scholarly journals Equilibrio y realización: William Chittick sobre el sí y el cosmos

2018 ◽  
Author(s):  
Mohammed Rustom
Keyword(s):  
New York ◽  
Thirteenth Century ◽  
Religious Studies ◽  
The Self ◽  
State University ◽  
Islamic Philosophy ◽  
Islamic Thought ◽  
Islamic Civilization ◽  
Short Essay ◽  
The Universe

Resumen: William Chittick, actualmente profesor distinguido en la Universidad de Nueva York (Stony Brook), es un experto y reconocido especialista en Pensamiento islámico. Sus contribuciones al campo del Sufismo y la Filosofía islámica han contribuido a pintar un cuadro claro del paisaje espiritual e intelectual de la civilización islámica desde el siglo VII/XIII en adelante. Aunque, Chittick no está solo preocupado por las discusiones sobre pensamiento islámico como reliquias de la historiaintelectual premoderna. Su vasto conocimiento de la tradición intelectual moderna sirve como base desde la cual busca abordar una amplia variedad de asuntos contemporáneos. En este breve ensayo, destacaré los escritos de Chittick que versan sobre el sí dentro del contexto de su tratamiento de la cosmología. Más allá de emplear métodos obsoletos para mirar al universo y nuestra relación con él, Chittick sostiene que las enseñanzas cosmológicas tradicionales islámicas son justamente tan relevantes para la cuestión del sí hoy en día como lo fueron en el pasado. Abstract: William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectualhistory. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writingson the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.  

Equilibrium and Realization

2008 ◽  
Vol 25 (3) ◽  
pp. 52-60
Author(s):  
Mohammed Rustom
Keyword(s):  
New York ◽  
Intellectual History ◽  
Religious Studies ◽  
The Self ◽  
State University ◽  
Islamic Philosophy ◽  
Islamic Thought ◽  
Islamic Civilization ◽  
Short Essay ◽  
The Universe

William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.

Equilibrium and Realization

2008 ◽  
Vol 25 (3) ◽  
pp. 52-60
Author(s):  
Mohammed Rustom
Keyword(s):  
New York ◽  
Intellectual History ◽  
Religious Studies ◽  
The Self ◽  
State University ◽  
Islamic Philosophy ◽  
Islamic Thought ◽  
Islamic Civilization ◽  
Short Essay ◽  
The Universe

William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.

Twelfth-century Cosmography, theDe secretis philosophie, and Māshā'allāh (Attr. to),Liber de Orbe

Traditio ◽  
2012 ◽  
Vol 67 ◽  
pp. 235-276
Author(s):  
Barbara Obrist
Keyword(s):  
New York ◽  
Thirteenth Century ◽  
Natural Philosophy ◽  
Lunar Eclipse ◽  
Latin Text ◽  
Central Section ◽  
The Difference ◽  
The University ◽  
University Of Manchester ◽  
The Universe

TheLiber de orbe, attributed to Māshā'allāh (fl. 762–ca. 815) in the list of Gerard of Cremona's translations, stands out as one of the few identifiable sources for the indirect knowledge of Peripatetic physics and cosmology at the very time Aristotle's works on natural philosophy themselves were translated into Latin, from the 1130s onward. This physics is expounded in an opening series of chapters on the bodily constitution of the universe, while the central section of the treatise covers astronomical subjects, and the remaining parts deal with meteorology and the vegetal realm. Assuming that Gerard of Cremona's translation of theLiber de orbecorresponds to the twenty-seven chapter version that circulated especially during the thirteenth and fourteenth centuries, it was, however, not this version, but a forty-chapter expansion thereof that became influential as early as the 1140s. It may have originated in Spain, as indicated, among others, by a reference to the difference of visibility of a lunar eclipse between Spain and Mecca. Unlike the twenty-seven chapterLiber de orbe, this expanded and also partly modified text remains in manuscript, and none of the three copies known so far gives a title or mentions Māshā'allāh as an author. Instead, the thirteenth-century witness that is now in New York attributes the work to an Alcantarus:Explicit liber Alcantari Caldeorum philosophi. While no Arabic original of the twenty-seven chapterLiber de orbehas come to light yet, Taro Mimura of the University of Manchester recently identified a manuscript that partly corresponds to the forty-chapter Latin text, as well as a shorter version thereof.

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