scholarly journals Early Islamic Cosmopolitanism? Constructing the ?Umma of India in Pre-Mongol Muslim Scholarship

2019 ◽  
Vol 13 (1-2) ◽  
pp. 75-120
Author(s):  
Edmund Hayes
Keyword(s):  
Subject Matter ◽  
Indian Philosophy ◽  
Religious History ◽  
The Other ◽  
Human History ◽  
Muslim Community ◽  
Indian Subject ◽  
The World ◽  
Early Islamic ◽  
Divine Truth

This article analyzes possible avenues for the study of a pre-Mongol Islamic cosmopolitanism. The ways in which the archetypically idolatrous land of India is treated by Islamicate thinkers of the ?Abbasid empire and after illuminates an Islamic cosmopolitanism that managed to incorporate the other into its view of human history and religious history. Two major fields for the generation of cosmopolitan ideas are analyzed: narratives drawn from historiography, and taxonomies erected by theological-heresiographical works. Both frameworks rely on a Muslim model of history and society in which divine truth and guidance are mediated to the communities (?umma, ?umam) of the world firstly by a prophet, but also by sages and philosopher-kings: figures who play important roles in Muslim accounts of India. Through applying these “universal” categories to Indian subject-matter, Muslim thinkers were able to depict Indians as partners in the human struggle to attain and preserve truth, albeit falling short of the Muslim community in various ways. In both the historiographical and the heresiographical fields, cosmopolitan and anti-cosmopolitan trends are observable. By incorporating Indian narratives into a universalizing historical vision, Mas??d? can best be seen to approach a cosmopolitan sensibility among thinkers within historiographic discourse. B?r?n? goes furthest among the thinkers working within a theological-heresiographical framework in analogizing Indian philosophy with Muslim thought. It is argued that both thinkers achieve a kind of cosmopolitanism only through an elitist denigration of the commoners of their communities. In addition, their cosmopolitanism was predicated on imperial expansionism into India.

“Unity of Religious History” and “Universal Self-Consciousness”: Leading Concepts or Mere Horizons on the Way Towards a World Theology?

1988 ◽  
Vol 81 (4) ◽  
pp. 431-444
Author(s):  
Michael Welker
Keyword(s):  
Religious History ◽  
The Other ◽  
Ideal Case ◽  
Theoretical Orientations ◽  
Long Period ◽  
Other Hand ◽  
The World ◽  
The Ideal ◽  
The Way

It is a familiar fact that it is difficult for revolutionary “worldviews” to gain recognition and acceptance. The most successful way to overcome this problem was termed by Hegel Aufhebung. In the ideal case envisaged by Hegel, Aufhebung says that the new “worldview,” or the theory which articulates that worldview, reconstructs within itself elements of the old perspective on the world, together with a critique of that perspective. However, the preservation of old worldviews in new theories can also take a more straightforward form. Only rarely do new worldviews emerge thoroughly developed. As a rule they continue to employ numerous leading concepts which belong to the older tradition. Only after a relatively long period of time are the old leading concepts replaced or reformulated—or, on the other hand, is the new theory withdrawn. We are well acquainted with such a course of events. But that does not prevent us from living de facto with theoretical orientations towards the world which represent mixed forms of old and new theories. We simultaneously employ new perspectives and old observations, new forms of thought and old theses. We think that we can enjoy the new cake and still eat the old one. This situation usually leads us to form an unrealistic picture of the power of the newer worldview. We fail to recognize the fact that new worldviews, as a rule, substantially overextend their credit. The dangers of granting too much credit to these new conceptions are seldom seen clearly and are often underestimated.

scholarly journals Subject Matter and Pre-Requisites for Protection of Non-Conventional Trademark

2019 ◽  
Vol 8 (1) ◽  
pp. 61-80
Author(s):  
Aishwarya Vatsa
Keyword(s):  
United States ◽  
Subject Matter ◽  
The United States ◽  
The Other ◽  
Trademark Law ◽  
Other Hand ◽  
The World ◽  
Definition Of

We have been gifted with senses other than our eyes, which the non-conventional trademarks aim to employ and have thus gained popularity. These marks have gradually acquired acceptance and have been included under the ambit of trademarks in various countries of the world. Trademark law aims at facilitating profit and strengthening the identity of a business. Non-conventional marks too, perform the same function. The United States has taken a similar approach and has thus provided protection to various such non-conventional marks. India, on the other hand, is yet to take a similar approach. The present law in India disallows the registration of such marks, proving to be a hindrance in their registration, rather than a facilitator. This paper discusses the concept and definition of non-conventional marks, its subject matter and the prerequisites for its registration. By comparing the different approaches to non-conventional trademarks and the procedure for their registration across different countries, this paper aims at suggesting a model suitable for adoption in India.

