scholarly journals Kritik Epistemologi Islam dalam Islamologi Terapan

2015 ◽  
Vol 5 (1) ◽  
pp. 107
Author(s):  
Isa Anshori
Keyword(s):  
Scientific Knowledge ◽  
Fundamental Difference ◽  
Direct Experience ◽  
Absolute Truth ◽  
Relative Truth ◽  
The Third ◽  
Esoteric Knowledge ◽  
Scientific Epistemology ◽  
Five Senses

<p>This article discusses critique of Islamic epistemology within applied Islamology. The writer concludes that Islamic epistemology is an episteme which has been originally derived from Islamic doctrines. It can be obtained through a number of methods. The first method is revelation, which has an absolute truth. The second way is reason, which becomes a potency blessed by God to all humankind. Through impressions, which are attained by the five senses, the reason uses them as source of contemplation to draw conclusions. This episteme contains, however, a relative truth. The third method is <em>kashfî</em>. This episteme is also named as <em>‘irfanî </em>episteme, which had successfully grown within Sufism tradition where the source of knowledge is experience, namely <em>al-ru’yat al-mubâshirah</em> (direct experience). The last mentioned episteme is founded on the dichotomy between exoteric and esoteric aspects where the hierarchy of esoteric knowledge is higher than the exoteric ones as the first possesses divine basis. The critique of Islamic epistemology within applied Islamology is oriented towards the domination of scientific epistemology or modern epistemology, which recognizes positivism or scientific knowledge as the sole method employed by the modern people to gain knowledge. The fundamental difference between the scientific-rational episteme and the Islamic episteme rests within each worldview.</p>

scholarly journals Attic Philosophy Versus Stoicism: The Problem of the Boundaries of a Citizen's Moral Autonomy (to the Question of Relevance of Classical Theory of Ethics)

2021 ◽  
Vol 10 (1) ◽  
Author(s):  
Petr Makuhin ◽  
Keyword(s):  
21St Century ◽  
Classical Theory ◽  
Moral Autonomy ◽  
Absolute Truth ◽  
Relative Truth ◽  
The Third ◽  
Technical University ◽  
The Absolute

Topical at the beginning of the third decade of the 21st century the problem of the degree of moral independence - and therefore responsibility! - of an individual from society/state in the article is considered "through the prism" of the ancient heritage. More precisely, through two prisms: classical Athenian philosophy and the teachings of the Stoics; The duality generated by this, the conflict of assessments of the situation is perceived by us positively, and moreover, it is used as an argument in favor of the need for students (including the technical university) to study the classical ethical heritage. After all, any of the teachings included in the latter contains an element of "relative truth", the assimilation of which will help to approach the "absolute truth" in deciding the question of the boundaries of our own moral autonomy.

In our society, the proportion of youth is higher than any other society. They are important in this regard. But the real question is whether his views, trends and likes and dislikes are different from other generations of society in political terms. What

Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 680-686
Author(s):  
Azad Pratap Singh
Keyword(s):  
The Elderly ◽  
Fundamental Difference ◽  
The West ◽  
Green Party ◽  
The Real ◽  
The Third ◽  
English Speaking ◽  
Education And Employment ◽  
Political Understanding ◽  
Separate Class

In our society, the proportion of youth is higher than any other society. They are important in this regard. But the real question is whether his views, trends and likes and dislikes are different from other generations of society in political terms. What is the reason for the tendency to see youth as a separate class. That we borrow the principles of politics from the West, where the distinction of generations is more important factor in politics than the distinction of community or class. At one time, parties like the Labor Party and the Green Party have been standing mainly on the vote of the youth for some time. The second reason is that the image of the youth is based on the English-speaking youths living somewhere in the metros. We often consider him to be a symbol of youth. While in reality they are a very small part of our youth. And the third reason is that the part of change, revolution and the politics of change that had set the hopes of the youth are still there in our political understanding. The fact is that the youth class is not very different from the elderly or any other generation in terms of participation in politics, if different then it means that its participation is less than the other class because it is more concerned about education and employment. There is no fundamental difference between the vote of the youth and other generations in terms of voting or political choice. If there is a difference, then only in the sense that the parties who have come in the last 25-30 years have heard more about the youth, hence their choice is more. Older parties usually get little support from the youth. However, it is not related to its youth, because the information about that party is limited to certain people.

