Intellectual Figures Research Articles

Thought Construction of Nasikh Mansukh: Study of Abdullah Ahmad An-Na'im

Basically, ijtihad is useful in resolving events involving various aspects of human life, especially for answering questions that are not explicitly explained by the texts. One of the contemporary Islamic intellectual figures, particularly in the disciplines of fikih and ushul fikih, is Abdullahi Ahmed An-Na’im. He offers a method of shari’ah evolution (nasakh) which according to him can answer contemporary problems today. This article elaborates on the construction of Abdullah Ahmad An-Na’im’s legal thought. The research uses descriptive-qualitative method, and is included in library research. From the research conducted, it can be seen that 1) Abdullahi Ahmed An-Na’im is more representative of the concept of shari’ah evolution (nasakh) which was initiated by Mahmoud Thaha; 2) An-Na’im with the naskh theory adopted from his teacher wants to say that the verse that is used as the basis of Islamic law at this time is revoked and replaced with an erased verse to be used as the basis of modern Islamic law, because of its more universal nature.

THE BARRENNESS OF MODERN HUMAN SPIRITUALITY IN THE SEYYED HOSSEIN NASR'S PERSPECTIVE

Modern humans are human beings who are slaves to material things, are materialistic, hedonistic and want to overpower all aspects of life. Modern humans are also humans who deny the voice of conscience and the call of human nature. As a result, they suffer from multidimensional diseases such as excessive anxiety, life feels meaningless, suffers from isolation from themselves, from their social environment and from their God. To save such a situation, an Islamic intellectual figure, Seyyed Hosein Nasr, offers the concept of a perfect human being Islamically by returning to the nature that has been bestowed by Allah, namely integrating the three elements that have been possessed, body, mind and soul.

Book Review of: Sociology in Brazil, A Brief Institutional and Intellectual History

How to tell the history of sociology in a peripheral country? Moreover, how to do it in a country as vast and complex as Brazil? This is a very difficult challenge to perform. Cordeiro and Neri´s book, Sociology in Brazil, published by Palgrave- Pivot in Sociology Transformed Series, was able to pull it off, though. The book aims to make an integrative reconstruction of sociology in Brazil during a time that dates back to almost 130 years ago. The volume deserves to be read since it gives a brief but prolific analytical description of intellectual and institutional development of the discipline in that country. In addition, this historical account offers a reinterpretation of home traditional narratives from a perspective that combines cognitive and institutional factors. So, it aims to achieve a comprehensive narration of the dispute among local sociological traditions, institutions from different cities and regions and also local key intellectual figures.

PEMIKIRAN AGAMA DAN NEGARA MOHAMMAD NATSIR

Mohammad Natsir is an intellectual figure who is well-known as one of the figures who voiced that Islam can be used as the basis of the state. Mohammad Natsir tried to unite Islam and the State in Indonesia. The purpose of this study is to examine the thoughts of Mohammad Natsir about the relationship between Islam and the state, using the library search method. The relationship between Islam and the State in Mohammad Natsir's view is an integrated relationship between politics, economics and a way of life that does not recognize the separation between religion and politics. Mohammad Natsir said that the state is not the ultimate goal of Islam but it is to become a tool in implementing Islamic rules contained in the Qur'an and Sunnah.

Djibril Tamsir Niane and the writing of Soundjata: The Inventor of Origins, Between History and Literature

Throughout his life Djibril Tamsir Niane never stopped rewriting Soundjata’s story, both in his historical research texts and in his literary accounts. This hesitation between history and literature on the scale of a life and work that marked Guinea, and provided a hero to a large part of the continent since Soundjata acquired a pan-African aura, constitutes a moment in African history. One can decide to read it as an incoherence, a freedom taken with history. However, this dual career as a novelist and historian in the service of “the African people,” as the title of his latest work indicates, illustrates fifty years of uses of history in which the historian is a craftsman whose work must have a social utility. Through the study of these different texts, I propose analyzing the place of the figure of Soundjata according to Niane in Guinea, but above all the place of this intellectual figure, whose political commitment is intensely linked to his academic commitment. I also question the place of his informants and sources in the making of history.

