- by İSTEM Dergisi
- •
- Ibnu Khaldun
Ide-ide Ibnu Khaldun tentang makna tertinggi (ultimate meaning) dari sejarah, pada dasarnya mengacu pada pemikiran tentang hakekat sejarah, salah satu tema sentral dalam setiap filsafat sejarah.8 Bagian pertama dalam Muqaddimah mencoba melihat skitar persoalan berita sejarah yang lemah. MAKALAH IBNU KHALDUN - Download as Word Doc (.doc /.docx), PDF File (.pdf), Text File (.txt) or read online. Search Search. Close suggestions. Pada sisi ini banyak pakar telah memandang Ibnu Khaldun sebagai Bapak Filsafat Sejarah. Karya-karya lain Ibnu Khaldun yang bernilai sangat.
- by Agung Nugroho
- •
Kepakaran Ibnu Khaldun dari berbagai disiplin ilmu, terutama sosiologis sudah diakui oleh jumhur ulama dan ilmuan, karena itulah dia mendapat gelar 'Bapak Sosiologi'. Kali ini saya tidak mengangkat masalah sosiologis dalam kitab... more
Kepakaran Ibnu Khaldun dari berbagai disiplin ilmu, terutama sosiologis sudah diakui oleh jumhur ulama dan ilmuan, karena itulah dia mendapat gelar 'Bapak Sosiologi'. Kali ini saya tidak mengangkat masalah sosiologis dalam kitab Al-Muqaddimah, melainkan pemaparan dan pandangannya terhadap aliran sesat Syiah.
- by Ilham Kadir
- •
- by novan kanugrahan
- •
- 3
Dersin Tanımı, İçeriği ve Kazandırması Beklenen Nitelikler: Bu ders, İbn Haldun'un geliştirdiği ve Mukaddime kitabında formüle ettiği umran ilminin ve diğer sosyolojik kavramların ayrıntısıyla işleneceği bir ders olarak tasarlanmıştır.... more
Dersin Tanımı, İçeriği ve Kazandırması Beklenen Nitelikler: Bu ders, İbn Haldun'un geliştirdiği ve Mukaddime kitabında formüle ettiği umran ilminin ve diğer sosyolojik kavramların ayrıntısıyla işleneceği bir ders olarak tasarlanmıştır. Dersin yapısı üç ana bölümden oluşmaktadır. ' İbn Haldun'un Dünyası ' başlığını taşıyan ve dört hafta sürecek olan ilk bölüm, İbn Haldun'un ailesi, doğduğu ve hayatını geçirdiği coğrafya, ve yaşadığı tarihsel dönemin ana hatlarını öğrencilere tanıştırarak bunların İbn Haldun üzerindeki muhtemel etkilerine işaret ederek başlamaktadır. Bunu takip eden haftalarda İbn Haldun'un hayatı ve eserleri işlenecek, bu bağlamda İbni Haldun'un magnum opusu Mukaddime ve İbn Haldun'un Mukaddime'de kullandığı sosyolojik terminoloji öğrencilere tanıtılacaktır. Dersin ' İbn Haldun'un Mukaddime'si ' başlığını taşıyan ikinci bölümünde altı hafta boyunca öğrencilerin Mukaddime kitabının büyük çoğunluğunu okuması beklenmektedir. Bununla, çağımızda epistemolojik bir özgünlük kaynağı olan İbn Haldun ile geleceğin sosyologlarının aracısız konuşması ve tartışması hedeflenmiştir. Bu ikinci bölüm, İbn Haldun'un Mukaddime'sinde kullandığı bölümlerin sırasını takip ederek Genel Sosyoloji, Tarihsel Sosyoloji, Siyaset Sosyolojisi, Kent Sosyolojisi, İktisat Sosyolojisi ve Bilgi Sosyolojisi başlıklarını içermektedir. Dersin ' İbn Haldun'un Mirası ' ismini taşıyan üçüncü bölümüne gelince, bu bölüm özellikle İbn Haldun'un Osmanlı İmparatorluğu döneminde Türkçe literatürde yaptığı etkiyi ve bunun yansıra Batı sosyolojik düşüncesindeki etkisini tartışmayı hedeflemiştir. Bu bölüm içinde son olarak İbn Haldun'un sosyolojik düşüncesinin günümüzde uygulama alanları tartışılacak, bu konuda İbn Haldun ekolünün imkânları araştırılacaktır. İbn Haldun, çeşitli bilim adamlarınca yalnızca sosyolojinin değil aynı zamanda modern tarzda tarih, ekonomi ve siyaset biliminin de ilk ve öncü ismi olarak kabul edilmektedir. Bu sebeple ders, Mukaddime kitabının çok yönlü bir okumasını içererek sosyoloji biliminin diğer sosyal ve beşeri bilimlerle ilgisinin kurulmasını ve İbn Haldun'un bu bilimlere yaklaşımının açığa çıkmasını sağlayacak şekilde tasarlanmıştır. Bu bağlamda SOS 211 İbn-i Haldun'da Sosyolojik Düşünce dersinin, öğrencilere birincil metinsel kaynaklarla çalışma tecrübesi, sosyoloji ile diğer disiplinler arasındaki geniş ilişkinin tabanı ve sınırlarının sorgulanması, sosyolojik kuram ve metotların güncel uygulama imkânlarının araştırılması beceri ve niteliklerini Avrupa merkezci olmayan bir teorik bakış dâhilinde kazandırması hedeflenmektedir.