scholarly journals The Pedagogic Signature of the Teaching Profession

2016 ◽  
Vol 5 (4) ◽  
pp. 201 ◽  
Author(s):  
Ewald Kiel ◽  
Thomas Lerche ◽  
Markus Kollmannsberger ◽  
Viktor Oubaid ◽  
Sabine Weiss
Keyword(s):  
Teacher Education ◽  
Scientific Knowledge ◽  
Teacher Educators ◽  
Teaching Profession ◽  
The Third ◽  
Theoretical Part ◽  
Filter Effect ◽  
Multi Method Approach ◽  
Method Approach ◽  
Beliefs And Attitudes

<p>Lee S. Shulman deplores that the field of education as a profession does not have a pedagogic signature, which he characterizes as a synthesis of cognitive, practical and moral apprenticeship. In this context, the following study has three goals: 1) In the first theoretical part, the basic problems of constructing a pedagogic signature are depicted. 2) In the empirical part, based on a multi-method approach, teachers’ and teacher educators’ beliefs and attitudes about a pedagogic signature are identified and ranked. It is argued that beliefs are of particular importance because they have a filter effect on how teachers deal with scientific knowledge. 3) The third part, the discussion, explains the findings, particularly the fact that moral aspects and aspects referring to a particular attitude play an overwhelming role. The explanation leads to some basic considerations on how to construct a pedagogic signature and on how such a signature can be turned into a viable concept for teacher education.</p>

Terrorism and Violence

2019 ◽  
pp. 138-180
Author(s):  
Douglas Allen
Keyword(s):  
Complex Analysis ◽  
General Analysis ◽  
The Other ◽  
Short Term ◽  
Absolute Truth ◽  
Relative Truth ◽  
Central Concern ◽  
The Us ◽  
The Status

Ever since 9/11 in the US and 26/11 in India, terrorism has been a central concern. Gandhi is generally assumed to be of little value when confronting terrorism today. At best, he is irrelevant; at worst, he is complicit and contributes to the crisis since he opposes necessary violent responses. This essay argues that while Gandhi does not have all of the answers for dealing with terrorism today, he provides us with a complex analysis essential for understanding and responding to the multidimensional structural crisis. After analyzing the nature and meaning of terrorism, we focus on the following topics: Gandhi’s interactions with terrorists; his means-ends analysis and his short-term and long-term preventative approaches to terrorism; his analysis of absolute truth and relative truth in approaching terrorism; and his general analysis of the status of “the other” in transforming our relations with violent, terrorizing, and terrorized others.

Ibn Tufayl, Abu Bakr Muhammad (before 1110–85)

2018 ◽  
Author(s):  
Shams C. Inati
Keyword(s):  
Scientific Knowledge ◽  
Focal Point ◽  
Literary Form ◽  
Human Knowledge ◽  
Direct Experience ◽  
Human Reason ◽  
Experience Of God ◽  
Religious Truth ◽  
Blank Slate ◽  
The Way

Ibn Tufayl’s thought can be captured in his only extant work, Hayy Ibn Yaqzan (The Living Son of the Vigilant), a philosophical treatise in a charming literary form. It relates the story of human knowledge, as it rises from a blank slate to a mystical or direct experience of God after passing through the necessary natural experiences. The focal point of the story is that human reason, unaided by society and its conventions or by religion, can achieve scientific knowledge, preparing the way to the mystical or highest form of human knowledge. The story also seeks to show that, while religious truth is the same as that of philosophy, the former is conveyed through symbols, which are suitable for the understanding of the multitude, and the latter is conveyed in its inner meanings apart from any symbolism. Since people have different capacities of understanding that require the use of different instruments, there is no point in trying to convey the truth to people except through means suitable for their understanding.

scholarly journals History and Myth: Mahāmudrā Lineage Accounts in the 12th-Century Xixia Buddhist Literature

