Philosophy and Religion

This topic explores the evidence of women in Hadūd and Qisās, which are legal concepts in Islamic law. In the judicial system, testimony or eyewitness evidence plays a vital role in solving criminal cases. Hudood refers to punishments prescribed for certain crimes, such as theft, adultery, and alcohol consumption, while Qisās pertains to the principle of retribution or equal punishment for crimes involving bodily harm or murder. The objective of this study is to examine the presence and role of women within these legal frameworks. Through an analysis of Islamic jurisprudence and historical sources, this research aims to provide an overview of the evidence regarding women's involvement in Hadūd and Qisās. By examining legal interpretations and scholarly opinions, this study seeks to shed light on the evidence of women within the context of Hadūd and Qisās. The findings will contribute to a better understanding of the role of women in Islamic legal systems and the potential implications for gender equality and justice. Overall, this research aims to provide a comprehensive analysis of the evidence of women in Hadūd and Qisās, highlighting the complexities and nuances of their involvement within these legal frameworks.

This topic explores the evidence of women in Hadūd and Qisās,
which are legal concepts in Islamic law. In the judicial system, testimony
or eyewitness evidence plays a vital role in solving criminal cases.
Hudood refers to punishments prescribed for certain crimes, such as
theft, adultery, and alcohol consumption, while Qisās pertains to the
principle of retribution or equal punishment for crimes involving bodily
harm or murder. The objective of this study is to examine the presence
and role of women within these legal frameworks.
Through an analysis of Islamic jurisprudence and historical sources,
this research aims to provide an overview of the evidence regarding
women's involvement in Hadūd and Qisās.
By examining legal interpretations and scholarly opinions, this study
seeks to shed light on the evidence of women within the context of
Hadūd and Qisās. The findings will contribute to a better understanding
of the role of women in Islamic legal systems and the potential
implications for gender equality and justice.
Overall, this research aims to provide a comprehensive analysis of
the evidence of women in Hadūd and Qisās, highlighting the
complexities and nuances of their involvement within these legal
frameworks.
KEY WORDS:
Women's Testimony, Shahadah, Jurisprudential Opinions, Hadūd,
Qisās.

Bhagavadgīta kao filozofijski i religijski tekst svojim bogatim i nikada do kraja iscrpivim sadržajem fascinira čovječanstvo već nekoliko tisućljeća, a osobito je to slučaj u moderno i suvremeno doba. Naravno da takav tekst pobuđuje i živo zanimanje mnogobrojnih filozofskih i znanstvenih krugova, pa ne treba stoga čuditi pravo mnoštvo njezinih različitih interpretacija i polemika proizišlih iz toga. U ovom ćemo se radu upravo okrenuti onima koji su Bhagavadgītu tumačili kao povijesnu objavu čovječanstvu od univerzalnoga značenja, koja kao takva transcendira svoj uski vremensko-prostorni okvir, kao i istražiti uvjete mogućnosti baš takvoga razumijevanja toga teksta, a ne nekakvoga drugoga. U svojim je predavanjima, naglašavajući univerzalnost istine koja je kroz Bhagavadgītu progovorila, Marijan Cipra izložio koherentnost dviju univerzalističkih interpretacija i njihovu nužnu međusobnu upućenost, čime je izazvao kako veliki odjek, tako i snažne polemike.

Bedankt voor het downloaden van dit artikel. De artikelen uit de (online)tijdschriften van Uitgeverij Boom zijn auteursrechtelijk beschermd. U kunt er natuurlijk uit citeren (voorzien van een bronvermelding) maar voor reproductie in welke vorm dan ook moet toestemming aan de uitgever worden gevraagd. Behoudens de in of krachtens de Auteurswet van 1912 gestelde uitzonderingen mag niets uit deze uitgave worden verveelvoudigd, opgeslagen in een geautomatiseerd gegevensbestand, of openbaar gemaakt, in enige vorm of op enige wijze, hetzij elektronisch, mechanisch door fotokopieën, opnamen of enig andere manier, zonder voorafgaande schriftelijke toestemming van de uitgever. Voor zover het maken van kopieën uit deze uitgave is toegestaan op grond van artikelen 16h t/m 16m Auteurswet 1912 jo. Besluit van 27 november 2002, Stb 575, dient men de daarvoor wettelijk verschuldigde vergoeding te voldoen aan de Stichting Reprorecht te Hoofddorp (postbus 3060, 2130 KB, www.reprorecht.nl) of contact op te nemen met de uitgever voor het treffen van een rechtstreekse regeling in de zin van art. 16l, vijfde lid, Auteurswet 1912. Voor het overnemen van gedeelte(n) uit deze uitgave in bloemlezingen, readers en andere compilatiewerken (artikel 16, Auteurswet 1912) kan men zich wenden tot de Stichting PRO (Stichting Publicatie-en Reproductierechten, postbus 3060, 2130 KB Hoofddorp, www.cedar.nl/pro). No part of this book may be reproduced in any way whatsoever without the written permission of the publisher.