- by Uygar Aydemir
- •
This article provides an analysis of Sufi life and organization, combining historical depth and theoretical awareness. It investigates how Sufism emerged as an urban phenomenon. Sufi brotherhoods were at the forefront of a... more
This article provides an analysis of Sufi life and organization, combining historical depth and theoretical awareness. It investigates how Sufism emerged as an urban phenomenon. Sufi brotherhoods were at the forefront of a proto-globalization based on a hemisphere-wide networking between metropolitan regions, rural provinces, and nomadic formations. Furthermore, cities became nodes within wider circulations, rather than, as in European and Weberian models, centers of corporate powers. The emerging patterns of civility were open-ended, balancing inner cultivation, communicative skills, and outward etiquette. The article shows how this global civility translated into original conceptions of sovereignty that were more malleable than those of the European Leviathan. A millenarian universalism imbued with Sufi saintliness bolstered the centralized sovereignty of early modern Muslim empires. Sufi contributions to these empires nurtured a cosmopolitan culture, facilitating commercial exchange and intellectual connectedness between Europe and China. When Europe rose to global hegemony, neo-Sufi movements engaged in state-building processes which challenged European colonial presence. The article concludes by exploring how post-Sufi developments within Muslim-majority postcolonial societies re-oriented state power and led to the emergence of a trans-territorial notion of sovereignty.
- by Armando Salvatore
- •
- by Bagus Riadi
- •
Otorite sisteminin kurumlaştığı toplumsal yapılarda cellat son derece yaygın bir toplumsal figür olarak ortaya çıkmaktadır. Hem merkezileşmiş kabile toplumlarında hem de daha kompleks bir örgütlenmeye sahip olan büyük devlet... more
Otorite sisteminin kurumlaştığı toplumsal yapılarda cellat son derece yaygın bir toplumsal figür olarak ortaya çıkmaktadır. Hem merkezileşmiş kabile toplumlarında hem de daha kompleks bir örgütlenmeye sahip olan büyük devlet yapılarında cellatların Simmel’in yabancı ve Max Weber’in parya konseptleriyle ele aldıkları toplumsal kesimlerin mensupları arasından seçilmesi sıkça görülen bir durumdur. Bu çalışmada Osmanlı İmparatorluğu’nda cellatların yabancı / parya sınıflandırması ile ele alınabilecek toplumsal kesimlerden seçilmelerine ilişkin kronikler
ve seyyahların anlatılarından derlenmiş örnekler paylaşılmakta, çağdaşı ve selefleri gibi Osmanlı İmparatorluğu’nun da cellat temini pratiklerinde yabancı/parya topluluklara yönelmesini belirleyen dinamikler sosyo-tarihsel arka plan temel alınarak tartışma konusu yapılmaktadır.
Executioners were common social figures in societies of institutionalized power structures. It was a common practice that many of them were recruited from among the members of social groups which were discussed by Simmel and Weber in the context of the stranger and pariah concepts respectively in both centralized tribal communities and more complex state
structures. In this study, the samples, collected from chronicles and narratives of travelers, reflecting the fact that executioners were sometimes recruited from among the groups which can be classified as stranger/pariah are presented and the dynamics determining the Ottoman
Empire’s intention, like its predecessors and contemporaries, to employ the stranger/pariah communities as its executioners considering socio-historical background are discussed.
ve seyyahların anlatılarından derlenmiş örnekler paylaşılmakta, çağdaşı ve selefleri gibi Osmanlı İmparatorluğu’nun da cellat temini pratiklerinde yabancı/parya topluluklara yönelmesini belirleyen dinamikler sosyo-tarihsel arka plan temel alınarak tartışma konusu yapılmaktadır.
