Opinions Of Philosophers Research Articles

The color of Philosophicalism among a group of contemporary Shia commentators: A typical applied Study on the interpretation of “The Concepts of the Qur’an”

Undoubtedly, for the interpretation of the Qur’an, there are principles and rules that attention for them are mandatory for the interpreter of the Qur’an, among these principles is to follow the method of the Salaf and not mix the interpretation with anything else. This is what the Prophet (PBUH) mentioned: “Whoever interprets the Qur’an based on his own view and opinion, his place is Hell.” For this reason, scholars have prohibited the interpretation of the Qur’an based on the opinions of philosophers and the wonders of their philosophy, and the interpreter should not use philosophers as his guide in the interpretation of the Holy Qur’an. We see that some Shia commentators criticize the Sunnis and claim that the Sunnis have harmed themselves by not taking tafsir from its pure sources, “the Ahl al-Bayt of the Prophet” (as will be explained in this article) but they themselves are in a worse situation than what they criticize others for, and that is abandoning the interpretation of the Sahaba and Tabi‘in and following the views of the philosophers and this category applies exactly to them who say: They see straw in the eyes of others, but they do not see the branch of the tree in their own eyes. This discussion clarifies the extent of the influence of Philosophicalism on the contemporary interpretations of the Shiites through a brief sampling of an important interpretation of their interpretations, that is, the interpretation of “The Concepts of the Qur’an” by Jafar Subhani, who is considered one of the most prominent contemporary scholars and one of the critics of sunnite (as I mentioned in this article) in Iran. Also, this article informs us about the sources of contemporary Shiite interpretations, that is, those who are influenced by them in rationality and theology. From this discussion, it becomes clear to the respected reader, the method of interpretation by opinion in the eyes of contemporary Shia. The results of this discussion show that many contemporary Shiite scholars followed the path of philosophers such as Mulla Sadra, Ibn Sina, Nasir al-Din al-Tusi, Fakhr al-Din al-Razi and others. Not only have they filled their interpretations based on the opinions of these scholars and the opinions of the Mu’tazila sect before these scholars, but, they have considered the opinions of those scientists as an illuminating light for the light of their path In this article, a critical descriptive method is used, and the field of applying and taking examples, the interpretation of “The Concepts of the Qur’an” by Ayatollah Jafar Subhani, is determined.

CULTURE SHOCK IN MEDIA DISCOURSE: PHILOSOPHICAL ANALYSIS

The article examines the philosophical opinion of Confucius about benevolence as the core of culture and the justification of the idea of its achievement; it is found that the followers of Confucius studied and improved his teachings, enriching the concept of benevolence and shaping the cultural spirit of the Chinese people. The role of Confucianism in the formation of its unique national character is proven. Challenges to the traditional Chinese concept of kinship from the culture of numbers are considered, which affects political life, education, and everyday life. Thanks to the analysis of the discourse of the media space, the influence of digital media on culture as a whole, as well as the inevitability of culture shock between traditional culture and the culture of the digital, is substantiated.

The ritual artistic presence of the Marionette actor

The research dealt with the ritual artistic presence of the marionette actor, relying on a series of formation principles in scenic construction, in addition to its reliance on the transformation of the actor’s physical and psychological capabilities as a product of the philosophical awareness of the era. The actor acquires them and thus resembles the absent other and gives him a spirit that makes him an active presence, then transforms him into an object. (Marionette) with a mass that is organized and harmonious in its composition and formation. Therefore, the research was founded on four chapters. The first (methodological framework) contained the research problem, which was defined by the following question (What is the ritualistic artistic presence of the marionette actor in the firewood ritual show?), and the goal of the research is (to identify the ritualistic artistic presence of the marionette actor in light of technical harmony). The second (theoretical framework) included two sections, the first dealing with (presence in philosophical opinions), and the second (the ritual artistic presence of the marionette actor in theatrical experiences). The third chapter included the research procedures, and the fourth chapter included the results and conclusions that confirmed the effectiveness of the actor’s ritual presence through technology. A performance revealed by the show's actor, in which the process of transformation between self and other went through several stages that formed a tangible and influential ritual reality.