Bedankt voor het downloaden van dit artikel. De artikelen uit de (online)tijdschriften van Uitgeverij Boom zijn auteursrechtelijk beschermd. U kunt er natuurlijk uit citeren (voorzien van een bronvermelding) maar voor reproductie in welke vorm dan ook moet toestemming aan de uitgever worden gevraagd. Behoudens de in of krachtens de Auteurswet van 1912 gestelde uitzonderingen mag niets uit deze uitgave worden verveelvoudigd, opgeslagen in een geautomatiseerd gegevensbestand, of openbaar gemaakt, in enige vorm of op enige wijze, hetzij elektronisch, mechanisch door fotokopieën, opnamen of enig andere manier, zonder voorafgaande schriftelijke toestemming van de uitgever. Voor zover het maken van kopieën uit deze uitgave is toegestaan op grond van artikelen 16h t/m 16m Auteurswet 1912 jo. Besluit van 27 november 2002, Stb 575, dient men de daarvoor wettelijk verschuldigde vergoeding te voldoen aan de Stichting Reprorecht te Hoofddorp (postbus 3060, 2130 KB, www.reprorecht.nl) of contact op te nemen met de uitgever voor het treffen van een rechtstreekse regeling in de zin van art. 16l, vijfde lid, Auteurswet 1912. Voor het overnemen van gedeelte(n) uit deze uitgave in bloemlezingen, readers en andere compilatiewerken (artikel 16, Auteurswet 1912) kan men zich wenden tot de Stichting PRO (Stichting Publicatie-en Reproductierechten, postbus 3060, 2130 KB Hoofddorp, www.cedar.nl/pro). No part of this book may be reproduced in any way whatsoever without the written permission of the publisher.

Few of usfancy beingpathological, so 'most of us' try to make ourselues normal, which in turn affects what is normal (Hacking tggo, P' 2)' r Inleiding T\ e wijsgerige betekenis van Freuds werk ligt niet zozeer in de feitelijke inzich- L) r"ndie hij verdediS (onder meer over het onbewuste, de verdringing en de seksualiteit), maar in de gehanteerde methode en het perspectief vanwaaruit hij het menselijk bestaan begrijpt. Dit perspectief is in wezen pathoanalytisch: de psychopathologie leert ons wat het betekent mens te zijn. De freudiaanse psychoanalyse is in deze zin een klinische antropologie. Hoe interessant deze freudiaanse wijsgerige antropologie ook moge ziin, ze is niet zonder problemen. Deze zijn ons inziens tweeërlei. Op de eerste plaats zijn er moeilijkheden die samenhangen met de manier waarop Freud zijn pathoanalyse van het bestaan articuleert. Hier gaat het ten gronde om interne coherentie en consistentie. Daarnaast zijn er kwesties die op het freudiaanse project zelfbetrekking hebben. Het gaat hier om vragen die het bestaansrecht en de mogelijkheid zelf van de pathoanalyse betreffen' In wat volgt, bespreken we kort enkele thema's uit elk van beide categorieën in hun onderlinge samenhang. Zo kunnen we de freudiaanse pathoanalyse ook confronteren met inzichten uit de hedendaagse wijsbegeerte. Deze bespreking en deze confrontatie laten ons toe om de grenzen van de freudiaanse pathoanalyse kritisch nader te bepalen en om enkele perspectieven aan te reiken voor verder onderzoek. X4* FREUD ALS FILOSOOF z Verdere uitwerkingvan de freudiaanse pathoanalyse Freud stelt dat de verschillende psychoanalyische syndromen ons informere: over de krachtlijnen die het menselijkbestaan bepalen. Drie psychopathologische s)mdromen spelen in dit verband een centrale rol: de hysterie, de dwangneurose en de paranoia. De studie van deze slmdromen is volgens Freud als het ware hel laboratorium van de wijsgerige antropologie. De problematieken die hun genes€ en syrnptomatologie bepalen, karakteriseren tegelijkertijd het menselijk bestaar als zodanig. Maar Freud verwijst ook naar andere psychopathologische sll rdromer voor het begrijpen van het menselijkbestaan. Zo spelen de traumatische neurose en de melancholie een cruciale rol in Aan gene ziide uan het lustprincipe (Freud 192og). Freud geeft geen sluitend antwoord op devraaghoe dezeverschillende slmdromer zich onderling tot elkaar verhouden. Al evenmin maakt hij duideliikwaalom hi" zoveel nadruk legt op deze -en niet op anderepathologieën. Van een pathoaÍra- lytisch geïnspireerde wUsgerige antropologie zouden we nochtans kunnen rerwachten dat zij plausibel kan maken waarom sommige pathologieën een cen- trale rol spelen in de studie van de mens en andere nietof in mindere mate. Alleen zo kan zij vermijden om de menselijke conditie te denken als een reek' problematieken die zonder meer naast elkaar staan, zonder dat ooit duidelijkrt-or& hoe ze onderling samenhangen, of hoe ze kunnen of moeten worden samenge- dacht. De pathoanalyse dreigt zo een empiristisch karakter te krijgen dat vantd: wijsgerig oogpunt enkel onbewedigend kan zijn. De verbinding van de hysterie, de dwangneurose en paranoia met drie grote cuI- turele verwezenlijkingende kunst (in het bijzonder de literatuur), de religie en de filosofie -lijkt hier het begin van een oplossing te kunnen brengen."o Deze drie verwezenlijkingen zijn immers tegelijk de drie basisfiguren van het hegeliaanse 'absolute weten' (Hegel rBoZ). Dit is uiteraard op zichzelf geen afdoend argumenÏ om hen in een pathoanal),tische context een geprivilegieerde rol toe te kennen" maar het doet vermoeden dat er wel degelijk'goede' wijsgerige redenen kunnen worden gevonden waarom sommige pathologieën'antropologisch interessanter zijn dan andere. Wanneer de mens een 'tussen-wezen' is wiens bestaan als het \r'are '," Freud bespreekt de dialectische relatie tussen de neurosen en de 'culturele formaties' als r-oigr: 'De neurosen vertonen enerzijds opvallende en diepgaande overeenkomsten met de grote sociale voortbrengselen van kunst, religie en filosofie, anderzijds lijken ze de vertekende lteergave daarvan. Men zou zich aan de uitspraak kunnen wagen dat een hysterie de karikatuur Ís van een kunstschepping, een dwangneurose de karikatuur van een religie en een paranoïsche waan de karikatuur van een filosofisch systeem' (Freud rgrz-rga, p. 8+-85).

