Table of contents (expand)
- Religion in the structure of public consciousness
- Objective-idealistic concepts
- Subjective-idealistic concept and naturalistic (biologizing) concept
- Atheistic concept
- Esoteric and exoteric component of spiritual knowledge, "right" and "left" paths of spiritual development
- The main stages of the history of esotericism, the esoteric traditions of the East and West. Esotericism and religion
- Scientific knowledge, supersensible knowledge, Higher Knowledge, traditionalism
- The variety of forms of mythological and religious consciousness (images, logic and irrationalism, mysticism)
- The content of the mythological and religious picture of the world. Mythological and religious consciousness
- Mythological and artistic (aesthetic) principles in folklore
- The main forms of mythological and religious worldview
- Ethnic groups and religious affiliation
- ancient greek mythology
- ancient chinese mythology
- Confucianism
- Taoism
- Vedic Literature. Religion of the Vedas
- Vedic cult. Upanishads
- Jainism
- Buddhism
- Zoroastrianism
- Judaism as a world religion. Holy Tradition of Judaism
- Apophatic Tendencies in the Talmud. Judaism creed
- Jewish preaching
- Jewish religious philosophy
- Revelations in the Holy Scriptures of Christians. Canonization of Christian texts
- Holy Fathers of the Church and Patristics, Scripture or Tradition
- Christian theological thought and dogmatic theology
- What Every Christian Should Know
- "Sermon on the Mount" and early Christian homily
- The fate of canon law in Christianity, the dogma of the Holy Trinity and the "Arian heresy"
- Quran: Uncreated Book sent down from Heaven
- "Collector of the Quran" Osman, "Sunnah" of the Prophet Muhammad and hadiths
- "Spiritual armor" of Islamic theology
- Prayer canon of Islam "Arab Code"
- Arabic religious philosophy
- Satanism is a type of Black Occultism
- Ten Commandments of Satan, the essence of Satanism
- Absolutization of the ego and its consequences
- "Seven Towers of Satan" - seven centers of higher demonic
- The spread of Satanism in the world
- The concept of eschatology
- Apotheosis of Evil, the second coming of Christ and the Last Judgment
- The second eon is the thousand-year kingdom of the righteous, the third eon is the redemption of Satan
- Mystical transcendence of the word: "the darkness that is above the mind"
- Kabbalah - "the soul of the soul of the Law" of Israel
- Kabbalah as a system of spiritual development
- Sufism - Islamic mysticism, Hesychasm in Byzantium and among Orthodox Slavs
- Correctness of the Text and Correctness of the Revelation Corpus of Texts
- The principle of ipse dixit ("he said"), is there a religious canon in Confucianism, Taoism and Buddhism
- The main stages in the formation of the religious canon in a number of confessions
- Non-canonical religious literature
- The essence of a religious cult
- The Dominance of Official Atheism in Soviet Russia
- Modern civilizational crisis
- Features of Russian spirituality
36. Arab religious philosophy
Arab religious philosophy developed in parallel with the development of early scholasticism.
The main meaning of Arab philosophy was to defend Islam and its church dogmas, therefore in its main features and starting points it coincides with scholastic philosophy.
At the beginning of Islamic philosophy are two great thinkers. The first of them is the Arab adherent of the ideas of Aristotle al-Kindi (800 - ca. 870), a contemporary of Eriugena, translator and commentator of Aristotle. A staunch follower of Aristotle in the 870th century was al-Farabi (950-900), who lived and worked in Baghdad, Aleppo and Damascus in 950-XNUMX. However, he also begins to interpret Aristotle's system in the spirit of the Neoplatonists, taking from Aristotle a clear and logical division of reality into separate areas of scientific interest.
In relation to Christian scholasticism, the work of the great Aristotelians of Arab philosophy is of great importance: in the East it was Avicenna, in the West - Averroes.
Avicenna's philosophy was theocentric, but in a different sense than Christian. He understood the world as a product of the divine mind, but in no case of God's will.
If Avicenna was the king of Arabic philosophy in the East, then the king of the Arab West was Aver-roes (Arab. Ibn Rushd, 1126-1196). According to Averroes, the material world is eternal, infinite, but limited in space. God is as eternal as nature, but he did not create the world out of nothing, as religion proclaims.
Averroes distinguishes between passive and active mind. The passive mind is associated with the individual sensory representations of a person, the active mind has the character of a universal, individual intellect, which is eternal.
Averroes understood the relationship between religion and philosophy as follows: the highest and pure truth, which the philosopher knows, in religion manifests itself in sensual images, which can be useful for the intellect of simple, uneducated people. Religious ideas, as interpreted by philosophers, are understood differently by ordinary people, which is the content of the starting point of the doctrine of the so-called dual truth, one of the creators of which was Averroes. It is not surprising that Averroes' philosophy was harshly condemned by Islamic orthodoxy, and his treatises were ordered to be burned.
The representative of the mystical direction was al-Ghazali. Al-Ghazali's main interest was in faith, which he sharply contrasted with science and philosophy. He demonstrated his approach in the treatise "Refutation of the Philosophers", against which Averroes opposed. In this treatise, al-Ghazali also rejected the principle of causality, which manifests itself in the world in a natural way.
Authors: Pankin S.F., Mortova E.A.
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