Program of the international conference on "Heidegger in the Islamicate World," University of Berne (Switzerland), 2-4 Nov. 2016

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Philosophical debates, many of them involving the reception of modern Western philosophical doctrines, are a crucial factor shaping intellectual and practical behaviour of many thinkers in the Islamicate world and their audiences. One Western philosopher receiving a particularly lively reception throughout the Islamicate World is Martin Heidegger. This conference explores various aspects of the reception of Heidegger in the Arabic, Iranian, and Turkish intellectual context. Admission to the keynote lectures is free and no prior registration is required. If you wish to attend panels, please contact HeideggerConferenceBern@gmail.com.

Education

Philosophisch Historische Fakultät
Institut für Islamwissenschaft und Neuere
Orientalische Philologie | IINOP
Interdisziplinäres Forschungs- und
Nachwuchsförderungsnetzwerk | IFN
Walter Benjamin Kolleg
Fakultäre Forschungs- und Nachwuchs-
förderungskommission | FuN
with the support of:
Philosophical debates, many of them
involving the reception of modern Western
philosophical doctrines, are a crucial factor
shaping intellectual and practical be-
haviour of many thinkers in the Islamicate
world and their audiences. One Western
philosopher receiving a particularly lively
reception throughout the Islamicate World
is Martin Heidegger.
This conference explores various aspects
of the reception of Heidegger in the Arabic,
Iranian, and Turkish intellectual context.
The keynote lectures and papers intro-
duce and discuss approaches to Hei-
degger’s philosophy that operationalize,
recontextualize, or review it critically in the
light of Islamic and Islamicate traditions.
Admission to the keynote lectures is free
and no prior registration is required. If you
wish to attend panels, please contact
HeideggerConferenceBern@gmail.com
2 November 2016, 18:15, Aula
Ali Mirsepassi (New York)
Heidegger and the Islamic Revolution
public film screening and discussion
3 November 2016, 18:15, Audimax
Ismail El Mossadeq (Kénitra)
Heidegger in der arabischen Welt
public lecture (in German)
3 November 2016, 9:00, Kuppelraum
Panel I – Using Heidegger
Chair: Roman Seidel (Berlin)
Nader El-Bizri (Beirut)
Pathways in receiving Heiddegger’s
thought
Seyed Majid Kamali (Tehran)
Heidegger's reappropriation of
Aristotle as a possible way
Maazouz Abdelali (Casablanca)
Heidegger as a conceptual machinery
in the Arab World
Amir Nasri (Tehran)
Heidegger’s role in the formation of art
theory in contemporary Iran
Sylvain Camilleri (Louvain)
Making sense of Hanafi’s eccentric
reception in his French trilogy
Sevinç Yasargil (Basel)
Badawī’s interpretation of existentialist
concepts using mystic epistemology
3 November 2016, 13:30, Kuppelraum
Panel II – Islamic Readings
Chair: Urs Gösken (Bern)
Zeynep Direk (Istanbul)
The receptions of Heidegger in Turkey
Nader Shokrollahi (Tehran)
Heidegger in Hozeh
Syed Mustafa Ali (Milton Keynes)
Heidegger and the Islamicate:
Transversals and reversals
4 November 2016, 9:00, Kuppelraum
Panel III – Embedding Heidegger
Chair: Heydar Shadi (Frankfurt/Hamburg)
Bijan Abdolkarimi (Tehran)
Heidegger and the possibility of revival
of the meditative oriental thought
Mohammad Mahdi Mojahedi (Berlin)
The reception of Heidegger in Iran: A
comparative-philosophical evaluation
Khalid El Aref (Fes)
Hospitality and dialogue: on Fatḥī al-
Maskīnī’s translation of Heidegger
Seyyed Javad Miri (Tehran)
Shariati’s alternative reading of
Heidegger
Saliha Shah (Delhi)
Heidegger and Iqbal on poetry
Ahmad Ali Heydari (Tehran)
Heidegger, Fardid, and the worlds of
Hölderlin and Hafez
4 November 2016, 13:30, Kuppelraum
Panel IV – Critical Perspectives
Chair: Kata Moser (Bern)
Ahmed Abdelhalim Attia (Cairo)
Criticism of Heidegger in Arabic
Mansoreh Khalilizand (Erlangen)
Heidegger and Fardid on nihilism and
the nihilstic essence of metaphysics
Monir Birouk (Rabat)
Abdurrahman: using Heidegger as a
heuristic for conceptual authenticity
Heidegger in the Islamicate World
International Conference
02–04 November 2016
University of Bern
Hochschulstr. 4, Aula (no. 210, 2nd floor), Audimax (no. 110, 1st floor) and Kuppelraum (5th floor)

This international conference is meant to be a forum for exchange of ideas about environmental history, and methods and theories, by scholars engaged in the study of the pre-modern Islamic world. Papers from the fields of history, historical geography, archaeology and art history, natural sciences, and historical anthropology are most welcome, as well as studies of a more theoretical (bust historically grounded) nature. We welcome the participation of doctoral students and post-doctoral scholars, as well as senior scholars. The chronological coverage is the period of the Islamic Conquests until the early nineteenth-century (pre-Tanzimat), with a geographical coverage of all regions of the world under the control of an Islamic regime. While our focus remains the Mamluk (and the larger “Middle Islamic”) period of the 13th-16th centuries and the territories of the Mamluk state – and while we aim to promote environmental lines of inquiry in Mamluk Studies – this conference encourages transregional and comparative approaches and particularly welcomes papers from Ottoman Studies.

