THE LABYRINTH OF PHILOSOPHY IN ISLAM

This paper focuses on the methodological issues related to the obstacles and potential horizons of approaching the philosophical traditions in Islam from the standpoint of comparative studies in philosophy, while also presenting selected case-studies that may potentially illustrate some of the possibilities of renewing the impetus of a philosophical thought that is inspired by Islamic intellectual history. This line of inquiry is divided into two parts: the first deals with questions of methodology, and the second focuses on ontology and phenomenology of perception, by way of offering pathways in investigating the history of philosophical and scientific ideas in Islam from the viewpoint of contemporary debates in philosophy. A special emphasis will be placed on: (a) interpreting the ontology of the eleventh century metaphysician Ibn Sina (known in Latin as: Avicenna; d. 1037 CE) in terms of rethinking Heidegger\u27s critique of the history of metaphysics, and (b) analyzing the philosophical implications of the theory of vision of the eleventh century polymath Ibn al-Haytham (known in Latin as Alhazen; d. ca. 1041 CE) in terms of reflecting on Merleau-Ponty\u27s phenomenology of perception

There Is Another Kingdom : On The Politics of Virtue

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Hegel's Eurocentric Triads of Dialectics and its Transformation to Kelly's Planetary Paradigm

This article introduces Hegel's Eurocentric philosophy of dialectics in the 19th century and its transformation to Kelly’s planetary paradigm at the turn of the 20th-21st century. The new theory develops Hegel’s thesis—antitheses—synthesis to identity—difference—new-identity which is applicable for the entire human history, including the planetary era. The new triad generalizes Hegel’s mechanic view of nature by suggesting a dominant worldview which is featured by a series of tightening and converging dynamic fractal cycles

A Medieval Conception of Language in Human Terms: Al-Farabi

With regard to the new directions in the Humanities, here I am going to consider and examine the approach of al-Farabi as a medieval thinker in introducing a new outlook to “language” in difference with the other views. Thereby, I will explore his challenges in the frame of “philosophical humanism” as a term given by Arkoun (1970) and Kraemer (1984) to the humanism of the Islamic philosophers and their circles, mainly in the tenth and eleventh centuries. Al-Farabi’s conception of philosophical humanism, in which philosophy is thick and religion is thin, makes its agony with the other versions of humanism and also orthodox Islam. It means that his introduction of a humanistic understanding of language should be placed in such a multi-level contested environment. According to al-Farabi, language as a universal category has relation with reason that logic should function as its proper instrument. As a result, there is no specific privileged predetermined language, but the position of any language is shaped by its relation with human reason and formal logic that is something human-made. And such a conception means language in human terms. Key Terms: Al-Farabi; Language; Philosophical Humanism; Arabic: Gree

Serbian Orthodoxy Between Two Worlds

Orthodoxy has, by the Providence of God, been placed between Western Christianity, and Sunni Islam. Church nationalism (phyletism) has always been present in political and linguistic nationalism in the former Yugoslavia. The relationship between Serbian Orthodoxy, with Islam and Western Christianity is not satisfactory. In order to become satisfactory, it would be important for the Orthodox Church to create a new theology which would, primarily, be a theological (Orthodox) response to the signs of the times. However, this has not become the reality as of yet

When was medieval philosophy?

Typescript of an Inaugural Lecture by John Marenbon, as Honorary Professor of Medieval Philosophy in the University of Cambridge, delivered November 30, 2011.John Marenbon argues against the usual chronological division, according to which there was a period of ‘medieval philosophy’ corresponding roughly to the Middle Ages. Using as his basis an argument about why studying antiquated philosophy is valuable, he explains why such a question about chronological divisions is important

Usury, Calvinism, and Credit in Protestant England: from the Sixteenth Century to the Industrial Revolution