The Dominance of the Group Position and Anti-Bosniak Prejudice in the Ideology of Serbian Nationalism

Ethnic cleansing often takes the form of social revolutions involving large numbers of ordinary people. Such participation of the broad masses would be impossible without the presence of a strong ethnic prejudice that motivates a common man to contribute to this collectivist crime. Blumer's theory of group position suggests that ethnic/racial prejudice occurs as a reaction to the perception of the threat posed by the other group and assumes that prejudice must be formed of four constitutive elements: feelings of superiority, feelings of inherent distinction, feelings of special rights and privileges, and finally feelings of threat to the group's dominant position. All these feelings, according to Herbert Blumer, are in fact representations of another group that are being created in the long historical processes of positioning ethnic groups in society. The representation of the other group is not necessarily rooted in direct experience, it is rooted, above all, in the ideological image of the other. The purpose of this paper is to explore and analyze historical data and statements of influential political, religious, and intellectual figures, four dimensions of the representation of the Bosniak ethnonational group in the ideology of Serbian nationalism.

Pemikiran Moderasi Beragama tentang Sistem Ketatanegaraan Islam (Studi Komparasi Pemikiran Gus Dur dan KH Afifuddin Muhajir)

Gus Dur and KH Afifuddin Muhajir are two intellectual figures of Nahdlatul Ulama who have deep mastery in the fields of Fiqh and Usul Fiqh. His deep mastery of these two scientific fields led them to become moderate, contextualist, and substantive fiqh experts. They both have contributed ideas that are important in the concept of the Islamic state system. Their thoughts are able to provide textual and contextual answers to groups that require the establishment of an Islamic state. Uniquely, the answers presented are based on Islamic texts contained in fiqh books. There are two important issues discussed in this article. First, the principles of the Qur'an and Hadith regarding the Islamic state system. Second, the religious moderation thought of Gus Dur and KH Afifuddin Muhajir about the Islamic state administration system. After going through the discussion, it was concluded that among the principles of the state administration system from the perspective of the Al-Quran and Hadith are justice, equality, collective deliberation, freedom, and supervision of the people. The establishment of an Islamic state is included in the realm of ijtihadiyyah because there are no standard rules in the Qur'an and Hadith related to certain forms and systems of government. The religious moderation thoughts of Gus Dur and KH Afifuddin Muhajir about the Islamic state administration system include that religion must be the moral and ethical foundation in the state, while the state must be a protector for the whole community. For both of them, the most important thing is to fight for Islamic values ​​and realize the maqosid sharia of establishing a state, not institutional Islamic formalism.

Ljudi s bedema / The People on the Edge

​Are western Muslims an endangered species, or are they the future of Islam? The accelerated adaptation and change western Muslims are pushed to make in order just to survive has galvanized them into a serious effort of rethinking and reflection. This has, in turn, moved the worldwide debate on Islamic reform into a new higher gear. While Muslim intellectual activism in the West had deep historical roots, the claims of the new emerging movements and intellectual figures to moral, intellectual and religious leadership of the Ummah are unprecedented in their boldness and pride in their specifically western/modernist credentials. Moreover, it is paradoxical that what is in essence a response to the precariousness of the increasingly vulnerable Muslim presence in the West is at the same time trying to present itself as the most authoritative interpretation of Islam. This paper traces the historical roots of western Muslim intellectual activism, and assesses its success in attracting support both within the West and the wider Muslim world.

Who translated into French and annotated Mary Wollstonecraft’s Vindication of the Rights of Woman ?

ABSTRACT This article sets out to show that Mary Wollstonecraft’s Vindication of the Rights of Woman (1792) was translated by Félicité Brissot de Warville, the wife of the prominent Girondin leader, Jacques-Pierre Brissot de Warville, and annotated by both. The demonstration is carried out through a study of the works translated by them, together or singly, before 1792: the annotation of those earlier works is echoed by the themes of the notes in the later chapters of the Vindication. These notes reflect J.-P. Brissot’s admiration for Quakers and for British intellectual figures such as Richard Price and Joseph Priestley (whom he knew), dislike of clergy and interest in education. Two long notes also express Félicité’s frustration at being confined to the role of mother and housewife, and can be paralleled with statements in her correspondence. To some extent, she appears as an alter ego of Wollstonecraft.

