Interaction Of Philosophy Research Articles

Interaction of Philosophy and Natural Sciences in Byzantine Empire

Interaction of Philosophy and Natural Sciences in Byzantine Empire

The Arewa Symbol

The Arewa symbol is much more than an emblem or a decorative pattern for the people of Northern Nigeria. It is an embodiment of their rich religious, cultural and philosophical heritage. While several works have been written on the Arewa symbol, this paper distinguishes itself by its focus on the interaction of philosophy, culture, and theological ideals in the Arewa symbol. The symbol is, therefore, a metaphorical expression of the philosophical, theological and cultural principles of the Northern region’s heritage. For the purpose of achieving the aim and objectives of this paper, the historical, hermeneutic and analytical methods of inquiry will be used. The paper discovered that the Arewa symbol captures the very essence of Hausa identity and the enduring legacy of Northern Nigeria’s rich tapestry of beliefs, traditions, and wisdom.

The Interaction of Philosophy and Theology in Aquinas's Christology

AbstractAquinas accepts the harmony of faith and reason, but he does not think that such harmony is always easily arrived at. After making some background points about his views on faith, reason, philosophy, and theology, I explore two cases drawn from his Christology. In the first, philosophical thinking influences how we understand revelation; in the second, theological thinking influences how we understand a topic normally thought of as part of philosophy. In both cases, harmony is not pre-given but instead arrived at only through a process of adjustment.

External and Inner Senses in Shams al-Dīn al-Samarqandī in The Context of the Interactıon of the Kalām-Philosophy