Religions ◽  
2019 ◽  
Vol 10 (3) ◽  
pp. 187
Author(s):  
Linghui Zhang
Keyword(s):  
Transmission Lines ◽  
Religious Authority ◽  
Tibetan Buddhist ◽  
Direct Experience ◽  
Buddhist Literature ◽  
The Third ◽  
15Th Century ◽  
12Th Century ◽  
Spiritual Legacy ◽  
History And Myth

Mahāmudrā—an Indo-Tibetan phenomenon of Buddhist spirituality—constitutes in its systematic presentation a path that maps out the mystical quest for direct experience of ultimate reality. Despite the post-15th century bKa’-brgyud attempts at a codified Mahāmudrā genealogy, the early Tibetan sources speak little with regards to how the different Indian Mahāmudrā threads made their way over the Himalayas. To fill this gap, the article investigates, via philological and historical approaches, the lineage accounts in the 12th-century Xixia Mahāmudrā materials against the Indo-Tibetan Buddhist landscape. Three transmission lines are detected. Among them, two lines are attested by later Tibetan historiographical accounts about Mahāmudrā, and thus belong to an Indo-Tibetan continuum of the constructed Buddhist yogic past based upon historical realities—at least as understood by Tibetans of the time. The third one is more of a collage patching together different claims to spiritual legacy and religious authority—be they historically based or introspectively projected. Not only does the Mahāmudrā topography, jointly fueled by these three transmissions, reveal the Xixia recognition and imagination of the Indo-Tibetan Buddhist legacies, it also captures the complexities of the multi-faceted picture of Mahāmudrā on its way over the Himalayas during the 11th/12th century.

Zen, Mathematics, and Rāmānujan: Uncommon Links

2016 ◽  
Vol 4 (1) ◽  
pp. 25-47
Author(s):  
Masato Mitsuda
Keyword(s):  
Scientific Revolution ◽  
Technological Progress ◽  
18Th Century ◽  
Philosophy Of Mathematics ◽  
Zen Buddhism ◽  
Fundamental Difference ◽  
The Third ◽  
Late 18Th Century ◽  
And Mathematics ◽  
Celestial Sphere

For centuries, religion has been the main impulse for moral and humanistic advancement, and ever since the rise of the Scientific Revolution (from 1543, the year Copernicus published De revolutioni bus orbium coelestium [On the revolution of the celestial sphere] – to the late 18th century), mathematics has been the cardinal element for scientific and technological progress. Mathematics requires a logical mind, but religion demands a receptive and compassionate mind. Even though there is a fundamental difference between the two subjects, the aim of this essay is to explore the relationships between Zen, mathematics, and Rāmānujan. The first section expounds on Bodhidharma’s and Hui neng’s notions of “no mind” and the “essence of mind,” as they are deemed an important bridge between Zen and mathematics. The second section presents how mathematics and Zen Buddhism relate to each other. Accordingly, the views on intuition, imagination, freedom, and language based on Einstein, Cantor, Brouwer, Poincare, et al. are discussed. The third section discusses the work of the most renowned mathematician in modern India in relation to Zen Buddhism. Rāmānujan’s unparalleled accomplishment in the field of number theory is well known among mathematicians. However, he is not well presented in the philosophy of mathematics, because of his unusual approach to mathematics.

scholarly journals Doświadczenia fizyczne Nayiaśnieyszemu PANU… okazywane roku 1793. W Grodnie przez JXX Dominikanów Konwentu tamecznego. Analiza tekstu

2016 ◽  
Vol 15 ◽  
pp. 111-156 ◽  
Author(s):  
Ewa Wyka ◽  
Keyword(s):  
Scientific Knowledge ◽  
Subject Matter ◽  
Parliamentary Debates ◽  
The Third ◽  
Daily Report ◽  
Modern Physics ◽  
Carbonated Water ◽  
Physics Experiments ◽  
Public Demonstrations ◽  
Experimental Skills