The Translation of Greek Philosophical Terminology in Marius Victorinus’ Opera Theologica: A Quantitative and Qualitative Study

AbstractThe article collects and analyses philosophical terms formed in Latin by fourth-century rhetorician and philosopher Marius Victorinus (c. 285–360s C.E.) as a result of his translation from Greek sources. The study examines primarily his theological treatises: the Ad Candidum Arianum (De Generatione Divini Verbi) and the Adversus Arium. It undertakes a quantitative and qualitative examination of these terms by studying two linguistic mechanisms which constitute ‘term-formation’ in Latin: lexical innovation and lexical augmentation. Both functioned as important linguistic and conceptual devices in Victorinus’ translations. The article also examines the theological contexts of certain metaphysical terms to understand further their similarities and differences, not only in Victorinus’ translations, but also in earlier uses of central Latin philosophical terms, e.g., essentia and substantia. The article concludes that Victorinus was more didactic than his philosophical predecessors such as M. Tullius Cicero, Seneca the Younger or Apuleius of Madaura, preferring literal translation (particularly morphological calquing) rather than semantic extensions or metaphorical usages (lexical augmentation). By using neologisms formed using derivational word-formation processes and, on rare occasions, loan-words from Greek, Victorinus adopted an approach of adapting Greek terminology with a high degree of precision in Latin, from a range of sources including Christian, Neo-Platonist, and Gnostic authors. He thereby introduced a new Christological vocabulary in the Latin tradition, making him a significant intellectual figure of the fourth and fifth centuries. Although by no means as dominant as others, such as Augustine or Boethius, Victorinus would nonetheless come to exert influence over later Christian philosophers in the Latin West, particularly during the Scholastic period of the Middle Ages.

Abdalla Al-Nadeem, Pioneer of Patriotism and Civilization in the Modern Egyptian Thought

Abdullah Al-Nadim (1842-1896) is one of the most important intellectual and political figures in modern Egyptian history. He played a major role in all significant stages of the Egypt nineteenth century. He was called "the orator of the revolution." He left his mark on various aspects of Arab social, political, and cultural life and awareness. So now it is very important to study and analyze his intellectual legacy, especially in contemporary circumstances, in which we see the rise of the new barbarism of various primitive religious Salafism. Abdullah Al-Nadim was one of the fine examples of the free intellectual. He committed to issues of society, national Idea, freedom, and progress. This study aims to trace the emergence and development of political, social, and literary ideas of Abdullah Al-Nadim. In their outcome, these ideas were the outcome of the Egyptian social, political, and national struggle against Ottoman despotism and its ruined remnants in the historical existence at that time. In his research and positions, critical and satirical ideas, precise clarity, depth, and loyalty to the truth and the nation's supreme interests are united. His creativity was a model for critical vision and mockery of the remnants of a collapsing world. He sought in all his works for alternatives to development and social progress, calling for modern civilization and freedom. His defense of women, their rights, and freedom was among the most dramatic at that time. Abdullah Al-Nadim sacrificed himself for these endeavors and goals. But at the same time, he revealed the possibility of synthesizing the poetic spirit and truth in theoretical and practical creativity. They are the issues and aspects that form the focus of this research.

The Critique of Philip Sidney and Percy Bysshe Shelley on Plato’s Views about Poetry

In the platonic dialogue Ion, Socrates clarifies that poetic creation is a result of inspiration but not of knowledge. As a gift from the Muses, poetry cannot even have a didactic role; since it is not rational and does not constitute a product of right reason, it cannot satisfy the needs of the person who aspires to the acquisition of wisdom. This insistence of Plato on the potential moral deficiency of poetry proves that only epistemological criteria can assist the political balances that are required in his ideal Polis. Since poetry is mimesis and a subcategory of rhetoric, it is deduced that it stands far from the truth. For Philip Sidney, however, in his critique of Plato’s views, the poet is directly connected with “poiein”, the act of creating. As a creator, he is close to the truth, and he is an owner of the Idea, to which he urges other human beings. As such, the poet is a stronger intellectual figure than the philosopher, due to the fact that he does not abstractly think of moral values but helps to proliferate them. The poet never lies, despite what Plato claims, because the poet never confirms the knowledge of anything, quite unlike the philosopher. Shelley, on the other hand, places great emphasis on the role of imagination within the context of poetic work. He declares that poetic imagination exceeds the borders of reason, thus being rendered the only human faculty that can not only see the ideal forms that Plato is enthusiastic about but also is capable of competently expressing the “eternal truth of life”. The two English poets are in accord about poetry signifying unity and harmony, not only with the abstract truth of the world but with virtue and law as well, providing the human being with the right ontological orientation.

