MÉTODOS DE REALIZACIÓN ESPIRITUAL EN EL SUFISMO

Resumen: A diferencia de otras formas de conocimiento que conforman las disciplinas del saber de la tradición islámica, el sufismo no se limita a la especulación teórica, sino que comprende una serie de métodos rigurosos de realización interior, en tanto que vía iniciática. El más conocido de estos métodos es el ḏikr, la repetición o invocación de los Nombres Divinos, práctica que puede ir acompañada de una diversidad de ejercicios contemplativos, que pueden incluir el control de la respiración, posturas corporales y la meditación por medio de visualizaciones. El objetivo de este artículo es explorar con cierto grado de minuciosidad los aspectos más relevantes de estas prácticas, y muy particularmente la noción de murāqaba o contemplación, considerada por algunas escuelas de sufismo como la forma más directa y eficaz de realizar el conocimiento de lo divino. Abstract: In contrast to the array of intellectual disciplines within traditional Islam, the Sufi path of knowledge is not limited to mere theoretical speculation. Rather, it entails a series of rigorous methods of inner realisation as part of its iniciatic teachings. Among these, the most effective and known methods is ḏikr, the invocation or remembrance of the Divine Names, a method of spiritual realisation that often goes hand in hand with various meditative practices that include breath control, specific body postures and visualizations. This article aims at exploring, with a certain degree of detail, the most relevant aspects pertaining to these practices, and in particular the notion of murāqaba – or contemplation – deemed by some school of Sufism as the most direct and effective way to reach the Divine. Abstract: In contrast to the array of intellectual disciplines within traditional Islam, the Sufi path of knowledge is not limited to mere theoretical speculation. Rather, it entails a series of rigorous methods of inner realisation as part of its iniciatic teachings. Among these, the most effective and known methods is ḏikr, the invocation or remembrance of the Divine Names, a method of spiritual realisation that often goes hand in hand with various meditative practices that include breath control, specific body postures and visualizations. This article aims at exploring, with a certain degree of detail, the most relevant aspects pertaining to these practices, and in particular the notion of murāqaba – or contemplation – deemed by some school of Sufism as the most direct and effective way to reach the Divine.

Why the Internet is Good for Music

<p>The purpose of this thesis is to challenge the common notion that the internet has had a detrimental impact on the music industry, and on musicians’ ability to generate a viable income while still producing good music. Note, that the following arguments do not automatically extend to the effect that the web has had on books, patents, films, journalism or any other medium. The reason for this is because these different disciplines have individual characteristics that make them respond differently to the same socio-economic pressures. However, on the same token, it does not necessarily follow that the conclusions reached here are inapplicable to other activities: perhaps what is true for music in the following pages is also true for e.g. photography. Furthermore, I am not advocating for a free-for-all internet where behemoths like Google, Amazon and Facebook get to do whatever they wish. Although I am intrigued by such matters, the constraints of both time and space allow me only the possibility to focus on the subject that I am most familiar and passionate about. Furthermore, because I am painting a broad picture which encompasses many intellectual disciplines, many of which I am not an expert in, this work is to be considered more on the consistency of the overall argument rather than the minutia of its individual parts.</p>

Why the Internet is Good for Music

<p>The purpose of this thesis is to challenge the common notion that the internet has had a detrimental impact on the music industry, and on musicians’ ability to generate a viable income while still producing good music. Note, that the following arguments do not automatically extend to the effect that the web has had on books, patents, films, journalism or any other medium. The reason for this is because these different disciplines have individual characteristics that make them respond differently to the same socio-economic pressures. However, on the same token, it does not necessarily follow that the conclusions reached here are inapplicable to other activities: perhaps what is true for music in the following pages is also true for e.g. photography. Furthermore, I am not advocating for a free-for-all internet where behemoths like Google, Amazon and Facebook get to do whatever they wish. Although I am intrigued by such matters, the constraints of both time and space allow me only the possibility to focus on the subject that I am most familiar and passionate about. Furthermore, because I am painting a broad picture which encompasses many intellectual disciplines, many of which I am not an expert in, this work is to be considered more on the consistency of the overall argument rather than the minutia of its individual parts.</p>

Intelligence and Intelligibility

This study investigates the tension between two conflicting intuitions, our twin recognitions: (1) that all humans share the same basic cognitive capacities; and yet (2) their actual manifestations in different individuals and groups differ appreciably. How can we reconcile our sense of what links us all as humans with our recognition of these deep differences? All humans use language and live in social groups, where we have to probe what is distinctive in the experience of humans as opposed to that of other animals and how the former may have evolved from the latter. Moreover, the languages we speak and the societies we form differ profoundly, though the conclusion that we are the prisoners of our own particular experience should and can be resisted. The study calls into question the cross-cultural viability both of many of the analytic tools we commonly use (such as the contrast between the literal and the metaphorical, between myth and rational account, and between nature and culture) and of our usual categories for organizing human experience and classifying intellectual disciplines, mathematics, religion, law, and aesthetics. The result is a robust defence of the possibilities of mutual intelligibility while recognizing both the diversity in the manifestations of human intelligence and the need to revise our assumptions in order to achieve that understanding.

