scholarly journals Medieval Scientific Policy in Medicine, Measuring Realism in Prophet Medicine

2021 ◽  
Vol 2 (12) ◽  
pp. 1322-1324
Author(s):  
Mohammadreza Shahidipak
Keyword(s):  
Middle Ages ◽  
Intelligent System ◽  
Scientific Policy ◽  
Human Beings ◽  
Health Food ◽  
Divine Wisdom ◽  
Definition Of ◽  
The Universe ◽  
Biology Research ◽  
A Current

In dark days of Europe, which was a barren science, you saw the world through superstitions of alchemy and methods based on ignorance and speculation. A current of science emerged in medieval world that provided a new definition of science. In modern definition of science, it is knowledge of fixed truths of nature, man and society, which you have acquired with the tools of empirical intellect and by observation and induction, and which have been useful for ensuring the welfare and security of human beings. The background of this scientific current is call to reason, realism and philosophy. The intellect is source of knowledge of world, and the dimensions of the universe are based on principles of philosophy and method of realism. Sarton, leader of historiography of science in middle Ages, introduced Muslims as leaders of science in middle Ages. A collection of health, food, medicine and theoretical treatments is attributed to Muhammad, which has been published under the title of Prophetic Medicine. Ibn Khaldu criticized medicine of Prophet eight hundred years ago. he writes that Prophet was not a physician and a specialist in worldly affairs, and that use of Prophet's medicine does not require observance of status of prophethood The hypothesis of the present study is that despite Ibn Khaldun's criticism, the realism of the Prophet's medical works shows that Prophet's medicine needs new reflection and study, and a special type of medicine is based on trust in divine wisdom in creating an intelligent system between disease and medicine in nature. The present study has analyzed and explained realism in Prophet's medical words about fenugreek and has shown and proved it according to modern medical data. The Prophet issued a general decree regarding fenugreek and said; Hundreds of new laboratory and clinical research in medicine, veterinary medicine, agriculture, biology show general effectiveness of fenugreek in maintaining human health, livestock, nature and environment, and fenugreek is at heart of biology research, which Proves realism of comprehensive speech of Prophet.

Functionalism and Stratification, Socio-Cultural Evolution and Revolution

2016 ◽  
pp. 107-130
Keyword(s):  
Middle Ages ◽  
Cultural Evolution ◽  
A Priori ◽  
Human Beings ◽  
Ibn Khaldun ◽  
Ex Nihilo ◽  
Definition Of ◽  
And Function ◽  
Political Economic

In the previous chapter we argued that the conception of creatio ex nihilo is the determinant of hierarchy and stratification in Judaism and Christianity; Islam teaches that God created divisions as a way for human beings to recognize each other. The metaphysical origin of sociality and the reality of tribal and clan structure are reflected in the Islamic conception of community, gamaat; on a larger scale it is called ummah. Members in Islamic ummah are set apart from non-Muslims. This is dissimilar to the ancient Judaic racial and ethnic symbiosis which came to be known as the “chosen people,” an early manifestation of stratification in monotheistic religions. Among the Muslim scholars of the Middle Ages, Ibn Khaldun approached the objective foundations of sociality, attending to an implicit conception of stratification by appropriating detached observational methods to explain the rise and fall of dynasties. Principally, his work demonstrates the possibility of synthetically a posteriori, based on his personal experience and analytical a priori by which he asserted that the rise and fall are part of the definition of all dynasties. However, since Ibn Khaldun's day, our notion of the objects of structure and function of societies requires that we distinguish many variables in order to understand Islamic societies – particularly the way that their stratification systems are affected by globalization, or their transition toward, or their opposition to modernity. Using geometry metaphorically, it is true that we have departed from Euclidian theorems with the advent of various geometries. Yet Euclidian geometry still has many functions, a point that amplifies the intersections of both Euclidian and non-Euclidian geometries. Notwithstanding the various intersections among political, economic, religious, cultural and social matrices that provide multiple logics to understand the operations of societies, the Khaldunic notion of rise and fall has survived to this day.