Основной вопрос философии: диалектика субъекта и объекта познания в немецкой классической философии и марксизме

The aim of the study is to examine the fundamental question of the relationship of consciousness (thinking) to being in its historical dynamics using German classical philosophy as an example, which represents the culmination of the development of classical Western European philosophy in the Modern era. The research hypothesis is that the fundamental question of philosophy objectively existed in Western European philosophy at all times regardless of the subjective opinions of various philosophers on this matter, taking on a specific form of expression corresponding to the logic of the historical development of cognition. By means of analysis, it was found that in German classical philosophy, the second side of the fundamental question of philosophy was predominantly discussed in connection with the conversion of ontological questions into gnoseological ones and then into ontognoseological ones. In polemics with representatives of German classical philosophy, Marxism took another step forward, offering its own solution to the problem by showing the necessity of moving beyond gnoseology into the realm of praxis. Subsequent development of the problem led to the creation of the general theory of activity based on methodology.

Doxography and Eschatology in Clement of Alexandria

Abstract In strom. V.9.1 and strom. V.14.103–106, Clement of Alexandria presents opinions (doxai) of Greek philosophers regarding ‘eschatology’. By making use of so-called doxographies (i.e. the collection of philosophical opinions on a particular topic), Clement employs a popular method in contemporary philosophical debate. In this article, I will show how Clement reinterprets philosophers’ opinions and modifies them to construct a philosophical proof for (Christian) eschatology. It allows him to make controversial topics such as ‘final judgement’ and ‘resurrection’ more plausible to his philosophically educated readers, as according to him, these ideas have already been discussed and confirmed by several well-known philosophers (Heraclitus, Empedocles, Plato and the Stoics).

Hindu Religious and Philosophical Concept in Context of Globalization and Multiculturalism: “Jivatman”

In the 20th and 21st centuries, active interactions have occurred between representatives of various cultures and traditions. This influences religious and philosophical concepts, including those in India. Modern people wish to learn more about ancient Hindu concepts and values. The concept of the soul plays an important role in the formation of personal and cultural identity. In this article, we focus on the term “jivatman.” Within the framework of Indian culture and philosophy, concepts such as “Atman,” “Paramatman,” “jiva,” and later “jivatman” are integral to the traditional heritage that is preserved and passed down through generations. In the context of philosophical knowledge, it is important to distinguish concepts such as Atman and soul, since they have different meanings in the religious and philosophical traditions of India. Atman is the inner Higher Self, while the soul (jiva) is the bearer of life and is subject to the laws of karma. Some philosophers and researchers identify “jivatman” as a synonym for “jiva,” meaning the soul, while others equate it with the concept “Atman.” Cultural memory plays a key role in preserving this heritage, and the various interpretations of the term “jivatman” can be attributed to the processes of globalization and the politics of multiculturalism. We examined the interpretation of the term “jivatman” in dictionaries, analyzed its use in ancient texts, and considered the opinions of philosophers, neo-Hindu religious leaders, and researchers, including Mircea Eliade, Sri Aurobindo, Srila Prabhupada, and others. The emergence of representatives of the “new Indian mythmaking,” such as Devdutt Pattanaik, also influenced modern Hindu religious and philosophical thought. Analyzing his works, we observe a tendency to conflate the two terms (Atman and jiva) leading to their identification as a single concept. Our research indicates that Devdutt Pattanaik’s analysis often lacks depth and fails to delve into the fundamental essence of Indian philosophy. This tendency towards simplification can lead to a superficial comprehension of the foundational principles and ideas that form the basis of Indian spiritual traditions.

PSYCHOLOGICAL ANALYSIS OF JEALOUSY IN RELIGIOUS AND PHILOSOPHICAL SOURCES

The article reflects religious views on jealousy. In addition, the opinions of philosophers about envy are given.