Executioners were common social figures in societies of institutionalized power structures. It was a common practice that many of them were recruited from among the members of social groups which were discussed by Simmel and Weber in the context of the stranger and pariah concepts respectively in both centralized tribal communities and more complex state
structures. In this study, the samples, collected from chronicles and narratives of travelers, reflecting the fact that executioners were sometimes recruited from among the groups which can be classified as stranger/pariah are presented and the dynamics determining the Ottoman
Empire’s intention, like its predecessors and contemporaries, to employ the stranger/pariah communities as its executioners considering socio-historical background are discussed.
- by Egemen Yılgür
- •
- by rizqi aryani
- •
Ibn Khaldun, is one of the medieval geographer who serves as a bridge between antiquity and the modern era, was born in Tunis in 1332. The great thinker has made many important task through his life such as; vizier, clerk, sheikh and... more
Ibn Khaldun, is one of the medieval geographer who serves as a bridge between antiquity and the modern era, was born in Tunis in 1332. The great thinker has made many important task through his life such as; vizier, clerk, sheikh and judge. He spent most of his life in Maghreb, Andalusia, Egypt and during this period, he travelled a large part of North Africa. In 1406, he died in Cairo where he spent the last twenty-four years of his life. Like many Medieval scholars, Ibn Khaldun has interested in different sciences and he has revealed various opinions in such as; geography, history, economics, philosophy, sociology, literature and politics.
In the thesis, the human geography views of Ibn Khaldun have been discussed. In this context, Ibn Khaldun's Muqaddimah, which is an introduction to Kitâb’ul Iber (general history) and usually considered as an independent study, has been analyzed by geographical perspective. The subjects in Muqaddimah such as seven climate regions, geographical determinism, settlement geography, political geography and economic geography are taken by geographical perspective and they have been compared with modern geography. Ibn Khaldun's geographical ideas have been tried to compare with the views in modern geography that emerged hundreds of years after him. Therefore, the thesis focuses on the similarities and differences between Ibn Khaldun’s views and modern geography.
In the thesis, the human geography views of Ibn Khaldun have been discussed. In this context, Ibn Khaldun's Muqaddimah, which is an introduction to Kitâb’ul Iber (general history) and usually considered as an independent study, has been analyzed by geographical perspective. The subjects in Muqaddimah such as seven climate regions, geographical determinism, settlement geography, political geography and economic geography are taken by geographical perspective and they have been compared with modern geography. Ibn Khaldun's geographical ideas have been tried to compare with the views in modern geography that emerged hundreds of years after him. Therefore, the thesis focuses on the similarities and differences between Ibn Khaldun’s views and modern geography.
