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  1. Review of David Kloos, Becoming Better Muslims: Religious Authority and Ethical Improvement in Aceh, Indonesia: Princeton: Princeton University Press, 2018, ISBN: 1049780691176642, pb, 240 pp. [REVIEW]Quinn A. Clark - 2020 - Sophia 59 (3):613-615.
  2. Ahmad S. dallal, Islam without europe : Traditions of reform in eighteenth-century Islamic thought.Anne-Laure Dupont - 2020 - Arabic Sciences and Philosophy 30 (2):265-278.
    L'idée de réforme en islam – ce qu'il est convenu d'appeler en français, depuis les années 1930, le « réformisme musulman » – reste couramment associée aux discours, systèmes de pensée et idéologies qui se développèrent dans les pays musulmans, en gros du milieu du xixe siècle au milieu du xxe siècle, à la fois en réaction à la domination économique, culturelle, militaire et coloniale européenne et grâce au développement des échanges et à la circulation plus rapide des personnes et (...)
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  3. Abū Hāšim Al-Ǧubbāʾī, Algèbre Et Inférence.Marwan Rashed - 2020 - Arabic Sciences and Philosophy 30 (2):191-228.
    RésuméCet article vise à restituer la doctrine du « signe du manifeste au caché » d'Abū Hāšim al-Ğubbāʾī. Il montre qu'Abū Hāšim a tendu à interpréter ce signe comme une inférence, dont il a reconnu deux types principaux : le type-1 procède par déduction analytique de concepts en neutralisant les conditions de réalisation de ces derniers, c'est-à-dire leur soubassement ontologique. C'est, typiquement, la procédure la plus directement consonante avec l'ontologie modale d'Abū Hāšim. Le type-2 exhibe un même rapport de causalité (...)
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  4. Perceiving Things in Themselves: Abū L-Barakāt Al-Baġdādī’s Critique of Representationalism.Fedor Benevich - 2020 - Arabic Sciences and Philosophy 30 (2):229-264.
    What are the proper objects of perception? Two famous responses to this question hold that they are either the images of extramental objects, that is, the way in which they appear to us, or they are the objects themselves. In this paper, I present an analysis of this issue by Abū l-Barakāt al-Baġdādī, a post-Avicennian scholar whose impact on the history of Islamic philosophy has been largely neglected. Abū l-Barakāt argued against the traditional Aristotelian-Avicennian epistemological dualism, which distinguishes between the (...)
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  5. Ḥunayn Ibn Isḥāq's Conception of His Reading Public According to a Previously Unpublished Letter.Coleman Connelly - 2020 - Arabic Sciences and Philosophy 30 (2):159-189.
    This article presents an edition, translation, and analysis of a prefatory letter addressed by the Galen translator Ḥunayn ibn Isḥāq to one of his East-Syrian Christian patrons, the physician Salmawayh ibn Bunān. Ḥunayn composed this Letter to Salmawayh ibn Bunān in Syriac, but it survives only in his nephew's Arabic translation. Since its discovery over eighty years ago, the text has received little attention and has never before been published in its entirety. The Letter provides new insight into Ḥunayn's early (...)
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  6. William James and Allama Iqbal on Empirical Faith.Mark J. Boone - 2020 - Heythrop Journal 61 (5):775-787.
    American Pragmatist philosopher William James and subcontinent Islamic philosopher Allama Iqbal both believe that religious experiences are an important class of those experiences with which empiricism is concerned. They both explain and defend religious belief on empirical grounds and argue that the ultimate empirical justification of a religious belief must come by looking at its fruits. This is no accident, for James influenced Iqbal on this very point. -/- However, they diverge in some matters. James defends the right to diverse (...)
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  7. Book Review of "Hegel in the Arab World: Modernity, Colonialism, and Freedom" by Lorella Ventura. [REVIEW]Zeyad El Nabolsy - 2019 - Marx and Philosophy Review of Books.
    The choice of tracking Hegel’s reception in the Arab world in order to explore the connections between modernity and colonialism is an excellent one, since it was Hegel himself who inaugurated the explicit philosophical discourse of modernity (Habermas 1990: 4-5). Ventura’s book is divided into three parts of roughly equal length of around fifty pages each. The first part provides an overview of Hegel’s philosophy of history, and of the place of Arab peoples and Islam in his philosophy of history. (...)
