SYRIAN CHRISTIAN INTELLECTUALS IN THE WORLD OF ISLAM: FAITH, THE PHILOSOPHICAL LIFE, AND THE QUEST FOR AN INTERRELIGIOUS CONVIVENCIA IN ABBASID TIMES

2009 ◽  
Vol 7 (1) ◽  
pp. 55-73
Author(s):  
Sidney Griffith
Keyword(s):  
2005 ◽  
Vol 6 (1) ◽  
pp. 53-63
Author(s):  
Allan C. Hutchinson

In a candid interview in 1991, when he was 60, Jacques Derrida let the cat out of the bag. For all his academic achievements and popular acclaim, his abiding dream for himself remained that of his youth “becoming a professional footballer.” In this mere aside, Derrida revealed as much about himself as both philosopher and person (if they can be separated) as in almost all his voluminous writings, speeches, reviews, and interviews. How fitting, therefore, that this passing remark should take us from the expressive margin into the subversive heart of this man of thought and reveal him as a frustrated man of action; the philosophical life was only a consolation for a more fulfilled life as sporting hero. Yet, in so many ways, so much can be learned and understood about the Derridean oeuvre by treating its author as a footballer, as someone who plied his trade on the fields of sporting endeavour than in the classrooms and libraries of the world. Indeed, if Derrida had played football, both philosophy and life might have been the better for it. Not because he would have spared the world his philosophical interrogations, but because he might have made even more of an impression on the sensibilities and senses of his times. It is as a footballer of attacking flair, not as an intellectual of defensive legend, that I will remember Derrida best. While it is hard to imagine the suave Derrida in the garishly-coloured synthetic shirt of his favourite team with a number “7” and “Derrida” emblazoned on the back, there is a genuine excitement at the prospect of him tantalising and tormenting the opposition in his own version of “the beautiful game.” He knew that those who knew nothing of football knew nothing of life.


PMLA ◽  
1929 ◽  
Vol 44 (4) ◽  
pp. 1116-1143 ◽  
Author(s):  
Newton P. Stallknecht

Suggestions Concerning the Source of the Poet's Doctrines and the Nature of His Mystical Experience“. . . . his eyesHave read the book of wisdom in the sun,And after dark deciphered it on earth“—E. A. RobinsonTo Call Wordsworth a great philosopher would, I suppose, if we put the word to its customary use, be extravagant. For he left the world no synthesis of doctrine that could be called his own. And yet his philosophy is a fascinating study, for although many may have understood with greater acuteness the numerous doctrines that appear in his poems, none could feel with an intensity greater than his, their human significance and value. Wordsworth's interests led him to demand more of philosophy than do most reflective men ; besides seeking a criterion of the good and probing into the problem of human freedom, he looked for an explanation of his own strange communion with Nature. Thus his philosophical life, proving as it did the source of some of the finest metaphysical and religious poetry in literature, was a deep and a rich one. It led him to absorb the teachings of many thinkers and to incorporate their doctrines in his poems.


Author(s):  
Carlos Lévy

Epicurus confronted Cicero with a singular situation: a philosopher whom he thought had managed, despite professing erroneous doctrines, to live a philosophical life and thus overcome the incoherence of his doctrines. Schooled in Epicureanism in his youth and surrounded by Epicurean friends, Cicero nonetheless retained a strong aversion to Epicurean doctrines. Too many of the basic assumptions of Epicurus’s philosophy ran at cross-purposes with the deepest currents of his personality. Accepting Epicureanism would have required him to admit that society and ethics were grounded in the unstable vagaries of individuals’ desires for pleasure. So too, the Epicurean tendency to build everything upon self-interest appeared to deprive traditional Roman axiology of any true foundation. What is more, for him who had placed such importance on the concept of free will as a self-generated cause, the connection fashioned by Epicureans between voluntary action and the swerve of atoms governed by chance failed to provide a plausible rational explanation and, he thought, would inevitably act to dilute individual responsibility. Epicureanism, which counted immediate sense perceptions as necessarily true; rejected a philosophical language inaccessible to the masses; made its gods distant and indifferent yet all-too-visible; built an ethics so easy to grasp—and caricature; claimed to illuminate everything with a shining light; advertised its distrust for social and political hierarchies—all this was ultimately too distant, both intellectually and emotionally, from the conception of the world that was Cicero’s own.


2016 ◽  
Vol 19 (2) ◽  
pp. 245-256
Author(s):  
Olga Gomilko

The process of consolidation of post-material values requires strengthening of the position of human mind. Aristotle’s return is meant to teach humankind how to use the mind effectively in order to act properly for achieving a dignified life. The revival of interest in Aristotle’s philosophy restores his status as a teacher and renounces the perception of Aristotle as an opponent. The World Congress “Philosophy of Aristotle”, which took place on July 9—15, 2016 in Greece, marks an important step in this process. The coverage of the congress in this article is based on personal impressions, and it does not mean to present the overall content of the congress work. The purpose of the article is to provoke philosophical discussion about institutional issues of the Ukrainian philosophical life.


2018 ◽  
Vol 41 ◽  
Author(s):  
Ana Gantman ◽  
Robin Gomila ◽  
Joel E. Martinez ◽  
J. Nathan Matias ◽  
Elizabeth Levy Paluck ◽  
...  

AbstractA pragmatist philosophy of psychological science offers to the direct replication debate concrete recommendations and novel benefits that are not discussed in Zwaan et al. This philosophy guides our work as field experimentalists interested in behavioral measurement. Furthermore, all psychologists can relate to its ultimate aim set out by William James: to study mental processes that provide explanations for why people behave as they do in the world.


2020 ◽  
Vol 43 ◽  
Author(s):  
Michael Lifshitz ◽  
T. M. Luhrmann

Abstract Culture shapes our basic sensory experience of the world. This is particularly striking in the study of religion and psychosis, where we and others have shown that cultural context determines both the structure and content of hallucination-like events. The cultural shaping of hallucinations may provide a rich case-study for linking cultural learning with emerging prediction-based models of perception.


2019 ◽  
Vol 42 ◽  
Author(s):  
Nazim Keven

Abstract Hoerl & McCormack argue that animals cannot represent past situations and subsume animals’ memory-like representations within a model of the world. I suggest calling these memory-like representations as what they are without beating around the bush. I refer to them as event memories and explain how they are different from episodic memory and how they can guide action in animal cognition.


1994 ◽  
Vol 144 ◽  
pp. 139-141 ◽  
Author(s):  
J. Rybák ◽  
V. Rušin ◽  
M. Rybanský

AbstractFe XIV 530.3 nm coronal emission line observations have been used for the estimation of the green solar corona rotation. A homogeneous data set, created from measurements of the world-wide coronagraphic network, has been examined with a help of correlation analysis to reveal the averaged synodic rotation period as a function of latitude and time over the epoch from 1947 to 1991.The values of the synodic rotation period obtained for this epoch for the whole range of latitudes and a latitude band ±30° are 27.52±0.12 days and 26.95±0.21 days, resp. A differential rotation of green solar corona, with local period maxima around ±60° and minimum of the rotation period at the equator, was confirmed. No clear cyclic variation of the rotation has been found for examinated epoch but some monotonic trends for some time intervals are presented.A detailed investigation of the original data and their correlation functions has shown that an existence of sufficiently reliable tracers is not evident for the whole set of examinated data. This should be taken into account in future more precise estimations of the green corona rotation period.


Popular Music ◽  
2003 ◽  
Vol 22 (2) ◽  
pp. 241-245
Author(s):  
Inez H. Templeton
Keyword(s):  
Hip Hop ◽  

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