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Parler du Coran, c'est parler d'un livre immuable et intemporel. Un livre qui, bien que révélé il y a mille quatre cents ans, reste d'une actualité incontestable. Un livre dans lequel les récits du passé continuent de vivre au présent. Un livre qui s'adresse à notre intelligence et que Dieu nous enjoint de méditer afin d'en extraire ses secrets. S'il existe des idées mortes et des idées mortelles, il existe également des idées-forces et des idées vivifiantes pour reprendre un concept fort de la pensée de Malek Bennabi (m. 1973) qui accompagnera souvent notre propos tout au long de ce livre. Le Coran permet d'accéder à l'idée-force et vivifiante, la plus absolue, tout comme il nous protège des idées mortes et mortelles. Il se présente comme le guide de l'homme dans l'intégralité de sa vie, temporelle comme spirituelle, individuelle comme collective. Il s'adresse à toutes les catégories sociales, du chef d'État jusqu'au simple citoyen. C'est au vu de tout cela que l'exploration de la voie suprême proposée par le Coran s'impose tout naturellement.
Muslims have always used verses from the Qur'an to support opinions on law, theology, or life in general, but almost no attention has been paid to how the Qur'an presents its own precepts as conclusions proceeding from reasoned arguments. Whether it is a question of God's powers of creation, the rationale for his acts, or how people are to think clearly about their lives and fates, Muslims have so internalized Qur'anic patterns of reasoning that many will assert that the Qur'an appeals first of all to the human powers of intellect. This book provides a new key to both the Qur'an and Islamic intellectual history. Examining Qur'anic argument by form and not content helps readers to discover the significance of passages often ignored by the scholar who compares texts and the believer who focuses upon commandments, as it allows scholars of Qur'anic exegesis, Islamic theology, philosophy, and law to tie their findings in yet another way to the text that Muslims consider the speech of God.
"Your Mindful Compass" takes us behind the emotional curtain to see the mechanisms regulating individuals in social systems. There is great comfort and wisdom in knowing we can increase our awareness to manage the swift and ancient mechanisms of social control. We can gain greater flexibility by seeing how social controls work in systems from ants to humans. To be less controlled by others, we learn how emotional systems influence our relationship-oriented brain. People want to know what goes on in families that give rise to amazing leaders and/or terrorists. For the first time in history we can understand the systems in which we live. The social sciences have been accumulating knowledge since the early fifties as to how we are regulated by others. S. Milgram, S. Ashe, P. Zimbardo and J. Calhoun, detail the vulnerability to being duped and deceived and the difficulty of cooperating when values differ. Murray Bowen, M.D., the first researcher to observe several live-in families, for up to three years, at the National Institute of Mental Health. Describing how family members overly influence one another and distribute stress unevenly, Bowen described both how symptoms and family leaders emerge in highly stressed families. Our brain is not organized to automatically perceive that each family has an emotional system, fine-tuned by evolution and "valuing" its survival as a whole, as much as the survival of any individual. It is easier to see this emotional system function in ants or mice but not in humans. The emotional system is organized to snooker us humans: encouraging us to take sides, run away from others, to pressure others, to get sick, to blame others, and to have great difficulty in seeing our part in problems. It is hard to see that we become anxious, stressed out and even that we are difficult to deal with. But "thinking systems" can open the doors of perception, allowing us to experience the world in a different way. This book offers both coaching ideas and stories from leaders as to strategies to break out from social control by de-triangling, using paradoxes, reversals and other types of interruptions of highly linked emotional processes. Time is needed to think clearly about the automatic nature of the two against one triangle. Time and experience is required as we learn strategies to put two people together and get self outside the control of the system. In addition, it takes time to clarify and define one's principles, to know what "I" will or will not do and to be able to take a stand with others with whom we are very involved. The good news is that systems' thinking is possible for anyone. It is always possible for an individual to understand feelings and to integrate them with their more rational brains. In so doing, an individual increases his or her ability to communicate despite misunderstandings or even rejection from important others. The effort involved in creating your Mindful Compass enables us to perceive the relationship system without experiencing it's threats. The four points on the Mindful Compass are: 1) Action for Self, 2) Resistance to Forward Progress, 3) Knowledge of Social Systems and the 4) The Ability to Stand Alone. Each gives us a view of the process one enters when making an effort to define a self and build an emotional backbone. It is not easy to find our way through the social jungle. The ability to know emotional systems well enough to take a position for self and to become more differentiated is part of the natural way humans cope with pressure. Now people can use available knowledge to build an emotional backbone, by thoughtfully altering their part in the relationship system. No one knows how far one can go by making an effort to be more of a self-defined individual in relationships to others. Through increasing emotional maturity, we can find greater individual freedom at the same time that we increase our ability to cooperate and to be close to others.