Historical, Theoretical and Methodological Aspects of Conflicts

The present paper deals with the scientific assessment of the origin, prevention and regulation of conflicts as one of the challenging problems in the world. 
 It is common knowledge that conflicts are the concomitant phenomena of human relations and are defined by both subjective and objective attitudes. The study of conflicts dates back to ancient times. In Western science, it is also considered a means of development. Considering these facts, we have discussed and analyzed the opinions of the English philosophers and sociologists along with the standpoints of various scholars like R. Park, L. Coser, G. Simmel, R. Dahrendorf, A. Adler, Z. Freud, etc.
 The present paper discusses the nature, types, and management techniques of conflict as well as the key influencing factors to be taken into account when diagnosing the conflict.
 In addition, the papers emphasizes the crucial importance of negotiations as the best means of communication and the contributing factor to conflict regulation, and draws a parallel between the two relationships - conflict regulation and conflict elimination (when talking about the ways of conflict resolution) that may lay the foundation for a new conflict in the future. 
 The paper provides examples of the development of violent conflict in a non-communicative, unstable, unjust, frightening and extremely negative emotional background that causes severe mental trauma and pain and is passed on to the next generation (For example, the Civil War in Georgia, Conflicts of Abkhazia and the so-called South Ossetia, Russo-Georgian War in August, 2008, etc.).
 Within the framework of the paper, we considered it necessary to analyze peace as the opposite event of conflict and discussed the concept of “dynamic stability” based on the example of August War in Georgia. When approaching the issue of a conflict situation, we identified four types of attitudes: conflict management, resolution, transformation and complete elimination, where the specific conflict situation and environment must be taken into account (For example, the Kosovo conflict in 1999 that was an open conflict resulted in the death and displacement of lots of people). We have noted that such conflicts require both settlement and resolution.
 Thus, scientific assessment of the conflict helps to identify optimal management options. Considering the situational analysis is an important factor for eliminating the local conflicts, so that it does not spiral into a conflict of systemic nature.

Проблема справедливости в антиеретическом дискурсе св. Ипполита Римского

The article examines one of the key episodes of the semantic transformation of the moral and political category of justice, its fate in the era of the Christianization of philosophy. The article analyzes a Greeklanguage polemical treatise of the 3rd century A.D., known as the "Philosophoumena" (or more precisely, "Philosophical Opinions, or a Refutation of All Heresies"), recently attributed to Hippolytus of Rome, a prominent representative of pre-Nicene patristics. The article shows that in this treatise, justice appears as a significant concept used in a number of contexts. First of all, the author of the treatise is armed with justice for the trial of heretics, criticizes their own claims to justice. He argues that all heresies are a direct consequence of Greek philosophical teachings, and for this reason, justice occupies an essential place in the retelling and quotations of classical ancient Greek thinkers. At the same time, justice is an important component of various heretical cosmologies, theologies, and traditions of social organizations. In addition, justice appears as a theological attributive category: in heretical teachings, Christ is referred to as the fairest man, and one of several gods of pluralistic Gnostic theology is endowed with the property of justice. Hippolytus himself uses the category of justice in the narrative of "divine economy", where it is associated with the appearance of "the law and the prophets" and the incarnate Messiah. Thus, Hippolytus' anti-heretical discourse reflects the contradictory image of late-Antique philosophy and the early history of Christianity and shows justice as a term relevant both for the ancient philosophical tradition of the late Roman period and for the emerging heretical and "orthodox" Christian religious traditions.

Jews in Republican Rome: The literary sources

There is considerable literary evidence that gives us some insight into the Jewish culture in the city of Rome from different perspectives after the destruction of the Second Temple in 70 CE. Yet, there are few primary accounts of Jews in the city of Rome during the 1st century BCE. In this article it is argued that there was already a significant Jewish population in Rome during the middle of the 1st century BCE and it already had a noted influence on daily life in the capital city. In the wake of the Roman Republic’s imperialistic successes, the city saw an influx of foreign peoples and cultures, including Jews, and they were mentioned in the literature of the time. The little that was written about Jews during this time pertain to those aspects of their culture and religion that appeared peculiar to the Romans, especially in the so-called higher genres of philosophical treatises or history. Yet, we also have texts describing everyday live in Republican Rome – lyric and elegiac poetry. These, too, feature references to Jewish culture. Although Roman poetry is never explicitly interested in Jews or Jewish people, it did paint a picture of Rome at street-level, so to speak, through the eyes of a literate citizen and this picture sometimes included Jews. In this article this type of evidence available to us will be reconsidered to fill in the gap in our historical knowledge.Contribution: This article presents an interpretation of Jews and Jewish practices mentioned during the 1st century BCE in Roman poetry. The poetry of Tibullus, Horace and Ovid, written from a Roman perspective, have been contextualised in their literary traditions and informed by the established philosophical opinions of the time from Cicero, Varro and Lucretius. The result is a useful discussion of how extensive and how reliable these sources are for the understanding of Jewish culture in Rome during the 1st century BCE.

