The Standard Doctrine of Creation in Zoroastrian Pahlavi Texts

Author(s):  
AMIR AHMADI

Abstract The main scheme of creation in Zoroastrian Pahlavi literature is adopted from the Young Avesta. In this scheme Ohrmazd creates the world in the manner of a skillful craftsman who conceives of the form of his product and then fashions it in matter. The number of the constituents of the world and the sequence in which they are created are already fixed in the Avesta. Pahlavi authors draw on Greek philosophical tradition to rationalise their account of the creation of the world. The article also explores some of the complications that their philosophical elaboration of the Avestan scheme occasions.

2011 ◽  
Vol 22 (4) ◽  
pp. 127-155
Author(s):  
Vladimir Cvetkovic

The article aims to present the philosophical argumentation in favor of the Christian idea of the creation of the world exposed in the work of the seventh century author Maximus the Confessor. Maximus the Confessor developed his doctrine of creation on the basis of the philosophical arguments of his Christian predecessors, above all, Gregory of Nyssa, Nemesius of Emesa and Dionysius the Areopagite. The core of Maximus? argumentation on the creation of the world is similar to the position of the Alexandrian philosopher John Philoponus (6th century), but it is additionally enriched with ideas deriving from the works of the aforementioned Christian authors. Some of the ideas that form the scaffolding of Maximus? doctrine of creation are: the fivefold division of beings, which has its climax in the division between the created and uncreated nature, the movement of creatures towards God, who alone is the true goal of their movement, the eternal existence of the world in logoi as expressions of divine will, God?s providential care not only for the universal but also for the individual beings and the deification of the entire created world as the initial purpose of creation. Maximus? views on creation are conveyed in a language that combines Aristotelian, Stoic and Neoplatonist philosophical vocabulary.


Author(s):  
Peter Adamson

This book introduces readers to Abū Bakr al-Rāzī (known as Rhazes in Latin), one of the most innovative and divisive figures of the early philosophical tradition in the Islamic world. It attempts to reconstruct his notorious theory of “five eternals” which posited four principles alongside God for the creation of the world, which led Razi to be charged with heresy by other authors. Central to the interpretation of this theory is Razi’s concern with theodicy, and his idea that Platonist physics is more fundamental than Aristotelian physics. Other topics discussed in depth include his critical reaction to contemporary Islamic theology, his medical works, his alchemical theories, his works on ethics, and his controversial views on religion and prophecy.


Author(s):  
Roberto D. Hernández

This article addresses the meaning and significance of the “world revolution of 1968,” as well as the historiography of 1968. I critically interrogate how the production of a narrative about 1968 and the creation of ethnic studies, despite its world-historic significance, has tended to perpetuate a limiting, essentialized and static notion of “the student” as the primary actor and an inherent agent of change. Although students did play an enormous role in the events leading up to, through, and after 1968 in various parts of the world—and I in no way wish to diminish this fact—this article nonetheless argues that the now hegemonic narrative of a student-led revolt has also had a number of negative consequences, two of which will be the focus here. One problem is that the generation-driven models that situate 1968 as a revolt of the young students versus a presumably older generation, embodied by both their parents and the dominant institutions of the time, are in effect a sociosymbolic reproduction of modernity/coloniality’s logic or driving impulse and obsession with newness. Hence an a priori valuation is assigned to the new, embodied in this case by the student, at the expense of the presumably outmoded old. Secondly, this apparent essentializing of “the student” has entrapped ethnic studies scholars, and many of the period’s activists (some of whom had been students themselves), into said logic, thereby risking the foreclosure of a politics beyond (re)enchantment or even obsession with newness yet again.


2020 ◽  
Vol 1 (3) ◽  
pp. 206-210
Author(s):  
Ra`no Ergashova ◽  
◽  
Nilufar Yuldosheva

The creation, regulation, lexical and grammatical research and interpretation of the system of terms in the field of aviation in the world linguistics terminology system are one of the specific directions of terminology. Research on specific features is an important factor in ensuring the development of the industry. This article discusses morphological structure of aviation terms. The purpose of the article is to analyze the role of aviation terms in the morphology of the Uzbek language and its definition.


