论图斐利的政治哲学思想

本文从中世纪阿拉伯哲学家伊本·图斐利的《哈义·本·叶格赞》出发,通过对文本的解读,揭示伊本·图斐利的政治哲学思想,引起人们对中世纪阿拉伯哲学的关注,这对当前我们重新审视与勘察现代阿拉伯政治哲学具有重大的价值意义。     

伊本·鲁西德的理性主义哲学

伊本·鲁西德(1126～1198)是中世纪最伟大的哲学家之一,他综合了阿拉伯哲学的一切成就,并对西欧中世纪哲学有极大的影响.他也是世界哲学史上一位重要的哲学家. 伊本·鲁西德的宇宙观伊本·鲁西德以精通亚里士多德的学说著称于世,时人说“亚里士多德解释了自然界,而伊本·鲁西德解释了亚里士多德”.伊本·鲁西德主要是发展了亚里士多德哲学中     

阿拉伯马格里布哲学家伊本·巴哲

一、生平和著作伊本·巴哲的本名是艾布·伯克尔·穆罕默德·本·叶海亚·伊本·巴哲,巴哲是他的号,他的拉丁文名是Avenpace译为阿芬帕斯.他是中世纪安达卢西亚最著名的阿拉伯哲学家之一.安达卢西亚即现在西班牙南部地区,公元710年至1492年曾为阿拉伯人统治.我们手中关于伊本·巴哲的生平资料比较零散,不成章节,许多著作失传,所以对他的许多哲学观点了解也不甚详细.十一世纪末他出生在西班牙南部萨拉戈萨(Zaragza),712年至1119年该城曾为阿拉伯人所统治,是当时的政治文化中心.1118年伊本·巴哲来到塞维     

阿拉伯近现代思想的发展

公元1198年,阿拉伯哲学集大成者伊本·路西德(阿威罗伊)逝世后,中世纪曾经十分活跃的阿拉伯哲学和其他学术活动,进入低潮阶段。1258年,蒙古人攻陷巴格达,阿拔斯朝灭亡。1492年,阿拉伯人在伊比利亚半岛据守的最后一个大城市格拉纳达,被西班牙人攻陷,阿拉伯人最终被驱逐出西班牙。阿拔斯哈里发帝国的覆灭和阿拉伯穆斯林势力在欧洲的衰退,多民族的、统一的阿拉伯文化受到严重的破坏。1258～1798年,阿拉伯历史上称为“衰落时期”。     

伊本·西拿

今年是世界四大文化名人之一的伊本·西拿(公元九八○——○三七)诞辰一千周年。联合国教科文组织举办各种类型的活动,来纪念这位中世纪阿拉伯杰出的医学家、哲学家、自然科学家、文学家。伊本·西拿在欧洲以“阿维森纳”(Avicenna)这一拉丁化了的名字为人们所熟知。他博学多才,一生写了三百多部不同的著作,涉及哲学、心理学、医学、天文学、化学、数     

伊本·赫尔敦的才华——读《历史绪论》札记

伊本·赫尔敦(1332～1406)出生在突尼斯的一个官宦家庭,全名叫阿布·宰德·阿卜杜·拉赫曼·本·穆罕默德·本·赫尔敦,他是中世纪阿拉伯著名的哲学家和社会学家,在伊斯兰阿拉伯文化史上占有重要的位置。多少年来,伊本·赫尔敦一直是东方学者的研究对象,现代西方学者把伊本· 赫     

肯迪——伊斯兰哲学的第一座里程碑

肯迪(又译铿迭)的全名是;艾布·优素福·叶耳孤卜·伊本·易司哈格·伊本·萨巴哈·艾勒·肯迪。根据肯迪的这一名字,可以认为他是原居于阿拉伯半岛南部、建立肯德王朝的肯德族后裔。肯迪于公元801年生于库法,后游学巴士拉,873年卒于巴格达。阿拉伯乃至西方哲学史界一直认为肯迪是阿拉伯伊斯兰哲学史上由翻译古代希腊哲学文献进入创建伊斯兰自身哲学的一座里程碑。肯迪不仅仅精通哲学,而且还对数学、几何学、辩证学、医学、天文学、音乐有精深研究。中世纪英国哲学家弗兰西斯·培根曾对肯迪有过根高的评价,认为肯迪在历史上的作用,应视与古希腊学者托勒玫同等。     

中世纪阿拉伯翻译运动与新文化的崛起

中世纪著名阿拉伯历史学家伊本·赫勒敦在他的《历史绪论》中说:“阿拉伯人天性近于文化,能从所交往的民族吸取益处.”①中世纪阿拉伯翻译运动就是阿拉伯穆斯林积极吸取外来文化的例证. 一、阿拉伯翻译运动的始起阿拉伯翻译运动始于倭马亚朝第六任哈里发时期(公元7世纪后半叶),到阿拔斯王朝中期(公元9世纪末,10世纪初)达到顶峰. 阿拉伯翻译运动的鼻祖是哈立德·本·     

