Philosophical Poetry Nature and Genesis

Research relevance: philosophical poetry expands the level of not only the poet, but also the reader, enriches his inner world, and teaches him to short, clear, figurative speech, showing the power of verbal art. Research purpose: is to consider the features of philosophical poetry, the relationship between philosophy and philosophical poetry. Philosophical poetry focuses on the philosophical meaning of being, man and the philosophical views of the lyrical character. Research methods and materials: attempts are being made to study worldview orientations and philosophical problems on the basis of their artistic heritage. The article also characterizes the nature and basis of philosophical poetry. Philosophical anthropological concepts, views and ideas of poets are studied. The article deals with the difference from philosophy, philosophical lyricism expresses the poet's artistic perception of the poetic world. Research results: direct contact between the author and the reader, as an old friend who shares good and evil, joy and sadness with him, creates a close and trusting atmosphere between them. Conclusions: Despite this universality, philosophical lyricism reflects the fundamental features and national worldview.

Dialectics of Ethics

Philosophical and theological ethics in the Islamic tradition tend to be appraised on the basis of a unilateral perspective, which circumvents a moral rational approach to intuition. On this account, moral knowledge is expected to rest on intuitive judgments, which are universally accessible to human beings. Looking at moral ontology and epistemology in Arabic philosophy, I demonstrate that taking intuitionism as the only valid rational discourse to ethics needs to be challenged. In fact, Arabic philosophers do not subscribe to a realist view of the good and evil in relation to human actions, and rather admit a division between cosmic values in metaphysics and moral values in ethics. In so doing, they show how metaphysics ascribes a substantial view to good in existence and a negative theory to evil, while the science of ethics admits a teleological and relative view of the good. Overall, the falāsifa remain committed to Aristotle’s premise that ethics does not rely on abstraction and emphasized the role of experience too. But, they seem to be also attentive to the dialectical nature of Islamic jurisprudence in producing norms considering both principles of the law and its particular application. This is also clear in their epistemology of ethical judgments such as the maxim justice is good. While they ascribe a universal status to ethical maxims, they preclude from granting them an absolute status over the authority of norms construction. Instead, philosophers attribute a dialectical role to ethical maxims to guarantee both consensus over norms and the possibility to produce truthful opinions. Keywords: Moral ontology and epistemology, The problem of evil, The nature of the good, Moral values, al-Fārābī, Ibn Sīnā, Ibn Rushd, Legal epistemology, Written and unwritten laws, Ethical maxims, Widely-accepted premises (mashhūrāt), Reputable premises (maḥmūdāt).

Christ’s Evolution of Moral Upbringing in the Light of Letters to Young People by Popes St. John Paul II and Francis

The significant social, economic and cultural transformations taking place since the second half of the twentieth century reveal with increasing force that young people are diverging more and more from adults as far as ethics and morality are concerned. Contemporary reflection on morality is increasingly being expressed in the manifestation of individuals’ rights. This is the view of both the Letter to the Young People Parati semper by St. John Paul II (1985) and the Post-Synodal Apostolic Exhortation Christus vivit by Pope Francis (2019). The above papal documents will become the starting point for answering the following question: What does Christ propose in terms of morality? Man is capable by nature (in his heart) of recognizing good and evil. Morality is then bound to keeping the Law, which, while being positive, is limited in time. Man’s coming to faith causes, as Pope Francis points out, the exhaustion of the Law’s propaedeutic value and, thus, gives way to another authority. The Law is still in force (the commandments continue to exist), but it has no justifying power. The one who justifies is Jesus Christ. In this context, it is crucial to answer the question regarding the stage of moral maturation: do I still need the Law, or perhaps I am already living in the love and freedom of a child of God. These levels of morality cannot, as postulated by St. John Paul II in Parati semper and Francis in Christus vivit, be treated as separate or contradictory, because both are necessary. Hence, one cannot reject and despise the commandments and, at the same time, keep them, even though they are not absolute, because salvation is in Jesus Christ.