AI를 활용한 글쓰기에서 디지털 리터러시와 공감을 위한 네오필리아

This paper attempted to examine digital literacy in writing using artificial intelligence and find a reasonable application plan to suit future writing. Today, the development of conversational artificial intelligence platforms enables information sharing and is being applied to writing in various forms. However, since there are pros and cons to using artificial intelligence in writing, it is necessary to closely examine the current application standards and apply them to academic writing. Considering this situation, this paper attempted to examine desirable legal standards and unreasonable cases, focusing on the application of ChatGPT (conversational artificial intelligence), which was launched in early 2023. In addition, it was designed to check in advance inappropriate results in writing using ChatGPT by referring to the opinions of philosophers who proposed creative writing. Today, finding a direction that suits reality is an important task in writing using artificial intelligence, so this study will help find timely value and future predictability.

У ПОШУКАХ ПІДСТАВ СОЦІАЛЬНОГО В ЕПОХУ ПІЗНЬОГО МОДЕРНУ ТА ПОСТМОДЕРНУ: РАДИКАЛІЗАЦІЯ РЕФЛЕКСИВНОСТІ Е. ГІДЕНСОМ ТА АБСОЛЮТИЗАЦІЯ УЯВНОГО К. КАСТОРІАДІСОМ

Completion of modern generates a question, that, actually, is reality and whether it is possible in general according to her theoretical description. In a background it there is various postmodern reinterpretations of social – from a statement about disappearance of social to his rescue through radical rethinking. Anthony Giddens belongs to the philosophers that try to "prolong" the lives of modern through his radical rethinking in the epoch of globalization. And a philosopher does it through the radicalization of one of the basic foundations of modernity – through radicalization of reflection, that is investigated in the article. The dynamism of social life destabilizes an everyday life that already is not provided in a complete measure by the mechanisms of tradition but needs, in the opinion of philosophers, an all greater reflection. Giddens's postmodernism is the globalists of risks, uncertainty, the end of the direct power of traditions, and radical reflection that outpoured into the reflexive proactivity of the self and needs an articulated and conceptually defined imagined in Castoriadis. Cornelius Castoriadis reacts somewhat differently to the realities of a rapidly changing world. Dissociating himself from the functionalist mainstream of social theory, from the tradition of "interpretive sociology", trying to conceptualize the dynamic environment as it is, which constantly generates various forms of social life, the philosopher problematizes and absolutizes the concept of the imaginary, which keeps the rational in itself in a primordial and infinite indistinctness. The social concept of Cornelius Castoriadis involves the criticism of "naive realism" in the perception of social life, the separation from the "functional-economic" view as an exemplary embodiment of "real-rational" thinking and the identification of the symbolic component of social "things" and the understanding of institutions as functional and symbolic networks. So, if the dynamism of postmodern social life prompts Giddens to radicalize reflection, then the loss of stability and intelligibility leads Castoriadis to thematize the imaginary, virtual dimension of social life, to develop a metaphorical ontology of the "magma" of social imaginary meanings.

