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Author: Mehmet Dag
Publisher:
ISBN:
Category :
Languages : en
Pages :
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Book Description
Abu'l-Barakat's philosophy is determined by his critical attitude against the Aristotelian philosophy on one hand and by his appeal to the immediate perceptions of the mind on the other. He was born at Balad nearby Bagdad in 465 A.H./1074 A.D. Having studied at Bagdad, towards the end of his life, he became a Muslim either out of wounded pride or out of fear. He classified sciences into the sciences of existing things which include Physics and Metaphysics; and the sciences of mentally related forms, i.e., Psychology; and the science of sciences, i.e. Logic. Space, according to him, is conceived in the mind prior to everything else as tridimensional, and as capable of being full or empty. The prime matter is identical with the corporeal body. In his theory of motion, his originality lies in his explanation of the motion in the void, accelerated motion, and the quies media. His revolutionary attitude is perhaps best exemplified in his Psychology. According to him, we have an immediate perception of our soul together with existence and time. Every theory which explains soul in terms of faculties or forces is repugnant to him in the Metaphysics, Abu'l-Barakat identifies universals with the mental form. The forms that exist in the mind of God are the causes of the things existing in external reality. God is the direct existentiating cause of everything. Existence, which forms one of our primary apperceptions, is superadded to the things that are existent. Existence, and existent are identified in God. His conception of God is determined by his human psychology. The difference between God and man is one of degree. He identifies celestial bodies with ' angels'. They are the preserver of the species, guides and instructors, Avicenna, having eliminated the difficulties inherent in time, held that time is a measure of motion with respect to prior and posterior. He stressed the continuous nature of time,. Time, eternal duration, and perpetuity belong to the different domains of the universe, Avicenna, by identifying time with the continuity itself, however, may have prepared the way for the identification of time with duration. I n Hellenistic philosophy, this trend started as a reaction against the Aristotelian view. In al-Kindl, we find the traces of Abu'1-Barakat's theory. According to him, the time of a corporeal body is the duration of its existence. Iranshahrl, and al-Razx, under the influence of Galenidentify time with duration, and divide it into absolute and limited. This trend culminates in Abu'l-BaraJcat's theory of time. He puts time, existence, and soul on the same plane in so far as our primary consciousness of them is concerned. Time, being inseparable from existence, must be defined as the measure or the dimension of existence rather than as that of motion. God, being the existence per se, cannot be beyond time. Time, duration, and perpetuity are all one and the same thing. By discarding these distinctions, he unifies the visible and spiritual worlds. The difference between them is only one of degree, otherwise they are closely related to each other.
Author: Mehmet Dag
Publisher:
ISBN:
Category :
Languages : en
Pages :
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Book Description
Abu'l-Barakat's philosophy is determined by his critical attitude against the Aristotelian philosophy on one hand and by his appeal to the immediate perceptions of the mind on the other. He was born at Balad nearby Bagdad in 465 A.H./1074 A.D. Having studied at Bagdad, towards the end of his life, he became a Muslim either out of wounded pride or out of fear. He classified sciences into the sciences of existing things which include Physics and Metaphysics; and the sciences of mentally related forms, i.e., Psychology; and the science of sciences, i.e. Logic. Space, according to him, is conceived in the mind prior to everything else as tridimensional, and as capable of being full or empty. The prime matter is identical with the corporeal body. In his theory of motion, his originality lies in his explanation