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  8. The Persian Translation of Arabic Aesthetics: Rādūyānī’s Rhetorical Renaissance.Rebecca Ruth Gould - 2016 - Rhetorica: A Journal of the History of Rhetoric 33 (4).
    Notwithstanding its value as the earliest extant New Persian treatment of the art of rhetoric, Rādūyānī’s Interpreter of Rhetoric (Tarjumān al-Balāgha) has yet to be read from the vantage point of comparative poetics. Composed in the Ferghana region of modern Central Asia between the end of the eleventh century and the beginning of the twelfth century, Rādūyānī’s vernacularization of classical Arabic norms inaugurated literary theory in the New Persian language. I argue here that Rādūyānī’s vernacularization is most consequential with respect (...)
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  9. Ten foundations and features of Islamic psychology.Majid Asadpour - 2016 - In Shakele magazine. pp. 6-11.
    philosophy of Islamic Psychology and some recent debates about it. It is published in a student journal of university of Tehran.
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  10. The Emergence of Modern Dialectic.Mehmet Karabela - 2013 - Proceedings of the XXIII World Congress of Philosophy 8.
    This paper compares the trajectories and defining moments in the evolution of dialectic in Islamic and European civilizations in the early modern intellectual history. The paper begins with a discussion of the concept of contradiction in the history of dialectic, and traces the shifts in the meaning of contradiction in the pre- and post-Hegel periods by focusing on the works of Immanuel Kant, G.W.F. Hegel and Karl Marx to illuminate how Islamic intellectuals understood dialectic at the very moment in which (...)
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  11. Kitab Syajarah Al-Kawn Ibnu Arabi: Mengurai Konsep Alam Semesta dan Sirah Nabi (Ibn Arabi's Cosmology and Prophet's Biography).Zainul Maarif - 2019 - Jakarta, Indonesia: Turos Pustaka.
    This is an elaboration and a critique of Ibn Arabi's cosmology written in his book "Shajarah Al-Kawn".
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  12. Farabi'de Dini Çoğulculuğun Temelleri ve Sınırları.Adem Çelik & Metehan Karakurt - 2019 - In Zuhra Kalakhanova & Ali Söylemez (eds.), IV. International European Conference on Social Sciences. Diyarbakır, Türkiye: Ispec Publishing House.
    Dini çoğulculuk, dini dışlayıcılık ve kapsayıcılıktan farklı olarak, her dinsel inanış taraftarlarının kendi dinleri içinde kalarak ilahi selamete erişeceğini söyler. Temelde, teolojik ve felsefi boyutları olan dini çoğulculuk tartışmasının siyasete bakan bir yönü de vardır. İslam tarihinde Meşşâî felsefenin kurucusu ve mutluluk filozofu olarak bilinen Farabi, bir taraftan hakikate nasıl ulaşılacağı diğer taraftan ise “âlem” adını verdiği kozmopolitanizm nasıl inşa edileceği ile ilgilenmektedir. Siyasal toplumun amacının, insanların uygun ölçekte, en yüce iyi için yardımlaşmalarını sağlamak olduğunu savunan Farabi’ye göre, erdemli bir (...)
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  13. Crusade and Jihad: The Thousand‐Year War Between the Muslim World and The Global North. By William R. Polk. Pp. Xviii, 632, New Haven/London, Yale University Press, 2018, $30.00. [REVIEW]Patrick Madigan - 2019 - Heythrop Journal 60 (6):928-929.
  14. What is Russia Up To in the Middle East? By Dmitri Trenin. Pp. Viii, 144, Cambridge, Polity Press, 2018, $12.95.Patrick Madigan - 2019 - Heythrop Journal 60 (6):983-984.
  15. A Study and Critique of the «Tark-i Awlà» Approach in Justifying Prophets' Lapses.Hossein Atrak - 2018 - Journal of Philosophical-Theological Research 20 (76):29-56.
    Abstract This article delves into the study of the term «tark-i awlà» (abandoning performance of that which is better and doing that which is less than better) as an approach for defending the infallibility of the prophets when confronting verses from the Holy Qur‘ān that apparently prove the prophets committed sins; and after going into the semantics of «tark-i awlà», the following question has been made the focus of discussion and study: are the intellectual arguments proving the infalliblity of the (...)