We invite senior researchers and junior scholars working on Heidegger reception in the Islamicate world as well as recipients of Heidegger from the Islamicate world to share and reflect perspectives related to the conference’s topic. Please submit your abstract (no longer than 500 words) and a short vita to the organizers before 30th June 2016. Successful applicants are expected to submit a full draft paper by 30th September 2016. Time for presentation at the conference will be strictly limited to 20 minutes. A publication is planned for early 2017. For more information, please contact Dr. des. Kata Moser (kata.moser@islam.unibe.ch) or Dr. Urs Gösken (urs.goesken@islam.unibe.ch)

Call for Papers, international conference on Islamic philosophy from the 12th...

Encyclopaedia Iranica

We invite both senior researchers and junior scholars working on Islamic philosophy between the 12th and the 14th century to share and reflect perspectives related to the conference’s topic. Please submit your abstract (no longer than 500 words) and a short vita to (a.alghouz@mamluk.uni-bonn.de) before November 30th 2015. For more information, please write to Abdelkader Al Ghouz: (a.alghouz@mamluk.uni-bonn.de

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To register, please send an email at the following address: secretariat@ideo-cairo.org. Registration is free of fees. If you wish to deliver a paper, please send your abstract (300‒500 words, in English, French or Arabic) and a CV to the same address, secretariat@ideo-cairo.org. Deadline for application: September 30, 2015. We will select between six and ten papers. The conference will take place at IDEO on January, 14, 15 and 16, 2016

Kalām jadīd, islamization & the worldview of islam

Caller To Islam / الداعية الإسلامي

KALĀM JADĪD, ISLAMIZATION & THE WORLDVIEW OF ISLAM: OPERATIONALIZING THE NEO-GHAZĀLIAN, ATTASIAN VISION * Adi Setia ** ABSTRACT: The kalām jadīd or new dialectics intellectual movement initiated by al-Ghazālī and matured by Fakhr al-Dīn al-Rāzī succeeded in putting all the hellenising philosophical and natural sciences firmly within the theological and epistemological ambit of tradition. This historical success provides pertinent lessons for Muslim scholars and intellectuals today to formulate what can be called kalām al-ʿaṣr, or the Dialectics of the Age, in order to bring tradition to engage creatively and evaluatively with the challenge and allure of contemporary secularising sciences. KEYWORDS: Al-Ghazālī, Fakhr al-Dīn al-Rāzī, Al-Attas, Worldview of Islam, kalām jadīd, kalām al-ʿaṣr, Dewesternization, Islamization of Present-Day Knowledge

A Comparative Philosophical Study on Modern and Traditional Technologies

IJMTST Journal

By a review on the history of science, philosophy and art from the ancient times to the modern world, human beings always preserved their connection with intellectus and metaphysics before modern history (tradition period)and they looked at the existence as the nature of the creature of God. The human of tradition periodthrough the connection tointellectus as well as the help of reasonuses the technology that is in line with the laws of nature and in the service of human. This connection gradually fadeduntil this connection, due to many pressures that the church brought to the people, reached its lowest extent or even disappeared in the middle ages (in West) or even sooner. Human of modern history, only by the help of reason, began to develop and build in the universe.Therefore, the thought of executive technology is influenced by the philosophy of modernism and is formed based on the reason and Rationalism. The present research will examine and analyze in order to consider thecomparative and philosophical activities of modern and traditional technologies by focusing on philosophical and infrastructure issues.The analytical-comparative method and library tools are used in the present study.

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The importance of synergetics in the study of fiction

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This article is devoted to the consideration of the basic principles of synergetics. The artistic text is considered as a synergistic system, since it has all the properties of this system. Synergistic terms are described in textual terms. Given the results of research in the direction. The role of synergy in textology and literary criticism in general terms is substantiated. by Toshniyozova Ra’no Tohirovna 2020. The importance of synergetics in the study of fiction. International Journal on Integrated Education. 2, 5 (Mar. 2020), 129-135. DOI:https://doi.org/10.31149/ijie.v2i5.188. https://journals.researchparks.org/index.php/IJIE/article/view/188/182 https://journals.researchparks.org/index.php/IJIE/article/view/188

The Relation between Theology School and Rational Ijtihad of At-Tufi Al-Hanbaly

inventionjournals

At-Tufi did not consistently follow one stream of theology paradigm. In his Tafsir al-Isha> rah al-Ilahiyyah, the interpretation of a clause is in line with Qadariyah, and other verses his interpretation is accordance with Asy’ariyah, Mu'tazilah, Jabariyah, or even Syi> ah. The writer is in line with the theory of Fazlur Rahman who suggested that al-Ash'ari tend to deny the existence of the relationship between theology and Islamic law. Ash'ari viewed that theology embraced by the fuqaha did not give an effect to their thoughts on Islamic law. So, it can be concluded that the at-T{u>fi as one of the jurist of Hanbali school has been traced that his views are not consistent with a single stream of theology. It is difficult to say that he converted his mazhab into other school of theology based on his thoughts, because in practice Mu'tazila itself does not touch on the discussion of Islamic law. It could be someone's opinion is same with another mazhab, because it is more acceptable to his opinion in accordance with the existing context, but it does not mean moving or follow that mazhab. The turn of mazhab is not only defined in terms of his thoughts, but it must be the totality of his personality. Therefore, the author does not agree with Malcolm H. Kerr who suggested that there is a necessary connection between theology and Islamic law, in which the fuqaha have tended in accordance with the school of theology that was followed. In the end, the writer found that at-Tufi is a sunnah tolerant expert jurists, free thinking, who flows his mind, dare to differ with another jurists with what he believes is right, because he was right with what he believes is right.

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