Sayings Of Philosophers Research Articles

Yury Arzhanov. Syriac sayings of Greek philosophers

Yury Arzhanov. Syriac sayings of Greek philosophers

Friedrich Hölderlin or Emanuele Severino? The Sacral Dimension of Nature in the Context of Modern Technology

The main purpose of inquiries undertaken in this study is to present a synthesis of the views of the German poet Friedrich Hölderlin and the Italian thinker Emanuel Severino on nature and technology, and to analyze the contemporary manifestations of the re-sacralization of nature in many ecological currents, as discussed in her studies by the French philosopher Chantal Delsol. For Hölderlin, nature is never limited to being an empirical object of scientific investigation. It is a divine reality that does not undergo change. It is a space inhabited by the sacred. Nature constitutes the sacred All, beyond which nothing else exists. Severino, in turn, analyzes the impact of modern technology on nature, man and the entire existing world. He believes science and modern technology have become an extremely effective tool of man’s dominion over the natural world. The Italian philosopher says that today the human will to power applied to nature leads to its objectification and desacralization. Delsol, on the other hand, points out that throughout Western culture we are now witnessing the birth of a new religion of nature, which is a modern form of ancient paganism. The analyses performed demonstrate that, on the one hand, nature is currently being subjected to profound changes due to science and technology, while on the other – its former sacral character is being restored, forming the foundation of a new form of religiosity.

مولانا عبيد اللہ سندھیؒ کے تفسيری منہج کا تجزياتی مطالعہ

Maulānā Obaid Ullāh Sindhī has rendered valuable services in the interpretation of the Holy Qur’ān. In the light of his knowledge and experience, he imparted Qur’ānic lessons to his students which are diligently compiled by his students. Maulana Obaid Ullāh Sindhī introduced a new style in the field of exegesis, Unlike other interpretations, Molānā Sindhī’s interpretations discussed the political, economic, social, and revolutionary movement for social development and survival of human rights, His exegesis also argued with the books of Shāh Waliullāh, sayings of philosophers, teachings of other heavenly religions and their religious literature and with the exegesis of other interpreters. Maulānā Obaid Ullāh Sindhā's interpretations are mostly based on the axis of collectivism and revolution. He mostly explained these ideologies in his interpretations. That’s why Molānā Obaid Ullāh Sindhī’s style of interpretation is very different from the traditional style of interpretation. Keywords: Methods in the Interpretation of Qur’an, Style of Maulana Sindhi, Exegesis of Qur’an and its Principles in the sub-continent

THE INFLUENCE OF GREEK PHILOSOPHY ON ISLAMIC CULTURE AL-TAWHIDI IS A MODEL

The East, with its ontological history, is full of religions, and the spirituality of the eastern mind is evident in its love for the literature of proverbs and wisdom that it was able to formulate, and its sanctification of the word is only due to its magical impact on himself; It is his consolation for his painful reality! It deals with its concepts and religious and worldly matters, and that he did not digest Greek philosophy until after the writers presented it with short sentences with wise meanings from the sayings of its philosophers! It is known that wisdom and proverbs are advice, guidance, advice and exhortation, expressing a subjective experience, length of contemplation and insight into life matters, and they often have moral dimensions and that they are suitable for all human societies in a time and place. The concept of culture is so complex that it includes all human aspects. Speaking about the impact of Greek culture on Arab culture or even the presence of multiple connections, it stems from the phenomenon of influence and influence. Greek philosophy was mixed with Islamic thought and culture in the Abbasid era in general, and Arabic literature in general. In particular, it became one of the tools of expression, and the Greek philosophical culture penetrated into the Arab culture (its terms, concepts and sayings of its philosophers) until it spread in its three types: pure philosophical culture, literary philosophy, and philosophical literature. Islamic Society As the names of Greek philosophers gained popularity among members of society in all its classes! The research focused on the issue of the impact of Muslim writers on the dissemination of Greek philosophical culture in the Abbasid era, taking from Abu Hayyan al-Tawhidi (d. 414 AH / 1023 AD) as a model; Although al-Tawhidi was not unique in mixing literature with philosophy; But it is a typical example of the writers of the Abbasid era who were influenced by Greek philosophy and whose literary culture was mixed with Greek philosophy. Greek philosophy has spread among members of the Islamic community by publishing the wisdom, proverbs and sayings of Greek philosophers and scientists. The research was divided into three sections that dealt with the first topic: the relationship between literature and philosophy, while the second topic: the reasons for monotheistic influence on Greek philosophy, and the third topic: it follows the impact of Greek philosophy with the works of monotheism.

