This article deals with the issue of learning good moral virtues (arêtê), and analyses the differ... more This article deals with the issue of learning good moral virtues (arêtê), and analyses the differencesin attitude towards moral virtues between Socrates and Protagoras. In regard to the possibility of learning virtues, Socrates uses the term "learning" in relation to "teaching," whereas "learning" for Protagoras means "education." This implies that Socrates denies the possibility of"teaching virtues" if it means "education of values." However, Protagoras claims that it is possible to teach virtues only if "virtues" means "education of values" and not teaching "epistemological content." Socrates uses the "mind" as a means of discussing the topic of virtue. He tries to transfer the search for real "facts" from "what exists" into "what should exist" -from the "real" into the "ideal." The subject of this search is the "subject itself&...
This chapter explores the theoretical and practical implications of the concept of Diversity in I... more This chapter explores the theoretical and practical implications of the concept of Diversity in Islam by examining the extent of the realization of the idea of “diversity” by Muslims in Israel. It seeks to determine the extent to which it is reflected within the Palestinian Arab society as well as in the relationship of the Muslims with the Israeli state and the Jewish people, generally and on an individual level. It examines the causes for the distrust on which relations between the Muslims and Israel state are based. It reveals that the distrust derives from their sense that their treatment by the Israeli state results in their being seriously disadvantaged to the extent that they have the status of second-class citizens if not worse. This s second-class citizen and disadvantaged status is caused by Israeli state policies that discriminate against Muslims.
In this article, I intend to present and analysis the concept of Islamic education of philosophy.... more In this article, I intend to present and analysis the concept of Islamic education of philosophy. Islamic perspective for human being and life constitute in harmony and conciliation between sense, mind and religious faith as fundamental epistemological origins, while thinking and considering are instruments to research in these origins. So, Islamic education encourages critical thinking as a research method for development of knowledge and science, but science in itself has a functional role to make human life better, this science constitutes on ethical dimension. Therefore, thinking is considered a duty in the Islamic view, because thinking is a tool for progress life that conditioned in achieving values in the realty.
Methods of identification of the effective causes (Masalik al-Illa') are based on inductive l... more Methods of identification of the effective causes (Masalik al-Illa') are based on inductive logic and analogy (Qiyas), which means that the search can be particular rather than universal. Qiyas, however, takes place through comparison between the qualities of two different parts. This study introduces these paths and shows the experimental scientific rules on which they depend. Besides, light is shed on the degree of the appropriateness of these paths to the issues of jurisprudence and their degrees of certainty. These methods have been used in experimental sciences among Muslims in the Middle Ages, also contributed to the development of modern of new scientific methods for modeling.
Gazzâli, otobiyografisi olarak kabul edilen el-Munkiz mine’d-Dalâl adli eserinde suphe konusunu e... more Gazzâli, otobiyografisi olarak kabul edilen el-Munkiz mine’d-Dalâl adli eserinde suphe konusunu ele almaktadir. Gazzâli burada entelektuel gelisimini ve hakikati arama metodunu aciklamakta, icinde bulundugu donemde Islam toplumunda mevcut olan cesitli doktrinleri incelemektedir. Bu doktrinler kelam, felsefe, bâtinilik ve tasavvuftan ibarettir. Yine soz konusu eser, Gazzâli’nin bu alandaki deneyimlerini ve epistemolojik elestirilerini kisa bir sekilde izah etmektedir.
paper deals with the way that Ibn al-Haytham used qiyas (inference and induction by analogy) as a... more paper deals with the way that Ibn al-Haytham used qiyas (inference and induction by analogy) as an experimental research method in the natural sciences. The paper introduces and analyzes the tools of the analogical method of research, the extent of their application to natural phenomena and discusses an example, taken from the history of the natural sciences that involve analogical qiyas methodology: Ibn al-Haytham's method of research in optics. Qiyas was known in Islamic culture as a method of research in the religious juristic sciences, but it was used also in the natural sciences. This movement in itself can be considered an important turn in the history of science, as it constituted a change of the method of research in these sciences, from deduction, which had been prevalent for centuries, to qiyas (type of analogical reasoning). The application of this novel method of research in natural sciences at that time contributed a lot to the development of the modern sciences.