Eind november 2014 werd in het Londense Freud Museum de recentste biografie van Sabina Spielrein boven de doopvont gehouden (Launer 2014). Had voor 1977 haast niemand van de Russische analytica gehoord, dan werd dit recent quasi-onmogelijk gemaakt door David Cronenbergs tot de verbeelding sprekende A dangerous method (2011). De sensationele uitvergrotingen die een Hollywoodverfilming kenmerken niet te na gesproken, leest Spielreins levensloop inderdaad als een onvervalste roman. Het is dan ook uiterst verleidelijk om zich te goed te doen aan de sappige petite histore en daarbij nog maar eens voorbij te gaan aan de inhoudelijke impact die Spielreins werk achter de schermen op de uitkristallisering van het psychoanalytische gedachtegoed uitoefende. Freud opereerde nooit in splendid isolation. Tijdens de recente Clarke Lectures in Trinity College (Cambridge) verwees de Britse analyticus Adam Phillips terecht naar "een serie ontmoetingen met opmerkelijke mannen en wat minder ontmoetingen met opmerkelijke vrouwen" diedikwijls in de coulissen van de Berggassemedeverantwoordelijk waren voor the making of Freud. Phillips stipt daarbij onder meer expliciet de "beslissende" bijdrage van Spielrein aan (Phillips 2014: 160). Wat Phillips louter suggereert, kunnen we ook hier enkel evoceren via een vluchtige blik op het lange tijd verloren gewaande, veelzijdige oeuvre van een scherpzinnige clinica. 1

İnsan bilme arzusuyla doğan ve anlam arayışı içinde olan bir
varlıktır. Çevresindeki varlıkları ve kendisini sürekli merak eder
ve anlamaya çalışır. Varoluşuna anlam kazandırmak için sorular
sorar. Hayatı boyunca sorduğu sorular arasında öyle temel bir
soru vardır ki, belki de tek gerçek soru olarak karşımızda
durmaktadır: Hayatın anlamı nedir? Bizim için bu varoluşsal
soru, çağımızın doludizgin süregelen telaşlı yaşamı içinde durup
düşünmemiz gereken bir meseledir. Tarih boyunca birçok
düşünür bu temel konuda görüş bildirmiştir. Bu düşünürlerden
biri de Soren Kierkegaard’dır. Çalışmamız insanlığın bu kadim
ve mühim sorusuna nihai bir cevap vermeyi değil; hayatı
anlamlı yaşamanın önemine dair bir bilinç oluşturmayı
amaçlamaktadır. Kierkegaard’ın hayatın anlamına dair düşünce
ve yaklaşımı bu temel soruya cevap teşkil edecek unsurlar
taşıması bakımından değerlidir. Günümüzde kendi özüne
yabancılaşan, maddi hazların peşinde koşan ve nihayetinde
bencil bireylerin oluşturduğu yığınlar haline gelen kaygılı ve
telaşlı insanlara, hayatını anlamlandırma sorumluluğundan
kaçamayacağı hatırlatılmalıdır. Kierkegaard, kendi döneminde hayatın anlamını yalnızca dış kaynaklar veya nesnel gerçeklikler
ile açıklayan Hegel’ci paradigmaya karşı çıkmıştır. Ona göre,
varoluşun anlamı herkes için nesnel olarak belirlenmiş bir şey
değil; her bireyin kendi içsel yolculuğunda keşfetmesi gereken
bir şeydir. O, varoluşu, bireyin öznel deneyimleri üzerinden
tanımlayarak insanın estetik, etik ve dini olarak betimlediği üç
varoluş aşamasından söz eder. Nihayetinde hayatın anlamını,
varoluşsal kaygılarla yüzleşerek Tanrı ile öznel bir bağ
kurmakta bulur. Anlam arayışı ancak kişinin kendini Tanrı'nın
huzurunda birey olarak kavramasıyla tamamlanır. Kierkegaard,
varoluşun anlamını ararken, insana kişisel deneyim ve
sorumluluğu hatırlatarak varoluşun anlam kazanmasına farklı bir
bakış açısı getirerek kendinden sonra gelen varoluşçulara önemli
bir kapı açmıştır.