Four great magnalia of government. La riforma istituzionale di Henry Neville: un machiavelliano inglese alla corte di Cosimo III de’ Medici

The tumultuous phase running from the beheading of Charles I to the Glorious Revolution is the time frame in which England goes through the crucial phases that will put an end to royal absolutism. One of the most authoritative intellectual figures of that founding historical moment of modern constitutionalism is Henry Neville, author of political and satirical pamphlets who, taking up the lesson of the ancients with the experience of “modern things”, published in 1680 the Plato Redivivus, a work that will consecrate him as a Republican political thinker. The treaty, written and published in the context of the Exclusion crisis, exhort Charles II to reduce his powers. The disease suffered by the State, the causes of which Neville investigates by seeking remedies, arose precisely from the extension of the king's power and his arbitrariness.

Paulina Kuczalska-Reinschmit and <i>Ster</i> (1895–97, 1907–14): Editing at the Service of Polish Women’s Rights

In this article, I focus on the Polish editor, publisher, and women’s rights activist Paulina Kuczalska-Reinschmit (1859–1921) and Ster [Helm] (1895–97, 1907–14). I first discusses the major elements of Kuczalska-Reinschmit’s biography and her motivation to establish her own magazine. In the second part, I move on to a discussion of her progressive ideas about women’s educational and economic emancipation and an analysis of selected articles in the first series of Ster, which was published in Lviv from 1895 to 1897. Editing Ster enabled Kuczalska-Reinschmit to gathered prominent intellectual figures in the fight for gender equality and women’s rights. Among the successes of her editorial project was the reform of female gymnasiums, which was strongly supported by Ster’s circle.

APPLICATION OF THE RULES OF COMMANDMENTS AND PROHIBITIONS IN TAFSIR AL-MISHBAH

Shihab, in full M. Quraish Shihab (b. 1944) is a prominent exegete who became one of the leading intellectual figures of 20th-century Indonesia. As a scholar, Shihab is best remembered for his 30-chapter exegesis entitled Tafsir Al-Mishbah. In the Commentary, Shihab had applied several rules that had driven him towards exegeting the verses. This kind of rule is also adopted by the other exegetes to ensure their exegeses are in line with the Islamic law. Therefore, this paper seeks to analyse the rules of interpretation applied by Shihab which focuses on the discussions of commandments (al-amr) and prohibitions (al-nahy). To get a proper understanding and to ensure the rules that Shihab had employed can be analysed perfectly, We adopted the document analysis method by making language scriptures and venerated exegeses as the main sources of references. The study found that Shihab had applied six rules related to al-amr and al-nahy in his Tafsir Al-Mishbah, and the rules have been affirmed by grand exegetes.

PENAFSIRAN KONTEKSTUAL AL-QUR’AN: TELAAH ATAS PEMIKIRAN ABDULLAH SAEED

This article discusses Abdullah Saeed's thought on contextual exegesis of the Quran. The background of Abdullah Saeed's thought on the importance of conducting contextual exegesis was based on the solid domination of literal (textual) commentary of the Quran, particularly regarding ethics-legal verses. Based on Saeed's point of view, ethic-legal verses commentary must account for social changes to support the close relationship between Quran and the current Muslims. Several intellectual figures influenced Abdullah Saeed's thoughts related to contextual exegeses, such as Fazlur Rahman, Ghulam Ahmad Parvez, Nasr Hamid Abu Zayd, Mohammed Arkoun, Farid Esack, and Khaled Abou El Fadl. The theoretical foundations of the Quran contextual exegesis proposed by Abdullah Saeed can be traced back through his notion on revelation concept, the flexibility of meaning, and text meaning as a commentary.

Who was the Founder of Empiricism After All? Gassendi and the ‘Logic’ of Bacon

AbstractContentions about the origin of early modern empiricism have been floating about at least since the 1980s, where its exclusive “Britishness” was initially question, and the name of Gassendi was provocatively put forward as the putative “founder” of the current to the detriment of Francis Bacon. Recent scholarship has shown that early modern empiricism did not derive from philosophical speculation exclusively but had multiple sources and “foundations.” Yet, from a historical viewpoint, the question whether Bacon’s method had any influence on the origin and development of Gassendi’s version of empiricism still carries significance, for its answer may open up different views on how the relation between British and “continental” empiricisms shall be framed. In this paper, I deal with Gassendi’s reception of Bacon. On the basis of a deep examination of Gassendi’s corpus, I contend that there is no trace of a consistent influence of Bacon on Gassendi’s empiricism before 1650s; although I show that an indirect influence can be found through the mediation of Peiresc, I put forward the hypothesis that it was more the empirical attitude characterizing Peiresc’s intellectual figure, rather than his interest in Baconianism, to be relevant, along with Epicurus’ philosophy, for Gassendi’s early empiricism. I then analyze Gassendi’s treatment of Bacon’s logic in Gassendi’s Syntagma philosophicum. I show that despite Gassendi’s sympathy for Bacon’s project, his own logic lays on fundamentally different assumptions. Despite this, I argue for Gassendi’s reception of Bacon’s theory of the idols in Syntagma philosophicum. On this basis, I conclude by restating the untenability of “national” accounts of the rise of empiricism, and the importance of highlighting instead the sharing of ideas between its actors.