The intellect is considered the epistemological stage that comes between that of the senses and b... more The intellect is considered the epistemological stage that comes between that of the senses and beyond-the-intellect. It relates to both of them on the basis of epistemological completion within one, where each stage constitutes an independent epistemological unit in itself regarding its function, but is not separated from the other stages. Each stage includes gradual epistemological degrees and each degree represents a unit that has its own limited function. It is functionally independent but connected to other degrees. The stage or the degree is therefore a part of a whole that works inside an epistemological system, characterised by distribution of limited functions in limited fields. The difference between the stages and the degrees is only a disparity of the epistemological role devoted to each of them.
his article aims to explain and analyze the concept of cultural Ikhtilaf / Multiculturalism in th... more his article aims to explain and analyze the concept of cultural Ikhtilaf / Multiculturalism in the Qur’ān. Islam introduces a model for human communication between cultures at the levels of individuals and groups. This model is based on human values that guarantee the dignity of man and his human rights. The principle of Multiculturalism in Islam means the acceptance of the other different person by establishing relations that are based on acquaintance, dialogue, sharing and T Islam and Pluralism
This article deals with different value systems from the perspective of their source, nature, and... more This article deals with different value systems from the perspective of their source, nature, and implementation, and with the link between education and values. The achievement of values is considered to be of the highest importance in human life. Ethical doctrines vary about the source of values – whether they are derived from human beings or received from external authority. This dispute about the nature of values creates different views concerning the education of values, about the role of the educational system in the acquisition of values, and about the impact of values on pupils, both theoretical and practical.
This article seeks to explain and analyze the concept of cultural ikhtilaf (difference)in the Qur... more This article seeks to explain and analyze the concept of cultural ikhtilaf (difference)in the Qur’an. Islam introduces a model for human communicationamong cultures at the individual and group levels that is based on humanvalues that guarantee a person’s dignity and human rights. The principle ofdifference in Islam means accepting the “other,” namely, the different person,by establishing relations based on acquaintance, dialogue, sharing, andreciprocity. Difference became an important conceptual tool in the frameworkof traditional Muslim societies’willingness to accept diversity and hasremained an important part of Muslim discourse.1The different person is not a mere independent isolated unit living withinhis/her own world and whose main concern is to protect himself/herselfand his/her identity from loss and forgetfulness. Rather, he/she is characterizedby his/her communicative and productive nature and entity, which aredelineated by mutual dependence on the “other” while maintainin...
Aristotle wrote of two “points of definition”: one posited in negative and the other in positive ... more Aristotle wrote of two “points of definition”: one posited in negative and the other in positive terms. The negative formulation argues that concepts can be comprehended only through definition, while the positive point stresses the consequences of definition by focusing on the benefits to the sciences achieved through those “concepts.” Ibn Taymiyya criticizes these ideas on the grounds that definition neither necessarily leads to the revelation of the facts and truths of things and their quiddities, nor does it necessarily help in developing the sciences. We notice that his main criticism is directed at specific metaphysical elements of definition, such as genus, species, differences (differentia/ divisions), quiddity, and universality. He argues that these elements are purely mental and do not necessarily correspond to existence. Ibn Taymiyya differentiates between metaphysics and the concrete physical world for, in his opinion, not all that comes to mind necessarily corresponds t...
Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Er... more Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Error]. The book can be considered an intellectual autobiography of this philosopher. Here al-Ghazali describes his intellectual development and the method of his search for truth. He also discusses the ideas of various doctrines that were present in Islamic society in his period, including the philosophers, al-Mutakallimun (scholastics), al-Batiniyya (interiority), and Sufism. The book is a concise exposition of al-Ghazali’s experience in the field of research and epistemological criticism.