Exploring Ibn Khaldun’s Views On The Religious Roles Towards Happiness: A Study Of Religionswissenschaft In The Muqaddimah

Religionswissenschaft or the study of religion is an attempt to understand various aspects of religion, especially through the use of other intellectual disciplines. The Muqaddimah is principally meant to be an introduction to the voluminous text of history, namely Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which simultaneously includes information and views on religions. There are many views on religion highlighted by Ibn Khaldun in his Muqaddimah. These views on religion mostly describe the roles of religion in human life as found through his sociohistorical approach of cUmrān science. Through the use of qualitative content analysis on Muqaddimah text, this study found that there is a focus made by Ibn Khaldun in his views on religion, namely religion and happiness. This article explores Ibn Khaldun’s views on religion and its roles for human happiness. Many modern scholars of religious study have shared their views on religious roles towards happiness. These modern views came from scholars of many religious backgrounds such as the atheists, seculars and religionists. In the Muqaddimah, Ibn Khaldun pronounces his understanding of happiness, which are not divorced from the religious teachings and practices. This article purports to highlight Ibn Khaldun’s views on religious roles towards happiness, which focusing on Ibn Khaldun’s justifications and rationalizations for such religious roles. From findings on Ibn Khaldun’s views on religious roles towards happiness, this article suggests that Ibn Khaldun’s rationalizations for such religious roles determine his thought style that is integrative (naqlī-caqlī) or in tawhidic manner. This article proposes that Muqaddimah is supposed to be taken as a representative of Islamic thought in the midst of many references for religious study, especially in encountering various present views on religious roles in human’s life.

Exploring Ibn Khaldun’s Views On The Religious Roles Towards Happiness: A Study Of Religionswissenschaft In The Muqaddimah

Religionswissenschaft or the study of religion is an attempt to understand various aspects of religion, especially through the use of other intellectual disciplines. The Muqaddimah is principally meant to be an introduction to the voluminous text of history, namely Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which simultaneously includes information and views on religions. There are many views on religion highlighted by Ibn Khaldun in his Muqaddimah. These views on religion mostly describe the roles of religion in human life as found through his sociohistorical approach of cUmrān science. Through the use of qualitative content analysis on Muqaddimah text, this study found that there is a focus made by Ibn Khaldun in his views on religion, namely religion and happiness. This article explores Ibn Khaldun’s views on religion and its roles for human happiness. Many modern scholars of religious study have shared their views on religious roles towards happiness. These modern views came from scholars of many religious backgrounds such as the atheists, seculars and religionists. In the Muqaddimah, Ibn Khaldun pronounces his understanding of happiness, which are not divorced from the religious teachings and practices. This article purports to highlight Ibn Khaldun’s views on religious roles towards happiness, which focusing on Ibn Khaldun’s justifications and rationalizations for such religious roles. From findings on Ibn Khaldun’s views on religious roles towards happiness, this article suggests that Ibn Khaldun’s rationalizations for such religious roles determine his thought style that is integrative (naqlī-caqlī) or in tawhidic manner. This article proposes that Muqaddimah is supposed to be taken as a representative of Islamic thought in the midst of many references for religious study, especially in encountering various present views on religious roles in human’s life.

Hellenistic Astronomy

This chapter focuses on four texts in Hellenistic astrologia, which covers both astrology and astronomy. Its guiding thesis is that understanding ancient astrologia should not be restricted to the mathematics deployed but should include its contexts, such as its relations to other intellectual disciplines and to broader philosophical and cultural concerns about how to live one’s life. The texts studied are Diodorus Siculus, Bibliotheca 1–2 (ca 50 bce), Vitruvius, De architectura 9 (ca 25 bce), Geminus, Introductio astronomiae (ca 50 bce), and Pliny, Naturalis historia 2 (77 ce). What each includes is found to depend on the readers addressed and how its author sought to persuade or inform them. Hellenistic astrologia is a work in progress during the two centuries about the millennium, with different writers urging in different contexts divergent views of what astrologia should be and why it is important.

Fixing Language

Fixing Language is a book about ways in which language (and other representational devices) can be defective and improved. In all parts of philosophy there are philosophers who criticize the concepts we have and propose ways to improve them. Once one notices this about philosophy, it’s easy to see that revisionist projects occur in a range of other intellectual disciplines and in ordinary life. That fact gives rise to a cluster of questions: How does the process of conceptual amelioration work? What are the limits of revision (how much revision is too much)? How does the process of revision fit into an overall theory of language and communication? This book is an effort to answer those questions. In so doing, it is also an attempt to draw attention to a tradition in twentieth- and twenty-first-century philosophy that isn’t sufficiently recognized as a unified tradition. There’s a straight intellectual line from Frege (e.g. of the Begriffsschrift) and Carnap to a cluster of contemporary work that isn’t typically seen as closely related: much work on gender and race, revisionism about truth, revisionists about moral language, and revisionists in metaphysics and philosophy of mind. These views all have common core commitments: revision is both possible and important. They also face common challenges: how is amelioration done, what assumptions need to be made, e.g., about the nature of concepts, and what are the limits of revision?