Reality as History

1998 ◽  
pp. 190-198
Author(s):  
Johannes J. Venter
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
New Age ◽  
Human Beings ◽  
Linguistic Turn ◽  
Vertical Descent ◽  
Historical Turn ◽  
The Social ◽  
The Universe ◽  
Unique Ability

Most philosophers have noted the linguistic turn at the end of the nineteenth century. Few, if any, have noted the historical turn in the late seventeenth and early eighteenth centuries. Living in a time of anxiety in which the universe and life present problems to be solved, the problem for this paper can be stated as: Why was history so imprtant until recently, and is narrative so important now? I examine the advent of irrationalism in order to provide some explanation for the substitution of story for history. Some find the origins of modern humanism in Giovanni Pico della Mirandola's contention that human beings have been given the wonderfully unique ability to choose for themselves. But Pico still limited the options for humankind to provisions of the traditional hierarchical ontology of the Middle Ages. Thus, for him, the journey of humankind to itself was not a historical one, but rather the choice between a vertical descent into vegetative or brute state of being, or a mystical ascent along the hierarchy to the angelic or even divine level. But Modern thought relinquished this hierarchy in favour of a human centred teleology, framing the ontology in between nature (individuality, non-rationality) as the origin and culture (reason, the social) as its outcome. Thus the ontology became historicised from Defoe, Lessing, Rousseau, through Kant down to Marx. In irrationalism this became a mythical movement remaining within the non-rational, as in Nietzsche, and Mussolini, and finally story, as in Virginia Woolff, and films such as Dead Poets Society and A River Runs Through It, or New Age neo-romanticism.

From Russian Icaria to Russian Cosmism

2021 ◽  
Vol 64 ◽  
pp. 361-368
Author(s):  
Fedor I. Girenok
Keyword(s):  
Space Flight ◽  
Human Being ◽  
Human Beings ◽  
The Earth ◽  
The World ◽  
Global Problems ◽  
History Of ◽  
Definition Of ◽  
The Universe

In the article the author analyzes the phenomenon of Russian cosmism and shows its difference from other possible varieties of cosmism. The author understands Russian cosmism as the idea of extending the definition of the universe by the human beings. A human being doesn’t simply have his place in history, on the Earth and in space, but also broadens it by means of his material and spiritual actions. The idea of the world broadening was popular among Russian naturalists in the 19th and the 20th centuries. The most prominent figures among the Russian cosmism followers were N.F. Fedorov and K. E. Tsiolkovsky. The author distinguishes three directions in the history of Russian cosmism – religious, natural-scientific and artistic-poetical. According to the author, only after Gagarin’s space flight the idea of Russian Icaria transferred itself into Russian cosmism. The article studies the sources of Russian cosmism and explains the meaning of anthropocosmism. The author arrives at the conclusion that Russian cosmism offers its own approach to solving modern global problems that differs from the ideas in the reports to the Roman club.

Ultimate Responsibility and Dumb Luck

1999 ◽  
Vol 16 (2) ◽  
pp. 274-293 ◽  
Author(s):  
Alfred R. Mele
Keyword(s):  
Quantum Mechanics ◽  
Moral Responsibility ◽  
Free Will ◽  
Human Beings ◽  
Ultimate Responsibility ◽  
Definition Of ◽  
The Universe

My topic lies on conceptual terrain that is quite familiar to philosophers. For others, a bit of background may be in order. In light of what has filtered down from quantum mechanics, few philosophers today believe that the universe is causally deterministic (or “deterministic,” for short). That is, to use Peter van Inwagen's succinct definition of “determinism,” few philosophers believe that “there is at any instant exactly one physically possible future.” Even so, partly for obvious historical reasons, philosophers continue to argue about whether free will and moral responsibility are compatible with determinism. Compatibilists argue for compatibility, and incompatibilists argue against it. Some incompatibilists maintain that free will and moral responsibility are illusions. But most are libertarians, libertarianism being the conjunction of incompatibilism and the thesis that at least some human beings are possessed of free will and moral responsibility.