This article deals with the issue of learning good moral virtues (arêtê), and analyses the differ... more This article deals with the issue of learning good moral virtues (arêtê), and analyses the differencesin attitude towards moral virtues between Socrates and Protagoras. In regard to the possibility of learning virtues, Socrates uses the term "learning" in relation to "teaching," whereas "learning" for Protagoras means "education." This implies that Socrates denies the possibility of"teaching virtues" if it means "education of values." However, Protagoras claims that it is possible to teach virtues only if "virtues" means "education of values" and not teaching "epistemological content." Socrates uses the "mind" as a means of discussing the topic of virtue. He tries to transfer the search for real "facts" from "what exists" into "what should exist" -from the "real" into the "ideal." The subject of this search is the "subject itself&...
This chapter explores the theoretical and practical implications of the concept of Diversity in I... more This chapter explores the theoretical and practical implications of the concept of Diversity in Islam by examining the extent of the realization of the idea of “diversity” by Muslims in Israel. It seeks to determine the extent to which it is reflected within the Palestinian Arab society as well as in the relationship of the Muslims with the Israeli state and the Jewish people, generally and on an individual level. It examines the causes for the distrust on which relations between the Muslims and Israel state are based. It reveals that the distrust derives from their sense that their treatment by the Israeli state results in their being seriously disadvantaged to the extent that they have the status of second-class citizens if not worse. This s second-class citizen and disadvantaged status is caused by Israeli state policies that discriminate against Muslims.
In this article, I intend to present and analysis the concept of Islamic education of philosophy.... more In this article, I intend to present and analysis the concept of Islamic education of philosophy. Islamic perspective for human being and life constitute in harmony and conciliation between sense, mind and religious faith as fundamental epistemological origins, while thinking and considering are instruments to research in these origins. So, Islamic education encourages critical thinking as a research method for development of knowledge and science, but science in itself has a functional role to make human life better, this science constitutes on ethical dimension. Therefore, thinking is considered a duty in the Islamic view, because thinking is a tool for progress life that conditioned in achieving values in the realty.
Methods of identification of the effective causes (Masalik al-Illa') are based on inductive l... more Methods of identification of the effective causes (Masalik al-Illa') are based on inductive logic and analogy (Qiyas), which means that the search can be particular rather than universal. Qiyas, however, takes place through comparison between the qualities of two different parts. This study introduces these paths and shows the experimental scientific rules on which they depend. Besides, light is shed on the degree of the appropriateness of these paths to the issues of jurisprudence and their degrees of certainty. These methods have been used in experimental sciences among Muslims in the Middle Ages, also contributed to the development of modern of new scientific methods for modeling.
Gazzâli, otobiyografisi olarak kabul edilen el-Munkiz mine’d-Dalâl adli eserinde suphe konusunu e... more Gazzâli, otobiyografisi olarak kabul edilen el-Munkiz mine’d-Dalâl adli eserinde suphe konusunu ele almaktadir. Gazzâli burada entelektuel gelisimini ve hakikati arama metodunu aciklamakta, icinde bulundugu donemde Islam toplumunda mevcut olan cesitli doktrinleri incelemektedir. Bu doktrinler kelam, felsefe, bâtinilik ve tasavvuftan ibarettir. Yine soz konusu eser, Gazzâli’nin bu alandaki deneyimlerini ve epistemolojik elestirilerini kisa bir sekilde izah etmektedir.
paper deals with the way that Ibn al-Haytham used qiyas (inference and induction by analogy) as a... more paper deals with the way that Ibn al-Haytham used qiyas (inference and induction by analogy) as an experimental research method in the natural sciences. The paper introduces and analyzes the tools of the analogical method of research, the extent of their application to natural phenomena and discusses an example, taken from the history of the natural sciences that involve analogical qiyas methodology: Ibn al-Haytham's method of research in optics. Qiyas was known in Islamic culture as a method of research in the religious juristic sciences, but it was used also in the natural sciences. This movement in itself can be considered an important turn in the history of science, as it constituted a change of the method of research in these sciences, from deduction, which had been prevalent for centuries, to qiyas (type of analogical reasoning). The application of this novel method of research in natural sciences at that time contributed a lot to the development of the modern sciences.
