El concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahámicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y místico musulmán, explicó esta idea a través del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Consideró la forma divina del ser humano como un espejo a través del cual Dios se manifiesta. Este artículo ofrece una visión general comprensiva de la interpretación de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicación de Ibn ‘Arabī incluye tres enfoques. A través del concepto del hombre perfecto, la explicación de Ibn ‘Arabī se acerca a la interpretación sustantiva, y a través del concepto de vicegerencia, revela la interpretación funcional. El artículo reconoce una interpretación relacional de la forma divina a través de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este análisis de su explicación también arroja bastante luz sobre aspectos de su perspectiva antropológica.
Criticising Mutazilite and Asharite interpretations of free will, Ibn Arabi accepted free will in the human being and considered it as a kind of human independency, although he was doubtful about the meaning of free will in two specific contexts – divinity and humanity. Therefore, he provided contradictory ideas about the issue. This paper deals with the origin of the contradictions in his ideas on the issue through the review of his two major theories, namely the unity of being and the divine form of human being. Based on the concept of unity of being, there is no existence but God. Therefore, there is no effective function of free will by creatures since they are manifestations of God. However, Ibn Arabi at least provided two interpretations of the divine form of human beings: man possesses all the divine names including the name Al-Murīd (The Desiring), and also man is vicegerent of God on earth, which means man is responsible, and hence he has free will to assume his responsibility.
The purpose of this approach is to establish the twin impacts of organizational innovation (OI) with organizational learning (OL) in the relation between knowledge management (KM) and organizational performance (OP). 168 companies of manufacturing Food Company were chosen from Malaysia, Taiwan, China and path analysis is used to analyse the underlying hypotheses. The research framework under study contain four latent variables (OP; OL; KM; OI) and three observed indicators (firm type; firm size; firm age). Structural equation modelling include mediation and moderation analysis were used in this study. The obtained results support the literature regarding the relationship among these four constructs and prove that the combination of OI and OL is mediator in the linkage between KM and firm performance. Moreover, firm age, size and type are acting as moderators among the research latent variables. The introduced model can be consider as a basic framework for technology management modelling studies. Limitation and implications for future studies are discussed.
This paper focuses on the approaches of two rationalist philosophers, namely Avicenna from the East, and Descartes from the West, on the epistemic relationship between the human mind and the external world. The introspective reflection of both philosophers is the starting point on which they establish their epistemic structure spanning a passage over this gap. Their engagement in this introspection bears some considerable similarities and distinctions which allow me to do a comparison between some of their epistemic theories which are based on their rationalism and explain how a person exceeds self-awareness to be aware of the external world. Taking a detailed look at the two thinkers' methodologies and their approaches to self-awareness, the effort tries to analyze systematically their epistemological theories explicating the cognitive relationship between the mind and the external world. In the course of the discussion, Avicenna’s theory concerning the actualization of quiddity either with the mental or with the objective existence is compared with Descartes’ meditations according to which through a dynamic series of mental exercises the mind follows in its journey from an absolute doubt to an absolute certainty. The discussion leads to raise some fundamental questions of their expositions proceeding from self-reflection to the awareness of the outer world. Although the critical discourses in the history of philosophy on the ideas of the two philosophers assist me in this research, the methodology of this research is concerned with the conceptual analysis rather than historical influences.