From June to November 1793 Grodno (now Belarus) was the place of the last session of Parliament of the Polish-Lithuanian Commonwealth, with the participation of king Stanisław August Poniatowski, and it was where the second partition of Poland was approved. In the days free of parliamentary debates, Grodno’s Dominicans prepared a series of physics experiments for the king. The course of the experiments and their subject matter is known from a press release (Pismo Peryodyczne Korrespondenta 2, January 9, 1794, pp. 35–42). It is a type of daily report informing about 18 meetings, each time indicating their subject matter. This report was sufficient to recreate the course and the type of the experiments. Three thematic groups presented by the Dominicans can be distinguished. The first is a presentation of the physics cabinet – the king was visited, among others, the Nooth’s apparatus to produce “carbonated water”, a geological collection and other items used in the later shows. The second series of demonstrations was devoted to issues related to electricity. The idea and nature of lightning was also demonstrated. The third series of presentations concerned the properties of gases. In addition to other demonstrations, the Dominicans prepared an experiment which presented the process of producing water from oxygen and hydrogen. The experiment lasted all day, during which the reagents were measured: the volume of gases that were used and the mass of the water obtained. The report brings a lot of important information, indicating the level of scientific knowledge and the experimental skills of the Dominicans. It is evidence of how modern physics was taught by the Dominicans with the use of appropriate instruments for this purpose. It is also a source of knowledge about school equipment in Poland. Additionally, the report is so far one of the few well-documented public demonstrations prepared for the king. It also confirms the view that the king Stanislaus August was a broad-minded intellectual interested in science.

scholarly journals Current developments and future directions in COPD

2020 ◽  
Vol 29 (158) ◽  
pp. 200289
Author(s):  
Alexander G. Mathioudakis ◽  
Lowie E.G.W. Vanfleteren ◽  
Lies Lahousse ◽  
Andrew Higham ◽  
James P. Allinson ◽  
...  
Keyword(s):  
Cause Of Death ◽  
Scientific Knowledge ◽  
European Respiratory Society ◽  
Future Directions ◽  
Policy Documents ◽  
The Third ◽  
Underlying Mechanisms ◽  
Research And Policy

The European Respiratory Society journals publish respiratory research and policy documents of the highest quality, offering a platform for the exchange and promotion of scientific knowledge. In this article, focusing on COPD, the third leading cause of death globally, we summarise novel research highlights focusing on the disease's underlying mechanisms, epidemiology and management, with the aim to inform and inspire respiratory clinicians and researchers.

THE THIRD WAVE OF SCIENCE STUDIES AS A PHILOSOPHICAL JUSTIFICATION FOR STS

2018 ◽  
Vol 28 (5) ◽  
pp. 31-52
Keyword(s):  
Scientific Knowledge ◽  
Science Studies ◽  
Expert Knowledge ◽  
Sociology Of Science ◽  
Third Wave ◽  
Interactional Expertise ◽  
Sociology Of Scientific Knowledge ◽  
The Third ◽  
Philosophical Ontology ◽  
Empirical Sociology

The principle of reflexivity is a stumbling block for David Bloor’s “strong program” in the sociology of scientific knowledge — the program that gave rise to alternative projects in the field called science and technology studies (STS). The principle of reflexivity would require that the empirical sociology of scientific knowledge must itself be subject to the same kind of causal, impartial, and symmetrical investigation that empirical sociology applies to the natural sciences. However, applying reflexivity to empirical sociology would mean that sociologists of science fall into the trap of the “interpretive flexibility of facts” just as natural scientists do when they try to build theories upon facts, as the empirical sociology of scientific knowledge has discovered. Is there a way to overcome this regression in the empirical sociology of knowledge? Yes, but it lies in the philosophical rather than the empirical plane. However, the philosophical “plane” is not flat, because philosophy is accustomed to inquiring into its own foundations. In the case of STS, this inquiry takes us back to the empirical “plane,” which is also not flat because it requires philosophical reflection and philosophical ontology. This article considers the attempt by Harry Collins to bypass the principle of reflexivity by turning to philosophical ontology, a manoeuver that the empirical sociology of science would deem “illegal.” The “third wave of science studies” proposed by Collins is interpreted as a philosophical justification for STS. It is argued that Collins formulates an ontology of nature and society, which underlies his proposed concepts of “interactional expertise” and “tacit knowledge” — keys to understanding the methodology of third-wave STS. Collins’ ontology begins by questioning the reality of expert knowledge and ends (to date) with a “social Cartesianism” that asserts a dualism between the physical and the mental (or social).

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