İslam dünyası, sınırlarının genişlemesine paralel olarak felsefe gibi farklı düşünce sistemleri ile karşılaşmış ve başta kelâm olmak üzere pek çok disiplin bundan etkilenmiştir. Klasik felsefenin bir bölümü olan mantık disiplininin İslam dünyasına girmesi ile beraber kelâm ve fıkıh usûlü disiplinleri ile felsefe arasında bir etkileşim yaşanmaya başlamıştır. Bu etkileşimi göstermesi açısından felsefe ve kelâm düşünce geleneklerinin tartışma konuları arasında yer alan dış ve iç duyular ayrımı, önemli bir örnektir. İbn Sînâ (ö. 428/1037) bilginin oluşum aşamaları hakkında kendisine tevârüs eden felsefî bilgiyi, dış ve iç duyuların sayısı ile mahiyeti konusunda değişiklikler yaparak revize etmiştir. Yaptığı bu değişiklik, duyular probleminin daha geniş bir alanda tartışılmasına yol açmış ve bilginin oluşum aşamalarına ilişkin tartışmalarda İbn Sînâ’nın önemli bir referans kaynağı olmasını sağlamıştır. Diğer yandan Fahreddin er-Râzî (ö. 606/1210) gibi düşünürler, İbn Sînâ’nın geliştirdiği duyular teorisini, kendi düşünce sistemlerine uygun olmadığı gerekçesiyle tenkit etmiştir. Kelâm ve felsefe ekollerine mensup düşünürlerin ihtilaf ettiği konular arasında yer alan iç duyuları, İslâm filozofları kabul ederken kelâm âlimleri genellikle kabul etmemiştir. Bu çerçevede Semerkandî’nin (ö. 722/1322) konu hakkındaki görüşleri, felsefe ve kelâm disiplinlerinin ilişkisini göstermesi açısından önemli bir yer tutar. Semerkandî klasik dönem kelâmcılarının aksine İbn Sînâ’nin iç ve dış duyu ayrımını benimsemiş ve yazdığı kelâm eserlerinde iç duyular konusunu İbn Sînâcı perspektifle ele almıştır. Klasik kelâm düşünce geleneğinde bilginin kaynakları sadece dış duyular, haber-i sâdık ve akıl iken Semerkandî’nin yaklaşımına göre dış duyuların bilgi edinme sürecini tamamlayabilmeleri için iç duyulara ihtiyaç duyulmaktadır. Nefis terbiyesi ile güçlenen insan nefsinin, duyular olmadan da bilgi edinebileceğini ifade eden Semerkandî’ye göre yetkin olmayan nefisler, dış dünyadaki nesnelerin bilgisini elde edebilmek için dış ve iç duyulara ihtiyaç duyar. Dış duyular olarak adlandırılan beş duyu organının elde ettiği suretler, iç duyulara aktarılarak bilginin oluşum süreci devam eder. Semerkandî, İbn Sînâ gibi iç duyuları (havass-ı hamse-i bâtine); ortak duyu (hiss-i müşterek), hayal (musavvire), vehim, yetkin duyu (mutasarrıf müdrik) ve hafızadan (zâkire) olmak üzere beş kısımda inceler. Bahse konu olan iç duyular Semerkandî’ye göre psikolojik değil, nöro-fizyolojiktir. Bu nedenle iç duyuların beyindeki yerlerini belirlemeye çalışan Semerkandî, yaptığı tespitlerin doğruluğunu ispat etmek için ilgili yerlerin zarar görmesini ve bunun sonucunda idrak yetilerinde meydana gelen işlev eksikliğini kullanır. Bu çalışma ile Semerkandî’nin, felsefenin konusu olan iç duyular teorisini, kelâm ile ilişkilendirip kelâm disiplininin konuları arasında değerlendirdiği ve bu meselede İbn Sînâ’dan etkilendiği gösterilecektir. Böylece çalışmada iki disiplinin etkileşimi ve bu etkileşimin boyutları ile ilgili literatürdeki önemli bir boşluğun doldurulması amaçlanmaktadır. Konu hakkında daha önce bazı akademik çalışmalar yapılmışsa da bu çalışmalarda makalemizin iddiasından farklı sonuçlara ulaşılmıştır. Dış ve iç duyular hakkında Semerkandî’nin görüşlerine yer vermeden önce kelâm âlimlerinin iki duyu türüne yaklaşımları belirlenecektir. Çünkü felsefe ve kelâm disiplinlerinin birbiri ile etkileşimini göstermesi bakımından -her iki düşünce geleneğinin bu mevzuya yaklaşımı oldukça açık olduğundan- iç duyuların varlığı tartışması önem taşımaktadır. Bu nedenle ilk olarak kelâm geleneğinin iç duyuları nasıl ele aldığı incelenecektir. Ardından Semerkandî özelinde dış duyular olarak adlandırılan beş duyu organının özeliklerine temas edilecek ve bunların işlevlerini nasıl yerine getirdiği tartışılacaktır. Son bölümde ise iç duyular ve konu ile ilgili çeşitli problemler üzerinde durulacaktır.

Philosophical Education in Coordinates of Science

The article justifies the inextricable interconnectedness and creative interaction of philosophy, science and education in the course of their historical development. The article focuses on the problem of teaching the course of history and philosophy of science (HFS) in terms of formation of critical creative thinking of the future scientist. The author’s teaching experience of the HFS course at the Faculty of Physics of Moscow State University named after M.V. Lomonosov is described. It is substantiated that the term «science» should be defined, first of all, as a block of natural-science disciplines. The presentation in the lecture course and further elaboration in seminars of genesis and the development of these programmes form the basis for doctoral students’ understanding of the unity and continuity of scientific knowledge in history. The article presents a comparative analysis of positive and negative assessments by scientists of the relationship between philosophy and science. Special attention is paid to the students’ understanding of the method of scientific discussion and the concept of «truth». Examples from both the history of philosophy and history of science are used. It has been shown that discussions alone cannot lead to the discovery of the truth, but they are necessary to further stimulate the development of science and theoretical thinking. The discussions at seminars contribute to the development of communicative practices of future researchers. It cannot be accepted that classical lectures are becoming anachronistic nowadays. The author argues that a classical lecture is not just a text and a content. What is important, first of all, is a direct contact with audience, which entails so-called body language including mimics, gestures and intonations. This language plays an important role from a psychological point of view. It is proposed that discussions among educators and practitioners be organized on the basis of a permanent methodological seminar to discuss the basic issues of the HFS course.

