shrink)

Bu kitapta, Ebû İshâk es-Saffâr’ın (öl. 534/1139) kelâmî görüşleri, Telḫîṣü’l-edille li-ḳavâʿidi’t-tevḥîd adlı eserinde Allah’ın isimlerinin anlamlarını açıklarken yaptığı yorumlar çerçevesinde ele alınmaktadır. Ebû İshâk es-Saffâr, 6./12. yüzyıl Hanefî-Mâtürîdî âlimlerinden biridir. Kelâma dair Telḫîṣü’l-edille eserinde esmâ-i hüsnâ konusuna ayrıntılı olarak yer vermektedir. İki cilt hâlinde yayımlanan bu eserin yaklaşık üçte birlik bir kısmını esmâ-i hüsnâ konusu oluşturmaktadır. Bu kısım incelendiğinde, Saffâr’ın Allah’ın varlığı, birliği ve sıfatları ile ilgili konular başta olmak üzere pek çok konuyu 175 esmâ-i hüsnâya dayanarak izah ettiği görülmektedir. (...) O, esmâ-i hüsnâ bölümünde yer vermediği bazı isimlere ise müstakil başlıklar altında değinmektedir. Örneğin el-Mütekkelim ismi kelâm sıfatını bağlamında ve halku’l-Kur’ân ile icâz’ul-Kur’ân gibi konularla ilişkili bir şekilde ele almaktadır. Bu isimler de listeye dahil edildiğinde sayı 178’e ulaşmaktadır. Bu durumda eserin yarısını esmâ-i hüsnâ konusu teşkil etmektedir. -/- Saffâr, esmâ-i hüsnâ bölümünde alfabetik bir sıra içerisinde ele aldığı ilâhî isimleri öncelikle lugavî (semantik) yönden izah etmektedir. Sonrasında ise değerlendirdiği ilahî ismi, bir kelâm konusu ile bağlantı kurarak kelâmî perspektifle açıklamaktadır Esmâ-i hüsnâ temelinde ele alınan konuların hilâfet meselesi hariç diğer kelâm bahislerini kapsadığı görülmektedir. Saffâr öncesi Hanefî-Mâtürîdî kelâm literatürü içinde esmâ-i hüsnânın bu kadar kapsamlı ele alındığı başka bir eser bilinmemektedir. -/- Bu kitap; üç ana bölümden oluşmaktadır. “Metodolojik Çerçeve” başlıklı giriş bölümünde çalışmanın konusu, önemi, amacı, yöntemi ve kaynakları hakkında bilgi verilmiştir. Birinci bölümde Saffâr’ın yaşadığı sosyokültürel çevre olan Mâverâünnehir bölgesi ile Buhara ve Merv şehirlerinin siyasî, sosyal ve dinî durumu ortaya konulmaya çalışılmıştır. İkinci bölümde esmâ-i hüsna konusunun anlaşılmasına temel oluşturan isim, tesmiye, müsemmâ, sıfat ve vasf gibi kavramlar ile esmâ-i hüsnânın sayısı ve ihsâsı gibi kelâmî tartışmalara değinilmiştir. Sonrasında Saffâr öncesi dönemde kaleme alınan esmâ-i hüsnâ litaratürü hakkında bilgi verilmiştir. Bölüm sonuna Saffâr’ın rivayet ettiği 178 ilahî isme dair ayrıntılı bir tablo eklenmiştir. Üçüncü bölümde öncelikle, Saffâr’ın esmâ-i hüsnâyı izah ederken dikkate aldığı kelâmî ilkeler tespit edilmeye çalışılmıştır. Sonrasında ise Saffâr’ın Telḫîṣü’l-edille’de ilâhî isimleri açıklarken ortaya koyduğu kelâmî görüş ve değerlendirmeler belirlenerek sistematik bir şekilde kategorize edilmiştir. Bu kapsamda ele alınan her konunun sonuna ilgili ilâhî isimleri ve bağlantılı olduğu tartışmaları içeren tablolar eklenmiştir. Sonuç bölümünde ise Saffâr’ın esmâ-i hüsnâ anlayışına dayanan kelâm yöntemine dair ulaştığımız sonuçlara yer verilmiştir. Bu kitapta onun, esmâ-i hüsnânın %75’inde kelâmî yorumlarda bulunduğu ve bilgi-varlık bahsinden âhiret hayatına kadar bütün kelâm konularını esmâ-i hüsnâ ile bağlantılı yorumladığı tespit edilmiştir. Ulaşılan bu sonuçlar, Saffâr’ın kelâm anlayışının ilâhî isimlerin yorumuna dayandığını ortaya koymaktadır. [his book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Allah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā. -/- al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way. -/- This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār's understanding of kalām is based on the interpretation of the divine names.]. (shrink)

On various principles of economics in an Islamic society.

يبحث كتاب محمد المصباحي الذات في الفكر العربي الإسلامي في صور الذات الفلسفية والصوفية، الفردية والتاريخية، الأنطولوجية والعمرانية؛ وفي جملة مفاهيم وقضايا متصلة بمفهوم الذات، كالعقل والحق والعدل والدين والوجود والماهية. يتألف هذا الكتاب، الصادر عن المركز العربي للأبحاث ودراسة السياسات من 16 فصلًا. وإشكاليته الأساس هي: هل كانت هذه الذات التي تتكلم عنها الفلسفة العربية الإسلامية تشير حقًا إلى الهوية الفردية "الأنا" أم إلى الماهيّة العامة "الإنسان بما هو إنسان"؟ وما العلاقة التي تنسجها هذه الذات مع مفاهيم متقابلة، مثل (...) الماهيّة والجوهر والنفس والعقل والأنا والهوية والوجود؟ وما صلتها بالجسم المُغري بأحاسيسه وأهوائه وانفعالاته وقواه وغرائزه الجامحة، وبالذات المطلقة الجاذبة بكمالها التام وبهائها الغامر؟. (shrink)

Biography of Madhva, d. 1386, exponent of Dvaita philosophy.

On the works of Udayanācārya, Indic philosopher.