scholarly journals La conception ğāḥiẓienne de l’"adab" d’après son épître "Ṣināʿāt al-quwwād"

1970 ◽  
Vol 16 ◽  
pp. 163-179
Author(s):  
Salah Natij
Keyword(s):  
The Other ◽  
Other Hand ◽  
Way Of Thinking ◽  
The One ◽  
The Way

Cet article est consacré à l’étude de la conception ğāḥiẓienne de l’adab. Notre objectif y est double : d’une part, tenter d’examiner la manière dont al-Ğāḥiẓ conçoit, définit et entend exercer la pensée de l’adab, et, d’autre part, mettre à contribution cette conception ğāḥiẓienne de l’adab pour enrichir notre compréhension du régime épistémique propre à la pensée de d’adab. Car, en effet, si al-Ğāḥiẓ fut et est encore considéré comme le plus grand représentant de l’adab, c’est parce qu’à travers le travail de son oeuvre, l’adab est venu à prendre conscience de lui-même à la fois comme concept et comme un champ de pensée constitué et possédant sa vision épistémique propre. Pour étayer cette hypothèse, nous tentons une reconstruction de la conception ğāḥiẓienne de l’adab en nous appuyant sur la présentation et l’analyse des vues et idées déve-loppées par al-Ğāḥiẓ dans son épître intitulée Risāla fī ṣināʿāt al-quwwād. This article is dedicated to the study of the ğāḥiẓian conception of adab. Our objective is twofold: on the one hand, we try to examine the way al-ğāḥiẓ conceives, defines, and intends to exercise an ‘adab way of thinking’; on the other hand, we will use the ğāḥiẓian conception of adab to enrich our understanding of the ‘epistemology of adab’. For, if al-ğāḥiẓ was and is still considered as the greatest representative of adab, it is because through his writings that adab became aware of itself both as a concept and as a system of thought, possessing its own epistemic vision. To support this hypothesis, we try to reconstruct the ğāḥiẓian conception of adab based on the presentation and the analysis of the views and ideas the author develops in his epistle entitled Risāla fī ṣināʿāt al-quwwād.Key words: Adab, Ṣināʿa, al-Jāḥiẓ / al-ğāḥiẓ, Adab thinking, Epistemology of adab, Adῑb vs. ṣāniʿ .

scholarly journals La traición a la democracia. Ensayo sobre las relaciones entre universidad, democracia y ciudadanía desde la idea de traición

2019 ◽  
Vol 37 (1 Mar-Jun) ◽  
pp. 21-40
Author(s):  
David Luque
Keyword(s):  
Critical Thinking ◽  
The Other ◽  
University Education ◽  
Other Hand ◽  
New Challenges ◽  
Way Of Thinking ◽  
The 1960S ◽  
The One ◽  
The Way

A partir de los sesenta, los alumnos que comenzaron a acudir a las universidades creció exponencialmente. Esto modificó la forma de pensar esta institución en su relación con la democracia. Su razón de ser ya no se encontraba únicamente en el conocimiento, sino que se deducía del papel que debía jugar en la construcción de la ciudadanía. Esta modificación dio lugar a una serie de discusiones sobre el papel de la universidad en relación a los nuevosretos que les planteaba la ciudadanía. Y esas discusiones giraban casi siempre en torno a una misma idea: que cualquier tesis sobre la universidad suponía una traición. Y es justamente eso lo que estudia este artículo. Se concluye que, en la construcción de una ciudadanía democrática, han de combinarse dos consideraciones. La necesidad irrenunciable de la extensión de la formación universitaria como elemento sustancial de una ciudadanía y la necesidad de que esta formación esté presidida por un pensamiento crítico y una vocación de servicio político. From the 1960s, the number of students who began to attend universities grew exponentially. This changed the way of thinking about this institution in terms of its relationship with democracy. Its reason for being did not only lie in the articulation of knowledge but also in the role it should play in the construction of citizenship. This modification led to a series of discussions about the role of universities regarding the new challenges posed by citizens. And these discussions almost always revolved around the same idea: any argument about universities was a betrayal. And that is precisely what this article studies. It is concluded that, in the construction of democratic citizenships, two  considerations must be combined. On the one hand, the unrenounceable need for the extension of university education as a substantial element of citizenship and, on the other hand, the need for this type of education to bepresided over by critical thinking and a vocation for political service.

Ibn-Ul-Arabi's Cultural Environment that Influenced Him

2017 ◽  
Vol 5 (1) ◽  
pp. 165
Author(s):  
Assist. Prof. Dr. Kazım Yıldırım
Keyword(s):  
The Other ◽  
Cultural Environment ◽  
Ibn Rushd ◽  
Other Hand ◽  
The One ◽  
The Way

The cultural environment of Ibn al-Arabi is in Andalusia, Spain today. There, on the one hand, Sufism, on the other hand, thinks like Ibn Bacce (Death.1138), Ibn Tufeyl (Death186), Ibn Rushd (Death.1198) and the knowledge and philosophy inherited by scholars, . Ibn al-Arabi (1165-1240), that was the effect of all this; But more mystic (mystic) circles came out of the way. This work, written by Ibn al-Arabi's works (especially Futuhati Mekkiye), also contains a very small number of other relevant sources.