LINGUISTIC ICONOGRAPHY AND MUSIC AS THE EMBODIMENT OF MEANINGS

The interaction of philosophy and literature is clarified in the relationship between literature and music. As distinct genres of art, literature and music have much in common when we consider them in the theoretical context of overcoming the traditional dichotomy of mind and body. The phenomenon of so-called linguistic iconography illustrates the movement of literature beyond the substantial split of man into mind and body. Music also avoids this dichotomy, denying the difference between subject and form. Then the form does not symbolize or express something, but represents a musical meaning. In both cases, literature and music produce embodied meanings, that is, those that lie in reality itself. Semantic poverty and fixation on real linguistic iconography and music enable the process of embodiment of meanings. Perception of the latter involves the use of not only mental but also bodily abilities of man in their cognitive integrity.

On the Question about the History of Interaction between Philosophy and Theology in the Russian Religious Thought

The study gives wide description to the history of the formation and interaction of philosophy and theology in the space of Russian religious thought, from the disciplinary genesis to the fate of individual philosophical and theological schools. The study focuses on the interaction of secular and academic theology with various philosophical movements, as a principle of changing the Orthodox theological paradigm.

Thinking in colors

This article reveals the philosophical grounds of the aesthetics of color, analyzes the correlation between the structures of philosophical and artistic comprehension of coloristics. Interaction of philosophy and art as the forms of cultural identity manifests in the sphere of intellectual understanding of the perception of color and its semantics in painting. In the hidden logic of contemplation of color, can be traced the outlines of the problematic of transcendental and intelligible in art conditions for the aesthetic approach towards chromatic space. Color creates the visual beauty, thus it is apparent why the aesthetic knowledge seeks to clarify to which extent we can assess the experience of color – the result of coloration of light. The art itself creates the so-called color ontology of the world. First the first time, the beauty of color and its perception are analyzed in the context of correlation between art and transcendental traditions of philosophizing  (Descartes, Kant, early Husserl –  his work “The Philosophy of Arithmetic”) that allows matching the key to a new interpretation of the tradition of color. Determination of its meaning requires comparing history and structure of the philosophical and artistic metaphor of color. It is demonstrated that the phenomenon of color is of crucial significance for the aesthetics, as it implies not only comprehension of the problem of correlation between nature and art, but also cognition of the beauty of color, its universal value for all forms of art, profound structures of perception of coloristic phenomena, picturesque unveiling of the color harmony of the painting.

Batman in the Classroom: Academic Philosophy and “… and Philosophy”

Though the interaction of philosophy with pop culture has so far mostly taken the form of books for nonphilosophers that use various shows and movies as sources of examples to illustrate “traditional” philosophical issues, this article contends that serious engagement with the informal philosophical discussions expressed in popular entertainments constitutes a kind of “ethnophilosophy” and should be considered an important part of the discipline. Our disciplinary responsibility for maintaining and considering the history of philosophy ought to include even the philosophical conversations that occur outside the academy; however unlike “proper” philosophy this material may be, it nonetheless represents engagement—sometimes substantial engagement—with the same issues that concern those of us who are considered “professional” philosophers, and thus is legitimately of interest to us.

Взаимодействие философии и художественной литературы как проблема метафизики искусства

Взаимодействие философии и художественной литературы как проблема метафизики искусства

The Creation of the Concept through the Interaction of Philosophy with Science and Art

In What Is Philosophy? we find philosophy devised as that power of thinking and creating which, in a division of labour with science and art, creates the concept. This division of labour points to the free interplay of Reason, Understanding and Imagination in Kant's Critique of Judgement and enables us to affirm, without obliterating the differences in kind, the non-hierarchical relationship between the three forms of thought that is asserted by Deleuze and Guattari. However, as powers of thinking and creating, philosophy, science and art do not inscribe themselves in a transcendental subject. Rather, Deleuze and Guattari conceive of them, following Spinoza's ‘creating nature’, as powers that express themselves in an attribute in which every thinking subject participates.

