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arabic philosophy
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  阿拉伯哲学
     Iben Rushed: An Outstanding Scholar Studying the Arabic Philosophy in the Middle Age
     中世纪阿拉伯哲学集大成者——伊本·路西德
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  “arabic philosophy”译为未确定词的双语例句
     The necessity of a critical reflection upon Greek, Arabic philosophy and revelation was called upon.
     本文认为,士林哲学在台湾发展之过程,与其在中世纪之盛行,及十九世纪末之再兴,背景虽异但有不少相似之处,而这些相似之处,正是士林哲学之基本思想与立场。
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  相似匹配句对
     On Philosophy
     哲学观杂谈
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     The Practical Philosophy of Economy in the Contemporary Arabic World
     当代阿拉伯世界的实践经济哲学
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     Emergence and Philosophy
     “突现论”中的哲学问题
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     ARABIC CALLIGRAPHY
     伊斯兰艺术的瑰宝·阿拉伯书法
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     Iben Rushed: An Outstanding Scholar Studying the Arabic Philosophy in the Middle Age
     中世纪阿拉伯哲学集大成者——伊本·路西德
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  arabic philosophy
All four Christian polemicists were well read in Arabic philosophy; they base their claims on their (mis-)reading of Ibn Sinā, al-Ghazāli, and Ibn Rushd.
      


Al-Farabi recommended important philosopher of ancient Greece and their main works, promoted the study and development of the Arabic philosophy,and established the foundation of Arabic philosophical system.Al-Farabi was praised "second hierophant" of Aristotle as he annotated and compiled many importance works of Aristotle and has own peculiar opinion, at the same time he also come in for the influence of the philosophical think of new plato and school of Sufi, he vigorously want to reconcile...

Al-Farabi recommended important philosopher of ancient Greece and their main works, promoted the study and development of the Arabic philosophy,and established the foundation of Arabic philosophical system.Al-Farabi was praised "second hierophant" of Aristotle as he annotated and compiled many importance works of Aristotle and has own peculiar opinion, at the same time he also come in for the influence of the philosophical think of new plato and school of Sufi, he vigorously want to reconcile contradiction between Aristotle and Plato in philosophical think, standed for Arabic philosophy, especially is eclecticism think of Islamic philosophy. Greatly influence of his theory of overflow and intellect and anima and music theoretics on the later Arabic philosophy and school of Sufi of Islam.

法拉比在阿拉伯伊斯兰哲学史上占有显著地位 ,被称为“第二导师”(“哲学亚师”)。他在学习、继承希腊哲学家各种学术观点基础上 ,以折衷主义或调和的方式 ,对各种哲学问题提出了自己的见解和观点 ,创立了完整的哲学体系 ,为后来的阿拉伯伊斯兰哲学的进一步发展 ,打下了坚实良好的基础

Christian Philosophy was introduced into China as early as the times of Matteo Ricci (1550-1610), it really became one of the major currents of thought only during the last fifty years. What can a typically "Occidental" school of thought contribute to the rich philosophical heritage of ancient China? This is an important question that Christian philosophers are asking themselves. When Christian Philosophy first came to Taiwan, it had to confront a rather hostile situation. It was somewhat similar...

Christian Philosophy was introduced into China as early as the times of Matteo Ricci (1550-1610), it really became one of the major currents of thought only during the last fifty years. What can a typically "Occidental" school of thought contribute to the rich philosophical heritage of ancient China? This is an important question that Christian philosophers are asking themselves. When Christian Philosophy first came to Taiwan, it had to confront a rather hostile situation. It was somewhat similar to the one that took place at the origin of Christian Philosophy. The necessity of a critical reflection upon Greek, Arabic philosophy and revelation was called upon. Reflection and Critical appraisal are the foundation of creative thinking. The result of it was what medieavel specialists nowadays called " the second spring of metaphysics." During the period of the golden age, it developed into the so called "Scholastic Philosophy," which flourished during the XIII century, gradually declined during the XIV century, after "Nominalism, only to be revived at the end of XIX century. The general background in which Christian Philosophy developed in Taiwan, during the Middle Ages, and in its revival at the end of the XIX century is different, but we hold that there are some similarity. It is this similarity that allows us to discern the basic ideas and position of of Christian Philosophy. This paper investigates this question from four different aspects: (1) a return to the source of its metaphysics and the challenges it has to face; (2) exposition and clarification of the fundamental position and basic ideas of Christian Philosophy; (3) moment of critique and reflection; (4) future perspective. Materials used in this paper are based mostly on two sources: (1) books and articles published in this area; (2) papers delivered during academic conferences, dialogue with scholars, informal group discussion.

根据祁尔松(Etienne Gilson)的说法,中世纪哲学,尤其是十三世纪的思想,是基督宗教哲学。本文按其在台湾发展时所袭用的名词,称之为士林哲学。士林哲学之传入中国,虽然早在利玛窦时期(1550 -1610)已经开始,但真正成为学术思想之主流之一,是最近五十年来在台湾地区的发展。20世纪初士林哲学初传入台湾时,当时的思想环境,对基督宗教哲学并不十分友善,这种种情况,与中世纪的思想家,面对信仰与神学之挑战相似。当时的思想家,融合各种不同的思想派系,对柏拉图与亚理斯多德的观念,重新诠释与批判,批判与诠释是创新的基础。所以,中世纪可说是哲学的第二春,而中世纪哲学之精华,即全盛期的士林哲学。十四世纪唯名论之后,士林哲学逐步式微,于十九世纪末再兴。本文认为,士林哲学在台湾发展之过程,与其在中世纪之盛行,及十九世纪末之再兴,背景虽异但有不少相似之处,而这些相似之处,正是士林哲学之基本思想与立场。本文对台湾士林哲学之发展,从四方面探讨:(1)回到形上学之根以面对新的挑战;(2)形上学基本立场与概念之说明;(3)反思与批判;(4)未来发展之方向。本文所参考之资料, 一是已发表之学术文献;其二是与学者们之正式交谈——如学术...

根据祁尔松(Etienne Gilson)的说法,中世纪哲学,尤其是十三世纪的思想,是基督宗教哲学。本文按其在台湾发展时所袭用的名词,称之为士林哲学。士林哲学之传入中国,虽然早在利玛窦时期(1550 -1610)已经开始,但真正成为学术思想之主流之一,是最近五十年来在台湾地区的发展。20世纪初士林哲学初传入台湾时,当时的思想环境,对基督宗教哲学并不十分友善,这种种情况,与中世纪的思想家,面对信仰与神学之挑战相似。当时的思想家,融合各种不同的思想派系,对柏拉图与亚理斯多德的观念,重新诠释与批判,批判与诠释是创新的基础。所以,中世纪可说是哲学的第二春,而中世纪哲学之精华,即全盛期的士林哲学。十四世纪唯名论之后,士林哲学逐步式微,于十九世纪末再兴。本文认为,士林哲学在台湾发展之过程,与其在中世纪之盛行,及十九世纪末之再兴,背景虽异但有不少相似之处,而这些相似之处,正是士林哲学之基本思想与立场。本文对台湾士林哲学之发展,从四方面探讨:(1)回到形上学之根以面对新的挑战;(2)形上学基本立场与概念之说明;(3)反思与批判;(4)未来发展之方向。本文所参考之资料, 一是已发表之学术文献;其二是与学者们之正式交谈——如学术演讲、座谈会等,及非正式之谈话、访问等。

 
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