Theory in Time

PMLA ◽  
2015 ◽  
Vol 130 (3) ◽  
pp. 759-767 ◽  
Author(s):  
Kathleen Davis
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Cultural Critique ◽  
Human Beings ◽  
Medieval Studies ◽  
Fully Integrated ◽  
Self Rule ◽  
Eighteenth And Nineteenth Centuries ◽  
Definition Of ◽  
The Middle Ages

To define or describe the middle ages is to take a political stance, wittingly or not. Controversy accompanies any period definition, of course, as recent skirmishes over the early modern, the modern, and modernity attest. But the politics of the Middle Ages has generally gone under the radar of literary and cultural critique, precisely because of the nature of its formation and its relation to the modern. In fact “the Middle Ages” is a colonial category, developed in the eighteenth and nineteenth centuries as (primarily western) Europeans worked to legitimize, classify, and make sense of colonial policies, practices, and encounters. The formation of medieval studies as a discipline, vital to the then incipient discipline of history, was also fully integrated with colonial bureaucracy and administration (Frantzen; Biddick; Dagenais and Greer; Ganim; Kabir; Davis; Davis and Altschul; Lampert-Weissig). As a form of temporal spacing, the category of the Middle Ages enabled the thought of Europe's difference from itself, thus making it possible not only to define European nations across time but also to establish a scale of comparison by which to measure others and to deny them coeval status—that is, equal standing as human beings in regard to law, trade, the capacity for self-rule, and so on.

Bible, Hebrew

2018 ◽  
Author(s):  
Dan Cohn-Sherbok
Keyword(s):  
Middle Ages ◽  
Jewish People ◽  
Divine Providence ◽  
Human Beings ◽  
The Bible ◽  
Systematic Philosophy ◽  
Starting Point ◽  
To Come ◽  
The Universe ◽  
Special People

Although the Bible is not a work of systematic philosophy, it none the less contains a wide variety of philosophical and theological ideas which have served as the framework for rabbinic speculation through the centuries. Although these views about the nature and activity of God are not presented systematically, they do provide an overview of the ancient Israelite understanding of the Godhead, creation, divine providence and human destiny. Throughout rabbinic literature these notions served as the bedrock for theological speculation, and with the emergence of systematic Jewish philosophy in the Middle Ages, they came to preoccupy a variety of thinkers. Similarly, in the post-Enlightenment period until the present, scriptural teaching has served as the starting point for philosophical and theological reflection. Foremost among scriptural beliefs is the conviction that one God has created the cosmos. As the transcendent creator of the universe, he reigns supreme throughout nature and is intimately involved in earthly life. God is both omnipotent and omniscient and exercises divine providence over all creatures – from on high he oversees all the inhabitants of the earth. In exercising his providential care, Scripture repeatedly asserts, God is a benevolent ruler who shows compassion and mercy to all. Furthermore, as lord of history, he has chosen Israel to be his special people and has revealed the Torah to them on Mount Sinai. The Jewish people are to be a light to the nations, and from their midst will come a Messianic redeemer who will inaugurate a period of divine deliverance and eventually usher in the world to come. Israel thus plays a central role in the unfolding of God’s plan for all human beings.

Giovani a bassa generatività: la transizione alla vita adulta tra crisi, paura e progettualità

2020 ◽  
pp. 302-315
Author(s):  
Grazia Romanazzi
Keyword(s):  
Young People ◽  
Birth Rate ◽  
Adult Life ◽  
Human Beings ◽  
Ontological Category ◽  
Cultural Conditions ◽  
Definition Of ◽  
Italian Context ◽  
The Universe ◽  
Low Birth Rate

The author investigates the universe of the young people in the Italian context, starting from the political impediments which affect the job placement and, consequently, delay the acquisition of economic independence and housing autonomy, and considering the cultural conditions of a society that "holds" children in their maternal houses and inhibits their transition to adult life and the formation of their own family. The portrait of a community with a low birth rate emerges as an unequivocal sign of a personal and social crisis. But still in young people survives and persists a hidden desire for family which is a yearning for planning as an ontological category of human beings. Therefore, the hope and commitment at the same time are the definition of adult education pathways, focused on parenting, birth and care education.