中世纪阿拉伯人对光学和机械学的贡献

中世纪时期阿拉伯人以光辉灿烂的阿拉伯文化闻名于世,阿拉伯的自然科学曾达到一个相当高的水平.花拉子密的代数学、白塔尼的《恒星表》、札比尔·伊本·赫扬的化学专著……所有这些在世界自然科学史上都占有重要的地位,成为人类文化的一份珍贵遗产.同样在中世纪时期,阿拉伯人对光学和机械学也作出了卓越的贡献.本文谨对此略作介绍. 中世纪阿拉伯人在光学研究方面取得了重要的成果.肯迪(约公元801-873年)以研究亚里士多德著作而出名,被人称为“阿拉伯哲学家”,同时也是一位光学家.他以欧     

十年铸一剑俯仰不愧怍——贺李振中《历史绪论》译作问世

翻译出版伊本·赫勒敦的《历史绪论》中文版意义重大,被中国译界公认为是拓荒之举,对构建中国特色的中东研究知识体系,提供了一部重要的经典参考。这部译作对中国的史学、哲学、社会学等学界人士,也一定会有所裨益。加强加深对伊斯兰文明的了解和理解,是各国特别是大国不容忽视的任务。加强与阿拉伯国家的文化交流和文明对话,也始终是我国"扎实推进公共外交和人文交流"的重要内涵之一。翻译出版《历史绪论》,符合国家对外交往的需要。这部《历史绪论》译作,是李振中教授历十年辛劳磨砺而成的宝剑,也是他对中国学术界的重大贡献。     

Ibn Khaldun and Philosophy: Causality in History

Ibn Khaldun was a statesman, diplomat, scholar and judge. His masterpiece Muqaddimah bears testimony to his skills in some other fields like economy and poetry too. As an intellectual of his time, he was naturally interested in philosophy as well. He had an education in philosophy and had a considerable knowledge in both Greek and Islamic philosophy. In fact, he is considered a philosopher of history and even the first one. This article will display an aspect of Ibn Khaldun's interest and relation to philosophy. It will discuss his conception of causation and analyze how it works in his history.     

José Ortega y Gasset (1934), Ibn Khaldūn Reveals the Secret to Us (thoughts on Africa Minor) translated from Spanish by Cynthia Scheopner

José Ortega y Gasset (1883–1955) was puzzled how Melilla remained a Spanish enclave on the North African coast. By 1927, Spain had solidified its hold on Northern Morocco and several books on the history and culture of “Africa minor” had been published; in one Ortega encountered Ibn Khaldūn. Ortega read the Prolegomena to History in the French translation by William MacGuckin de Slane. He found a key to understanding Spain that he explored in this essay, first published in El Espectador journal of Madrid in 1934. It introduced Ibn Khaldun to European audiences as the first philosopher of history three decades before an English translation of his work. Ortega, then, knew of Ibn Khaldun's theory of generations at the time he was developing his own. Ortega noted page numbers in parentheses in the text where he quoted from De Slane. The end notes are from the text as well, documenting Ortega's secondary sources for his impressions of Ibn Khaldūn, Islam, and North African culture.     

İsmail Hakkı İzmirli (1932), Philosophical Currents in Islam: Ibn Khaldun (732-808)

A leading intellectual of the late-Ottoman and early-Turkish Republican period, İsmail Hakkı İzmirli taught philosophy, theology, and law in İstanbul, and was a prolific writer, with more than forty-five published and unpublished books, and many articles. The article reproduced here in translation, which was part of a series of articles on leading Muslim thinkers, is on the life and work of Ibn Khaldun, in which the author both briefly introduces his major books (al-‘Ibar, al-Muqaddima, and al-Ta'rif in particular) and outlines his methodological principles and main arguments in the Muqaddima. İzmirli treats Ibn Khaldun as a philosopher and historian, admiring his philosophical views and methodological perspective as quite original and in many ways trailblazing, though he also criticizes him for unnecessarily “delving into useless issues such as Sufism.” Finally, he frequently compares him with both Muslim and Western intellectuals, e.g. Ibn Rushd, Ibn Miskawayh, al-Farabi, Ibn Bâjja, Niẓām al-Mulk, and Edward Gibbon, Marx, Spencer, and Comte, often finding Ibn Khaldun as a pioneer anticipating the ideas of later thinkers. He devotes a separate section to compare him with Machiavelli, emphasizing differences as well as similarities between the two, and likening the latter to a “disciple” of Ibn Khaldun's, claiming that “Machiavelli followed his mentor's path in his The Prince.”     

A 14th Century Critique of Greek Philosophy: The Case of Ibn Khaldun

This article discusses the critique of Greek philosophy by a Muslim scholar of the middle age Ibn Khaldun (1332–1406 CE). It begins with a brief introductory background of Ibn Khaldun, followed by a trace of the elements of Greek philosophy in his writings. The main purpose is to track the line of argument Ibn Khaldun used in his criticism and the basic premises he used in his attempt to position himself in his critiques. This article ends with concluding remarks on Ibn Khaldun's real attitude and how he drew a balance between rejection of certain philosophic notions and the acceptance of reasons and logics as crafts practiced in human civilization.     

Ludwik Gumplowicz (1897–1898), Ibn Khaldun: An Arab Sociologist of the 14th Century

Ludwik Gumplowicz (1838–1909) was one of the key figures of the early period of sociology. Polish Jew, born in Krakow, he was Professor of Public Law at the University of Graz. His theory focused on intergroup conflict, but also on the origins and functioning of the state. His 1897–1898 contribution Ibn Khaldun: An Arab Sociologist of the 14th Century is a highly original attempt to use Ibn Khaldun's philosophy of history to defend his own sociological concepts, including the role of group dynamics and the significance of political and cultural factors in the constitution of communities. Gumplowicz argues for the relevance of Ibn Khaldun's ideas for the world of late nineteenth century, with its hectic academic debates and its troubled politics.     

The Maghrib's Medieval Mariners and Sea Maps: The Muqaddimah as a Primary Source

Ibn Khaldoun Muqaddimah's richness includes an interesting insight into an issue rarely discussed in the classical sources, that is pre-modern Muslim mariners - notably those who are active in the Western Mediterranean. This field has been carried out by actors who are rarely concerned with writing down their expertise. The practice is not usually depicted in the realm of the elite. Yet Ibn Khaldoun took the time to discuss the life of these practioners, which contributed to the heart of his methodology, and helped build his theoretical views. It also gives us concrete information that supports the scattered cartographic and textual sources depicting the important role of the Maghribi medieval mariners in shaping Islamic maritime knowledge.     

《卡里来和笛木乃》的成书始末

《卡里来和笛木乃》是一部雅俗共赏、影咱很大的阿拉伯寓言故事集。它本是古印度梵文书籍中的故事,经波斯人编纂与加工,再经波斯籍阿拉伯散文大师伊本·穆格法翻译与再创作,成书历经几个世纪。伊本·穆格法对原故事做了大量修改,增添了一些新故事。通过他的文本,《卡里来和笛木乃》最终定稿,并得以走向世界。     

Guest Editor's Introduction

Classical social theory in the Western tradition concerned itself with the history of the human condition and sought answers to big questions such as the meaning of change and progress. They were interested in the nature, origins and consequences for human life of modern society, with its new means of organizing production as well as legal and political arrangements. Contrary to the optimism of the Enlightenment with its unbounded faith in the ability of reason and scientific inquiry to liberate humans from domination by both religion and nature, classical social theorists saw the negative side of modern civilization. This can be summarized in terms of the loss of freedom or the enslavement of humans, which each theorist understood as taking different forms. For Marx it was alienation, for Weber confinement in the iron-cage of rationality, and for Durkheim anomie. Although Ibn Khaldun lived centuries before the rise of classical social theory and was by no means a product of the modern world, it is possible to read his work as thematising the absence of freedom or enslavement as well. Bringing out this aspect of Ibn Khaldun shows, to some extent, the modern relevance of his thought. This article elaborates on Ibn Khaldun's theme of enslavement via his discussion on luxury and senility. It is the enslavement of sedentary people to luxury that explains the loss of group feeling or ‘asabiyyah, setting in motion a chain of developments that results in the senility of the dynasty and its eventual demise. In the first section I discuss the Enlightenment promise of freedom. The section that follows discusses classical social theory's critique of modernity or what amounts to a loss of faith in the Enlightenment project. Here the thought of Marx, Weber and Durkheim are presented as examples of Western assessments of the problem of the human condition in modernity. I then turn in the next two sections to Ibn Khaldun, discussing his theory of the rise and decline of states in terms of the role played by luxury.     

Trust in K.E. Løgstrup's Lutheran Political Ethics

This article discusses the treatment of trust by Danish theologian and philosopher K.E. Løgstrup (1905-1981). In order to contextualize Løgstrup's position, I first present some significant analyses of trust in philosophy and the social sciences. I then outline the Lutheran character of Løgstrup's political ethics against the background of Luther's view on government. Whereas Luther regards the political order as God-given, Løgstrup sees basic trust as a given precondition for various kinds of socio-political trust. He thus represents a Lutheran line of thought that can contribute to contemporary political discourse.     

Khaldunian studies today: The contributions of Syed Farid Alatas

The growing interest in the 14^th-century Muslim scholar Ibn Khaldun's ideas and his essentially historical-sociological perspective implies a promise of a critical appraisal of the Eurocentric nature of the classical and contemporary social theory. An important role is played in this endeavor by Syed Farid Alatas whose work has been important not only in terms of further introducing Ibn Khaldun's theory to the Western audience but also making it more relevant to the contemporary theoretical debates and historical sociology. This article reviews Alatas' work on Ibn Khaldun with a view to demonstrate that his contributions to the Khaldunian studies today take at least five different forms: a critical examination of Ibn Khaldun's theory in general, and reconstruction of it as a theory of the state, and of religious revival in particular; demonstrating its significance for the modern social sciences; its application to a number of premodern and modern empirical cases; and a theoretical integration of his model with some modern Western theories, which is a rare occurrence in both Khaldunian studies and sociology in general.