espanolEl concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahamicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y mistico musulman, explico esta idea a traves del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Considero la forma divina del ser humano como un espejo a traves del cual Dios se manifiesta. Este articulo ofrece una vision general comprensiva de la interpretacion de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicacion de Ibn ‘Arabī incluye tres enfoques. A traves del concepto del hombre perfecto, la explicacion de Ibn ‘Arabī se acerca a la interpretacion sustantiva, y a traves del concepto de vicegerencia, revela la interpretacion funcional. El articulo reconoce una interpretacion relacional de la forma divina a traves de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este analisis de su explicacion tambien arroja bastante luz sobre aspectos de su perspectiva antropologica. EnglishThe concept of the divine form of human being has been mentioned in various descriptions in the three largest Abrahamic religions. The Judeo-Christian traditional approach to Imago Dei (The Image of God) holds three major perspectives: substantive, functional, and relational. Ibn ‘Arabī, as a Muslim thinker and mystic, explained this concept through the concept of mirror and two other concepts, namely the ‘Perfect Man’ and God’s vicegerency. He considered the divine form of human being as a mirror through which God manifests Himself. This paper provides a comprehensive overview of Ibn ‘Arabī’s interpretation in light of Judeo-Christian approaches. Ibn ‘Arabī’s explanation includes three approaches. Through the concept of perfect man, Ibn ‘Arabī’s explanation approaches the substantive interpretation, and through the concept of vicegerency, he reveals the functional interpretation. The paper recognizes a relational interpretation of the divine form through some contradictory explanations which can be found in his books. This survey of his explanation also sheds much light on aspects of his anthropological perspective.
This paper traces the transmission of Western science through the agricultural education sector during the British colonial administration of Malaya. This education system included three levels: elementary, intermediate and the school of agriculture. To understand the process by which Western science was transmitted in Malaya, Basalla’s model was adopted to clarify the vectors of Western science and the types of knowledge disseminated by these vectors, and to identify the mechanisms sustaining scientific research activities outside Europe. This paper shows that the transmission and the diffusion of Western science through education were highly centralised under the British colonial umbrella and closely associated with the agricultural economy.
One of the answers to the question of the human nature was provided by the mystical philosophers such as Ibn ‘Arabī through the theory of divine form of human being. This theory in Judeo-Christian tradition is known as imago Dei. It means God created human being in His image/form. The main effort of the scholars in both Judeo-Christian and Islamic tradition has been to interpret the imago Dei and to find an explanation for man-God relationship. The present paper indicated that the meaning and functions of the theory could be understood in the light of philosophical investigations on the artificial intelligence. The paper outlined the wish of God to be seen outside of His Essence in His ‘image’ (human) based on Ibn‘Arabī’s interpretation. Then, we indicated that human being similarly tries to find the ‘other’ outside of his being, AI-based machines, to see his potentialities in his form (machines). Man can know himself through other (machine) which has similarities with him. We argued that this investigation helps to understand more explicit meaning of the theory and the goal of creation of the human being based on the interpretation of imago Dei in Ibn‘Arabī’s perspective. Therefore, the aim of the paper is to provide a comprehensible meaning of imago Dei based on Ibn ‘Arabī’s interpretation regarding the philosophical bases of the need for AI-based machines. The method that used for this investigation is the conceptual analysis; also, we considered pluridisciplinary which opens new possibilities of understanding of the meanings in art and philosophy.