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  16. Sharia Compliant: A User’s Guide to Hacking Islamic Law by RumeeAhmed , Xv + 247 Pp.Mohammad Fadel - 2019 - Modern Theology 35 (4):809-812.
  17. Emergentism and Sadra’s Psychology; a Common Physicalistic Challenge.Mahdi Homazadeh - 2019 - Asian Philosophy 29 (3):221-230.
    This paper first explores in detail a regenerated theory in philosophy of mind, known among contemporary philosophers as ‘emergentism’. By distinguishing strong and weak versions of the theory, I explain two important explanatory challenges presented by physicalists against this theory. In the following, I provide a brief overview of Sadr al-Muta’allihin’s theory of the incipience and degrees of the soul, examining similarities and differences between this theory and strong emergentism. Then, underlining the main aspects of similarity between the two theories, (...)
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  18. Omar Khayyām on Theodicy.Mehdi Aminrazvi - 2019 - Journal of Islamic Philosophy 11:33-44.
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  19. The Idea of Causal Disproportionality in Said Nursi (1877-1960) and its Implications.Ozgur Koca - 2019 - Journal of Islamic Philosophy 11:5-32.
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  20. Raggetti Lucia, ῾Īsā Ibn ῾Alī’s Book on the Useful Properties of Animal Parts: Edition, Translation and Study of a Fluid Tradition , Xxxvi-591 P.Fabian Käs - 2019 - Arabic Sciences and Philosophy 29 (2):285-288.
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  21. Aḥmad B. Al-Ṭayyib Al-Saraḫsī, Réviseur de L’Introduction Arithmétique de Nicomaque de Gérase Et Rédacteur Des Rasā᾿Il Iḫwān Al-Ṣafā᾿.Guillaume de Vaulx D'Arcy - 2019 - Arabic Sciences and Philosophy 29 (2):261-283.
    Before Ṯābit b. Qurra's translation, there was a first Arabic version of Nicomachus’ Introduction to arithmetic. Full of mistakes, it was revised by an anonymous student of al-Kindī. Thanks to the part that Freudenthal and Levy have edited and translated, we are now able to identify this reviser as Aḥmad b. al-Ṭayyib al-Saraḫsī, who we also identified as the author of the Rasā᾿il Iḫwān al-Ṣafā᾿. The comparison of the gloss written by this reviser with a new fragment of Saraḫsī on (...)
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  22. Ibn Raḥīq's Text on the Milky Way: Perception of the Milky Way in the Early Islamic Society.Andreas Eckart - 2019 - Arabic Sciences and Philosophy 29 (2):227-260.
    Ibn Raḥīq is an 11th century scholar who compiled a book on popular astronomy. This work included a section in which he summarizes basic knowledge of the Milky Way as it was wide spread in the first centuries after the hejira. Ibn Raḥīq gives a comprehensive overview of the perception of the Milky Way that reaches from its use as a test for knowledge of the religious tradition and for agricultural purposes on the one hand to an exact astronomical description (...)
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  23. An Exceptional Sage and the Need for the Messenger: The Politics of Fiṭra in a 12th-Century Tale.Raissa A. von Doetinchem de Rande - 2019 - Arabic Sciences and Philosophy 29 (2):207-226.
    This paper argues that Ibn Ṭufayl in his Ḥayy ibn Yaqẓān offers a surprisingly intellectual reading of the term fiṭra and one that has significant consequences for our understanding of the story. We will see that at crucial junctures in the text, fiṭra emerges solely in an intellectual context, implying a gulf amongst humanity that defies common understandings of the term as egalitarian. This gulf, I argue, illuminates the political implications of the tale. For while he emphasizes the broad compatibility (...)
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  24. As Drops in Their Sea: Angelology Through Ontology in Faḫr Al-Dīn Al-Rāzī’s Al-Maṭālib Al-῾Āliya.Nora Jacobsen Ben Hammed - 2019 - Arabic Sciences and Philosophy 29 (2):185-206.
    In this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s final work, Al-Maṭālib al-῾āliya, in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I (...)