2020 ◽  
Vol 3 (1) ◽  
pp. 156-160
Author(s):  
Khurshida Salimovna Safarova ◽  
Shakhnoza Islomovna Vosiyeva

Every great fiction book is a book that portrays the uniqueness of the universe and man, the difficulty of breaking that bond, or the weakening of its bond and the increase in human. The creation of such a book is beyond the reach of all creators, and not all works can illuminate the cultural, spiritual and moral status of any nation in the world by unraveling the underlying foundations of humanity. With the birth of Hoja Ahmad Yassawi's “Devoni Hikmat”, the Turkic nations were recognized as a nation with its own book of teaching, literally, the encyclopedia of enlightenment, truth and spirituality.


Communicology ◽  
2020 ◽  
Vol 8 (3) ◽  
pp. 138-148
Author(s):  
NATALIA MALSHINA ◽  

This study examines the ontological problems in the aspect of the ratio of different cognitive practices and their mutual conditionality in the context of communication and their socio-cultural prerequisites, which is possible only if the traditional approach to the distinction between epistemology and faith is revised. Based on the idea of identity of common grounds of cognitive practices “belief” is included in the understanding of interpretation in the communicative situation for true knowledge in each of the modes of being. Belief in the philosophical tradition reveals the ontological foundations of hermeneutics. Three reflections are synthesised: the hermeneutic concept of understanding, the structuralist concept of language, and the psychoanalytic concept of personality. It is necessary to apply the method of phenomenological reduction to the ontological substantiation of hermeneutics in the Christian Orthodox tradition. Hence, the very natural seems the meeting of semantics, linguistics, and onomatodoxy, with the ontology language of Heidegger, the origins of which resides in in Husserl phenomenology. Fundamental ontology and linguistics, cult philosophy - both in different ways open the horizons of substantiation of hermeneutics. The beginning of this justification is the hermeneutic problem in Christianity, which has appeared as a sequence of the question of the relationship between the two Covenants, or two Unions. In the paper, the author attempts to identify the stages of constructing the philosophical concept of Pavel Florensky. As a result, the substantiation of the birth of the world in consciousness by the cult is revealed. Ontological tradenote words can be seen in Florensky through symbols. The symbol makes the transition from a small energy to a larger one, from a small information saturation to a greater one, acting as a lumen of being - when by the name we hear the reality. The word comes into contact with the world that is on the other side of our own psychological state. The word, the symbol shifts all the time from subjective to objective. The communicative model acts as a common point uniting these traditions. The religious approach as part of semiotic approach reveals the horizons of ontological conditionality of language and words, and among the words - the name, as the name plays a central role in the accumulation and transmission of information, understanding of the commonality of this conditionality in the concepts of phenomenology and Christian, Orthodox tradition.


GEOgraphia ◽  
2010 ◽  
Vol 10 (19) ◽  
pp. 103
Author(s):  
Alexandre Domingues Ribas ◽  
Antonio Carlos Vitte