Historical Writing in the Balkans

2018 ◽  
Author(s):  
Ulf Brunnbauer
Keyword(s):  
Freedom Of Expression ◽  
The Other ◽  
Former Yugoslavia ◽  
Ethnic Cleansing ◽  
Historical Writing ◽  
The Balkans ◽  
Other Hand ◽  
Balkan Countries ◽  
The One ◽  
The Way

This chapter analyzes historiography in several Balkan countries, paying particular attention to the communist era on the one hand, and the post-1989–91 period on the other. When communists took power in Albania, Bulgaria, Romania, and Yugoslavia in 1944–5, the discipline of history in these countries—with the exception of Albania—had already been institutionalized. The communists initially set about radically changing the way history was written in order to construct a more ideologically suitable past. In 1989–91, communist dictatorships came to an end in Bulgaria, Romania, Yugoslavia, and Albania. Years of war and ethnic cleansing would ensue in the former Yugoslavia. These upheavals impacted on historiography in different ways: on the one hand, the end of communist dictatorship brought freedom of expression; on the other hand, the region faced economic displacement.

Marcion’s Gospel and its Use of the Jewish Scriptures

2021 ◽  
Vol 112 (1) ◽  
pp. 105-129
Author(s):  
Phillip Andrew Davis
Keyword(s):  
The Other ◽  
Other Hand ◽  
Jewish Scriptures ◽  
Outright Rejection ◽  
The One ◽  
Theological Thought ◽  
The Way

Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.

The ‘Pistola’ of Cerveri de Girona

Traditio ◽  
1948 ◽  
Vol 6 ◽  
pp. 161-185
Author(s):  
Kurt Lewent
Keyword(s):  
The Other ◽  
Love Affair ◽  
Other Hand ◽  
Good Taste ◽  
Moral Argumentation ◽  
The Subject ◽  
Way Of Thinking ◽  
The One ◽  
The Cost ◽  
Troubadour Poetry

Cerveri was decidedly no poetical genius, and often enough he follows the trodden paths of troubadour poetry. However, there is no denying that again and again he tries to escape that poetical routine. In many cases these attempts result in odd and eccentric compositions, where the unusual is reached at the cost of good taste and poetical values. On the other hand, it must be admitted that Cerveri's efforts in this respect were not always futile. His is, e.g. an amusing satire upon bad women. One of his love songs, characteristically called libel by the MS (Sg), assumes the form of a complaint submitted to the king as the supreme earthly judge, in which the defendant is the lady whose charms torture the lover and have made him a prisoner. This poem combines the traditional praise of the beloved and a flattery addressed to the king. Its slightly humoristic tone is also found in a song entitled lo vers del vassayll leyal. Here Cerveri, basing himself on a certain legend connected with St. Mark, gives the king advice in his love affair. Again the poet kills two birds with one stone, flattering the sovereign and pointing, for obvious purposes, to his own poverty. The latter is the only topic of a remarkably personal poem in which the author complains bitterly that, while many of his playmates have become rich in later years, the only wealth he himself did amass were the chans gays and sonetz agradans which he composed for other people to enjoy. Cerveri even tries to renew the traditional genre of the chanson de la mal mariée by adding motifs of—presumably—his own invention. This tendency towards a more independent way of thinking and greater originality in its poetical presentation could not be better illustrated than by the two poems which the MS calls Lo vers de la terra de Preste Johan and Pistola The one puts the poet's moral argumentation against the background of the medieval legend of Prester John, the other, which forms the subject of the present study, sets its teachings in a still more solemn framework, the liturgy of the Mass.

scholarly journals JIHAD BUKAN HANYA PERANG SUCI: Telaahan Teoritik Terhadap Ayat-Ayat Jihad dalam Al-Quran

2021 ◽  
Vol 9 (2) ◽  
Author(s):  
Sefriyono Sefriyono
Keyword(s):  
Self Control ◽  
The Other ◽  
Holy War ◽  
Other Hand ◽  
The One ◽  
Genuine Effort ◽  
The Way