The Effectiveness of the Contradictory Duals in Osama bin Munqith's Poetry: فَاعِليَّة الثُّنَائِيَّات الضِّديَّة في شِعِر أُسَامَةَ بنِ مُنقِذ

Antagonistic dualities are a philosophical phenomenon that has been transferred to the context of literary criticism and then applied to literature, and it is a reflection of the aspects of the universe based on contradiction such as good and evil, light and darkness, existence and nothingness, death and life, and an expression of the human soul with its struggles and fluctuations, a term defined by our rhetorical inheritance. Among them are antithetical, equivalent equivalence, and considering literature as a form of self-expression, this research came to show the importance of oppositional dualities and the effectiveness of their presence in the literary text with the vitality they give it, in addition to their role in persuasion and influence through the element of paradox and astonishment that it creates in the recipient through the encounter of dualities And the collection of contradictory meanings, which are integrated in the service of the literary text , finding the pleasure of reading and receiving , working on analysis and creating semantics.

A Posture of Protest? The Search for Christian Identity in A Post-Secular Society: Between Secularised Eschatology and A Sacralisation of History

This article theorises ideations of “the people” in a comparative reflection on Latin-Christian theologies and typologies of time and secularised appropriations thereof in right-wing as well as far-right movements in Europe and the United States of America. Understanding the world in grand narratives of “good” and “evil” emerges from Christian eschatological hope: the hope of the restoration and renewal of the cosmos and the final defeat of evil prophesised in association with the return of Christ. However, this language of good and evil becomes detached from the wider corpus of Christian belief and theology. In its secular expression, it may attach the good to an abstract and normative account of “the people”, who are defined in contrast to a range of others, both internal and external to the nation. Secular iterations might further echo the stratification of present, past and future through a sacralisation of the past and a dramatization of the future. The context of contemporary right-wing and far-right movements poses a series of questions about the relationship between belief and belonging, the acceptability of the secularization of Christian traditions and theologies, and the extent to which Christian communities can legitimately associate with right-wing movements.

الدعاء و أثره في تزكية النفوس

الدعاء و أثره في تزكية النفوس Blesses to Allah who created us to be among those who supplicate their God desirably , concealledly , frighteningly and publicly .1 sum up the themes of the research in the following points: 1. Researching in spiritual studies will never expire as it derives its strength from the zikr (the holy Quran), referring to the verse ( wc have revealled yhe zikr and it will be surely preserved by us) 2. Supplication is a spiritual value which constitutes the core of all religious ceremonies ,so ,all the whorshippings are initiated on it. 3. Sastisfaction is obtained by benefiting of supplication ,it can purify our souls and help in bringing -up descendents in good behaviour. 4. Values of modesty and submission to Allah are extracted from supplication . 5. Promoting all favoured virtues with exploiting the rituals of supplication, to approach the aim of purifying souls and endorsing Alla,s fate and decree both good and evil

We don't need another hero!

"We Don't Need Another Hero” was the hit theme song performed by Tina Turner in Mad Max Beyond Thunderdome, a 1985 sci-fi movie. The story was about a post-apocalyptical world representing the timeless and mythical struggle between Good and Evil and the hope for a better future. Children waited for a messiah, who would lead them back to a peaceful civilization! But the world changed, there was no guide and not even the intended place existed any longer! ... Maybe we do need a new hero. But not to lead us back to the world of matter, but to show us new paths to thread. Such paths might already exist, but if they do, they are hidden to us. Signs are vain when one is blind and closed to new opportunities and possibilities. Perhaps this is one further barrier to acknowledge and overcome in order to be ready and able to recognize and interpret new signs. Maybe we, ourselves, are our own awaited hero!

The Ethics and Characterisation of God, and the Rejection of Saul

In dialogue with the thought of Martha Nussbaum, divine emotions point to God’s cherished projects and are relevant for the ethical evaluation of divine violence. There is complexity in analysing ancient concepts broadly labelled ‘emotions’ that hold emotive, cognitive, and physical dimensions, including regret and favour. Divine regret suggests that the divine violence against Saul is not a repayment of Saul’s guilt but a repayment of God’s own prior action in making Saul king. Divine regret is an emotion/cognition that is not based on an attempt to determine good and evil but on divine attachments and values, the need to remove Saul, and God’s favour for his neighbour. God’s characterisation is also described through the phrase ‘according to [God’s] own heart,’ and divine presence indicated the divine spirits upon Saul and David.