- by Rauf Belge
- •
— In this study, such sharp splitting of Social Sciences into disciplines is rejected and it will be revealed that pre-Modernity texts in which those distinctions have not existed yet absolutely require to be analyzed, because a break... more
— In this study, such sharp splitting of Social Sciences into disciplines is rejected and it will be revealed that pre-Modernity texts in which those distinctions have not existed yet absolutely require to be analyzed, because a break from current paradigm dominant in our day will only be possible through reading these classic texts from the point of view aforementioned. In that sense, the significance of Ibn Khaldun's method and ‗Muqaddimah' in which he theorized Ilm Al-Umran for many researchers carrying out activities in the field of social sciences today will be emphasized and that it might act as a compass for us to find our direction in the studies carried out in respect to the explanation and interpretation of social reality will be revealed. 1. Introduction The human race has come to strive to solve the problems caused by nature and understanding as well as interpreting the world he lives in as per nature. All of these activities qualified as an occupation however symbolize the whole we call ‗science' today. However, scientific studies undertaken in civilizations in the pre-modern era have had the propensity to perceive matters holistically with respect to the grasp of reality. Scientists, who had un-dertaken activities in the traditional era however, had undertaken studies in different areas which cannot even be considered to stand side by side today. Leonardo Da Vinci (1452-1519), who in the west was masterly distinguished with many merits as a painter, physician and war engineering, while Ömer Hayyam (1048-1131), who was characterized by his qualities of a mathematician, astronomer and poet in the East, are only a few of the examples to be hinted at for such suggestions. Science has also displayed an intertwined outlook with artistic activities for many years. According to the artistic classification used in the antique age and the Middle Ages; linguistics, logics and rhetoric are included in the first degree called trivium (meaning ―three paths‖ in Latin). The second degree called quadrivium (―four track road‖ in Latin) however comprises arithmetical, musical, geometrical and astronomical branches' (Foccroullle, 2012: 24-25). In this sense; the scientific activities undertaken in the said historical phase being mentioned in order to exceed the paradigm being dominant nowadays must definitely be taken into consideration. The main problematic of works have also been based on this viewpoint. According to the dominant paradigm of our era, science is divided into two as ―nature‖ and ―social‖, while social sciences however are subdivided into many sub-disciplines. In this context; it is also expressed on many platforms that the ‗social science' facts are an endeavor belonging to the modern world (The Gulbenkian Komisyonu, 2009: 12). The analysis of classical texts written before the modern era offers wide opportunities to those social scientists, who look through disciplinary lenses as a result of the presently dominant paradigm, for taking these lenses off. In fact, as mentioned such works have taken social matters together with their multiple aspects at the point of perceiving social reality as opposed to present disciplinary distinctions. In this respect, Ibn Khaldun's epistemological and methodological heritage has a great significance at the point of solving the problems social sciences have experiences nowadays as a modern notion. Before taking up the importance of Ibn Khaldun's methodology, it will be significant to question the notion of social science, legitimacy of sub-disciplines shaped as a result of such social sciences. In fact, it is necessary to take up the discussions concerning the historical build-up of social sciences, development and discussions in social sciences held nowadays must be taken up within the entirety of historical beauty. This situation is remembering that the present discussions are not a natural reflection of problems merely being experienced presently, yet that they have also arisen out of the establishment thereof (Hira, 2011: 181). At this point, within the scope of study foremost two basic paradigmatic breaks will be focused on, such breaks having occurred within the historical process.
- by Çağatay Özdemir
- •
This is an article that is forthcoming in Decolonization: Indigeneity, Education & Society. My main argument in this paper is that western hegemony, colonization, imperial and neocolonial domination over the Third World has been sustained... more
This is an article that is forthcoming in Decolonization: Indigeneity, Education & Society. My main argument in this paper is that western hegemony, colonization, imperial and neocolonial domination over the Third World has been sustained through knowledge production that has become hegemonic on a global scale since the rise of western modernity. Furthermore, I argue that settler colonialism in Palestine took place and has been maintained through that structure. Formal independence of previously colonized countries has not led to real decolonization, not only because these countries continued to be economically and otherwise dependent on Western powers, but also importantly if not more so, due to dependency on knowledge produced in western academic institutions. For Palestine to be truly free from dependency in the future, academic institutions must rethink their goals from being neoliberal money making institutions to ones that aim at creating educated and free thinking subjects, rethink disciplines that are offered to students rather than blindly copy disciplines and their contents from western academic institutions, engage with decolonial thought that is produced
- by Magid Shihade
- •
- by Aygün Akyol
- •
- 4
Prologue to, 'Religious Philosophy essays' 'This hopeful, nay, expectant way of pursuing understanding puts the author among the most eminent historians of philosophy, both for his thoroughly humanistic spirit and rich store of insight... more
Prologue to, 'Religious Philosophy essays'
'This hopeful, nay, expectant way of pursuing understanding puts the author among the most eminent historians of philosophy, both for his thoroughly humanistic spirit and rich store of insight . . . A main thrust of the book, I take it, is to show that during the sixteen centuries from Philo to Spinoza, philosophy had a richer subject matter than it has had since Spinoza. It induces reflection on the present condition of philosophy.'-- Quirinus Breen, in Encounter
Religious Philosophy consists of ten essays plus a charming little Sermon. The subjects range from Plato to the European 18th century . . . Wolfson presents himself as only a historian, not prepared to philosophize or theologise, but he cannot be taken quite at his word . . . This dragon man is no ordinary guide. His effort is endless. Anybody seriously interested in the history of religious thought in the West will wish to read him; Oscar Gass, in New Republic
Invitation to a Book Review by : John King-Farlow
Religious Philosophy, A Group of Essays,
By Harry Austryn Wolfson. (Harvard U. Press, 1961. Pp. 278)
For those who have never dared to take the plunge into one of Prof. Wolfson's massive studies--the two-volume sets on Philo and Spinoza, for instance, or the first part of The Philosophy of the Church Fathers--these ten essays offer a series of brief but enlightening introductory paddles. The eleventh piece, a concluding Sermonette, is neither enlightening nor a happy introduction to a rigorous mind. The essays, ranging over a considerable number of Jewish, Christian, Muslim, and secular thinkers, are entitled as follows: 'The Philonic God of Revelation and His Latter-day Deniers'; 'Extradeical and Intradeical Interpretations of Platonic Ideas'; 'Immortality and Resurrection in the Philosophy of the Church Fathers'; 'Philosophical Implications of the Theology of Cyril of Jerusalem'; 'Philosophical Implications of Arianism and Apollinarianism'; 'Saint Augustine and the Pelagian Controversy'; 'Ibn Khaldun on Attributes and Predestination '; 'Causality and Freedom in Descartes, Leibniz, and Hume'; 'The Veracity of Scripture from Philo to Spinoza'; 'Spinoza and the Religion of the Past.'