'/%3e%3cuse xlink:href='%23a' transform='translate(0 -400)'/%3e%3cuse xlink:href='%23a' transform='translate(0 -600)'/%3e%3cuse xlink:href='%23a' transform='translate(0 -800)'/%3e%3cuse xlink:href='%23a' transform='translate(0 -1000)'/%3e%3cuse xlink:href='%23a' transform='translate(0 -1200)'/%3e%3cpath d='M0 0h1400v800H0z' style='fill:%23010066'/%3e%3cpath d='M576 100c-166.146 0-301 134.406-301 300s134.854 300 301 300c60.027 0 115.955-17.564 162.927-47.783-27.353 9.44-56.71 14.602-87.271 14.602-147.327 0-266.897-119.172-266.897-266.01 0-146.837 119.57-266.01 266.897-266.01 32.558 0 63.746 5.815 92.602 16.468C696.217 118.91 638.305 100 576 100z' style='fill:%23fc0'/%3e%3cpath d='m914.286 471.429-99.538-53.25 29.43 108.982-66.575-91.165-20.77 110.96-20.428-111.024-66.857 90.96L699.314 418l-99.701 52.943 74.065-85.192-112.8 4.441 103.694-44.62-103.555-44.94L673.8 305.42 600 220l99.538 53.25-29.43-108.982 66.575 91.165 20.77-110.96 20.428 111.023 66.857-90.959L814.97 273.43l99.702-52.944-74.065 85.193 112.8-4.441-103.694 44.62 103.555 44.94-112.785-4.79z' style='fill:%23fc0' transform='matrix(1.2738 0 0 1.2423 -89.443 -29.478)'/%3e%3c/svg%3e)
'/%3e%3cuse xlink:href='%23a' transform='rotate(72 0 0)'/%3e%3cuse xlink:href='%23a' transform='rotate(-72 0 0)'/%3e%3cuse xlink:href='%23a' transform='scale(-1 1) rotate(72)'/%3e%3c/g%3e%3c/defs%3e%3cpath fill='%23012169' d='M0 0h1200v600H0z'/%3e%3cpath stroke='%23FFF' stroke-width='60' d='m0 0 600 300M0 300 600 0' clip-path='url(%23b)'/%3e%3cpath stroke='%23C8102E' stroke-width='40' d='m0 0 600 300M0 300 600 0' clip-path='url(%23c)'/%3e%3cpath stroke='%23FFF' stroke-width='100' d='M300 0v300M0 150h600' clip-path='url(%23b)'/%3e%3cpath stroke='%23C8102E' stroke-width='60' d='M300 0v300M0 150h600' clip-path='url(%23b)'/%3e%3cuse xlink:href='%23d' fill='%23FFF' transform='matrix(45.4 0 0 45.4 900 120)'/%3e%3cuse xlink:href='%23d' fill='%23C8102E' transform='matrix(30 0 0 30 900 120)'/%3e%3cg transform='rotate(82 900 240)'%3e%3cuse xlink:href='%23d' fill='%23FFF' transform='rotate(-82 519.022 -457.666) scale(40.4)'/%3e%3cuse xlink:href='%23d' fill='%23C8102E' transform='rotate(-82 519.022 -457.666) scale(25)'/%3e%3c/g%3e%3cg transform='rotate(82 900 240)'%3e%3cuse xlink:href='%23d' fill='%23FFF' transform='rotate(-82 668.57 -327.666) scale(45.4)'/%3e%3cuse xlink:href='%23d' fill='%23C8102E' transform='rotate(-82 668.57 -327.666) scale(30)'/%3e%3c/g%3e%3cuse xlink:href='%23d' fill='%23FFF' transform='matrix(50.4 0 0 50.4 900 480)'/%3e%3cuse xlink:href='%23d' fill='%23C8102E' transform='matrix(35 0 0 35 900 480)'/%3e%3c/svg%3e)
'/%3e%3c/defs%3e%3cpath fill='%23012169' d='M0 0h10080v5040H0z'/%3e%3cpath stroke='%23fff' stroke-width='.6' d='m0 0 6 3m0-3L0 3' clip-path='url(%23b)' transform='scale(840)'/%3e%3cpath stroke='%23e4002b' stroke-width='.4' d='m0 0 6 3m0-3L0 3' clip-path='url(%23c)' transform='scale(840)'/%3e%3cpath stroke='%23fff' stroke-width='840' d='M2520 0v2520M0 1260h5040'/%3e%3cpath stroke='%23e4002b' stroke-width='504' d='M2520 0v2520M0 1260h5040'/%3e%3cg fill='%23fff'%3e%3cuse xlink:href='%23d' x='2520' y='3780'/%3e%3cuse xlink:href='%23a' x='7560' y='4200'/%3e%3cuse xlink:href='%23a' x='6300' y='2205'/%3e%3cuse xlink:href='%23a' x='7560' y='840'/%3e%3cuse xlink:href='%23a' x='8680' y='1869'/%3e%3cuse xlink:href='%23e' x='8064' y='2730'/%3e%3c/g%3e%3c/svg%3e)