Cosmic power in Pseudo-Aristotle, De mundo, and the New Testament. In order to locate the cosmological views underlying the writings of Paul and other New Testament (NT) authors within their historical contexts it is necessary to compare them with other contemporary worldviews, such as those expressed in philosophical writings of the period. New Testament research has thus far concentrated on the most popular and influential philosophical traditions of NT times, that is, Stoicism and Middle Platonism. Other philosophical traditions may however also offer valuable insights. In this article I suggested that the De mundo attributed to Aristotle but probably dating from the 1st century BCE or CE provides early evidence for a splitting up of the demiurgic function of God in order to preserve God's transcendence. I furthermore argued that a similar division of divine functions is also evident in some NT texts, for example, John 1, Colossians 1, and Hebrews 1. This notion is explored using Colossians 1 as example.

The relationship between philosophy and religion is considered one of the most significant and complex issues in the history of human thought. In Islamic intellectual tradition, this problem has been actively discussed, particularly in the context of the relationship between reason and revelation. Whether there is a contradiction between philosophy and religion, or whether they should be regarded as different paths leading to the same truth, has occupied the minds of many Islamic philosophers. Among the prominent Muslim thinkers who addressed this issue, Sadr al-Din al-Shirazi, a major philosopher of the 17th-century Safavid period, stands out. This paper explores the relationship between religion and philosophy, reason and revelation in the philosophical worldview of Sadr al-Din al-Shirazi. With the translation and spread of ancient Greek philosophical heritage in the Islamic world, the philosophy–religion issue emerged as a major topic, and its nature has been interpreted in various ways by different thinkers. Shirazi paid special attention to this matter, emphasizing that philosophy and religion originate from the same source, and that the apparent contradiction between them is due to the limitations of human understanding. He viewed reason both as the foundation of faith and as a complement to revelation, and he defended the inseparable connection between true knowledge and belief. The paper demonstrates how, within the framework of Shirazi’s “Transcendent Philosophy,” the relationships among reason, faith, mysticism, and religious law are reconciled. The author also highlights that Shīrāzī upheld the principle of harmony with the Qur’an and Sunnah in his approach to philosophy and mysticism, while noting that certain truths can only be grasped through inner, esoteric knowledge. By analyzing the core elements of Shirazi’s religious-philosophical system, the paper demonstrates the possibility of harmony between philosophy and religion.

This paper reflects on my intellectual engagement with Frank Zindler, a veteran atheist thinker. After discovering his 1984 essay “Religion, Hypnosis, and Music: An Evolutionary Perspective,” I responded in 2025 with a critique. However, upon learning of his illness and appreciating his lifelong contributions, I chose to withdraw from the debate. This is not a defeat but an act of respect and acknowledgment of his intellectual legacy. The paper highlights the ethical responsibility in dialogue across ideological divides, where true victory lies in humanity and respect rather than argument alone.

Fazā’el-e Tark-e ‘Amal is the Urdu translation of the timeless Chinese classic Dao De Jing (also known as Tao Te Ching) by Laozi, rendered into Urdu by Arshad Masood Hashmi. This work is not a mere linguistic transfer from Chinese (via English and other sources) into Urdu, but an ambitious intellectual project that combines translation with extensive critical apparatus and research-based interpretive studies.

The Dao De Jing is one of the foundational texts of Daoist philosophy and Chinese thought, offering reflections on the concepts of Dao (the Way), Wu-wei (non-action or effortless action), simplicity, balance, and harmony with nature. Translating such a text into Urdu is a rare and pioneering undertaking, considering both the linguistic and cultural distance between classical Chinese and South Asian traditions. Arshad Masood Hashmi bridges this gap with scholarly care, providing Urdu readers with a text that is both faithful to the original spirit of Laozi and accessible within the philosophical and literary idioms of Urdu.