Paradigm of religious dialogue, Mediterranean period of interfaith studies

Paper is a kind of historical sociology of religions for philosophical understanding of Al- Muhyiddin Arabi's research as a lasting paradigm in dialogue of religions. Mediterranean is place where greatest number of God's prophets were sent, and voice of prophecy of many prophets from Adam to Khatam can still be heard in that space. AL-Muhyiddin Arabi (1240), who started classical studies of religions, originated from Western Mediterranean and presented his works in eastern Mediterranean. His research has come as a paradigm that governs understanding of religions in their common subject, nature of prophets. Discussion of religions dialogue, in modern era, it is basically a question of oriental studies. Which Orientalism put it in two paradigms of Crusades and global unity of religions? Hypothesis of research is that dialogue between religions is an anthropological debate and is close to natural requirements of man. And good orientalist views are close to it. Discussion in paradigm of religions has a pattern of combination of philosophy and sociology, its origin is beyond science of religions. Dialogue of religions has a philosophical ontology in field of human existence and is a logical paradigm. There is a linear and circle approach to human history and in every attitude to history, religious dialogue, has a physical existence. Field of this philosophical opinion is anthropological process in history of sociology. In process of anthropology, there are at beginning of creation homogeneous group of people, without grounds of separation, and societies were homogeneous, and uniformity was their only characteristic, but societies also have secondary characteristics, which is essential necessity of change. And prophets who organize changes. Therefore, dialogue between religions has an existential place in societies, like reason for their existence, and it is a part of anthropology, and it has been investigated in combined science of philosophy and sociology in this research, and it shows that constant existence of dialogue between religions always has its own suitable contexts and has its own suitable contexts and discussion of religious dialogue in context of political issues is belonging complications of opposites orientalism circles, and in positive orientalism, attention is paid to ontological aspect of relationship between religions, and discussion of religions in this orientalism is closer to principle of ontology of religions, because religions are naturally for order. And the multiplicity of societies have arisen and their existence is rooted in people whose existential roots are of a uniform nature, and multitude of societies goes back to unity between people that existed in beginning because unit of society is Human(Nas). But according to historical Arrangement, in any way there are many societies.

How Should We Read Maimonides’ Guide of the Perplexed? Clues From Al-Harizi’s Translation

The objective of this scholarly article is to undertake a comparative analysis of three distinct medieval translations of the introduction to Maimonides’ “Guide of the Perplexed.” Specifically, we will examine the translations provided by Shmuel ibn Tibbon and Yehuda Al-Harizi, as well as the Latin translation. The focus of our analysis will be on two particular passages that play a crucial role in comprehending Maimonides’ intended approach to reading his work. Within the scope of this article, we will demonstrate that Ibn-Tibbon’s translation successfully preserves the essence of the original Judeo-Arabic text, thereby allowing for the interpretation of Maimonides as a radical (naturalist) philosopher. In contrast, Al-Harizi’s translation negates this potential interpretation, thereby excluding the possibility of viewing Maimonides in such a light. Notably, the medieval Latin translation aligns itself with Al-Harizi’s position and translation choices. By critically examining these translations and their respective implications, we aim to shed light on the significant impact that translation choices can have on the interpretation and understanding of philosophical texts. Ultimately, this investigation contributes to a broader understanding of Maimonides’ philosophical outlook and the challenges posed by different translations of his seminal work. The different ways of reading Maimonides’ Guide of the Perplexed is the subject of a very important and impassioned debate which has been raging from the time of the Guide’s publication until today.1 Was Maimonides a naturalist thinker who believed that religion is only needed for social and pedagogical reasons, and who based all his metaphysical opinions on philosophical argumentation? Was he a true believer who affirmed the main monotheistic and biblical positions such as creation,2 and argued for these positions against the philosophers, especially Aristotle?3 Or, perhaps he was a skeptic who doubted the possibility of humans having access to irrefutable truth?4 In seeking to answer these questions, the debate concerning the Guide condenses its focus to two major questions: 1. Is it justified for the philosophical interpreter to assume that Maimonides’ philosophical opinion is actually radical, i.e., naturalist, despite Maimonides’ explicit rejection of naturalism in the Guide (for example II:29)? 2. Does Maimonides think that humans can reach an unassailable knowledge of the secrets of religion and nature?

