By Anna-Teresa Tymieniecka

By means of presenting the Microcosm and Macrocosm analogy for discussion among Islamic Philosophy and Occidental Phenomenology, the authors of this quantity are reviving the perennial positioning of the human within the play of forces inside and with no the man or woman. This subject matter has run from Plato in the course of the heart a long time, Renaissance and Modernity, and has been overlooked via contemporaries. It now acquires a brand new pertinence and remarkable importance a result of medical discoveries into the "infinitely small" in existence, at the one hand, and the prodigious technological discoveries of the "infinitely nice" at the different. either open up undreamt-of customers for the ongoing conquest of cosmic forces. The human person – thrown into turmoil by way of the hot techniques to lifestyles and desiring to procure new conduct of brain, having misplaced protection of all beliefs – desperately seeks a brand new rationalization of the Human situation in the solidarity of everything-there-is, of cosmic forces, and of his future. The discussion among Islamic Philosophy and phenomenology of existence can convey the way in which. Papers through: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci.

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Additional info for Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 2)

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The experienced animate organism of another continues to prove itself as actually an animate organism, solely in its changing but incessantly harmonious “behavior”. Such harmonious behavior (as having a physical side that indicates something psychic appresentatively) must present itself fulfillingly in original experience, and do so throughout the continuous change in behavior from phase to phase…. The first determinate content obviously must be formed by the understanding of the other’s organism and specifically organismal conduct….

From a phenomenological standpoint, the subject carries within itself what is more than its mere self. For the subject is not solely a cogitatio or noesis but also bears within itself the object as cogitatum; that is an object in the subject mediated by a noetic-noematic structure. However, the noema is a transcendent element that 16 Nader El-Bizri is constituted on the grounds of the lived cum perceived hule by way of noetic functions. It is the hule of the object that commands its appearance, whilst the distinction between immanence and transcendence shows that the noema is not included in the noesis as hule.

From this zone of spontaneous self-organizing complex surging elements, which carry their constructive energetic potential within themselves, unfolds the oriented and concrete self-shaping ontopoiesis. Taking self-individualization to be the criterion of life, Tymieniecka moreover rejects the Ancient association of the measured regularities of the heavens with the workings of a “World Soul” (anima mundi). Consequently, she Tentative Encounter Between Graeco-Arabic Philosophy and Phenomenology 19 eschews Plato’s picturing of the universe as being an all-inclusive living creature endowed with reason, and her “concrete” tracing of the unfolding of the logos gets ultimately differentiated from the Platonist “speculative” cosmogony and diverges from its assumptions and entailments.

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