Despite this wide variety of topics, the book is held together, Wolfson assures us, by a 'common theme' (p. v). To accept this theme is, in effect, to look at the history of Western religious philosophy from New Testament times to Spinoza's in a very special way. Picking up three histories of philosophy at random, I find that Bertrand Russell's History of Western Philosophy mentions the Jewish philosopher Philo of Alexandria (20? CE .--A.D. 54?) on two pages; B. A. G. Fuller's History of Philosophy devotes about three and a half pages to Philo but concludes that 'Philo seems to have had no disciples of note and no direct influence, at any rate, upon the century and a half that intervenes between his death and the birth of Plotinus' (p. 305); W. T. Jones in his History of Western Philosophy (Vol. I) rates Philo's worth at just over a page and a caustic footnote. If, however, we look at religious philosophy in Wolfson's way, we see Philo as the root and determining origin of all medieval philosophizing, Jewish, Christian and Muslim ;
We further see the medieval philosophy begun by Philo as a homogeneous system of thought, lying between pagan Greek speculations and the secular systems of the seventeenth century. Wolfson writes: 106 HISTORY OF PHILOSOPHY Ostensibly Philo is only the interpreter of the Hebrew Scriptures in terms of Greek philosophy. But actually he is more than that. He is the interpreter of Greek philosophy in terms of certain fundamental teachings of his Hebrew Scripture , whereby he revolutionized philosophy and remade it into what became the common philosophy of the three religions with cognate Scriptures, Judaism, Christianity, and Islam (p. v). In all the essays the topics are taken partly as Philonic in origin; it is Wolfson's aim to make the quarrels of medieval and later thinkers more intelligible in the light of their positions' intellectual ancestry. The result of his approach is a series of amazingly dexterous historical investigations;
_________________________________________________________________________________
Enjoy Philo's Eclectic Thought to Ibn Khaldun's Muqaddimah
By Didaskalex, Vine Voice, March 2005
Wolfson on Religious philosophy
Wolfson's many well-known and celebrated volumes are monuments to the keen vision and depth of his works on religious philosophy, Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam; The Philosophy of the Church Fathers: Faith, Trinity, Incarnation; The Philosophy of the Kalam, and Kalam Repercussions in Jewish Philosophy, in 1979, twenty years after his retirement from Harvard University.
Religious Philosophy
This 'group of essays' was originally published by Harvard University Press, in a chapter for lecture presentation of the wide scope essays. It represent a full-fledged monographs of high quality and full spectrum religious philosophic issues, selected from various lectures delivered by him at Dumbarton Oakes Symposia, Harvard, and Emory, Fordham Universities, N.S. of social Research, or reprinted from various academic journals. Reading this variety of thought engaging philosophical and theological essays, that has spanned fifteen years 1947-61, provides the reader with a taste of Wolfson's 'Philosophic Garden,' of his above mentioned works. This fine tome in its own right would be a scholar's pride, with a major contribution to its field, Wolfson makes clear the Jewish role in the development of Islamic philosophy and Western thought.
