Analysis of Thoughts & Criticisms of Contemporary Muslim Philosophers in Different Periods

In his published work and even more in conversations, Tarski emphasized what he thought were important philosophical aspects of his work. The English translation of his more philosophical papers [56m] was dedicated to his teacher Tadeusz Kotarbiński, and in informal discussions of philosophy he often referred to the influence of Kotarbiński. Also, the influence of Leśniewski, his dissertation adviser, is evident in his early papers. Moreover, some of his important papers of the 1930s were initially given to philosophical audiences. For example, the famous monograph on the concept of truth ([33m], [35b]) was first given as two lectures to the Logic Section of the Philosophical Society in Warsaw in 1930. Second, his paper [33], which introduced the concepts of ω-consistency and ω-completeness as well as the rule of infinite induction, was first given at the Second Conference of the Polish Philosophical Society in Warsaw in 1927. Also [35c] was based upon an address given in 1934 to the conference for the Unity of Science in Prague; [36] and [36a] summarize an address given at the International Congress of Scientific Philosophy in Paris in 1935. The article [44a] was published in a philosophical journal and widely reprinted in philosophical texts. This list is of course not exhaustive but only representative of Tarski's philosophical interactions as reflected in lectures given to philosophical audiences, which were later embodied in substantial papers. After 1945 almost all of Tarski's publications and presentations are mathematical in character with one or two minor exceptions. This division, occurring about 1945, does not, however, indicate a loss of interest in philosophical questions but is a result of Tarski's moving to the Department of Mathematics at Berkeley. There he assumed an important role in the development of logic within mathematics in the United States.

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Azim Azimzada’s attitude towards poetry of Mirza Alakbar Sabir

SCIENTIFIC WORK ◽

10.36719/2663-4619/66/140-144 ◽

2021 ◽

Vol 66 (05) ◽

pp. 140-144

Author(s):

Nəzrin Novruz qızı Məmmədova ◽

Keyword(s):

Key Words ◽

World Literature ◽

Strong Influence ◽

Fine Art ◽

Vital Role ◽

Creative People ◽

Graphic Art ◽

Book Illustrations ◽

Almost All ◽

As If

The heritage that Mirza Alakbar Sabir left for us has always been a source of inspiration for creative people throughout ages. People who are engaged in fine art have always highly appreciated this work too. It requires too much responsibility to address Mirza Alakbar Sabir’s poetry, one of the most famous literary figures in world literature. As if the artists who addressed this patriotic writer’s poetry, feel the poet and created unique works with an inspiration that they got from him. It is undeniable that Azim Azimzada played a vital role in publicity of Mirza Alakbar Sabir’s poetry. Azim Azimzada’s all illustrations are engraved in people’s memory. Average spectators can perceive artist’s illustrations too. By looking through illustrations, it is possible to guess almost all poems that they are dedicated to. Educating people who are indifferent to education and waking them up from this ignorance was Azim Azimzada’s main goal. Artist’s illustrations differentiate with its harsh ironic spirit which is the main peculiarity of Sabir’s poetry. We can definitely see the strong influence of Sabir’s poetry in Azim Azimzada’s works. This is the reason why Azim Azimzada is usually called as Sabir of fine art. Literary approach of artists towards Sabir’s poetry has still been ongoing so far. Addressing Sabir’s poetry by most artists is the sign of love, respect and curiosity to Sabir’s works and life. Key words: Mirza Alakbar Sabir, book illustrations, Azim Azimzade, “Hophopname”, Azerbaijani graphic art, master of caricature

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Heavens On Earth. From the Tabula Smaragdina To the Alchemical Fifth Essence

Early Science and Medicine ◽

10.1163/157338200x00146 ◽

2000 ◽

Vol 5 (2) ◽

pp. 131-144 ◽

Cited By ~ 4

Author(s):

Michela Pereira

Keyword(s):

Fourteenth Century ◽

Thirteenth Century ◽

Twelfth Century ◽

Natural Philosophy ◽

Technical Process ◽

Full Development ◽

Philosophical Texts ◽

John Of Rupescissa ◽

Heaven And Earth

AbstractAlchemical writings of Arabic origin introduced into the Latin natural philosophy of the twelfth century a cosmological issue that was at variance with Aristotelian cosmology: the idea of a subtle substance that stood at the origin of the four elements and encompassed heaven and earth. In this article, I consider the links of this notion with Hermetic and Stoic thought; its association with the technical process of distillation; its emergence in some philosophical texts of the early thirteenth century; and finally its full development in two fourteenth century alchemical treatises, the Testamentum attributed to Raimond Lull and the Liber de consideratione quintae essentiae written by John of Rupescissa.