"Marketocentric" Economics Is Obsolete

2004 ◽  
pp. 36-49 ◽  
Author(s):  
A. Buzgalin ◽  
A. Kolganov
Keyword(s):  
Economic Theory ◽  
Middle Ages ◽  
Modern Science ◽  
Economic Systems ◽  
Main Mode ◽  
Post Market ◽  
Market Relations ◽  
Post Industrial ◽  
The 19Th Century ◽  
The Universe

The "marketocentric" economic theory is now dominating in modern science (similar to Ptolemeus geocentric model of the Universe in the Middle Ages). But market economy is only one of different types of economic systems which became the main mode of resources allocation and motivation only in the end of the 19th century. Authors point to the necessity of the analysis of both pre-market and post-market relations. Transition towards the post-industrial neoeconomy requires "Copernical revolution" in economic theory, rejection of marketocentric orientation, which has become now not only less fruitful, but also dogmatically dangerous, leading to the conservation and reproduction of "market fundamentalism".

Holism, Chinese Medicine and Systems Ideologies: Rewriting the Past to Imagine the Future

2018 ◽  
Author(s):  
Volker Scheid
Keyword(s):  
Eighteenth Century ◽  
Chinese Medicine ◽  
Medical Humanities ◽  
Science And Technology Studies ◽  
Human Beings ◽  
The Past ◽  
Starting Point ◽  
The Us ◽  
Shared Objective ◽  
Definition Of

This chapter explores the articulations that have emerged over the last half century between various types of holism, Chinese medicine and systems biology. Given the discipline’s historical attachments to a definition of ‘medicine’ that rather narrowly refers to biomedicine as developed in Europe and the US from the eighteenth century onwards, the medical humanities are not the most obvious starting point for such an inquiry. At the same time, they do offer one advantage over neighbouring disciplines like medical history, anthropology or science and technology studies for someone like myself, a clinician as well as a historian and anthropologist: their strong commitment to the objective of facilitating better medical practice. This promise furthermore links to the wider project of critique, which, in Max Horkheimer’s definition of the term, aims at change and emancipation in order ‘to liberate human beings from the circumstances that enslave them’. If we take the critical medical humanities as explicitly affirming this shared objective and responsibility, extending the discipline’s traditional gaze is not a burden but becomes, in fact, an obligation.

In varietate concordia

Moreana ◽  
2006 ◽  
Vol 43 (Number 165) (1) ◽  
pp. 23-33
Author(s):  
Kevin Eastell
Keyword(s):  
Middle Ages ◽  
Community Identity ◽  
Greek City ◽  
Political Unity ◽  
The Reformation ◽  
Hanseatic League ◽  
Economic Collaboration ◽  
Unity In Diversity ◽  
Founding Principle ◽  
Definition Of

Beginning with the complexities involved in the definition of the modern European Community identity, the author proceeds to examine the historical dimensions of the development of Europe as a continent. The Roman and Greek antecedents are recognised and the emergence of Constantinople as a pivotal consideration is discussed. By the early 16th century, what Europe meant is explained in more comprehensive terms than those that prevail today. The unity of Christendom under the papacy is identified as germane to the political unity of Europe as a continent. The Reformation unleashed a process of disintegration and division into national and religious states that has taken centuries to begin to heal. Recognising the failure of modern European structures to secure cohesion among its member countries, the article recognises an attempt to develop unity in diversity: based on the notion of economic collaboration berween trading cities. This notion was very much a feature of the Hanseatic League of the middle-ages, and indeed a founding principle of the Greek city confederacy. History remains a potent and pertinent dimension in our understanding of Europe as a continental concept.

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