Causation, Indian theories of

2018 ◽  
Author(s):  
Roy W. Perrett
Keyword(s):  
Indian Philosophy ◽  
Identity Theory ◽  
Causal Relation ◽  
The Other ◽  
Western Philosophy ◽  
Transformation Theory ◽  
Ritual Action ◽  
Efficient Cause ◽  
The World ◽  
Underlying Reality

Causation was acknowledged as one of the central problems in Indian philosophy. The classical Indian philosophers’ concern with the problem basically arose from two sources: first, the cosmogonic speculations of the Vedas and the Upaniṣads, with their search for some simple unitary cause for the origin of this complex universe; and second, the Vedic concern with ritual action (karman) and the causal mechanisms by which such actions bring about their unseen, but purportedly cosmic, effects. Once the goal of liberation (mokṣa) came to be accepted as the highest value, these two strands of thought entwined to generate intense interest in the notion of causation. The systematic philosophers of the classical and medieval periods criticized and defended competing theories of causation. These theories were motivated partly by a desire to guarantee the efficacy of action and hence the possibility of attaining liberation, partly by a desire to understand the nature of the world and hence how to negotiate our way in it so as to attain liberation. Indian philosophers extensively discussed a number of issues relating to causation, including the nature of the causal relation, the definitions of cause and effect, and classifications of kinds of causes. Typically they stressed the importance of the material cause, rather than (as in Western philosophy) the efficient cause. In India only the Cārvāka materialists denied causation or took it to be subjective. This is unsurprising given that a concern with demonstrating the possibility of liberation motivated the theories of causation, for only the Cārvākas denied this possibility. The orthodox Hindu philosophers and the heterodox Buddhists and Jainas all accepted both the possibility of liberation and the reality of causation, though they differed sharply (and polemically) about the details. The Indian theories of causation are traditionally classified by reference to the question of whether the effect is a mode of the cause. According to this taxonomy there are two principal theories of causation. One is the identity theory (satkāryavāda), which holds that the effect is identical with the cause, a manifestation of what is potential in the cause. This is the Sāṅkhya-Yoga view, though that school’s particular version of it is sometimes called transformation theory (pariṇāmavāda). Advaita Vedānta holds an appearance theory (vivartavāda), which is often considered a variant of the identity theory. According to the appearance theory effects are mere appearances of the underlying reality, Brahman. Since only Brahman truly exists, this theory is also sometimes called satkāraṇavāda (the theory that the cause is real but the effect is not). The other principal theory of causation is the nonidentity theory (asatkāryavāda), which denies that the effect pre-exists in its cause and claims instead that the effect is an altogether new entity. Both adherents of Nyāya-Vaiśeṣika and the Buddhists are usually classified as nonidentity theorists, but they differ on many important details. One of these is whether the cause continues to exist after the appearance of the effect: Nyāya-Vaiśeṣika claims it does, the Buddhists mostly claim it does not. Finally, some philosophers try to take the middle ground and claim that an effect is both identical and nonidentical with its cause. This is the position of the Jainas and of some theistic schools of Vedānta.

SCIENTIFIC REVOLUTIONS

PEDIATRICS ◽  
1982 ◽  
Vol 70 (2) ◽  
pp. 234-234
Author(s):  
Keyword(s):  
Subject Matter ◽  
Scientific Theory ◽  
Scientific Work ◽  
The Other ◽  
The Public ◽  
Scientific Revolutions ◽  
Other Hand ◽  
Works Of Art ◽  
The World ◽  
The Subject