'Ancient Greek and Semitic languages resorted to a large range of words to name the divine. Gods and goddesses were called by a variety of names and combinations of onomastic attributes. This broad lexicon of names is characterised by plurality and a tendency to build on different sequences of names; therefore, the Mapping Ancient Polytheisms project focuses on the process of naming the divine in order to better understand the ancient divine in terms of a plurality in the making. A fundamental rule for reading ancient divine names is to grasp them in their context - time and place, a ritual, the form of the discourse, a cultural milieu...: a deity is usually named according to a specific situation. From Artemis Eulochia to al-Lat, al-'Uzza and Manat, from Melqart to "my rock" in the biblical book of Psalms, this volume journeys between the sanctuary on Mount Gerizim and late antique magical practices, revisiting rituals, hymnic poetry, oaths of orators and philosophical prayers. While targeting different names in different contexts, the contributors draft theoretical propositions towards a dynamic approach of naming the divine in antiquity.'
Within this emanative scheme we encounter some of the basic ideas of Avicenna's religious and political philosophy, including his discussion of the divine attributes, divine providence, the Hereafter, and the ideal, "virtuous" city with its philosopher-prophet as the recipient and conveyer of the revealed law, a human link between the celestial and the terrestrial worlds."--BOOK JACKET.
This is the only book to deal with classical Islamic cosmology as it was formulated by the Ikhwan al-S'afa al Biruni and Ibn Sina during the tenth and eleventh centuries. These figures influenced all the later centuries of Islamic history and in fact created the cosmological framework within which all later scientific activity in the Islamic world was carried out--the enduring image of the cosmos within which Muslims have lived during the past millennium. Nasr writes from within the Islamic tradition and demonstrates how, based on the teachings of the Quran and the Prophet, the figures treated in this work integrated elements drawn from various ancient schools of philosophy and the sciences. This book is unique in its treatment of classical Islamic cosmology as seen from within the Islamic world-view and provides a key for understanding of traditional Islamic thought.
Proceedings from a conference "A global assessment of the 1989 recommendation on the safeguarding of traditional culture and folklore" held at the Smithsonian Institution June 27-30 1999. The purpose of the conference was to assess the implementation of the Recommendation (an international normative instrument adopted by UNESCO in 1989), to bring together points of view and perspectives on the Recommendaion from around the world, and suggest ways in which the Recommendation might develop in the future so that its purpose, the safeguarding of traditional culture and folklore, might be achieved.
Black Skin, White Masks is a classic, devastating account of the dehumanising effects of colonisation experienced by black subjects living in a white world. First published in English in 1967, this book provides an unsurpassed study of the psychology of racism using scientific analysis and poetic grace.Franz Fanon identifies a devastating pathology at the heart of Western culture, a denial of difference, that persists to this day. A major influence on civil rights, anti-colonial, and black consciousness movements around the world, his writings speak to all who continue the struggle for political and cultural liberation.With an introduction by Paul Gilroy, author of There Ain't No Black in the Union Jack.