La Puissance et son nombre, d'Abélard à Kepler

Power and its Number, from Abelard to Kepler. Catholic theology has always held, contrary to what the philosophers say, that God can do everything: his power is infinite, he always has a reserve of power and this reserve is not exhausted in the opus creationis. Thus, God's power is divine because it is incomprehensible. Therefore, there is an essential equivocity in the potentia Dei, which cannot be confused with the power of nature. What are examined here instead are some of the arguments in favor of the opposite thesis. Let us take seriously a logical objection: by saying that divine power is inexhaustible, is this not to assert the impossibility of its being exhausted and, in so doing, to impose on it a limit which, by definition, it cannot bear? Should not a consistent theology refrain from considering the divine power according to comparisons borrowed from the kingdom of created things (metaphors of royalty, source, light)? Kepler's attempt to think of nature as a pure Trinitarian symbol seems in this respect to deserve special attention.

Three Different Approaches to Impact: Translating, Cocreating, and Performing

In 1843, Søren Kierkegaard said, “ It is perfectly true, as philosophers say, that life must be understood backwards. But they forget the other proposition, that it must be lived forwards.” Management researchers are often attracted to the business and society domain because of a desire to impact management practice to create a better world. However, they often do not have the impact that they hope, because researchers tend to rely on historical data, but managers seek insights that inform future actions. In this commentary, we describe our impact journey in three distinct moments in time. In the last one, both researchers and managers live forward.

Editors' Introduction

SPECULATION AND REFLECTION, OR: IT'S ALL DONE BY MIRRORS F. E. SPARSHOTI For every philosopher, in every age, the first question must be: just what is philosophy? It is agreed that its perennial task is to explore the limits of human thinking and the proper deployment of reason within those limits; but it follows that, if he could determine with accuracy and certainty the limitations and proper methods of his own activity, the philosopher would already have completed a major part of his task. It is therefore not surprising that this initial question is never answered to everyone's satisfaction. It seems that philosophy is in large measure its own subject. What kind of business, then, does it turn out to be? In so far as philosophy goes beyond its necessary but seemingly non-committal functions of analysing and criticizing, its procedures may without absurdity be characterized as speculation and re~ection. But reflecting is, of course, what mirrors do; so that, if we were so rash as to derive the term "speculation" from the Latin speculum, which means a mirror, we might go on to say that philosophy in its freer flights depends on the use of mirrors. What you are most likely to see if you look into a mirror is your own face. No harm in that: self-knowledge is always valuable, and people who can see their faces are able to keep them cleaner and tidier than they otherwise might. But mirrors do have other uses too. It is by using mirrors that commanders of submarines escape the ignorance that is the usual consequence of submersion; it is with mirrors, sUitably arranged , that dumpy persons at the backs of crowds are able to glimpse royalty riding by; searchlight crews use mirrors to bring their illumination into focus and make their observations more penetrating, and astronomers use them to obtain a record of the most remote and nebulous objects of their concern. So we may well ask: is philosophical thought reflexive as well as reflective? Does philosophy see in its mirror the stars, or merely its own face? There are three questions that might be put in this form, two of which I leave aside. One thing I do not want to ask is whether philosophers' Volume xxxv, Number 1, October, 1965. theories reBect the presupposItions of their own social and economic class. By a judicious selection and arrangement of explanatory gimmicks, anything any philosopher says can be shown to be characteristic of any class, whether he belongs to it or not, and it is beyond my powers to select a gimmick that will give only true answers. Nor do I want to ask whether men, in trying to think about the world, are not really thinking only about themselves-whether the human mind in its investigations discovers the nature of a reality other than itself or Simply its own constitution and the laws that govern its own workings. It matters little which way that question is answered: it comes to the same thing in the end. Parmenides long ago said "To be, and to be thought about, are one and the same." Or did he perhaps say "Only what can think can exist?" Or even "Thinking and being are the same?" A certain crankiness in his venerable syntax, perhaps even in his venerable character, prevents us from ever being sure.' But in any case, if we begin with the world, we can know it only in the aspect which it presents to our knowledge; and if we start with our knowledge, whatever we have knowledge of is properly called "the world." So instead of posing this unreal alternative between world-knowledge and man-knowledge I would rather assert that if philosophy's first problem is the nature of philosophy, its last problem is the nature of man and his world. And this turns out to be one problem, not two. On the one hand, to ask about the nature of the world is to ask about the environment in which men live, and the nature of an environment as such depends on the nature of those whose environment it is. On the other hand, what...