. . . Revolutions born in the laboratory are to be sharply distinguished from revolutions born in society. Social revolutions are usually born in the minds of millions, and are led up to by what the Declaration of Independence calls "a long train of abuses," visible to all; indeed, they usually cannot occur unless they are widely understood by and supported by the public. By contrast, scientific revolutions usually take shape quietly in the minds of a few men, under cover of the impenetrability to most laymen of scientific theory, and thus catch the world by surprise. . . . But more important by far than the world's unpreparedness for scientific revolutions are their universality and their permanence once they have occurred. Social revolutions are restricted to a particular time and place; they arise out of particular circumstances, last for a while, and then pass into history. Scientific revolutions, on the other hand, belong to all places and all times. . . . Works of thought and many works of art have a . . . chance of surviving, since new copies of a book or a symphony can be transcribed from old ones, and so can be preserved indefinitely; yet these works, too, can and do go out of existence, for if every copy is lost, then the work is also lost. The subject matter of these works is man, and they seem to be touched with his mortality. The results of scientific work, on the other hand, are largely immune to decay and disappearance.

scholarly journals Psychological obstacles to multiculturalism: how stereotypes and mechanisms of defence may cause adverse behaviours to multiculturalism.

2018 ◽  
Vol 1 (1) ◽  
pp. 61-69
Author(s):  
Guido Amoretti
Keyword(s):  
Social Factors ◽  
The Other ◽  
Human Beings ◽  
Human History ◽  
Defence Mechanisms ◽  
Deep Roots ◽  
The World ◽  
Migration Flows ◽  
The One ◽  
Advanced Development

Abstract Migration flows are part of human history. The process of globalization, if on the one hand it seems to favour the movement of human beings, on the other hand it is creating the conditions for the recovery of migratory flows, especially within some areas of the world and, in part, directed towards advanced development countries. This creates problems of acceptance on the part of the host with respect to the customs and habits of the guest. Resistance to reception, used for political ends by populist parties, has deep roots that have to do with psychological and social factors: defence mechanisms, stereotypes and prejudices. The article stresses the importance of training in overcoming these obstacles to building a society that is first multicultural and then intercultural.

scholarly journals Redefinisi Peran Guru Menuju Pendidikan Islam Bermutu

2021 ◽  
Vol 3 (1) ◽  
pp. 75-86
Author(s):  
Muhammad Saleh ◽  
Ahmad Edwar ◽  
Maratusyolihat Maratusyolihat
Keyword(s):  
Negative Impact ◽  
The Other ◽  
Classical Period ◽  
Muslim Community ◽  
Public Concern ◽  
Modern Humans ◽  
Modern Life ◽  
School Based ◽  
The World

The dichotomy of secular science and religious science changes the mindset of the Muslim community in religion. From the classical period, which saw Islam as a comprehensive teaching, it has turned into an understanding that views Islam as a religion that is only ritual oriented. It is understood that education is a process that has continuity and is consciously carried out to prepare a generation that has balanced knowledge and values. On the other hand, the negative impact of modern life cannot be avoided by modern humans, especially from the aspect of education. For this reason, various elements in education must continue to maintain existing linkages to achieve predetermined goals. Low participation and public concern for the advancement of the world of education must end, along with the realization of the concept of school based management or SBM. Another aspect that must be prepared is the quality of teachers. Conceptually, teachers have three functions, namely cognitive, moral and innovative. In order to become an ideal figure in Indonesia, teachers must meet eight indicators, namely theological principles, formal principles, functional principles, cultural principles, comprehensiveness principles, substantial principles, social principles and identity principles.

"Land und Meer, Land und Luft, Land und Erde: Schmitt und Sloterdijk – mit Husserl gelesen"

2006 ◽  
Vol 2006 (1) ◽  
pp. 5-20 ◽  
Author(s):  
Petra Gehring
Keyword(s):  
Subject Matter ◽  
The Other ◽  
Carl Schmitt ◽  
Contemporary Philosophy ◽  
Spatial Turn ◽  
The World ◽  
Peter Sloterdijk ◽  
The Subject ◽  
Two Phases ◽  
The One

There are two phases in the philosophy of the 20. and the beginning 21. century, in which not generally ‚the world‘, but actually issues like ‚land and sea‘, ‚land and air‘, ‚land and earth‘ became philosophical references. There are on the one hand the diagnoses of geopolitical crises in the 1950th and there is on the other hand the so-called ‚spatial turn‘ of the cultural sciences and related contemporary philosophy. The article presents two exemplary positions: the geo-philosophical reflections of Carl Schmitt as well as the considerations of Peter Sloterdijk in connection with his analyses of globalization. The article doesn’t intend an final appraisal of the subject matter (or the works of both authors). Following the guideline of Husserls considerations about „earth“ is however asked, which function may have the phenomenon (and topic) of a concretized spatiality in the context of the two exemplary presented philosophical diagnoses. What makes ‚land‘ or ‚space‘ attractive to Schmitt and Sloterdijk?

