The World of Image in Islamic Philosophy

2017 ◽  
Author(s):  
L. W. C. van Lit
Keyword(s):  
Early Modern ◽  
Human Beings ◽  
Islamic Philosophy ◽  
Late Medieval ◽  
Ibn Sina ◽  
The World ◽  
Innovative Thinking ◽  
History Of ◽  
Insight Into

This book traces the notion of a world of image from its conception until today. This notion is one of the most original innovations in medieval Islamic philosophy, and is unique compared to other parts of the history of philosophy. The notion originated out of discussions on the fate of human beings after death; would this be spiritual only or physical as well? The world of image suggests that there exists a world of non-physical (imagined) bodies, beyond our earthly existence. This world may be entered after death and glimpses of it may already be witnessed during sleep or meditation. Ibn Sīnā (d. 1037) was the first to suggest something along these lines, arguing that people could simply imagine their afterlife without the need for it to be actually physical. Suhrawardī (d. 1191) included this suggestion in his innovative thinking on epistemology, known as ‘knowledge by presence’, without fully ontologizing it. Shahrazūrī (d. > 1286), finally, turned Suhrawardī’s thinking into the full-blown notion of a world of image. Notably through Taftāzānī (d. 1390) and Shaykh Bahāʾī (d. 1621), the idea gained wider popularity and continued to be discussed, especially in Shīʿī circles, up to this day. This book gives an insight into late medieval and early modern Islamic philosophy, especially the role of commentary writing. It sets the record straight for the provenance and development of the world of image and reconsiders the importance of Suhrawardī for the development of philosophy in the Islamic world.

scholarly journals Jesuit Sanctity: Hypothesizing the Continuity of a Hagiographic Narrative of the Modern Age

2022 ◽  
Vol 9 (1) ◽  
pp. 1-14
Author(s):  
Franco Motta ◽  
Eleonora Rai
Keyword(s):  
Early Modern ◽  
Society Of Jesus ◽  
Special Issue ◽  
Medieval Period ◽  
Late Medieval ◽  
Late Medieval Period ◽  
Modern Age ◽  
Political Implications ◽  
History Of

Abstract The introduction to this special issue provides some considerations on early modern sanctity as a historical object. It firstly presents the major shifts in the developing idea of sanctity between the late medieval period and the nineteenth century, passing through the early modern construction of sanctity and its cultural, social, and political implications. Secondly, it provides an overview of the main sources that allow historians to retrace early modern sanctity, especially canonization records and hagiographies. Thirdly, it offers an overview of the ingenious role of the Society of Jesus in the construction of early modern sanctity, by highlighting its ability to employ, create, and play with hagiographical models. The main Jesuit models of sanctity are then presented (i.e., the theologian, the missionary, the martyr, the living saint), and an important reflection is reserved for the specific martyrial character of Jesuit sanctity. The introduction assesses the continuity of the Jesuit hagiographical discourse throughout the long history of the order, from the origins to the suppression and restoration.

From Royal Prayer Books to Common Prayers: Religious Practices in Late Medieval and Early Modern Poland

2006 ◽  
Vol 42 ◽  
pp. 180-188
Author(s):  
Urszula Borkowska Osu
Keyword(s):  
Early Modern ◽  
Christian Education ◽  
Religious Practice ◽  
Religious Practices ◽  
Royal Family ◽  
Liturgical Year ◽  
The World ◽  
Prayer Books ◽  
Insight Into

The Union between Poland and Lithuania, whose foundations were laid in 1386 with the baptism of Jagiello, the pagan grand duke of Lithuania, and his marriage to Queen Jadwiga (Hedwig), daughter of the last king of Poland, marked the beginning of a systematic Christianization to which the pagan Lithuanians offered remarkably little resistance. Recent research on religious practice under the ruling Jagiellonian dynasty in Poland and Lithuania (1386–1572) shows that royal piety was often designed to elicit participation at a popular level, cementing both the diffusion of Christian involvement across the newly unified kingdom, and in turn the role of the royal family at its centre. Surviving royal accounts and prayer books can offer a privileged insight into the personal religion of the monarchs and their relatives. These accounts, although only partially extant, constitute an objective source by which religious practices may be understood. Created for bureaucratic reasons, to keep order in the Treasurer’s Chancery, rather than to present the king as pious, they detail expenses for masses and other opera pia of the king and his family, recording the rhythm of royal religious practices – for the day, the week and the whole liturgical year. The accounts also provide evidence of sacramental practices and royal almsgiving. Pious literature composed at the behest of the Jagiellons, combined with extant pedagogical treatises and didactic sermons delivered in the presence of the monarch, is particularly valuable in admitting us into the world of royal Christian education.