»Megiston Agathon« (Pl. Ap., 38 a) – The Heart of Socrates’ Life and Philosophical Challenge

We suggest a certain minimal approach to the historical Socrates on the basis of Plato’s Apology. This text makes it possible to reconstruct the authentic charge and the defense line of Socrates, as well as his motivation and the quintessence of his philosophical challenge. The most important thing is what the philosopher says in the face of his death sentence: that the greatest good for a man is to live an examined life focusing on virtues and ethical values. Unfortunately, the preponderance of studies, even the most recent ones, fail to recognize the philosopher’s provocative challenge, whilst it is not only a crucial motif in the Socratic examining (ἐξετάζειν), i.e. testing the interlocutors’ knowledge by means of irony, elenchos and aporia, but also an inspiration for his direct and indirect followers in seeking virtues and the greatest good.

POESIA, TERRA NATAL DA RESISTÊNCIA

Partindo de algumas reflexões de Hannah Arendt, principalmente aquela em que a filósofa afirma que “[...] na ação a pessoa se exprime de uma maneira que não há em qualquer outra atividade. Deste ponto de vista a palavra é também uma forma de ação” (2001: 40), o artigo propõe uma breve leitura da obra da autora santomense Alda Espírito Santo, interpretando-a como um gesto de resistência. Tal resistência, em um primeiro movimento, se manifesta contra o colonialismo português e suas ações de violência, como se dá com o massacre de Batepá, por exemplo. O segundo movimento cobre as produções da chamada pós-independência e por ele se demonstra a lucidez da poetisa, ao perceber que as certezas do passado revolucionário se tansformaram, muitas vezes, em “incertezas” que a levam de novo a fazer um pacto com a resistência.

EMERGENCE OF THEORETICAL KNOWLEDGE ON PHYSICAL EDUCATION"

Since ancient times, the issues and problems of upbringing and education have always been one of the most important positions among other state objectives. Each era makes its own conceptual innovations in the notion of education, that is, the contents and methods of chronological change, but the goal is always the same: to cultivate comprehensively developed person in the framework of progress, which could exist in a particular historical setting. In the article special attention is paid to the development of philosophical and pedagogical ideas of the ancient Greek physical education, reflected in the works of scientists of that time, as well as other representatives of the scientific thought. The author focuses on the sayings of ancient philosophers and scientists, and their opinions and valuable ideas about physical education as an integral part of General education.

ДРАМАТИЧНИЙ ДОРОБОК НЕДИ НЕЖДАНОЇ У КОНТЕКСТІ МЕТАМОДЕРНІЗМУ

In this article on the material of plays of Neda Nezhdana transformational changes in writer’s works are demonstrated, as well as despite of existence in analyzed drama works of some elements of postmodern poetics, attempts are made to prove their belonging to a brand new literary direction.An original oscillation between strategies of postmodernism and modernism, which was found out after the analysis of Neda Nezhdana’s plays, is correlated with the conception of «metamodernism», offered in 2010 year by Holland philosophers – Timotheus Vermeulen and Robin van den Akker in the article «Notes on Metamodernism». The metamodern structure of feeling evokes an oscillation between a modern desire for sens and a postmodern doubt about the sense of it all, between a modern sincerity and a postmodern irony, between hope and melancholy, between empathy and apathy, between unity and plurality, between purity and corruption, between naivety and knowingness; between author’s control and commons, between craftsmanship and conceptualism, between pragmatism and utopianism. Indeed, as Holland philosophers say, metamodernism is an oscillation. It is the dynamic by which it expresses itself. Instead of postmodern deconstruction and perception of the world as chaos Neda Nezhdana offers the reader a range of harmonizing principles, which are able to save disappointed man of XXI century from the absurdity of life, total loneliness and even the fear of death. Playwright resumes scale of human values, returns faith in the greatness of man, his kindness, sincerity, emphasizes the important role of art and artists in society.