Book Contents
The Philonic God of revelation
Interpretations of Platonic ideas; Logos, Trinity, Attributes
Philosophy of the Church Fathers, immortality, resurrection
Theology of Cyrix of Jerusalem, philosophical implications
Arising and Apollinarianism, philosophical implications
The Pelagian Controversy and Augustine's relative freedom
Ibn Khaldun on Attributes and Predestination
Casualty and Freedom: Descartes, Leibniz & Hume
Scriptural Veracity: Philo to Spinoza, problem, chronology & solutions
Spinoza and Religion of the Past
Sermonette: Professed Atheist & Verbal Theist
Sermonette
'We are told that at the beginning of the Christian era scripture-bred religious thinkers, on becoming acquainted with the array of deities of the Greek lovers of wisdom, were at a loss to know how to take them. They studied them, they examined them, they scrutinized them, and finally arrived at the conclusion that, while some of them were the paltry result of the blind groping of human reason for a truth which can be known only by faith and revelation, most of them were only polite but empty phrases for the honest atheism of the fool of Scripture.'
Harry Austryn Wolfson
H. A. Wolfson: a great humanist, a prolific and creative scholar in the history of philosophy, was the first Professor of Hebrew Literature and Philosophy in Harvard, America, and may be worldwide. As a scholar of comparative Jewish studies, he was acclaimed and admired throughout the world. His inspiring books and essays earned him honor and respect. His systematic study of Jewish thinkers from Philo of Alexandria to Benedict Spinoza, and his integration in a vivid comparative study of Jewish, Christian, and Islamic thought into a harmonious philosophy, attracted a wide international readership.
'This hopeful, nay, expectant way of pursuing understanding puts the author among the most eminent historians of philosophy, both for his thoroughly humanistic spirit and rich store of insight . . . A main thrust of the book, I take it, is to show that during the sixteen centuries from Philo to Spinoza, philosophy had a richer subject matter than it has had since Spinoza. It induces reflection on the present condition of philosophy.'-- Quirinus Breen, in Encounter
Religious Philosophy consists of ten essays plus a charming little Sermon. The subjects range from Plato to the European 18th century . . . Wolfson presents himself as only a historian, not prepared to philosophize or theologise, but he cannot be taken quite at his word . . . This dragon man is no ordinary guide. His effort is endless. Anybody seriously interested in the history of religious thought in the West will wish to read him; Oscar Gass, in New Republic
Invitation to a Book Review by : John King-Farlow
Religious Philosophy, A Group of Essays,
By Harry Austryn Wolfson. (Harvard U. Press, 1961. Pp. 278)
For those who have never dared to take the plunge into one of Prof. Wolfson's massive studies--the two-volume sets on Philo and Spinoza, for instance, or the first part of The Philosophy of the Church Fathers--these ten essays offer a series of brief but enlightening introductory paddles. The eleventh piece, a concluding Sermonette, is neither enlightening nor a happy introduction to a rigorous mind. The essays, ranging over a considerable number of Jewish, Christian, Muslim, and secular thinkers, are entitled as follows: 'The Philonic God of Revelation and His Latter-day Deniers'; 'Extradeical and Intradeical Interpretations of Platonic Ideas'; 'Immortality and Resurrection in the Philosophy of the Church Fathers'; 'Philosophical Implications of the Theology of Cyril of Jerusalem'; 'Philosophical Implications of Arianism and Apollinarianism'; 'Saint Augustine and the Pelagian Controversy'; 'Ibn Khaldun on Attributes and Predestination '; 'Causality and Freedom in Descartes, Leibniz, and Hume'; 'The Veracity of Scripture from Philo to Spinoza'; 'Spinoza and the Religion of the Past.'