1970년대 法頂의 사회민주화 운동 考察: <씨알의 소리>에 投稿한 原稿를 中心으로

This study is to investigate the social democratization movement of the 1970s of Buddhist Ven. Beop-jeong (1932-2010) who lived together in our era. He was born on the beach in Haenam, Jeollanam-do Province, studied in Mokpo since the days of middle school, attended College of Commerce, Chonnam National University and became a Buddhist monk. Serving as a teacher Ven. Hyobong who was a former judge and high priest of the time and who became a monk in Miraesa Temple located in Tongyoung, Beop-jeong extensively read the Tripitaka Koreana at Haeinsa Temple in Hapcheon, Gyeongsangnam-do Province through Ssanggyesa Temple and Seonunsa Temple. At Haeinsa Temple, he greatly realized that a female believer saw the Tripitaka Koreana as a “laundry board” and pledged to translate numerous Chinese Buddhist scriptures into Hangeul. He who studied numerous Buddhist scriptures at Haeinsa Temple took a keen interest in social democratization by listening to the teachings of democratic figures such as professor Hwang San-Deok, Jang Joon-Ha, and minister Ham Seok-Heon. He, who launched into the Korean Buddhist dictionary compilation project, helped Ven. Un-heo to create “The Dictionary of Buddhism” at Tongdosa Temple. After that, he came to Seoul to become a translation member of Dongguk Buddhist Scripture Translation Institute established by Dongguk University and played a leading role in the Korean alphabetization process of Chinese Buddhist scriptures. In this process, he contributed his writings in the Buddhist Newspaper (Korean Buddhism at the time) and became an intellectual figure representing the Buddhist world. He, who worked on various writing and engaged in writing activities, contributed to “Voice of the People”, a magazine that led democratization as a progressive medium at the time in 1970. Starting with the first manuscript in 1972, he promoted Buddhism to people on the one hand and began to inform the world of the pain of the people suffering under the Yushin dictatorship by publishing various articles on social democratization on the other. It is noteworthy that it was his activity as a Buddhist monk, the figure of Buddhism, when the Buddhist circles seldom engaged in activities in the history of the social democratization movement in the 1970s. He published a total of 16 articles such as columns and discussion poems on “Voice of the People” to convey Buddhist teachings, and also insisted on how social democratization should be achieved based on Buddhist teachings. In particular, with the promulgation of the Yushin Constitution in October 1972, he published poems offering resistance to the dictatorial regime, causing repercussions. These activities were monitored and suppressed by the government, and he got a lot of activities restricted. Shocked to see that young people were sacrificed by the Second Inhyukdang Incident amid rising levels of oppression, he retired to Songgwangsa Buliam(Bulilam Hermitage in Songgwangsa Temple) in 1975 to return to the original truth before the practice. He also conveyed Buddhist teachings through various writing activities there as well on the one hand and engaged in the voices of social democratization. I hope that the research of these Beop-jeong’s activities will be actively conducted and the history of social democratization movements in the Buddhist community will be re-established.

The architecture of differences

The architecture of differences

Poizì Kazarss: traduzione di un sentimento

This work deals with Giovanni Belluscio's translation in his own variety, Italoalbanian, spoken in San Basile - Shin Vasil, of Pasolini's Poesie a Casarsa, written in a Friulian dialect. This translation is neither a philological nor a purely literary one, as he says. More properly, it is both a tribute to a great intellectual figure and a reminder of his dead brother, who died far away from his homeland. A similar experiment concerns, on one hand, the linguistic level and the complexity of the codes involved, their role in the different repertoires, and, on the other, the problem of translatability considered from an ethnolinguistic and cognitive point of view.