Pain in parallel

Pain in parallel

Man – body and soul, as well as the relationship between them in the view of St. Justin the Martyr and Philosopher

Among the first Church Fathers, where we find the concern for anthropological issues, is St. Justin the Martyr and the Philosopher. Even though St. Justin has not developed a proper anthropology, because it was too early for such a performance, however he draw a few lines in this regard, that influenced later patristic tradition, also showing interest in humanist culture in general, because this culture has a pronounced character of continuity, keeping the principles of permanent value, principles earned through the efforts of the spirit and society over time. Man, in the conception of St. Justin the Martyr and the Philosopher, is a rational being comprised of two elements: body and soul. Taken separately, the two elements, body or soul, do not form the man, this being the union and unity of the two elements. Sf. Justin says that God, summoned to life and resurrection this entire assembly, that is the man, and not just a part of him. He considers man as being a miracle, if we take into account the small drop of seed which he derives from and which produces and develops the bones, nerves and flesh. As for the relationship between body and soul, St. Justin the Martyr and the Philosopher says that they are closely connected by the very act of creation.

English

As philosopher says that change is the permanent phenomenon in life, so, conflict has been identified as the propelling agent. It thus explains why these natural phenomena have been employed to discuss the historical experience in a part of Africa. Ilorin is one of the capitals of states (Kwara State) in Nigeria. It is located on latitude 80-30 north and longitude 40-35 east. As frontier to both the Caliphate, the political structure briquetted on most of the northern states of Nigeria after the success of the 19 Century Jihad, led by Shehu Uthman Danfodio and the Yoruba speaking peoples of the south west, Ilorin history have been identified by scholars of both regions as necessary knowledge to illuminate the gray areas in their respective studies. Even though much are yet to be explored from its wide historical roles, this effort is one of such discussions to illustrate the impact of conflict in its being and changes that have been registered in its past. The study will be approached from the historical perspectives by appraising the sequence of changes witnessed in the area premised on conflict. Key words: Conflict, change.

What is the Problem of Non-Existence?

It is widely held that there is a problem of talking about or otherwise representing things that not exist. But what exactly is this problem? This paper presents a formulation of the problem in terms of the conflict between the fact that there are truths about non-existent things and the fact that truths must be answerable to reality, how things are. Given this, the problem of singular negative existential statements is no longer the central or most difficult aspect of the problem of non-existence, despite what some philosophers say.

Bayes or determinables? What does the bidirectional hierarchical model of brain functions tell us about the nature of perceptual representation?

GENERAL COMMENTARY article Front. Psychol., 15 November 2012Sec. Theoretical and Philosophical Psychology Volume 3 - 2012 | https://doi.org/10.3389/fpsyg.2012.00500