Resumo: Há um relativo depauperamento no tocante ao nosso conhecimento a respeito da relação entre a filosofia kantiana e a constituição da geografia moderna e, conseqüentemente, científica. Esta relação, quando abordada, o é - vezes sem conta - de modo oblíquo ou tangencial, isto é, ela resta quase que exclusivamente confinada ao ato de noticiar que Kant ofereceu, por aproximadamente quatro décadas, cursos de Geografia Física em Königsberg, ou que ele foi o primeiro filósofo a inserir esta disciplina na Universidade, antes mesmo da criação da cátedra de Geografia em Berlim, em 1820, por Karl Ritter. Não ultrapassar a pueril divulgação deste ato em si mesma só nos faz jogar uma cortina sobre a ausência de um discernimento maior acerca do tributo de Kant àfundamentação epistêmica da geografia moderna e científica. Abrir umafrincha nesta cortina denota, necessariamente, elucidar o papel e o lugardo “Curso de Geografia Física” no corpus da filosofia transcendental kantiana. Assim sendo, partimos da conjectura de que a “Geografia Física” continuamente se mostrou, a Kant, como um conhecimento portador de um desmedido sentido filosófico, já que ela lhe denotava a própria possibilidade de empiricização de sua filosofia. Logo, a Geografia Física seria, para Kant, o embasamento empírico de suas reflexões filosóficas, pois ela lhe comunicava a empiricidade da invenção do mundo; ela lhe outorgava a construção metafísica da “superfície da Terra”. Destarte, da mesma maneira que a Geografia, em sua superfície geral, conferiu uma espécie de atributo científico à validação do empírico da Modernidade (desde os idos do século XVI), a Geografia Física apresentou-se como o sustentáculo empírico da reflexão filosófica kantiana acerca da “metafísica da natureza” e da “metafísica do mundo”.THE COURSE OF PHYSICAL GEOGRAPHY OF IMMANUEL KANT(1724-1804): CONTRIBUTION FOR THE GEOGRAPHICALSCIENCE HISTORY AND EPISTEMOLOGYAbstract: There is a relative weakness about our knowledge concerningKant philosophy and the constitution of modern geography and,consequently, scientific geography. That relation, whenever studied,happens – several times – in an oblique or tangential way, what means thatit lies almost exclusively confined in the act of notifying that Kant offered,for approximately four decades, “Physical Geography” courses inKonigsberg, or that he was the first philosopher teaching the subject at anyCollege, even before the creation of Geography chair in Berlin, in 1820, byKarl Ritter. Not overcoming the early spread of that act itself only made usthrow a curtain over the absence of a major understanding about Kant’stribute to epistemic justification of modern and scientific geography. Toopen a breach in this curtain indicates, necessarily, to lighten the role andplace of Physical Geography Course inside Kantian transcendentalphilosophy. So, we began from the conjecture that Physical Geography hasalways shown, by Kant, as a knowledge carrier of an unmeasuredphilosophic sense, once it showed the possibility of empiricization of hisphilosophy. Therefore, a Physical Geography would be, for Kant, theempirics basis of his philosophic thoughts, because it communicates theempiria of the world invention; it has made him to build metaphysically the“Earth’s surface”. In the same way, Geography, in its general surface, hasgiven a particular tribute to the empiric validation of Modernity (since the16th century), Physical Geography introduced itself as an empiric basis toKantian philosophical reflection about “nature’s metaphysics” and the“world metaphysics” as well.Keywords: History and Epistemology of Geography, Physical Geography,Cosmology, Kantian Transcendental Philosophy, Nature.


Author(s):  
Anna Wierzbicka

This chapter argues that a philosophical account of human epistemology needs to be complemented by a linguistic one, informed by analytical and empirical experience of cross-linguistic semantics. The author outlines such a complementary account, based on many decades of empirical and analytical research undertaken within the NSM (Natural Semantic Metalanguage) approach. The main conclusion is that KNOW is an indefinable and universal human concept, and that there are four “canonical” frames in which this concept occurs across languages, the most basic one being the “dialogical” frame: “I know,” “I don’t know.” The author contends that both the questions and the answers concerning the “epistemology for the rest of the world” need to be anchored in some conceptual givens, derived neither from historically shaped Anglo English, nor from the European philosophical tradition, but from a more reliable, language- and culture-independent source; and the author shows how this can be done.


Author(s):  
Sabyasachi Bhattacharya

The archives are generally sites where historians conduct research into our past. Seldom are they objects of research. Sabyasachi Bhattacharya traces the path that led to the creation of a central archive in India, from the setting up of the Imperial Record Department, the precursor of the National Archives of India, and the Indian Historical Records Commission, to the framing of archival policies and the change in those policies over the years. In the last two decades of colonial rule in India, there were anticipations of freedom in many areas of the public sphere. These were felt in the domain of archiving as well, chiefly in the form of reversal of earlier policies. From this perspective, Bhattacharya explores the relation between knowledge and power and discusses how the World Wars and the decline of Britain, among other factors, effected a transition from a Eurocentric and disparaging approach to India towards a more liberal and less ethnocentric one.


Author(s):  
Joseph Pate ◽  
Brian Kumm

Through this chapter the crafting of compilations is explored as an act, art, and expression of music making, illuminating the listeners’ and compilers’ positions as cocreators of meaning, function, and purpose. Music becomes repositioned and repurposed as found or sound objects that pass through Gaston Bachelard’s triptych of resonance, repercussion, and reverberations, a process of music speaking to so as to speak for individuals’ deeply personal and significantly meaningful experiences. The chapter addresses the question, “What motivates someone to partake in this personally meaningful, vulnerable, and artistic endeavor?” Using Josef Pieper’s conceptions of leisure as celebration, an orientation toward the wonderful, and an act of affirmation, the chapter concludes that the creation and crafting of compilations (e.g., mix tape) affords poetic spaces for connection, enchantment, felt-aliveness, or what Max van Manen called an “incantative, evocative speaking, a primal telling, [whose] aim [is] to involve the voice in an original singing of the world.”


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