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  25. Avicenna's Influence on Maimonides' “Epistle on Astrology”.Elon Harvey - 2019 - Arabic Sciences and Philosophy 29 (2):171-183.
    This paper shows for the first time that Maimonides significantly relied on Avicenna's “Refutation of astrology” when composing his own refutation, the “Epistle on astrology”. Maimonides consulted a copy of Avicenna's Refutation, partially using its structure as a model for his Epistle, and adapting some of its arguments. Therefore, it may be said with certainty that Maimonides carefully read at least one of Avicenna's works, and that his Epistle is not based solely on his own previous works, the “Commentary on (...)
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  26. Ibn Al-Haytham, Ibn Sīnā, Al-Ṭūsī : Égalité Ou Congruence.Roshdi Rashed - 2019 - Arabic Sciences and Philosophy 29 (2):157-170.
    As their greek predecessors, mathematicians and arab-speaking philosophers raised several important epistemological questions. One of those questions concerns the concept of equality and the concept of congruence of geometric magnitudes. What was the meaning of such concepts? How were they related to the idea of movement? Answers to these questions were often combining metric elements and other, philosophical elements, and I chose to study those of a mathematician, of a philosopher, and of a mathematician-philosopher.RésuméLes mathématiciens et les philosophes arabophones, comme (...)
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  27. The Jinn and the Shayatin.Edward Moad - 2017 - In Benjamin McCraw & Robert Arp (eds.), Philosophical Approaches to Demonology. New York, NY, USA: pp. 137-155.
    If by “demon” one understands an evil occult being, then its equivalent in the Islamic narrative is the intersection of the category jinn with that of the shayātīn: a demon is a shaytān from among the jinn. The literature in the Islamic tradition on these subjects is vast. In what follows, we will select some key elements from it to provide a brief summary: first on the nature of the jinn, their nature, and their relationship to God and human beings; (...)
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  28. Ibn Khaldun and Occasionalism.Edward Moad - 2017 - In Nazif Muhtaroglu (ed.), Occasionalism Revisited. Abu Dhabi - United Arab Emirates: pp. 61-82.
    Ibn Khaldun (1332-1406) is said to be the first scholar to make history and society the direct objects of a systematic science. This paper will examine the role of occasionalism in his thought. This question is interesting because a perennial objection to occasionalism has been that it denies any real natural order, and therefore precludes the possibility of any systematic natural science. If Ibn Khaldun was an occasionalist, then it would mean that one of the earliest pioneers in attempting to (...)
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  29. Ethico-Religious Concepts in the Qur'an. By Toshihiko Izutsu. Montreal: McGill University Press, 1966. McGill Islamic Studies. Pp. Ix + 284. $9. [REVIEW]Michael E. Marmura - 1967 - Dialogue 6 (2):262-263.
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  30. Adel-Théodore Khoury: Les Théologiens Byzantins et l‘Islam, Textes et Auteurs , Nauwelaerts Louvain – Paris 1969, 2e tirage, 353 pp. [REVIEW]Walter Beltz - 1975 - Zeitschrift für Religions- Und Geistesgeschichte 27 (4):378-380.
  31. Josef Hammer-Purgstall: Zwei Abhandlungen zur Mystik und Magie des Islam, mit Einleitung und Anmerkungen hrsg. von Annemarie Schimmel. Österreichische Akademie der Wissenschaften, Philosophisch-historische Klasse, Sitzungsberichte, 293. Band, 4. Abhandlung, Verlag der Österreichischen Akademie der Wissenschaften, Wien 1974. [REVIEW]Walter Beltz - 1975 - Zeitschrift für Religions- Und Geistesgeschichte 27 (4):380-381.
  32. Humaniora Islamica, An Annual Publication of Islamic Studies and the Humanities, Edited by Herbert Mason, Ronald Nettler, Jaques Waardenburg and Merlin Swartz, Vol. I, Mouton, The Hague, Paris 1973.Walter Beltz - 1975 - Zeitschrift für Religions- Und Geistesgeschichte 27 (4):376-378.
  33. Über den Ur-Qurʼān.Walter Beltz - 1975 - Zeitschrift für Religions- Und Geistesgeschichte 27 (2):169-171.
  34. Should Educators Accommodate Intolerance? Mark Halstead,1 Homosexuality, and the Islamic Case.Michael S. Merry - 2005 - Journal of Moral Education 34 (1):19-36.