The intellect is considered the epistemological stage that comes between that of the senses and b... more The intellect is considered the epistemological stage that comes between that of the senses and beyond-the-intellect. It relates to both of them on the basis of epistemological completion within one, where each stage constitutes an independent epistemological unit in itself regarding its function, but is not separated from the other stages. Each stage includes gradual epistemological degrees and each degree represents a unit that has its own limited function. It is functionally independent but connected to other degrees. The stage or the degree is therefore a part of a whole that works inside an epistemological system, characterised by distribution of limited functions in limited fields. The difference between the stages and the degrees is only a disparity of the epistemological role devoted to each of them.
his article aims to explain and analyze the concept of cultural Ikhtilaf / Multiculturalism in th... more his article aims to explain and analyze the concept of cultural Ikhtilaf / Multiculturalism in the Qur’ān. Islam introduces a model for human communication between cultures at the levels of individuals and groups. This model is based on human values that guarantee the dignity of man and his human rights. The principle of Multiculturalism in Islam means the acceptance of the other different person by establishing relations that are based on acquaintance, dialogue, sharing and T Islam and Pluralism
This article deals with different value systems from the perspective of their source, nature, and... more This article deals with different value systems from the perspective of their source, nature, and implementation, and with the link between education and values. The achievement of values is considered to be of the highest importance in human life. Ethical doctrines vary about the source of values – whether they are derived from human beings or received from external authority. This dispute about the nature of values creates different views concerning the education of values, about the role of the educational system in the acquisition of values, and about the impact of values on pupils, both theoretical and practical.
This article seeks to explain and analyze the concept of cultural ikhtilaf (difference)in the Qur... more This article seeks to explain and analyze the concept of cultural ikhtilaf (difference)in the Qur’an. Islam introduces a model for human communicationamong cultures at the individual and group levels that is based on humanvalues that guarantee a person’s dignity and human rights. The principle ofdifference in Islam means accepting the “other,” namely, the different person,by establishing relations based on acquaintance, dialogue, sharing, andreciprocity. Difference became an important conceptual tool in the frameworkof traditional Muslim societies’willingness to accept diversity and hasremained an important part of Muslim discourse.1The different person is not a mere independent isolated unit living withinhis/her own world and whose main concern is to protect himself/herselfand his/her identity from loss and forgetfulness. Rather, he/she is characterizedby his/her communicative and productive nature and entity, which aredelineated by mutual dependence on the “other” while maintainin...
Aristotle wrote of two “points of definition”: one posited in negative and the other in positive ... more Aristotle wrote of two “points of definition”: one posited in negative and the other in positive terms. The negative formulation argues that concepts can be comprehended only through definition, while the positive point stresses the consequences of definition by focusing on the benefits to the sciences achieved through those “concepts.” Ibn Taymiyya criticizes these ideas on the grounds that definition neither necessarily leads to the revelation of the facts and truths of things and their quiddities, nor does it necessarily help in developing the sciences. We notice that his main criticism is directed at specific metaphysical elements of definition, such as genus, species, differences (differentia/ divisions), quiddity, and universality. He argues that these elements are purely mental and do not necessarily correspond to existence. Ibn Taymiyya differentiates between metaphysics and the concrete physical world for, in his opinion, not all that comes to mind necessarily corresponds t...
Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Er... more Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Error]. The book can be considered an intellectual autobiography of this philosopher. Here al-Ghazali describes his intellectual development and the method of his search for truth. He also discusses the ideas of various doctrines that were present in Islamic society in his period, including the philosophers, al-Mutakallimun (scholastics), al-Batiniyya (interiority), and Sufism. The book is a concise exposition of al-Ghazali’s experience in the field of research and epistemological criticism.
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