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Islamic philosophy: transmission into Western Europe

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-h056-1 ◽

2018 ◽

Author(s):

Charles Burnett

Keyword(s):

Thirteenth Century ◽

Western Europe ◽

Late Antique ◽

Islamic Philosophy ◽

Arabic Speakers ◽

European Universities ◽

Islamic Thought ◽

The Rich ◽

Philosophical Texts ◽

Late Fifteenth

The Arabs took on the mantle of late antique philosophy and passed it on to both Latin scholars and Jewish scholars in Western Europe in the Middle Ages. The debates among Islamic scholars between rationalism and fideism also provided texts and models for Christian and Jewish debates. In this assimilation of Islamic thought, several stages can be observed. First, there was an interest in Neoplatonic cosmology and psychology in the latter half of the twelfth century, which fostered the translation of texts by al-Kindi, al-Farabi, the Ikhwan al-Safa’ and, especially, Avicenna (Ibn Sina). Second, the desire to understand Aristotle’s philosophy resulted in the translation of the commentaries and epitomes of Averroes (Ibn Rushd) in the second quarter of the thirteenth century. Jewish scholars participated in both these movements, and from the second quarter of the thirteenth century they took the initiative in translating and commenting upon Arabic texts. Thus when, in the late fifteenth century, a renewed interest in the ancient texts led scholars to search out the most accurate interpretations of these texts, it was to Jewish scholars that they turned for new translations or retranslations of Avicenna and, in particular, Averroes. From the early sixteenth century, Arabic philosophical texts were again translated directly into Latin, Arabic speakers began to collaborate with Christian scholars and the foundations for the teaching of Arabic were being laid. With the establishment of Arabic chairs in European universities, the rich variety of Islamic thought began to be revealed. This process has lasted until the present day.

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Nifo, Agostino (c.1470–1538)

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-c027-1 ◽

2018 ◽

Author(s):

Edward P. Mahoney

Keyword(s):

Strong Influence ◽

Natural Philosophy ◽

Medical Doctor ◽

Human Beings ◽

Public Controversy ◽

Renaissance Humanism ◽

Marsilio Ficino ◽

Agostino Nifo ◽

Original Works ◽

Human Intellect

Agostino Nifo was a university teacher, medical doctor and extremely prolific writer. His books included many commentaries on Aristotle’s logic, natural philosophy and metaphysics, as well as original works on topics ranging from elementary logic to beauty and love. However, his most important works had to do with the human intellect, and with Averroes’ view that there is just one intellect shared by all human beings. Although he never accepted Averroes’ position as true, he did initially believe that Averroes correctly interpreted Aristotle on this point. He also entered into public controversy with Pomponazzi on the question whether human immortality could be proved. Nifo’s Aristotelianism reflects his interest in many different traditions of commentary on Aristotle, including medieval Latin commentators, especially Thomas Aquinas, medieval Arab commentators and their Latin followers, especially John of Jandun, but most of all the Greek commentators. Here he shows the strong influence of Renaissance humanism, which made the Greek texts available. It was when Nifo himself learned Greek that he came to abandon the notion that Averroes was an accurate interpreter of Aristotle. Nifo was also very interested in Plato and Platonism, particularly as presented by Marsilio Ficino. His careful presentations of other people’s doctrines were popular in university circles for much of the sixteenth century.

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Defining Water in Natural Philosophical Texts

Encountering Water in Early Modern Europe and Beyond ◽

10.5117/9789462988736_ch03 ◽

2020 ◽

Author(s):

Lindsay J. Starkey

Keyword(s):

Sixteenth Century ◽

Subject Matter ◽

Natural Philosophy ◽

Natural Occurrence ◽

The Earth ◽

Philosophical Texts ◽

Proper Subject ◽

Do So

This chapter explores some of the most frequently printed and widely circulated natural philosophical texts of the sixteenth century along with their medieval predecessors. It focuses on each author’s conception of water and his classification for why water did not flood the earth. This chapter argues that most of these authors did ultimately classify the dry land’s existence as a natural occurrence. However, it also shows that their arguments for this naturalness were longer and more convoluted than previous discussions, incorporating redefinitions of the proper subject matter of natural philosophy to do so. These longer, more complex discussions suggest that water was of more particular interest to sixteenthcentury authors of natural philosophical texts than to previous ones.

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Mistress or maid: the structure of women's work in Sweden, 1550–1800

Continuity and Change ◽

10.1017/s0268416017000200 ◽

2017 ◽

Vol 32 (2) ◽

pp. 225-252

Author(s):

JONAS LINDSTRÖM ◽

KARIN HASSAN JANSSON ◽

ROSEMARIE FIEBRANZ ◽

BENNY JACOBSSON ◽

MARIA ÅGREN

Keyword(s):

Young People ◽

Early Modern ◽

Marital Status ◽

Strong Influence ◽

Married Women ◽

Clear Distinction ◽

Men And Women ◽

Court Records ◽

Labour Legislation ◽

Almost All

AbstractBased on the verb-oriented method and a unique collection of observations from court records, this article shows that both men and women did almost all categories of work in early modern Sweden. On the level of concrete tasks, however, there was both difference and similarity between the genders. Marital status exerted a strong influence on women's sustenance activities, creating a clear distinction between unmarried and ever-married women. These patterns were probably the effect of a labour legislation that forced young people without independent means to offer their bodies and time to masters and mistresses.