This study analyses the impact of Protestantism on interest rates in England from the 16th century to the Industrial Revolution. One of many myths about the usury doctrine - the prohibition against demanding anything above the principal in a loan (mutuum) - is that it ceased to be observed in Reformation Europe. As several authors have demonstrated, however, early Protestant Reformers, beginning with Luther, had essentially endorsed the long established Scholastic usury doctrines. The one major exception was Jean Calvin. Though retaining a strong hostility against usury, he permitted interest on commercial loans, while forbidding usury on charitable loans to the needy. That view may have been partly responsible for a crucially important breach in civil support of the usury doctrine. The first, in 1540, was an imperial ordinance for the Habsburg Netherlands permitting interest payments up to 12%, but only for commercial loans. In England, Henry VIII's Parliament of 1545 enacted a statute permitting interest payments up to 10% (on all loans); any higher rates constituted usury. But, in 1552, a hostile Parliament, with radical Protestants, revoked that statute, and revived it only under Elizabeth, in 1571. Since the maximum rate was also taken to be the minimum, subsequent Parliaments, seeking to foster trade, reduced that rate: to 8% in 1624, to 6% in 1651 (ratified 1660-61), and to 5% in 1713: a rate maintained until the abolition of the usury laws in 1854. The consequences of legalizing interest payments, but with ever lower maximum rates, had a far-reaching impact on the English economy, from the 16th century to the Industrial Revolution. The first lay in finally permitting the discounting of commercial bills. Even if medieval bills of exchange had permitted merchants to disguise interest payments in exchange rates, the usury doctrine nevertheless required that they be non-negotiable, held until maturity, since discounting would have revealed the implicit interest. Evidence for the Low Countries and England demonstrates that discounting, with legal transfers either by bearer bills or by endorsement, with full negotiability, began and became widespread only after the legalization of interest payments in both countries. The importance for Great Britain can be seen in the primary role of its banks during the Industrial Revolution: in discounting commercial bills, foreign and domestic, in order to finance most of the working capital needs for both industry and commerce. The second is known as the Financial Revolution; and its late introduction into England, from 1693, was in part due to the limits imposed on interest rates. In its final form (1757), it meant the establishment of permanent, funded, national debt based not on the sale of interest-bearing bonds but on perpetual annuities or rentes. The origins can be found in 13th-century northern France and the Low Countries in reaction to the vigorous intensification of the anti-usury campaign by the new mendicant orders, the Franciscans and Dominicans. Fearing for their mortal souls, many merchants refused to make loans and chose to finance town governments instead by purchasing municipal rentes (annuities). In 1250, Pope Innocent IV ruled that no usury was involved, because those buying rentes could never demand redemptions. Instead, they were licitly purchasing future streams of income. Continuing debates were not finally resolved until the issue of three 15th-century papal bulls (supporting Innocent IV). By the 16th century, the finances of most western Europe states had become largely dependent on selling both life and perpetual annuities. England was thus a late-comer, in importing this system of public finance. Fully immune to the usury laws, this Financial Revolution permitted the English/British governments to reduce borrowing costs from 14% in 1693 to just 3% in 1757, so that the British economy could finance both 'guns and butter', without crowding out private investments. Furthermore, since these annuities (Consols) were traded internationally on both the London and Amsterdam stock exchanges, they were a popular form of secure investments, which became, with land, the most widely-used collateral in borrowing for the fixed capital needs of the Industrial Revolution.usury, interest, annuities, bonds, public finance, bills of exchange, discounting, Scholastics, Old and New Testaments, Calvin, Luther, Protestant Reformers, Dissenters, Financial Revolution, England

Agent Intellect and Black Zones

This essay addresses arguments regarding the “place” or “non-place” in which ideas originate and whether they are wholly transcendental, wholly contingent, or a combination of transcendental and contingent. Far from a resuscitation or recitation of Medieval scholastic disputations, the essay seeks to situate these untimely concerns in the context of spent discursive and ideological systems that support capitalist exploitation of the knowledge commons, exploitation only made possible because of a decisive and historically determined reduction of knowledge to fully contingent status as spectral commodity