Of the 114 surahs in the Qur'an, there are 24 surahs with 164 verses that talk about jihad in various variations of words. Of the 164 verses, there are 22 verses that have the potential for acts of violence if understood literally and coupled with the dominance of qital words in these verses. The qital verses are said to have been revealed more in the Medina period, when compared to the Mecca period, which talked a lot about self-control. The dynamics of the Muslims at that time also contributed to the change in the terminology of jihad. Jihad is not only defined by war or acts of violence. The invitation of parents to polytheism, for example, as contained in chapter 29 paragraph 8 and letter 31 paragraph 15 does not have to be fought with violence. This verse even continues to recommend to continue to do good to the parents in question. In other Surahs such as Sura 45 verse 15 there is also a recommendation with wealth, not carrying weapons. This has given rise to various forms of meaning about jihad, such as greater jihad (al-jihad al-akbar)—the struggle against self and lesser jihad (al-jihad al-asghar)—fighting those who are hostile to the way of Allah. On the one hand, jihad can also be interpreted in an esoteric way—mujahadah, namely a genuine effort to draw closer to Allah, on the other hand, it can also be interpreted exoteric—the holy war.

scholarly journals A Justiça Parcial e a Ganância enquanto virtude e vício do caráter na Ética a Nicômaco: ação interpessoal, emoção e prazer

2019 ◽  
Vol 13 (2) ◽  
pp. 109-145
Author(s):  
André Luiz Cruz Sousa
Keyword(s):  
The Other ◽  
Nicomachean Ethics ◽  
Other Hand ◽  
The People ◽  
Starting Point ◽  
The One ◽  
The Way

The aim of this paper is to study a set of three issues related to the understanding of partial justice and partial injustice as character dispositions, namely the distinctive circumstance of action, the emotion involved therein and the pleasure or pain following it. Those points are treated in a relatively obscure way by Aristotle, especially in comparison with their treatment in the expositions of other character virtues in the Nicomachean Ethics. Building on the expression ‘capacity towards the other’ (δύναμις ἐν τῷ πρὸς ἕτερον), the paper highlights the interpersonal nature of the circumstances of just and unjust actions, and points how such nature is directly related to notions such as ‘profit’ (κέρδος) or ‘getting more’(πλεονεκτεῖν) as well as to the unusual conception of excess, defect and intermediacy in Nicomachean Ethics Book V. The interpersonal nature of just and unjust actions works also as the starting-point for the interpretation both of the pleasure briefly mentioned in 1130b4 as characterizing the greedy person and of the emotion involved in acting justly or greedy, which is mentioned in an extremely elliptical way in 1130b1-2: the paper argues, on the one hand, that the pleasure felt in acting justly or unjustly concerns not only the goods that are the object of just or unjust interactions, but also the way such interactions affect the people involved; on the other hand, it argues that the emotion actuated in just or unjust interactions relates to the agent’s concern or lack of concern with the good of those people.

scholarly journals Design-based research on the way to mainstream research? Comments on the plea for phronesis by Bardone and Bauters

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Gabi Reinmann
Keyword(s):  
The Other ◽  
Traditional Concept ◽  
Design Based Research ◽  
Other Hand ◽  
Pedagogical Tact ◽  
Discussion Article ◽  
The One ◽  
The Way

Bardone and Bauters suggest a re-conceptualization of design-based research using the classical term "phronesis" and question some methodological developments referring to the role of intervention and theory in design-based research. This discussion article is a comment on the text of Bardone and Bauters and pursues two aims: On the one hand the term “phronesis” is connected to the traditional concept of “pädagogischer Takt” (literally: “pedagogical tact”) to stimulate a joint discourse of both traditions. On the other hand, two main suggestions of Bardone und Bauters are critically examined, namely their proposal to conceptualize intervention in design-based research exclusively as an action, and their call for deriving generalizations via experiences instead of theories. The discussion article finally argues for maintaining the integrative power of design-based research by avoiding one-sided interpretations.  

"Constantly in Motion

Transfers ◽  
2012 ◽  
Vol 2 (3) ◽  
pp. 81-96
Author(s):  
Frederike Felcht
Keyword(s):  
Nineteenth Century ◽  
The Other ◽  
Foreign Markets ◽  
Material World ◽  
Geographical Mobility ◽  
Other Hand ◽  
Significant Change ◽  
The One ◽  
The Way

In the nineteenth century, a significant change in the modern infrastructures of travel and communications took place. Hans Christian Andersen's (1805-1875) literary career reflected these developments. Social and geographical mobility influenced Andersen's aesthetic strategies and autobiographical concepts of identity. This article traces Andersen's movements toward success and investigates how concepts of identity are related to changes in the material world. The movements of the author and his texts set in motion processes of appropriation: on the one hand, Andersen's texts are evidence of the appropriation of ideas and the way they change by transgressing social spheres. On the other hand, his autobiographies and travelogues reflect how Andersen developed foreign markets by traveling and selling the story of a mobile life. Capturing foreign markets brought about translation and different appropriations of his texts, which the last part of this essay investigates.

scholarly journals Presupposing, Believing, Having Faith

Sophia ◽  
2019 ◽  
Author(s):  
Carlos Miguel Gómez Rincón
Keyword(s):  
The Other ◽  
Faith And Reason ◽  
Other Hand ◽  
The One ◽  
The Way

Abstract This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating  our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted.

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