Philosophy of the Brain: The Brain Problem

Philosophy of the Brain: The Brain Problem

Nothing but Little Lines

This philosophical essay--written in a non-conventional and playful way, in the form of a dialogue with a friend and with other philosophers ranging from Socrates to Gilles Deleuze--asks the elemental question of what philosophy is and why such a question is raised in old age. In the tradition of Hegel, Heidegger, and Arendt, the author explores the significance of 'old age,' while intertwining his prose with that of a book written by Deleuze and Guattari, What is Philosophy? (1991). The passing reference to the oriental sage in the book is highlighted and analyzed. Oriental thought, as expressed in Rumi's notion of the old mentor or gray-haired shaykh, is interpreted by the author as well as juxtaposed to other European notions of philosophy and old age. ********** For D. S.: Two Dedications To You, in your old age. And to Philosophy. I know, you don't take this juxtaposition to be a title of honor. Not necessarily, you would say, not necessarily an honor for you. I I wonder, though. And I will, therefore, not separate, for the time being, not write two separate dedications. One for literature, let's say, and one for philosophy. The question of What is Philosophy'? can perhaps be posed only late in life with the arrival of old age and the time for speaking correctly. (Deleuze/Guattari 1) (2) Do you think that such things could be a matter of age? Or, to be more precise, of old age? There is an age of philosophy, and more astonishingly, there is an age for asking what philosophy is. Seriously, soberly. An age it is time to know her or, at least, it is time to desire to know her, finally. This, at least, is what some philosophers say. They also say, or make someone say, that it is a matter of pleasures, of exchanging pleasures. And it looks, rather, like exchanging pleasantries. Remember, Plato has those two old men, Cephalus and Socrates, dance around each other and their life's journey? yes, says Cephalus, it is marvellous, one is never left without. When the pleasures of the body fade away, the pleasures and charms of conversation increase. Oh yes, says Socrates, you know how much I love conversing, and there is nothing better than conversing with old men. (3) But, Socrates, you conversed with young men, how often did you tell them of your love of conversation? And, by the way, didn't you say at the end of your life that seeing and judging things through the lenses of pleasure and pain is the worst evil because it nails the soul to the body? ... There are times old age produces not eternal youth but a sovereign freedom, a pure necessity in which one enjoys a moment of grace between life and death, and in which all the parts of the machine come together to send into the future a feature that cuts across all ages.... (1-2) It seems to be the body. The body ages. The aging philosopher's body ages. And now will be time for two dedications. One to philosophy whose time has come, when a figure of life has grown old--in the words of Hegel--and one to the question: What is Philosophy? Old philosophy, old philosophers, always old, old before their time. Oh, old philosophers, what did you do in your youth? Did you live, already then, in your old bodies and minds, thinking, wondering how the fire would go out? Extinction or exhaustion, violence or old age? One wouldn't know, at that age. And probably it didn't matter, at that age. How or the fire would die, was of no concern. One was so involved in one's plans and ideas--was just 'doing philosophy'--that the thought, the question, never occurred. What did it matter, if one's life was going to be a life where, as you, Deleuze, put it, there is no sudden breakage, a life that just slowly goes out, or if it would, just stop? It didn't seem to matter. For a philosopher, at least, there were guarantees. In case he would have wondered, despite his youth. …

The Science Police

A scientist, a philosopher, a sociologist of scientific knowledge and a science warrior are aloft in a balloon. The balloon begins to deflate. The scientist says: 'A micro-meteorite might have punctured the envelope do we have any sticky-tape?' The philosopher says: 'My inductive propensities convince me that if the balloon deflates we will fall to earth I must work out the rational basis for this belief'. The sociologist says: 'I wonder how they'll reach a consensus about the cause of our deaths'. The science warrior says: 'Told you so there is an external reality!' If I was up in the balloon with only one other, I would choose the scientist, but at least if I had the philosopher or sociologist with me my last thoughts would be interesting. Of these four it is, ironically, only the science warrior who is completely out of touch with reality; it is only a science warrior who could imagine that the sociologist and the philosopher had failed to notice that we are not free to live out our day-to-day interactions with balloons, airplanes, or cups of coffee and tables and chairs, for that matter, in any way we please.' The philosophical and sociological questions are interesting only because we experience the world as an external agency. Science warriors, and how extraordinarily disappointing it is to find philosophers among them, think that making the everyday world out to be an interestingly puzzling place is the same as losing touch with it. What a poverty-stricken way of thinking this is, compared to the thinking of their scientist heroes! Scientists are ready to endorse a 'Many Worlds theory of the universe', which tells us that an almost infinite number of new universes, all subtly different from ours, are being created every fraction of a second; or to toy with the idea that our whole universe is sitting in a fortuitous energy well over the edge of which we might tip ourselves into oblivion at any moment, without the remotest chance of a warning. The most radical relativism is tame compared to such ambitious descriptions of our state of being.2 It is philosophy upon which the history and sociology of scientific knowledge is founded. Philosophy is a wonderful subject. Just as I recall the moment when I heard that President Kennedy had been shot, so I

In search of the true path

We all have to believe in something, or at least have some sort of code by which we live our lives. This is what makes us civilised or at least puts us on a higher plane than the animals. Somehow, religion never seemed to work for me and I turned expectantly to philosophy. Although much of what the great philosophers say is fairly helpful on a personal level, most of them were a pretty miserable lot. You could not, for example, imagine having a good evening down the pub with Aristotle or Nietzsche–and as for Schopenhauer! However, to be completely honest, I have always had a perverse admiration for old Arthur Schopenhauer because he was so awful. A short biographical entry in a recent reference book describes him thus: “Throughout his unhappy life his disposition remained dark, distrustful, misogynistic and truculent”. So there you have him, the archetypal angry young man, angry middle-aged man, and, finally, angry old man, with only his pet poodle as a companion. However, it was not all Arthur's fault, his family were fairly dysfunctional and his father died suddenly, possible a suicide, when he was only 17.