    In this article, I will challenge the idea that Islam allows no place for homosexuality, and further explore the educational implications of this.
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  35. G. De Callataÿ: Annus Platonicus. A Study of World Cycles in Greek, Latin and Arabic Sources. Pp. Xv + 287. Louvain-la-Neuve: Université Catholique de Louvain, 1996. ISBN: 90-6831-876-4. [REVIEW]Luc Deitz - 2000 - The Classical Review 50 (2):628-629.
  36. LA GÉOMÉTRIE DE L'ASTROLABE AU Xe SIÈCLE Geometry of the Astrolabe in the Tenth Century.Abgrall Philippe - 2000 - Arabic Sciences and Philosophy 10 (1):7-77.
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  37. Knowledge and Certitude in Al-Fārābī’s Epistemology.Deborah L. Black - 2006 - Arabic Sciences and Philosophy 16 (1):11-45.
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  38. Greece and Iran - Darbandi, Zournatzi Ancient Greece and Ancient Iran. Cross-Cultural Encounters. 1st International Conference . Pp. Xxx + 377, B/W & Colour Ills, B/W & Colour Maps. Athens: National Hellenic Research Foundation, Hellenic National Commission for UNESCO, Cultural Center of the Embassy of the Islamic Republic of Iran in Athens, 2008. Paper, €60. ISBN: 978-960-930955-4. [REVIEW]Sophy Downes - 2010 - The Classical Review 60 (2):474-477.
  39. Notes on “Some Notes on ‘Avicenna Among Medieval Jews’ ” by Professor Steven Harvey.Mauro Zonta & Gad Freudenthal - 2016 - Arabic Sciences and Philosophy 26 (2):309-311.
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  40. The Reception of Avicenna's Theory of Motion in the Twelfth Century.Asad Q. Ahmed - 2016 - Arabic Sciences and Philosophy 26 (2):215-243.
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  41. Ādāb Al-Baḥth Wa-Al-Munāẓara: The Neglected Art of Disputation in Later Medieval Islam.Abdessamad Belhaj - 2016 - Arabic Sciences and Philosophy 26 (2):291-307.
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  42. Al-Bāqillānī's Cosmological Argument From Agency.Nazif Muhtaroglu - 2016 - Arabic Sciences and Philosophy 26 (2):271-289.
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  43. Conceptions of Self-Determination in Fourth/Tenth-Century Muslim Theology: Al-Bāqillānī's Theory of Human Acts in its Historical Context.Jan Thiele - 2016 - Arabic Sciences and Philosophy 26 (2):245-269.
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  44. Vénus Selon Ibn Al-Šāṭir.Erwan Penchèvre - 2016 - Arabic Sciences and Philosophy 26 (2):185-214.
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  45. Théorie Des Comètes Et Observations Inédites En Occident Musulman.Mohamed Reda Bekli, Ilhem Chadou & Djamil Aissani - 2019 - Arabic Sciences and Philosophy 29 (1):87-107.
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  46. The Logic of Avicenna Between Al-Qiyās and Manṭiq Al-Mašriqiyyīn.Saloua Chatti - 2019 - Arabic Sciences and Philosophy 29 (1):109-131.
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  47. The Mercury Models of Ibn Al-Šāṭir and Copernicus.Sajjad Nikfahm-Khubravan & F. Jamil Ragep - 2019 - Arabic Sciences and Philosophy 29 (1):1-59.
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  48. Un Lemme d'Analyse Dont Use Ibn Al-Haytham En Gnomonique, Dioptrique Et Cinématique Céleste.Erwan Penchèvre - 2019 - Arabic Sciences and Philosophy 29 (1):133-156.
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  49. Démonstration Par l'Absurde Ou Démonstration Directe: Al-Sijzī, Sur l'Incommensurabilité de la Diagonale Avec le Côté.Roshdi Rashed - 2019 - Arabic Sciences and Philosophy 29 (1):61-85.
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  50. Unfolding Parallel Reasoning in Islamic Jurisprudence.Shahid Rahman & Muhammad Iqbal - 2018 - Arabic Sciences and Philosophy 28 (1):67-132.
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1 — 50 / 1968