What distinguishes Fazā’el-e Tark-e ‘Amal from other translations is its scholarly depth. Hashmi has supplemented the translation with critical essays, annotations, and interpretive notes that contextualize the Dao De Jing within world philosophy, highlight its affinities and contrasts with Islamic, Sufi, and South Asian thought, and explore its relevance to contemporary discussions in ethics, spirituality, and cultural dialogue. His approach shows how the Daoist vision of simplicity and non-attachment resonates with certain strands of Sufi mysticism, while also presenting unique challenges to Western and South Asian metaphysical frameworks.

The book serves multiple purposes:

As a translation, it opens the doors of Daoist wisdom to Urdu-speaking readers for the first time in such a comprehensive form.

As a critical study, it invites comparative philosophical reflections between East Asian traditions and Indo-Islamic intellectual history.

As a cultural project, it underscores the potential of translation to foster cross-civilizational understanding.

In this sense, Fazā’el-e Tark-e ‘Amal is not merely a book of translation but a contribution to global comparative philosophy, world literature in Urdu, and the intellectual exploration of non-Western traditions. For students, scholars, and general readers alike, it offers both the profound simplicity of Laozi’s verses and the layered complexity of their critical reception.

Novel "Pokemon ki Dunia" is written by Musharraf Alam Zauqi. He is one of the famious post-modern fiction writers of India. This research intends to critically analize this novel through post-modern study especially referring to significant impact of Mass media and gloabalization on child's psyche. In this article, two of the aspects of post modern approach have been focused to examine the socially constructed behaviors and actions of children. The novel "Pokemon ki Duniya" artistically portrays the continuous changes in social lives, decenteralization of the centers of power and aimlessness and illusionary nature of life.

The narrative Dhammillahiṁḍī, 1 generally held to be a late insertion 2 into the famous Vasudevahiṁḍī (Vh), 3 commences with the education and marriage of Dhammilla. When he came of age, Dhammilla was married off to Jasamatī but paid scant attention to her, ignorant as he was in matters amorous. 4 When Dhammilla's mother heard that her son was not paying due attention to his wife, she was much upset and sent him to a courtesan for appropriate instruction. Dhammilla was captivated by the courtesan's charms so much that he stayed on at her house for several years and squandered his entire patrimony. What distinguishes this story from the other parallel versions is the reason given for Dhammilla's disinterest in women. Dhammilla, it was narrated, received instruction in seventy-two arts (bāvattarīsu kalāsu). These began with writing 1 The last part of this title is variously spelt in manuscripts: with short i (hiṁḍi ) and also with long ī (hiṁḍī). Some people transliterate this term into Roman as hiṇḍi/ī, but in writing Prakrit, anusvāra is preferable to parasavarṇa nasals.

The introduce students to a broad-in depth analysis of the philosophical perspectives in religion by applying systematically the philosophical method. Kierkegaard; the object of religion: man and the sacred, From religious experiences to the religious act, the religious value of myth, rite and symbol, the religious problem as the problem of the whole man, significance of the religious phenomenon, phenomenology of religion: scope of the various disciplines of religion: sociology of religion, social anthropology of religion, psychology of religion, philosophy of religion, theology of world religions, theology, In dialogue with St. Thomas: Religion as moral virtue, The Problem of Evil or the problem of suffering; Can Religious Faith be Rational? Is Religious Belief necessarily Unscientific? Methods of Instruction and Teaching Methodologies: Lecturing, class and group discussions, class presentations, distributing handouts Instructional Materials/Equipment: Whiteboard, printed media,

Purpose The aim of this study is to assess the attitude of heterosexual female students towards sperm donation by their partners and towards sperm donation in general. Methods The method is an online anonymous survey of 1525 female students. Results The majority of the women had a positive attitude towards sperm donation in general, but only 37% would support their partner if he would want to donate. The highest barriers to accepting donation by their partner were the fact that he would have one or more children that she would not know (55.8%) and the chance that he would be traced by his donor offspring (58.9%). There was a significant difference between the general attitude towards sperm donation as a fertility treatment and the attitude towards sperm donation by the partner. Conclusions Men rightly worry about their partner or future partner when they donated or consider donating sperm. Only about one in three women would support their partner if he would want to donate. The majority of women perceived sperm donation by their partner as an act that also concerns them and believed that they should be heard in this decision. To promote full informed consent, the relational component should be included in counselling donors, not only regarding the present but also regarding the (possible) future partner.

Background Reasonable disagreement about the role awarded to gamete donors in decision-making on the use of embryos created by gamete donation (EGDs) for research purposes emphasises the importance of considering the implementation of participatory, adaptive, and trustworthy policies and guidelines for consent procedures. However, the perspectives of gamete donors and recipients about decision-making regarding research with EGDs are still under-researched, which precludes the development of policies and guidelines informed by evidence. This study seeks to explore the views of donors and recipients about who should take part in consent processes for the use of EGDs in research. Methods From July 2017 to June 2018, 72 gamete donors and 175 recipients completed a self-report structured questionnaire at the Portuguese Public Bank of Gametes (response rate: 76%). Agreement with dual consent was defined as the belief that the use of EGDs in research should be consented by both donors and ...