of the motion in the void, accelerated motion, and the quies media. His revolutionary attitude is perhaps best exemplified in his Psychology. According to him, we have an immediate perception of our soul together with existence and time. Every theory which explains soul in terms of faculties or forces is repugnant to him in the Metaphysics, Abu'l-Barakat identifies universals with the mental form. The forms that exist in the mind of God are the causes of the things existing in external reality. God is the direct existentiating cause of everything. Existence, which forms one of our primary apperceptions, is superadded to the things that are existent. Existence, and existent are identified in God. His conception of God is determined by his human psychology. The difference between God and man is one of degree. He identifies celestial bodies with ' angels'. They are the preserver of the species, guides and instructors, Avicenna, having eliminated the difficulties inherent in time, held that time is a measure of motion with respect to prior and posterior. He stressed the continuous nature of time,. Time, eternal duration, and perpetuity belong to the different domains of the universe, Avicenna, by identifying time with the continuity itself, however, may have prepared the way for the identification of time with duration. I n Hellenistic philosophy, this trend started as a reaction against the Aristotelian view. In al-Kindl, we find the traces of Abu'1-Barakat's theory. According to him, the time of a corporeal body is the duration of its existence. Iranshahrl, and al-Razx, under the influence of Galenidentify time with duration, and divide it into absolute and limited. This trend culminates in Abu'l-BaraJcat's theory of time. He puts time, existence, and soul on the same plane in so far as our primary consciousness of them is concerned. Time, being inseparable from existence, must be defined as the measure or the dimension of existence rather than as that of motion. God, being the existence per se, cannot be beyond time. Time, duration, and perpetuity are all one and the same thing. By discarding these distinctions, he unifies the visible and spiritual worlds. The difference between them is only one of degree, otherwise they are closely related to each other.
Author: Pines
Publisher: BRILL
ISBN: 9004659862
Category : Philosophy
Languages : en
Pages : 347
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Book Description
Volume I: Studies in the Philosophy of Abu'l- Barakāt al-Baghdādī, deals with various aspects of the philosophy of Abu'l-Barakat al-Baghdadi. Some of Avicenna's physical and psychological doctrines are also discussed.
Author: Moshe Pavlov
Publisher:
ISBN:
Category :
Languages : en
Pages : 324
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Book Description
Author: Moshe M. Pavlov
Publisher: Routledge
ISBN: 1317265521
Category : Philosophy
Languages : en
Pages : 434
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Book Description
Abū’l-Barakāt is often considered one of the most comprehensive philosophers of the Arabic-Jewish milieu in the medieval age. His extensive and unique philosophical theories, especially his theories in the particular sciences, were seen as a major challenge for the traditional conceptions of the Aristotelian school of thought during and after this period. ‘Abū’l-Barakāt al-Baghdādī’s Scientific Philosophy’ explores the core material of Abū’l-Barakāt’s scientific studies, found in his magnum opus the Kitāb al-Mu‘tabar. The book then locates these scientific theories within Abū’l-Barakāt’s philosophy more widely. Whilst providing a comprehensive critique of ancient philosophy, including the work of Aristotle, certain affinities between Abū’l-Barakāt’s work and that of more modern scientific conceptions are also examined. Containing vast amounts of previously untranslated text, ‘Abū’l-Barakāt al-Baghdādī’s Scientific Philosophy’ sheds new light on the philosopher’s scientific theories, particularly with regards to his logical conceptions. For this reason, the book will be a valuable resource for students and scholars of Jewish and Islamic Philosophy, whilst the scientific material will appeal to those studying the history of science.