scholarly journals Papers of Islamic Thought Figures of Al-Farabi

2021 ◽  
Author(s):  
M Makbul
Keyword(s):  
Western World ◽  
Islamic Philosophy ◽  
The West ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
12Th Century ◽  
Islamic Thought ◽  
The World ◽  
Differences Of Opinion ◽  
History Of

Islam with its culture has been running for approximately 15 centuries. In such a long journey there are 5 amazing journey centuries in philosophical thought, namely between the 7th century to the 12th century. During that time, the Islamic philosophers thought about how the position of humans with others, humans with nature and humans with God, using their minds. They think systematically, analytically and critically, thus giving birth to Islamic philosophers who have high abilities because of their wisdom. Islamic philosophy grows and develops in two different areas, namely philosophy in the Masyriqi region (east) and philosophy in the Maghreb region (West). After Islam came, the Arabs controlled the areas of Persia, Syria and Egypt. So that the center of government moved from Medina to Damascus. At that time, two major cities emerged that played an important role in the history of Islamic thought, namely Basra and Kufa.Islamic philosophy in the eastern part of the world is different from the philosophy of Islam in the western world. Among the Islamic philosophers in the two regions there were differences of opinion on various points of thought. In the East there are several prominent philosophers, such as al-Kindi, al-Farabi and Ibn Sina. While in the West there are also some well-known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn Rushd.

An Ecological Account of the Emergence and Evolution of English

2017 ◽  
Author(s):  
Salikoko S. Mufwene
Keyword(s):  
Early Modern ◽  
Middle English ◽  
Language Contact ◽  
English Language ◽  
Ecological Model ◽  
World Englishes ◽  
The World ◽  
Population Structures ◽  
History Of

What follows is a contact-based account of the emergence of English. Though the role of language contact in the development of World Englishes is often addressed as a coda within History of the English Language (HEL) courses, this chapter presents an alternative story, highlighting contact situations in Old English, Middle English, and Early Modern English. The creolist perspective offered here suggests that History of English instructors should look closer at the received doctrine of HEL and consider whether an ecological model should not be used to make sense of the story of Englishes. A periodized history of colonization and of the ensuing population structures that influence language contact appears to explain a great deal about the differential evolution of English in various parts of the world, including what distinguishes colonial English dialects from their creole counterparts.

World as (Arabic) Text: Mīr Dāmād and the Neopythagoreanization of Philosophy in Safavid Iran

2020 ◽  
Vol 114 (3) ◽  
pp. 378-431
Author(s):  
Matthew Melvin-Koushki
Keyword(s):  
Early Modern ◽  
History Of Science ◽  
Arabic Text ◽  
Way Of Life ◽  
Mathematical Text ◽  
Western History ◽  
Ibn Sina ◽  
Primary Mode ◽  
The World ◽  
History Of

Abstract The heavily Neoplatonic and antiquarian-perennialist tenor of Safavid philosophy is now widely recognized by specialists; but few have acknowledged its equally notable Neopythagorean turn. Likewise, that the primary mode of applied Neoplatonic-Neopythagorean philosophy as a Safavid imperial way of life was occult science has been ignored altogether, making impossible a history of its practice. The case of the Twelver Shiʿi sage-mage Mīr Dāmād – famed down to the present as an occult scientist – is here especially illustrative: for he was largely responsible for this Neopythagoreanization of Safavid philosophy, which saw the remarkable transmogrification of Ibn Sīnā himself into a Neopythagorean-occultist, by his espousal of a peculiarly Mamluk-Timurid-Aqquyunlu brand of philosophical lettrism (ʿilm al-ḥurūf) in at least three of his many works. The example of this imperial Neopythagoreanizing lettrist is thus crucial for understanding the intellectual and religiopolitical continuity of Safavid Shiʿi culture with Sunni precedent, as well as contemporary Persianate and Latinate parallels. Within Western history of science more broadly, Mīr Dāmād and the host of his fellow Muslim kabbalists must now be restored to the master mathesis narrative whereby scientific modernity is but the upshot of early modern Western philosophers’ penchant for reading the world as a mathematical text.

scholarly journals The Islamization of Aristotelism in the Metaphysics of Ibn Sina

2020 ◽  
Vol 24 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Natalia V. Efremova
Keyword(s):  
Islamic Philosophy ◽  
Philosophical Perspective ◽  
Ibn Sina ◽  
Final Cause ◽  
The World ◽  
History Of ◽  
Pass Through ◽  
Unity Of God ◽  
Active Intellect ◽  
Human Intellect