Al-Muʾtaman ibn Hūd in Context: Kingship and Philosophy in al-Andalus (10th-11th Centuries)

Abstract In the Islamic world, the idea of the “philosopher-king” became a relevant theme particularly from the tenth century onwards. Al-Fārābī, the political philosopher of Islam par excellence, discussed the perfect city ruled by the philosopher-king along the lines of Plato. Although al-Fārābī’s political thinking is susceptible to various interpretations, it contains a key idea that was most particularly significant for his readers: that human beings must seek perfection and the utmost happiness in theoretical life, but that utmost perfection and felicity are only possible within the virtuous city ruled by the philosopher-king. In al-Andalus, al-Muʾtaman ibn Hūd, king of Saragossa (r. 474/1081-478/1085) seems to follow these ideals. Al-Muʾtaman was a philosopher and a mathematician when he ascended the throne. Given that the scholars of his time and of the generations that followed criticised him for his religious beliefs and philosophical opinions, it may well be that he attempted to rule as a philosopher-king. This article presents, on the one hand, a study of the personal and intellectual biographies of al-Muʾtaman, and on the other, an analysis of the relationship between the rational sciences and the society that generated a king of his calibre, focusing above all on its intrinsic complexity and its roots (the intellectual legacy of Umayyad Cordova). In this way, the article provides insights into the relationship between knowledge and power and, more particularly, into the legitimising role of secular knowledge inside religiously oriented societies.

Viscus Cycle of Power Practice in South Asia: A Philosophical Opinion

Leadership is crucial for achieving any development and goal for any country. This paper aimed to develop the cycle through which the power is circulating. In this paper, the word viscus stands for a hidden core fact. The Viscus cycle is defined as the circulating factors which use to achieve vision and goal of come in ruling power of a country through good, bad, or even worse action. The paper answers questions on South Asian countries those practicing democratic rule and killing leaders to come in rule by use the viscus cycle of power practice. An extensive literature review was conducted to understand the reciprocation of the verdict course and power. Out of south Asian countries, India, Bangladesh, Bhutan, Nepal, and Pakistan were deeply reviewed. These five countries were the countries of study. The standard and regular phenomena were identified from which the viscus cycle made. The cycle contained four major boxes with four distinguished colors. The Centre red is for power and superpower, the yellow color is for invisible force, the grey is for prominent stakeholders or community, and the green stands for shadow power. Philosophical assessment of the public domain revealed that power is circulating within the mentioned four (superpower, invisible strength, distinguished community, and shadow power) fact to date. Considering the paper as review work, the paper concludes with a recommendation that this is the time countries of the world need to work on continuous self-assessment of leaders regarding their guidance and order to their workers (and supporters) that will assist in preventing violent, death, and war.

«Тайна» псевдонимов Кьеркегора

Unriddling S. Kierkegaard’s pseudonyms is important for interpretation of his philosophical views. That is why the issue of his pseudonyms remains one of the most important problems for historians of philosophy and commentators on Kierkegaard’s works. This paper analyses various points of view on the reasons for Kierkegaard’s use of pseudonyms in his philosophical works. Among the opinions of various philosophers presented in the article, key hypotheses can be distinguished viewing pseudonyms as the following: literary characters; Kierkegaard’s experiment; a search for self-identification; understanding the past; an alternative to Hegel’s The Phenomenology of Spirit; alternative forms of human existence; roles played by S. Kierkegaard, who is also the author of these plays; demonstration of representative figures showing the boundaries of forms of human existence; a way to overcome loneliness; means of indirect communication; dissociation of Kierkegaard’s personality. The author believes that the concept of conceptual persona (or character) used by Deleuze and F. Guattari allows us to reveal the “secret” of Kierkegaard’s pseudonyms, since this concept demonstrates the complexity and multidimensionality of pseudonyms. Applying the concept of conceptual persona is relevant since pseudonyms have the same properties as conceptual personae: 1) like conceptual personae, pseudonyms are autonomous from their creator and express their own worldview; 2) dialogism, intrinsic to them, allows them to reveal through dialogue the idea embodied in a pseudonym; 3) among the pseudonyms there are no sympathetic pseudonyms expressing the author’s point of view or antipathetic pseudonyms opposing the author; 4) like conceptual personae, pseudonyms form a plane of immanence; 5) pseudonyms are not identical to a social role or the concept of literary character.

