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This groundbreaking work examines four avant-garde groups that emerged in Poland towards the end of World War I; the Poznan Expressionists, the Young Yiddish, the Formists, and the Futurists. It is the first extensive study to bring the four groups together, and in doing so it establishes interconnections between them, and discusses their work in light of socio-political and cultural currents in Poland and wider Europe in the interwar period.
The quest for unity and multiplicity is one of the most important concerns in the history of human thought. Since the origins of the history of philosophy up to the present, we can observe more or less unceasing interest in the issue. The same holds of the writings of Thomas Aquinas, to whose conception this work is devoted. Since the problem of unity and multitude is closely linked to many other key metaphysical issues, such as the doctrine of transcendental concepts, the mode of composition of being qua being, as well as substantial and accidental being, or the doctrine of whole and part, we believe that its proper interpretation not only can clarify some partial metaphysical problem, but will also contribute to understanding the metaphysical thought of the Angelic Doctor as a whole.
What could the term multiplity mean for philosophy? Haas contends that modern understandings of the concept are either Aristotelian or Kantian. The Hegelian concept of multiplicity, Haas suggests, is opposed to both, or supersedes them.
In The Unity of Consciousness Tim Bayne draws on philosophy, psychology, and neuroscience in defence of the claim that consciousness is unified. In the first part of the book Bayne develops an account of what it means to say that consciousness is unified. Part II applies this account to a variety of cases - drawn from both normal and pathological forms of experience - in which the unity of consciousness is said to break down. Bayne argues that the unity of consciousness remains intact in each of these cases. Part III explores the implications of the unity of consciousness for theories of consciousness, for the sense of embodiment, and for accounts of the self. In one of the most comprehensive examinations of the topic available, The Unity of Consciousness draws on a wide range of findings within philosophy and the sciences of the mind to construct an account of the unity of consciousness that is both conceptually sophisticated and scientifically informed.
The Universal Science (ʿIlm-i kullī) by Mahdī Ḥāʾirī Yazdī, is a concise, but authoritative, outline of the fundamental discussions in Islamic metaphysics. For many years used as a textbook in Iran, this short text offers English readers a readily accessible, lucid, and yet deeply learned, guide through the Sadrian, Avicennan, and Illuminationist schools of thought, whilst also demonstrating how the ‘living tradition’ of Shīʿī philosophy engages with central ontological, epistemological, aetiological, and psychological questions. Discussions include the primacy of existence; the proper classifications of quiddity; and the manifold properties of causality and causal explanation. This is the first of the various influential works authored by this leading Shīʿah intellectual to have been translated into English from the original Persian.
The origin of Sufism -- Self criticism; Reflection; Privacy and seclusion; Heart; Hope or expectation; Asceticism. People follow the Sufi path when they sense that Islam has a deeper dimension. The resulting self-purification leads to this inner dimension of Islamic rituals, a deeper understanding of the Divine acts, and a greater knowledge and love of Him. After this, God draws the novice to Himself. With the help of a spiritual guide, the novice begins the life-long journey back to God. This continual process of spiritual development along a path of the innate human poverty, helplessness, and powerlessness before God is undertaken in the knowledge that everything comes from God. Each novice does what is necessary to grow spiritually, and God bestows the appropriate blessings and stations. "The highest aim of creation and its most sublime result is belief in God. The most exalted rank of humanity is knowledge of God. The most radiant happiness and sweetest bounty for jinn and humanity is love of God contained within the knowledge of God; the purest joy for the human spirit and the purest delight for the human heart is spiritual ecstasy contained within the love of God. Indeed, all true happiness, pure joy, sweet bounties, and unclouded pleasure are contained within the knowledge and love of God." And Sufism is the school where people can realise the highest aim of creation.
The Cambridge Foucault Lexicon is a reference tool that provides clear and incisive definitions and descriptions of all of Foucault's major terms and influences, including history, knowledge, language, philosophy and power. It also includes entries on philosophers about whom Foucault wrote and who influenced Foucault's thinking, such as Deleuze, Heidegger, Nietzsche and Canguilhem. The entries are written by scholars of Foucault from a variety of disciplines such as philosophy, gender studies, political science and history. Together, they shed light on concepts key to Foucault and to ongoing discussions of his work today.
The material in The Nature of the Sufi Path consists of 70 commentaries on a book entitled Sufism: A Short Introduction by Professor William C. Chittick. Many, if not most, of the paragraphs that comprise the 163 pages (preface plus text) of Professor Chittick’s book contain problems, errors, misleading statements, and/or incorrect understandings concerning Islam, in general, and the Sufi path, in particular. This is both surprising and disturbing since the author is someone who, apparently, enjoys a considerable reputation in North America -- and, perhaps, elsewhere in the world -- as an expert on, and scholar of, the Sufi mystical tradition. I do not claim that what I say in this book is a definitive, exhaustive, ‘incapable-of-being-improved-upon’ treatment of the Sufi path. Rather, my hope is that the present book might move a person closer to the truth concerning the nature of that path than Professor Chittick’s aforementioned introduction to Sufism does and, as such, would represent an improvement over his work.