Purpose The aim of this study is to assess the attitude of heterosexual female students towards sperm donation by their partners and towards sperm donation in general. Methods The method is an online anonymous survey of 1525 female students. Results The majority of the women had a positive attitude towards sperm donation in general, but only 37% would support their partner if he would want to donate. The highest barriers to accepting donation by their partner were the fact that he would have one or more children that she would not know (55.8%) and the chance that he would be traced by his donor offspring (58.9%). There was a significant difference between the general attitude towards sperm donation as a fertility treatment and the attitude towards sperm donation by the partner. Conclusions Men rightly worry about their partner or future partner when they donated or consider donating sperm. Only about one in three women would support their partner if he would want to donate. The majority of women perceived sperm donation by their partner as an act that also concerns them and believed that they should be heard in this decision. To promote full informed consent, the relational component should be included in counselling donors, not only regarding the present but also regarding the (possible) future partner.

This scholarly endeavor attempts to capture both historical and philosophical transitions of Buddhism in the region, covering the spread of both Theravada and Mahayana traditions. It also situates North-East Indian Buddhism within the broader subcontinental context, reflecting on periods of decline and subsequent revival linked to historical figures and movements. Implicit in this work is the assumption that regional Buddhist history can stand as a microcosm for understanding broader historical, cultural, and religious dynamics within India and nearby regions. Including a clear literature review helps reviewers quickly see what's new and why it matters, which can speed up the review and improve acceptance chances. The following references were selected because they relate closely to the topics and ideas in your submission. They may provide helpful context, illustrate similar methods, or point to recent developments that can strengthen how your work is positioned within the existing literature.

Bu metin Türkiye yüksek öğretiminde bilgi sorununa odaklanmıştır. İddiamız, yüksek öğretimde öğretilen ve üretilen bilginin büyük oranda ithal ve ithal ikamesi fikirler olduğu yönündedir. Bu değerlendirmeyi bazı hususlar üzerinden yürütmekteyiz. Bunlar ilk olarak tecrübe ve tasavvurdur. Bu hususlar önemlidir, zira herhangi bir alet veya fikir, öncelikle ortaya çıktığı tecrübeye yaslanır. O tecrübenin tamamlayıcı ve aynı zamanda görünür olduğu ana unsurlar varlık, bilgi ve değer alanlarıdır. Bu unsurlar hem tasavvurun oluşmasına katkı sunar hem de belirli bir tasavvurun içinde oluşurlar.  O sebeple kavram ve kuramlar belirli bir tasavvuru yansıtırlar. Metnin ilk bölümlerinde bu hususları ele alarak iddiamız için temel oluşturmaktayız. O sebeple metnin ilk bölümü fazlasıyla soyut bir değerlendirme katmanına sahiptir.

One of the important issues of contemporary political thought is the complex relationship between truth and politics, the combination of which can lead to the depoliticization of the community under the “tyrannical” influence of truth or, on the contrary, the substitution of truth with politically advantageous lies. A relevant context emphasizing the dangerous consequences of the conflict between truth and politics is the spread of post-truth as a phenomenon expressing the alarming state of the modern public sphere. The article is devoted to comprehending the crisis of political life associated with the emergence of the phenomenon of post-truth, as well as the possibilities of resolving the modern conflict of truth and politics. The theoretical basis of the study comprises the philosophical ideas of H. Arendt and L. Strauss, which substantiate the incompatibility between truth and the world of human affairs. The author analyzes Arendt’s main ideas related to the tyrannical nature of truth, as well as the interpretation of these ideas by modern post-truth researchers. It is found that Arendt’s theory lacks a normative dimension important for understanding the nature of post-truth, and its interpretation by contemporary critics of post-truth contains an unfounded assumption about the possibility of the political legitimization of truth. On the basis of Strauss’s “On Tyranny”, alternative views to Arendt’s on the contradiction between truth and politics are reconstructed. The author proposes to rethink modern conceptions of post-truth and to present it as an ethico-political phenomenon caused by the lack of moral responsibility of political subjects for the search and defense of truth and for the preservation of political life from its tyrannical influence. The key danger of post-truth is the concealment of the value content of political life, and the practical means of overcoming it can be to ensure a value-pluralistic approach to the public sphere, and to raise the question of the virtue of participants in political life.

Predmet ovog teorijskog deskriptivnog istraživanja bila je osobenost znanja i spoznaje u islamskoj tradiciji. Korištena je metoda teorijske analize u tretiranju konsultiranih relevantnih izvora utemeljenih na Kur'anu i sunnetu. Znanje i spoznaja u islamskoj tradiciji objašnjeni su kroz izdvojene ključne varijable: znanje i spoznaja, spoznaja i spoznavalac, stjecanje znanja, korist znanja, granice i dometi znanja. Izveden je zaključak kako se tamo gdje je stala objašnjavajuća i spoznajna moć nauke, nastavila i nastavlja spoznaja i saznajna moć vjere, a koja po islamskom učenju nudi odgovore na ključna filozofska pitanja.