Despite this wide variety of topics, the book is held together, Wolfson assures us, by a 'common theme' (p. v). To accept this theme is, in effect, to look at the history of Western religious philosophy from New Testament times to Spinoza's in a very special way. Picking up three histories of philosophy at random, I find that Bertrand Russell's History of Western Philosophy mentions the Jewish philosopher Philo of Alexandria (20? CE .--A.D. 54?) on two pages; B. A. G. Fuller's History of Philosophy devotes about three and a half pages to Philo but concludes that 'Philo seems to have had no disciples of note and no direct influence, at any rate, upon the century and a half that intervenes between his death and the birth of Plotinus' (p. 305); W. T. Jones in his History of Western Philosophy (Vol. I) rates Philo's worth at just over a page and a caustic footnote. If, however, we look at religious philosophy in Wolfson's way, we see Philo as the root and determining origin of all medieval philosophizing, Jewish, Christian and Muslim ;
We further see the medieval philosophy begun by Philo as a homogeneous system of thought, lying between pagan Greek speculations and the secular systems of the seventeenth century. Wolfson writes: 106 HISTORY OF PHILOSOPHY Ostensibly Philo is only the interpreter of the Hebrew Scriptures in terms of Greek philosophy. But actually he is more than that. He is the interpreter of Greek philosophy in terms of certain fundamental teachings of his Hebrew Scripture , whereby he revolutionized philosophy and remade it into what became the common philosophy of the three religions with cognate Scriptures, Judaism, Christianity, and Islam (p. v). In all the essays the topics are taken partly as Philonic in origin; it is Wolfson's aim to make the quarrels of medieval and later thinkers more intelligible in the light of their positions' intellectual ancestry. The result of his approach is a series of amazingly dexterous historical investigations;
_________________________________________________________________________________
Enjoy Philo's Eclectic Thought to Ibn Khaldun's Muqaddimah
By Didaskalex, Vine Voice, March 2005
Wolfson on Religious philosophy
Wolfson's many well-known and celebrated volumes are monuments to the keen vision and depth of his works on religious philosophy, Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam; The Philosophy of the Church Fathers: Faith, Trinity, Incarnation; The Philosophy of the Kalam, and Kalam Repercussions in Jewish Philosophy, in 1979, twenty years after his retirement from Harvard University.
Religious Philosophy
This 'group of essays' was originally published by Harvard University Press, in a chapter for lecture presentation of the wide scope essays. It represent a full-fledged monographs of high quality and full spectrum religious philosophic issues, selected from various lectures delivered by him at Dumbarton Oakes Symposia, Harvard, and Emory, Fordham Universities, N.S. of social Research, or reprinted from various academic journals. Reading this variety of thought engaging philosophical and theological essays, that has spanned fifteen years 1947-61, provides the reader with a taste of Wolfson's 'Philosophic Garden,' of his above mentioned works. This fine tome in its own right would be a scholar's pride, with a major contribution to its field, Wolfson makes clear the Jewish role in the development of Islamic philosophy and Western thought.
Book Contents
The Philonic God of revelation
Interpretations of Platonic ideas; Logos, Trinity, Attributes
Philosophy of the Church Fathers, immortality, resurrection
Theology of Cyrix of Jerusalem, philosophical implications
Arising and Apollinarianism, philosophical implications
The Pelagian Controversy and Augustine's relative freedom
Ibn Khaldun on Attributes and Predestination
Casualty and Freedom: Descartes, Leibniz & Hume
Scriptural Veracity: Philo to Spinoza, problem, chronology & solutions
Spinoza and Religion of the Past
Sermonette: Professed Atheist & Verbal Theist
Sermonette
'We are told that at the beginning of the Christian era scripture-bred religious thinkers, on becoming acquainted with the array of deities of the Greek lovers of wisdom, were at a loss to know how to take them. They studied them, they examined them, they scrutinized them, and finally arrived at the conclusion that, while some of them were the paltry result of the blind groping of human reason for a truth which can be known only by faith and revelation, most of them were only polite but empty phrases for the honest atheism of the fool of Scripture.'
Harry Austryn Wolfson
H. A. Wolfson: a great humanist, a prolific and creative scholar in the history of philosophy, was the first Professor of Hebrew Literature and Philosophy in Harvard, America, and may be worldwide. As a scholar of comparative Jewish studies, he was acclaimed and admired throughout the world. His inspiring books and essays earned him honor and respect. His systematic study of Jewish thinkers from Philo of Alexandria to Benedict Spinoza, and his integration in a vivid comparative study of Jewish, Christian, and Islamic thought into a harmonious philosophy, attracted a wide international readership.