The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.e. the creation of every thing in the world, the philosopher introduces a distinction between essence and existence ( māhiyyawujūd , lat. essentia-existentia), which will pass through the subsequent history of philosophy. Ibn Sina thoroughly modifies the Aristotelian doctrine of the unity of God and His essential cataphatic attributes. The intellectual narcissism of God, Who only knows Himself in Stagirite, he changes with the concept of Divine Omniscience and His providence of all existents. Ibn Sina transforms Aristotelian eternalism into eternalistic creationism, modifying the emanationist scheme of cosmogenesis advanced by al-Farabi (d. 950), in which the process of proceeding of the existents from the First Principle appears as an intellectual act. The Muslim philosopher complements Aristotelian cosmology with the doctrine of angels, whom he identifies with cosmic intellects and souls as the governors of the celestial spheres. Avicennian radical innovation is in the doctrine of Active Intellect ( al-‘akl al-fa‘‘al , lat. intellectus agens ), who is not only the ruler of the sublunar world, but actually is its demiurge. This intellect is assigned with the function of the illumination of the human intellect, as well as with the role of the archangel Gabriel the transmitter of divine revelation according to Muslim tradition. From the philosophical perspective, Avicenna develops alien to Aristotelianism topics related to the prophecy and revelation, the immortality of the soul and its otherworldly fate.

scholarly journals FASHION IS A COMMUNICATION AXIS TO REPRESENT CIVILIZATIONS IN CONTEMPORARY MEDIA

2021 ◽  
Vol 03 (06) ◽  
pp. 521-530
Author(s):  
Zainab Abd Ali MUHSEN
Keyword(s):  
Positive Impact ◽  
Cultural Development ◽  
Human Beings ◽  
Human Communication ◽  
Media Communication ◽  
The World ◽  
History Of ◽  
Contemporary Media

The fashion is the interface of the world for human communication and the overlap of cultures, and globalization in contemporary fashion can have a positive impact as it is important in the development of design and executive awareness to achieve the job through economic and cultural development, stressing that the role of the contemporary designer artist is the continuous communication between the global heritage and the new visions used in the present and the aesthetics of design. Fashion and clothing are considered as the language full of symbols, which reflects the (identities) of human societies, because of the different environments in which they are present, as the costume is the title of world cultures as each environment of the world has special costumes that distinguish it, although it shares the fact that it is inspired by the traditional heritage of that region, and expresses the environment in which women live, and this is reflected in many forms of executive model technology carried by different costumes. Although they vary from region to region due to the demographics of the environment, tastes are multiplied by media communication with different peoples and civilizations. They are any costumes that tell the history of human beings from the beginning to the present. In recent times, a phenomenon has emerged characterized by a return to heritage and typical.

“The Horseshoe Nail”: Structure and Contingency in Medieval and Renaissance Italy

2001 ◽  
Vol 54 (1) ◽  
pp. 1-19 ◽  
Author(s):  
Gene A. Brucker
Keyword(s):  
Early Modern ◽  
Early Modern History ◽  
Late Medieval ◽  
Significant Development ◽  
Italian History ◽  
Italian Experience ◽  
History Of ◽  
Renaissance Italy ◽  
Late Fifteenth

This essay considers the role of contingency in the history of late medieval and Renaissance Italy. Were there any events — a birth, marriage, or death; a battle; a natural catastrophe — that might have changed decisively the trajectory of Italian history? The Roman papacy is one institution whose history, replete with contingent events (1305, 1378, 1418, 1527) had a profound impact on Italian experience. The foreign invasions of the late fifteenth and early sixteenth centuries were the product of a cluster of historical accidents in France and Spain, which combined to create the most significant development in the early modern history of Italy.

The problem of periodization of the history of religion

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk
Keyword(s):  
Religious Studies ◽  
Human Being ◽  
Religious Development ◽  
History Of Religion ◽  
The Social ◽  
The World ◽  
History Of ◽  
Role Of Religion

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.

On Metaphysics and the Political: A Polemics of Reading Baudelaire in the 1930s

2019 ◽  
Vol 58 (2) ◽  
pp. 249-259
Author(s):  
Joseph Acquisto
Keyword(s):  
Twentieth Century ◽  
Political Crisis ◽  
The Political ◽  
Modern Poetry ◽  
Progressive Politics ◽  
The World ◽  
Relationship Of ◽  
The Relationship ◽  
Insight Into

This essay examines a polemic between two Baudelaire critics of the 1930s, Jean Cassou and Benjamin Fondane, which centered on the relationship of poetry to progressive politics and metaphysics. I argue that a return to Baudelaire's poetry can yield insight into what seems like an impasse in Cassou and Fondane. Baudelaire provides the possibility of realigning metaphysics and politics so that poetry has the potential to become the space in which we can begin to think the two of them together, as opposed to seeing them in unresolvable tension. Or rather, the tension that Baudelaire animates between the two allows us a new way of thinking about the role of esthetics in moments of political crisis. We can in some ways see Baudelaire as responding, avant la lettre, to two of his early twentieth-century readers who correctly perceived his work as the space that breathes a new urgency into the questions of how modern poetry relates to the world from which it springs and in which it intervenes.

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