Persons in Relation

Although their work can be situated within wider British and European intellectual trends, the interaction of philosophy, theology and psychotherapy was particularly marked among several important Scottish thinkers of the mid-twentieth century. Their cross-disciplinary interactions gave rise to distinctively personalist approaches in psychotherapy and counselling, often including theological elements. Such interactions were significant both for developments in therapeutic practice and initiatives in pastoral care within the churches. An exploration of this complex set of interactions is offered, followed by some critical reflections upon the relationship of theology to psychotherapy. The continuing value of holistic and person-centred approaches is maintained.

History of Islamic philosophy

The Legacy of Greece, Alexandria, and the OrientI.The Near Eastern Scene in the Seventh CenturyII.The Translations of Philosophical TextsIII.Pre-Socratics, Peripatetics, and StoicsIV.Neo-Platonic Elements: The Apocryphal Theologia Aristotelis and the Liber de CausisV.Persian and Indian InfluencesEarly Political and Religious TensionsI.The Religio-Political FactionsII.The Rise of Islamic Scholasticism (Kal?m)Beginnings of Systematic Philosophical Writing in the Ninth CenturyI.The First Systematic Philosophical Writer in Islam: Al-Kind?II.The Rise of Naturalism and the Challenge to Islamic Dogma: Ibn Al-R?z?III.The Progress of Free Thought and Religious HeterodoxyThe Further Development of Islamic Neo-PlatonismI.Al-F?r?b?II.Ibn S?n?Neo-Pythagoreanism and the Popularization of the Philosophical SciencesI.Philosophy, the Handmaid of PoliticsII.The Mathematico-Philosophical Presuppositions of the BrethrenIII.The Cosmology and Metaphysics of the BrethrenIV.The Psychology and the Epistemology of the BrethrenV.ConclusionThe Diffusion of Philosophical Culture in the Tenth CenturyI.Ab? Hayy?n Al-Tauh?d?II.MiskawayhIII.Yahia b. 'Ad?The Interaction of Philosophy and DogmaI.The Eclipse of Theological RationalismII.The Ash'arite School and the Formulation of the Occasionalist Metaphysics of Atoms and AccidentsIII.The Systematic Refutation of Neo-Platonism: Al-Ghaz?l?The Rise and Development of Islamic Mysticism (S?fism)I.Ascetic OriginsII.Pantheistic Tendencies: Al-Bast?m? (or Al-Bist?m?)III.Synthesis and Systematization -Al-Ghaz?l? and Ibn 'Arab?IV.R?m?, Supreme Mystical PoetV.S?fi Orders: S?sim TodayThe Arab-Spanish Interlude and the Revival of PeripateticismI.Beginnings of Philosophical Speculation in Muslim Spain: Ibn Masarrah Al-Majr?t?, and Ibn B?jjahII.Ibn Tufayl and the Natural Progression of the Mind Toward TruthIII.Ibn Rushd and the Defense of AristotelianismPost-Avicennian Developments: Illumination and the Reaction against PeripateticisimI.Al-Suhraward?II.The Subsequent Development of Illuminationism: Sadr Al-D?n Al Sh?r?z? (Mulla Sadr?) and His SuccessorsIII.The Continuity of the Ishr?q? Tradition in PersiaTheological Reaction and ReconstructionI.Literalism and Neo-Hanbalism: Ibn Hazm, Ibn Taymiyah, and Muhammad B. 'Abdul-Wahh?bII.Moderation and Decline: F. D. Al-R?z?, N. D. Al-Nsaf?,Al- ?j?, Al-Jurj?n?, and Al-B?jur?III.Reaction and Reconstruction: Ibn Khald?nModernist TrendsI.The Emergence of the Modernist Spirit: J. D. Al-Afgh?n? and Muhammad 'AbduII.Islamic Philosophy in India and Southeast AsiaIII.Modernism in India: Sayyid Ahmad Kh?n, Ameer Ali, and Muhammad Iqb?lContemporary TrendsI.Liberalism, Secularism, and FundamentalismII.Existentialism, Positivism, and MarxismIII.Postmodernism and Hermeneutics