The rapid developments in medical science including genetic engineering and CRISPR technology bring opportunities as well as challenges pertaining to legal, social, and ethical frameworks. This paper is aimed at exploration of the implications of the usage of these new technologies in the light of Quranic verses, prophetic traditions and principles of Islamic jurisprudence. Genetic modification in humans, animals, and plants has raised concerns due to legal, social, ethical consequences such as manipulation and issues related to equity, access to technology, and potential societal divisions based on genetic privilege. This study addresses these concerns considering Islamic principles such as the sanctity of life, the concept of nature and the responsibilities of stewardship (Khilafah) over creation. The method used in this study is qualitative. This research suggests that to better address the complex ethical, legal, and societal challenges in the field of CRISPR gene editing a collaborative strategy should be adopted by scholars, scientists, policy makers, and stakeholders of relevant authorities. A holistic, pragmatic, and comprehensive approach based on foundational principles of Islam can help us reap the benefits CRISPR technology and navigate the unavoidable challenges appropriately.

Women's reproductive rights in China are shaped by geopolitical and cultural factors, resulting in restricted access to planned oocyte cryopreservation (planned OC). While the global discourse surrounding planned OC continues to evolve, China currently sanctions egg freezing for medical purposes exclusively in married women, while prohibiting its nonmedical application in single women. This stance contrasts with the growing recognition of planned OC's potential to address age-related fertility decline, particularly in the context of delayed marriage and childbearing. This paper offers a critical analysis of China's restrictive perspective on the role of egg freezing in family planning, which is notably influenced by the enduring impact of the one-child policy on societal norms. In response to the three foundational rationales posited by the National Health Commission for the prohibition of planned OC, this study presents clinical, public health, and social viewpoints contesting that banning planned OC has the potential to marginalize women and curtail their reproductive autonomy. We recommend deregulating planned OC to provide flexibility for women who might otherwise forgo having children due to participation in the labor force. By conserving fertility during career or personal growth periods, planned OC supports the nation's demographic objectives, harmonizing personal reproductive goals with the societal agenda. Planned OC, nonetheless, should not be viewed as a standalone solution to systemic issues like declining birth rate and should coexist with broader efforts to improve societal structures, such as work-life balance policies and affordable childcare, even though these changes may take time.

Ovaj rad ima za cilj istražiti glavne aspekte El-Maturidijeve teologije, uključujući konceptualizaciju Božije vječnosti, Njegov odnos prema vremenu i suodnos Njegove esencije i atributa. El-Maturidijeva teološka perspektiva o Božijoj esenciji bavi se suštinskim pitanjima islamske misli o Bogu. Njegova metodologija utemeljena na racionalnom promišljanju i interpretaciji Objave predstavlja ključni doprinos sunnitskoj kelamskoj tradiciji. El-Maturidijev pristup obuhvata: 1. pojam Božije esencije (zat): Bog je Biće-esencija koja uključuje atribute, ali ne kao supstrat koji ih nosi. Božija esencija je jedinstvena, vječna i neovisna; 2. Božiji atributi (sifatuz-zat) su imanentni Božijoj esenciji i vječni su te nisu dodaci Njegovoj esenciji; 3. Kritika antropomorfizma i tumačenje atributa: El-Maturidi odbacuje tjelesnost Boga i koristi analogiju kako bi govorio o Njegovim atributima izbjegavajući direktna poređenja sa stvorenim svijetom. El-Maturidi nastoji da razjasni kako se Božija esencija može razumjeti u odnosu na stvoreni svijet, a istovremeno sačuvati Njegova apsolutna transcendentnost (tenzih). El-Maturidijina teologija ostaje relevantna u savremenim raspravama, pružajući metodološki okvir za razumijevanje Božije transcendencije i Njegovog odnosa prema stvorenom svijetu.

Re-treating religion : deconstructing Christianity with Jean-Luc Nancy / edited by Alena Alexandrova, Ignaas Devisch, Laurens ten Kate, and Aukje van Rooden ; with a preamble and concluding dialogue by Jean-Luc Nancy.-First edition. pages cm.-(Perspectives in Continental philosophy) Includes bibliographical references and index.

Beatriz Bossi es Profesora Titular de Universidad en la Facultad de Filosofía de la Universidad Complutense de Madrid. Preside la Sociedad Internacional de Platonistas desde julio de 2022. Es miembro del Comité Editorial de Brill para la Serie Plato Studies, de la Revista Anales de Historia de la Filosofía (UCM) y de la Revista Limes (Chile). Autora de más de 80 artículos sobre la filosofía antigua en Europa y América, ha escrito Saber Gozar: Estudios sobre el placer en Platón (Madrid, Trotta, 2008) y co-editado Plato’s Sophist Revisited (Berlín, De Gruyter, 2013), Plato’s Statesman Revisited, (Berlín, De Gruyter, 2018) y Plato’s Theaetetus Revisited (Berlin, De Gruyter, 2020).