Phenomenology in Pedagogical Settings. Overview of the current discourse on phenomenological pedagogy

2020 ◽  
Vol 64 (4 (254) ◽  
pp. 183-196
Author(s):  
Patrizia Breil
Keyword(s):  
Subject Matter ◽  
The Body ◽  
The Other ◽  
Necessary Condition ◽  
Special Focus ◽  
Educational Processes ◽  
The World ◽  
The Subject ◽  
Educational Sciences ◽  
Pedagogical Discussion

Phenomenology has been well-received in pedagogy from the very beginning. With direct reference to Husserl, Aloys Fischer calls for a Descriptive Pedagogy. Only on the basis of a close description of educational processes similar to the phenomenological reduction can the educational sciences rediscover their actual subject matter. In this article the author traces the development of phenomenological thought in educational theory with a special focus on the notions of corporeality and negativity. As a necessary condition of perception in general, corporeality constitutes an important factor in the structural being-to-the-world of the human being. Apart from being able to sense its surroundings the body can also be perceived as part of these surroundings. Due to this double role, the subject opens up to foreign influences and negativity. Thus, the other plays an important role in the constitution of the identity of the subject. Through corporeality, a sphere of intersubjectivity is opened up. A recapitulation of Käte Meyer-Drawe’s Pedagogy of Inter-Subjectivity and Wilfried Lippitz’ Theory of Bildung and Alterity shows how these thoughts can be made useful for pedagogical discussion. Hereby, sociality and alterity prove to be foundational categories for educational settings in general. Finally, the author gives an outlook on current developments in phenomenological pedagogy.

What's the point in Scientific Realism if we don't know what's really there?

2007 ◽  
Vol 61 ◽  
pp. 97-123
Author(s):  
Sophie R. Allen
Keyword(s):  
Scientific Realism ◽  
Subject Matter ◽  
The Other ◽  
The World ◽  
The One

The aim of this paper will be to show that certain strongly realist forms of scientific realism are either misguided or misnamed. I will argue that, in the case of a range of robustly realist formulations of scientific realism, the ‘scientific’ and the ‘realism’ are in significant philosophical and methodological conflict with each other; in particular, that there is a tension between the actual subject matter and methods of science on the one hand, and the realists' metaphysical claims about which categories of entities the world contains on the other.

scholarly journals The Indian Lessons to be Learnt from COVID-19 Pandemic

2021 ◽  
pp. 223-228
Author(s):  
Sonali Wavare ◽  
Archana Dhengare
Keyword(s):  
The Other ◽  
World Health ◽  
Human History ◽  
Human Virus ◽  
Case Identification ◽  
Human Power ◽  
The World ◽  
Health Organization ◽  
First Time ◽  
Living Being

Emerging pandemics indicate that people are not infallible and that communities need to be prepared. Coronavirus COVID-19 outbreak was first identified in late 2019, and has now been declared a World Health Organization pandemic. Countries around the world are reacting to the virus outbreak differently. On the other hand, several other nations have put in place successful measures to control the virus, reporting a relatively limited number of cases since the pandemics started. Restrictive steps such as social distancing, lockdown, case identification, isolation, touch monitoring and exposure quarantine had shown the most effective acts to monitor the spread of the disease. This review will help readers understand that this invisible and ‘omnipresent’ virus has taught a lesson for the first time in human history that whatever human power might have, it could not subjugate every living being in this world. This has been confirmed once again by the recent invasion of this human virus. Difference in the answers of the different countries and their outcomes,  based on that country's experience, India responded accordingly to the pandemic. Only time will tell how well India comes up against the outbreak. We also propose the potential approaches the global community will take in handling and minimizing the emergency.

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