Islamophobia, Hatred and Violence against Muslim Communities in the West and Real Picture of Islam

The aim of this research was related to Islamic studies which reflect the historical information coupled with religious and cultural studies along with philosophical opinions. Due to Islamophobia, the real and appropriate picture of Islam is distorted so the focus of the current study was on the related improvement that supports and stimulates the real picture of Islam in the world. Therefore, the study aimed to examine the Islamophobia hatred, and violence against Muslim communities in the west and the real picture of Islam. For this purpose, the data collected was qualitative, such that secondary data was critically analysed by the tool of content analysis. It was analysed that the concept of Islamophobia had originated in the 19th century and this term in the early 20th century had been redefined. Islamophobia was a new practice of racism where judgments and discriminations are focused and targeted on the religious community, also known as ‘cultural racism’. Anti-Muslim sentiments had experienced a rapid rise in the west over the past few decades. Post 9/11 era had led to a global shift, racism towards Muslims was observed in fields like education, economy, labor market, and international relations. Moreover, anti-veil campaigns and the killing of immigrants were another outcomes of the Islamophobia mindset in the west. Moreover, it had been found in the findings that the events like 9/11 and the continuous conflicts in the Middle East had a destabilizing impact on Muslims as well as western countries. Due to which this Islamophobia attitudes are on the rise in western culture. It was recommended that for Muslims to continue there was a need to spread the real teachings of the peaceful religion Islam in their social circles.

Evolution of Society in the Light of the Philosophy of Technology

The article provides the general opinion of philosophers, scientists, and engineers heading institutes and centers of Samara National Research University regarding the issues of scientific and technological progress, social management problems under the condition of digital reality, human functions in new artificial environments. The technology is classically understood as satisfaction of human needs through the ability to apply knowledge of the laws of universe or nature in the broad sense. With advances in technology, the artificial human environment, the metacosmos, emerges. It is formed by technologies: by energy conversion machines, information processing machines, and presently by artificial intelligence. The evolution of the artificial environment, caused by scientific and technological development, entails social transformations, changes in the goals and methods of management system in human communities. Nowadays, the accumulated amount of contradictions of the information society testifies to the need of the search for a new form of organization of social structure, for new goals that would include human development, its creative potential growth, increase of the role of man in scientific and technological development. The authors discuss what the artificial intelligence technologies creating a new artificial human environment should be like to meet those goals. The article analyzes the impact of the fourth industrial revolution on the transformation of society. The question is raised from what philosophical positions one should understand man, society, technology, social development, and its goals. Analyzing the fundament for the philosophy of technology concepts of human, space, evolution, technology, artificial nature, the principles of the society 5.0 are introduced, which were formulated by Noritsugu Uemura. The authors conclude that the development of the artificial intelligence technologies provides opportunities for consistent unlocking the human potential, for advancement in personal growth, and finally for overcoming the crisis of the imbalance between the technological and the human, which characterizes contemporary information society.

THE AESTHETIC DISCOURSE OF DECORATIVE ART )ISLAMIC CIVILIZATION AS A MODEL)

Islam is a major turning point in the life of the nation in particular and humanity in general, because the impact of the Arab-Islamic civilization on human life as a whole is still visible. Art was a manifestation of the Arab Islamic culture and that it represents a pattern of human civilization patterns. Arab Islamic art is one of the important tributaries that accompanied the life and development of the Arab Muslim man. Islamic religious buildings, such as statues, pictures, and other tools used by the Christian churches in their rituals, as these teachings prevented from imitating nature completely. The abstract of the reality of the Creator. This spiritual identity of art is the prominent feature that has marked the history of Islamic art, in all its diverse fields, from diagnosis to abstraction. The Arab-Islamic personality crystallized under the Islamic religion, and art and its aesthetics became a source of interest for Muslim philosophers of beauty, including Al-Ghazali, Abuhyan Al-Tawhidi and Al-Farabi, because Islamic religious thought is far from everything that is analogous in Islamic art so as not to be an emulation of the Creator. From here, the research problem started with the following question: What distinguished the decorative art from the rest of the Islamic arts through its vast civilization from the other arts? And to what extent does it include the aesthetic dimension within the opinions of Muslim philosophers who are interested in the aesthetics of art? 1-As for the importance of the research, it focused on: the possibility of considering it a source for those interested in studying decorative. 2-The possibility of seeing the aesthetics of decorative art and the artist's orientation to this type of art.