- by Joseph F Badir
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- by Mehmet Akif Okur
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- by Abderrazak Belabes
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Ibn Khaldun was a gifted philosopher of history and the greatest scholars of his time, one of the leading thinkers ever born. He was a founder of the science of sociology which typically distinguishes the way it treats history as a... more
Ibn Khaldun was a gifted philosopher of history and the greatest scholars of his time, one of the leading thinkers ever born. He was a founder of the science of sociology which typically distinguishes the way it treats history as a science and provides reasons to support real events. Tradition survey of scientific conducted by Ibn Khaldun began using tradition to think scientifically and to critique the way of thinking ' old model 'and the works of former scientists, the results of the investigation regarding previous works, has contributed to the academic to the development of science valid, knowledge ilmiah authentic knowledge. This study focus on Decontruction of Ibn Khaldun education thinking, According Ibn Khaldun science education is not an activity solely is thought and contemplation away from the pragmatic aspects in life, but science and education is nothing but a social phenomenon that is characteristic of the human species. Implication of the study is relevaation in the education modern era.
- by Hamam Burhanuddin
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Human society is a complex nonequilibrium system that changes and develops constantly. Complexity, multivariability, and contradictions of social evolution lead researchers to a logical conclusion that any simplification, reduction, or... more
Human society is a complex nonequilibrium system that changes and develops constantly. Complexity, multivariability, and contradictions of social evolution lead researchers to a logical conclusion that any simplification, reduction, or neglect of the multiplicity of factors leads inevitably to the multiplication of error and to significant misunderstanding of the processes under study. The view that any simple general laws are not observed at all with respect to social evolution has become totally dominant within the academic community, especially among those who specialize in the Humanities and who confront directly in their research the manifold unpredictability of social processes. A way to approach human society as an extremely complex system is to recognize differences of abstraction and time scale between different levels. If the main task of scientific analysis is to detect the main forces acting on systems so as to discover fundamental laws at a sufficiently coarse scale, then abstracting from details and deviations from general rules may help to identify measurable deviations from these laws in finer detail and shorter time scales. Modern achievements in the field of mathematical modeling suggest that social evolution can be described with rigorous and sufficiently simple macrolaws.
The first book of the Introduction (Compact Macromodels of the World System Growth. Moscow: Editorial URSS, 2006) discusses general regularities of the World System long-term development. It is shown that they can be described mathematically in a rather accurate way with rather simple models. In the second book (Secular Cycles and Millennial Trends. Moscow: Editorial URSS, 2006) the authors analyze more complex regularities of its dynamics on shorter scales, as well as dynamics of its constituent parts paying special attention to 'secular' cyclical dynamics. It is shown that the structure of millennial trends cannot be adequately understood without secular cycles being taken into consideration. In turn, for an adequate understanding of cyclical dynamics the millennial trend background should be taken into account.
In this book the authors analyze the interplay of trend and cyclical dynamics in Egypt and Subsaharan Africa.
The first book of the Introduction (Compact Macromodels of the World System Growth. Moscow: Editorial URSS, 2006) discusses general regularities of the World System long-term development. It is shown that they can be described mathematically in a rather accurate way with rather simple models. In the second book (Secular Cycles and Millennial Trends. Moscow: Editorial URSS, 2006) the authors analyze more complex regularities of its dynamics on shorter scales, as well as dynamics of its constituent parts paying special attention to 'secular' cyclical dynamics. It is shown that the structure of millennial trends cannot be adequately understood without secular cycles being taken into consideration. In turn, for an adequate understanding of cyclical dynamics the millennial trend background should be taken into account.
In this book the authors analyze the interplay of trend and cyclical dynamics in Egypt and Subsaharan Africa.
- by Andrey Korotayev
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Sementara terlalu banyak kajian mutakhir telah dilakukan berkenaan Teori dan Falsafah Bahasa Ibn Khaldun, dalam bentuk tesis dan kertas kerja, manakala kertas kecil ini hanyalah bertujuan selaku tinjauan ringkas kepada idea Bahasa di sisi... more
Sementara terlalu banyak kajian mutakhir telah dilakukan berkenaan Teori dan Falsafah Bahasa Ibn Khaldun, dalam bentuk tesis dan kertas kerja, manakala kertas kecil ini hanyalah bertujuan selaku tinjauan ringkas kepada idea Bahasa di sisi Ibn Khaldun, bagaimana ia berasal dan bagaimana ia berkembang dan diubah, falsafah makna, serta perkaitannya dengan ilmu-ilmu lain sepertimana yang diisyaratkan beliau sendiri dalam Muqaddimah, sumber primer kajian ini. Allah alMuwaffiq.
- by Syafiq atTauhidi
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Ibn Khaldûn rejects philosophy and maintains theology and Islamic jurisprudence as the only pillars of Islamic civilization.
- by Josep Puig Montada
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