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IV. An account of the late eruption of Mount Vesuvius

Philosophical Transactions of the Royal Society of London ◽

10.1098/rstl.1795.0006 ◽

1795 ◽

Vol 85 ◽

pp. 73-116 ◽

Cited By ~ 13

Keyword(s):

Natural History ◽

Royal Society ◽

Natural Philosophy ◽

Almost All ◽

The University

Sir, Every day produces some new publication relative to the late tremendous eruption of mount Vesuvius, so that the various phaenomena that attended it will be found on record in either one or other of these publications, and are not in that danger of being passed over and forgotten, as they were formerly, when the study of natural history was either totally neglected, or treated of in a manner very unworthy of the great Author of nature. I am sorry to say, that even so late as in the accounts of the earthquakes in Calabria in 1783, printed at Naples, nature is taxed with being malevolent, and bent upon destruction. In a printed account of another great eruption of Mount Vesuvius in 1631, by Antonio Santorelli, doctor of medicine, and professor of natural philosophy in the university of Naples, and at the head of the fourth chapter of his book, are these words: Se questo incendio sia opera de' demonii? Whether this eruption be the work of devils? The account of an eruption of Vesuvius in 1737, published at Naples by Doctor Serao, is of a very different cast, and does great honour to his memory. All great eruptions of volcanoes must naturally produce nearly the same phenomena, and in Serao's book almost all the phenomena we have been witness to during the late eruption of Vesuvius, are there admirably described, and well accounted for. The classical accounts of the eruption of Vesuvius, which destroyed the towns of Herculaneum and Pompeii, and many of the existing printed accounts of its great eruption in 1631 (although the latter are mixed with puerilities) might pass for an account of the late eruption by only changing the date, and omitting that circumstance of the retreat of the sea from the coast, which happened in both those great eruptions, and not in this; and I might content myself by referring to those accounts, and assuring you at the same time, that the late eruption, after those two, appears to have been the most violent recorded by history, and infinitely more alarming than either the eruption of 1767, or that of 1779, of both of which I had the honour of giving a particular account to the Royal Society. However, I think it my duty rather to hazard being guilty of repetition than to neglect the giving you every satisfaction in my power, relative to the late formidable operation of nature.

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Vernacularization as an Intellectual and Social Bridge. the Catalan Translations of Teodorico's Chirurgia and of Arnau De Vilanova's Regimen Sanitatis1

Early Science and Medicine ◽

10.1163/157338299x00265 ◽

1999 ◽

Vol 4 (2) ◽

pp. 127-148 ◽

Cited By ~ 3

Author(s):

Lluis Cifuentes

Keyword(s):

Natural Philosophy ◽

Medical System ◽

The Other ◽

Post Mortem ◽

General Process ◽

Late Medieval ◽

Medieval Latin ◽

Health And Disease ◽

The One

AbstractThis study analyzes the dissemination and readership of two medieval medical works in Catalan. Combining the use of diverse sources such as the manuscripts themselves, post-mortem inventories, and the prologues written by the translators, the study shows how the diffusion of these works exemplifies the two main audiences to which vernacular texts were addressed. These were, on the one hand, literate but not Latinate surgeons and other practitioners interested in the new medicine emanating from the emerging universities; and on the other, nobles and burghers interested in issues of health and disease and in natural philosophy in general. The framework for the study is the general process of consolidation of the new medical system which developed in late medieval Latin Europe.

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The shamanistic universe of Central Asian nomads: wolves and she-wolves

Przegląd Wschodnioeuropejski ◽

10.31648/pw.3192 ◽

2018 ◽

Vol 9 (2) ◽

pp. 231-240

Author(s):

Aktolkyn Kulsariyeva ◽

Madina Sultanova ◽

Zhanerke Shaigozova

Keyword(s):

Central Asia ◽

Large Scale ◽

Natural Philosophy ◽

Modern Society ◽

Point Of View ◽

Central Asian ◽

Cultural Sphere ◽

Cultural Code ◽

Almost All ◽

Central Characters

The article deals with the semantic nature of the images of a wolf and a she-wolf in the shamanistic natural philosophy of the nomadic Turkic-speaking population of Central Asia. The focus here is an archetypal image of a wolf and a she-wolf as ancestors, defenders and guardians of the Turks’ cultural code – one of the most powerful, large-scale and sustainable Eurasia cultures, united by common linguistic roots and mentality. The majority of studies of the semantics of zoomorphic characters in Central Asian cultures focus on a wolf, while a she-wolf’s image at most is in the sidelines, although it appears in almost all Turkic genealogical legends as one of the central characters. The authors are of the opinion that the study of natural philosophical underpinnings of images of a wolf and a she-wolf from the point of view of traditional shamanistic ritualism can expand the long-held beliefs about transformation and specificity of functioning of mental values in the cultural sphere of modern society.

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