Preklapanje više nula u kontekstu matrice xrealizma označava stanje u kojem se višestruke
točke nulte vrijednosti (0) poklapaju unutar jedne svjesnoopažajne strukture. To preklapanje
simbolizira više dimenzija istodobno: potencijalnu točku bez razlike, početno stanje energije
svjesnosti, stanje čiste mogućnosti i temelj kvintnog skoka.

The overlapping of multiple zero points (0) within the xrealism matrix signifies a state in
which several zero-value nodes coincide within a single consciouslyperceptive structure. This
overlap symbolizes multiple dimensions simultaneously: a potential point of non-difference,
the initial state of conscious energy, a condition of pure possibility, and the foundation of
the quintic leap.

Autorica na temelju rukopisa i arapskih biografskih izvora pokazuje da su arapski prevoditelji i filozofi koristili grčke filozofske tekstove različite provenijencije i kvalitete kako bi bolje razumijevali filozofske probleme koje su naslijedili kroz helenistički sistem naobrazbe. Ovaj je sistem bio razvijen i održavao se kroz mrežu helenističkih škola i intelektualnih centara diljem grčkog svijeta. Vodeću su ulogu u procesu prenošenja »mudrosti i znanja« između Grka i Arapa imali kršćanski Sirijci. Tim su putem Arapi upoznali Aristotelovo djelo gotovo u cijelosti. Prijevodi proizišli iz škole Ḥunain ibn Isḥāqa svjedoče o vrlo strogoj filološkoj metodi prilikom kritičke uspostave grčkog teksta. U 10. i prvoj polovici 11. st. značajna grupa arapskih prevoditelja i tumača bila je okupljena oko kršćanske Filozofske škole u Bagdadu. Poznavali su veliki broj starijih i različitih varijanti prijevoda grčkih tekstova pa su komentari i kritička izdanja proizašla iz ove škole bila filološki ...

عقبہ بن سمعان کو واقعۂ کربلا کے ضمن میں ایک معتبر راوی کے طور پر جانا جاتا ہے، نہ کہ ایک مقتول کے طور پر۔ وہ حضرت امام حسین علیہ السلام کے خادم یا صحابی تھے اور کربلا کے تمام حالات کے چشم دید گواہ تھے، لیکن کربلا میں شہید نہیں ہوئے۔

اہم نکات:

1. زندہ بچنے والے راوی: عقبہ بن سمعان ان چند افراد میں شامل تھے جو واقعۂ کربلا کے بعد زندہ بچ گئے اور انہوں نے امام حسین علیہ السلام کی شہادت، اہل بیت کے ساتھ ہونے والے مظالم اور دیگر تفصیلات کو روایت کیا۔


2. ثقہ راوی: ان کا شمار ثقہ اور قابلِ اعتماد راویوں میں ہوتا ہے۔ اہلِ تشیع اور بعض اہلِ سنت محدثین نے بھی ان کی روایات کو معتبر قرار دیا ہے۔


3. قید کے بعد رہائی: وہ کربلا کے بعد اسیر ہوکر کوفہ و شام لے جائے گئے لیکن بعد میں رہائی ملی۔

Du de vue de la connaissance de l'épicurisme, la rubrique de Deslandes dans son Histoire Critique de la Philosophie, au chapitre XXV, présente peu d’intérêt; et il faudra attendre les philologues allemands du siècle suivant pour progresser dans la connaissance des textes épicuriens. Néanmoins, on est en droit de se poser la question de la fidélité de Deslandes à l’égard de l’épicurisme auquel il avait accès. Dans les domaines de l’éthique, à propos des Dieux et de la religion, il ne fait que reproduire les lieux communs de ses références : Cicéron, Plutarque, etc. Ce qui, par contre, lui reste au travers de la gorge, comme à tant de ses devanciers, c’est le clinamen, la déclinaison des atomes, parce que, selon lui, elle est contraire aux lois de l’univers. On retrouve chez Deslandes la critique de Cicéron : si la chute en ligne droite est essentielle aux corps, alors le clinamen viole l’essence de la matière ; si elle ne l’est pas, nul besoin du clinamen pour expliquer la génération des corps, le “premier moteur” y suffit. Les deux principes sont contradictoires.
Mais pour les Épicuriens, le clinamen est aussi nécessaire, immuable et essentielle que la chute en ligne droite, ou que la ligne perpendiculaire : tout ce qui est matière est soumis à la nécessité physique (des lois nécessaires immuables et invincibles), au contraire de la liberté humaine qui doit être recherchée dans un être incorporel, une puissance supérieure aux corps et aux esprits.