Author: Frank Griffel
Publisher: Oxford University Press
ISBN: 0190886323
Category : Philosophy
Languages : en
Pages : 665
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Book Description
In recent decades, scholars have come to recognize the importance of classical Islamic philosophy both in its own right and in its preservation of and engagement with Western philosophical ideas. At the same time, the period immediately following the so-called classical period has often beenseen as a sort of dark age, in which Islamic thought entered a long period of decline. In this monumental new work, Frank Griffel seeks to overturn this conventional wisdom, arguing that what he calls the "post-classical" period has been unjustly maligned and neglected by previous generations ofscholars.The Formation of Post-Classical Philosophy in Islam is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the twelfth century. Earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy endedduring that century. More recent analyses suggest that Islamic thinkers instead integrated Greek thought into the genre of rationalist Muslim theology (kalam). Griffel argues that even this view misses a key point. In addition to the integration of Greek ideas into kalam, Muslim theologians pickedup the discourse of philosophy in Islam (falsafa) and began to produce books on philosophy. Books in these two genres, kalam and philosophy, argue for opposing teachings on the nature of God, the world's creation, and on the afterlife - even when written by the same authors. Griffel explains theemergence of a new genre of philosophical books called "hikma," works that stand opposed to Islamic theology and at the same wish to complement it. Offering a detailed history of philosophy in Iraq, Iran, and Central Asia during the twelfth century, together with an analysis of the way philosophywas practiced during this time, Griffel shows how works of falsafa, written by major Muslim theologians such as al-Ghazali developed step-by-step into critical assessments of philosophy that try to improve philosophical teachings, and eventually become fully fledged philosophical summas in the workof Fakhr al-Din al-Razi. Griffel's examination of the different methods of kalam and hikma demonstrate both the coherence and ambiguity of a Muslim post-classical philosopher's oeuvre.A work of extraordinary breadth and depth, The Formation of Post-Classical Philosophy in Islam will be essential reading for anyone interested in the history of Philosophy or the history of Islam.
Author: Ahmet T. Kuru
Publisher: Cambridge University Press
ISBN: 1108419097
Category : History
Languages : en
Pages : 323
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Book Description
Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.
Author: Abdul S. Hassam
Publisher:
ISBN:
Category : Muslim scientists
Languages : en
Pages : 104
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Author: Louay M. Safi
Publisher: Routledge
ISBN: 1000483541
Category : History
Languages : en
Pages : 369
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Book Description
The book examines the growing tension between social movements that embrace egalitarian and inclusivist views of national and global politics, most notably classical liberalism, and those that advance social hierarchy and national exclusivism, such as neoliberalism, neoconservatism, and national populism. In exploring issues relating to tensions and conflicts around globalization, the book identifies historical patterns of convergence and divergence rooted in the monotheistic traditions, beginning with the ancient Israelites that dominated the Near East during the Axial age, through Islamic civilization, and finally by considering the idealism-realism tensions in modern times. One thing remained constant throughout the various historical stages that preceded our current moment of global convergence: a recurring tension between transcendental idealism and various forms of realism. Transcendental idealism, which prioritize egalitarian and universal values, pushed periodically against the forces of realism that privilege established law and power structure. Equipped with the idealism-realism framework, the book examines the consequences of European realism that justified the imperialistic venture into Africa, the Middle East, and Latin America in the name of liberation and liberalization. The ill-conceived strategy has, ironically, engendered the very dysfunctional societies that produce the waves of immigrants in constant motion from the South to the North, simultaneously as it fostered the social hierarchy that transfer external tensions into identity politics within the countries of the North. The book focuses particularly on the role played historically by Islamic rationalism in translating the monotheistic egalitarian outlook into the institutions of religious pluralism, legislative and legal autonomy, and scientific enterprise at the foundation of modern society. It concludes by shedding light on the significance of the Muslim presence in Western cultures as humanity draws slowly but consistently towards what we may come to recognize as the Global Age. The Open Access version of this book, available at http://www.taylorfrancis.com/books/e/9781003203360, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
Author: Averroës
Publisher: Sarup & Sons
ISBN: 9788176254137
Category : Islam
Languages : en
Pages : 228
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Author: M. M. Sharif Sharif
Publisher:
ISBN: 9781976842887
Category :
Languages : en
Pages : 147
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Book Description
About four years ago I received a letter from Mr. S. M. Sharif, Educational Adviser to the Government of Pakistan and now Secretary in the Ministry of Education, drawing my attention to the fact that there was no detailed History of Muslim Philosophy in the English language and inviting me to draw up a scheme for the preparation of such a History. The scheme prepared by me envisaged the collaboration of eighty scholars from all over the world. The blue‑prints of the plan were placed by Mr. S. M. Sharif before the Government of Pakistan for approval and provision of funds. The Cabinet by a special ordinance deputed me to edit the History, and appointed a Committee consisting of the following to steer the scheme through: