《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.     

伊斯兰哲学泰斗伊本·西拿及其哲学思想

伊本·西拿生平及著作伊本·西拿全名是艾布·阿里·阿布—侯赛因·伊本·阿卜杜拉.伊本·阿尔—哈桑·伊本·阿里·伊本·西拿,在欧洲则以他的拉丁名字阿维森那闻名。伊本·西拿祖籍是波斯人,于公元980年生于中亚细亚邻近布哈拉城的阿夫夏奈镇。伊本·西拿自幼聪颖过人,18岁时通晓《古兰经》及《古兰经》注释,并先后攻读过文     

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     

爱挖苦人的诗人——伊本·鲁米

阿拉伯的阿拔斯朝(750～1258)是诗歌的黄金时代,堪与我国的唐宋媲美,真可谓群星璀璨.其中,伊本·鲁米可算是一颗辉煌巨星. 伊本·鲁米生于巴格达,父亲为希腊一罗马血统,母亲为波斯血统,故诗人曾不无骄矜地吟道: 我岂能在人前低三下四,忍辱含垢, 罗马人是我叔伯,波斯人是我舅舅. 父亲早逝,诗人随母亲和哥哥靠父亲的遗产维持生活.他少年时代在私塾、清真寺中学习     

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     

书法的“先知”——伊本·穆吉拉

艾布·阿里·穆罕默德·伊本·穆吉拉是阿拔斯时期的著名书法家,曾三度担任阿拔斯朝的宰相.是他首先摆脱角形库法体的束缚,创造了阿拉伯文草书——纳斯希手写体.这种书法体后来成为伊斯兰标准书法体,他也由此被誉为书法的“先知”. 伊本·穆吉拉后来又设计了塔乌吉手写体和更趋完美的苏卢斯体,从而把阿拉伯书法艺术推到一个新的高峰.对于如何写好阿拉伯文书法,伊本·穆吉拉曾制定了一些规     

阿拉伯古籍中的中国（六）

【9】《历史大全》(al-Kamil fi al-Tarikh) 作者伊本·艾西尔(公元1160～1234年),中世纪阿拉伯最著名的历史学家之一。生于杰济拉地区的一个富有家庭。早年在摩苏尔受过传统的伊斯兰教育,后游学巴格达和麦加等伊斯兰文化名城,遍访名师,搜集资料,苦心钻研泰伯里和麦斯欧迪     

中世纪阿拉伯哲学集大成者—伊本·路西德(1126—1198)

蒙难伊本·路西德全名为艾布·瓦利德·穆罕默德·伊本·艾哈迈德·伊本·路西德。拉丁文名为阿威罗伊(AVER-ROES)。生于安达卢西亚(今西班牙)的科尔多瓦,当时安达卢西亚属北非阿拉伯穆瓦希德哈里发国的版图。     

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     

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·     

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.     

Reading Ibn Khaldun in the Formative Period of Sociology

‘Abd al-Rahman Ibn Khaldun (1332-1406), the founder of the science of society, became known to modern sociologists during the formative period of sociology, that is, the late nineteenth and early twentieth century. There was something of a reception of Ibn Khaldun in Europe at that time by sociologists and other scholars who were not necessarily involved with Islamic or West Asian studies. In fact, the reception of Ibn Khaldun by modern scholars in the West can be differentiated into Eurocentric or Orientalist as opposed to more disciplinary attitudes. While much has been said about the Eurocentric reception of Ibn Khaldun, less is discussed about the disciplinary approach to Ibn Khaldun among thinkers who wrote when the modern science of sociology was emerging in Europe. This special issue on Ibn Khaldun in the Formative Period of Sociology provides English translations of six articles originally written in Italian, French, German, Polish, Spanish and Turkish between 1896 and 1934. Not all of these articles were written by sociologists. Together, they provide some background as to how Ibn Khaldun was conceived of in non-area studies circles, in the social sciences and humanities.     

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.     

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.”     

Arab school principals in Israel – between conformity and moral courage

ABSTRACT

The Arab-Israeli education system is a separate but not autonomous system serving Israel’s inhabitants whose first language is Arabic. These include the Muslim and Bedouin majority communities and smaller Christian, Druze and others, whose children attend schools in which the curriculum is determined by a Zionist perspective, taught in Arabic. Thus, in the context of a system established according to the Israeli cultural/national narrative, this study brings to light the voice of ten principals who, through open, in-depth interviews – ‘small stories’ – reveal their prospective and management of issues-in-conflict to formulate and present their professional identity according to their own sense of self. It presents the conflicts their position confronts vis-à-vis both the formal education authorities and the unique situation their society and culture pose in executing their educational/administrative and moral responsibilities. The findings reveal situations ranging from active acceptance of the institutional dictates of a conformist nature, through passive acceptance, (‘conformity’) to attempts at promoting autonomous activities within the defined limitations (‘moral courage’).     

Franz Oppenheimer (1926), Die soziologische Staatsidee. (Die Eroberung) [The Sociological Idea of the State (The Conquest)]

F. Oppenheimer's System der Soziologie is a multivolume publication that contains a general sociology as a common basis for all social sciences; a theory of development; as well as specialized sociologies: sociology of the economy, of law, of the state, etc. Oppenheimer conceived sociology as a historically grounded universal science. Ibn Khaldun came into play in relationship with Oppenheimer's state theory. His approach directly built on Gumplowicz's “sociological state theory”. An overview on Oppenheimer's works shows that Ibn Khaldun was by no means the starting point of theorization on the state. We do not find any reference to him in an earlier publication, Der Staat (1912), that already contained the full elaboration of Oppenheimer's theory. Nevertheless, his reception of Ibn Khaldun is important: Ibn Khaldun was mobilized within the framework of a scholarly debate that was ongoing amongst European sociologists at the time, and whose key representative, Ludwig Gumplowicz, contributed significantly to his reception in the concerned period. In this context, Oppenheimer did not merely mention Ibn Khaldun in an encyclopaedic endeavor to present a complete overview on “precursors” of sociology, but as a representative and contributor to a theoretical approach which, Oppenheimer believed, they both shared.     

'Rotten with Perfection': The Entelechial Fictions of Kim Edwards

Abstract

In her short stories, Kim Edwards focuses on the issue of the possibility of Utopia in a globalized world. While Utopia lost credibility in the twentieth century because of the identification with totalitarian projects, its close relation with globalization has produced a re-evaluation of its social worth (Rorty, Bourdieu, Rawls and others.) Edwards' stories concern a Utopian environmental community, scientific Utopianism, local Utopias, and the ways in which language encodes Utopia, drawing on the philosophical thought of Kenneth Burke and employing a technique of pairing stories to maintain a critical dialectic.     

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.     

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.     

创建传统，彰显特色——新中国阿拉伯语专业一甲子谈

本文梳理了中国阿拉伯语专业自1946年迄今的成长历程，阐述了新中国成立60年来阿语专业建设的成就和特色，并对新世纪阿语专业的发展作了高屋建瓴的展望。尤其强调，新中国高校阿语专业已超越传统宗教语言范畴，正式成为中国外语教育的一个组成部分，且学科内涵得到了不断拓宽。