Post on 08-Aug-2020
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ÃZsòŒÛZgŠ}™ZI¬ÝÃZk6,ZZyÑäÅŠú] Human Right Dectraction ÆšgŠ~ìZ#āè<ØZK+M»tŠ2gzkZÞc*<L8[ZÞÐZ~.7HŠHÉ8gÄiZzgZ%OŠ2gлgHŠHìXZkÅ%"0î GOEZ%OœggzizáÅZâZ&Ó45é GGEgzizá÷XZ%Ogc*„�Zzg¬@uâtŠZgZ:ÂxÅãCŠè<Ø£tZKã6,g¿ˆì�f[Æ].h+�ÐgÉð
@*gõ,~ekgª… I think therefore I am ©8ìt,ekg^ÐÑzqƒZåXìTäZk¿Æfg)z�ŠZKãÆÎZCÙz�ŠÃ**‡.ÞZ±gIZ™âZÅŒ43š5é EGGCÎZÑ]Ã�
ÅZ¿Ð{g`™ä»�Û9Z�xŠc*T»î³�,œ~~‚tWc*ÔZ#7†�âegyZixÔMetaphysics Æ#aäæ΂wJ-,~ik,cWäzZá&ÎZÑ]ÃX»m
ÐåѪŒÛZgŠ}™�Å@*gõ$+weZàX [Values]AxiologyÔEpistemology
z{&ÎZÑ]�æ΂wJ-|´Ô|ZiàZzg|Z$+~ƦgZkÆ”wÆfgZùZzgZkÆË~ízÑÆ£gZ]Æë]Ð0¸X,:].h+e$
äZyÎZÑ]ÃѪԷԉwÔ"»gÔ"ÇŒÛZgŠc*XÎZÑ] [Post modren Philosphy]
t¸:[1] What is real [2] How do we know. [3] What is good, right, or
beautiful.
ekg^äTgd$Ô—ÔùÅãCŠzV6,ZL�Åqg]yÅ!*sy�tãCŠ,�ÅŠ*ãCŠzVÆZ%Zx»:L0IZzgŠ*Å@*gõ~«%ûZq-Z+�d$z�Š5+k,ƒðTäâZÅŒ43š5é EGGCÎZÑ]»ZïgHX}.ZÆz�ŠÐÅsƒðXízÑÆÓxeâVý"»gѪŒÛZgŠ}™pZéÑÃZ[Z°=ŒÛZgŠ}Šc*ZzgÑZKãÃízÑ»â~.Ôhz!*ë»e:ÔZ0+ƒ}ZzgZYá»u`ŒÛZgŠ}™Zß:g[ÆOñZß:ZKã»è<ØZXŠHX
Tädz',ÃYŠÐ½Šc*ZzgŠ*ÃZq-Z+ƒÜukB~ [Religion of human rights]
Ñ7-Šc*T~&΂wÆZ0+gf!ZZxÆ;ðVZq-Zg[+Aā@.çFFXG™zhßvâg}Y`÷X
The Dark Side of the Zke~‰`-Eg;Ð÷áùƒäzZàâ¡}ÅÂ[
6D:\Raf\Javed Ghamid Fikar Islami
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Zzg‚iÆ�yÔ�ÑðÔZ~Zzgm5002YÆÑg}5±�ÛâbXN*í!ÆZÖp Democracy
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ë÷ZzgZÐÈÚVÅ [savegry] f!�d$&âgâe-u&¼-£é FGw�d$7Ôˆ�d$ŒÛZgŠï÷XŠ*ÅzZu�d$ì�kH{ÃíÀÔ|´Ô|ZiàzZ$+~ŠìÔz�Š}.ZÆ‚B‚Bz�ŠWy�]»Zïg™CìXŠ*Åi0+ÏÃ�¼ŠìZzgZÏŠ*~¼Ay™ä»Šúò™CìXf[ÅtâŠ~¼A‚bz(ßYÅØOScV6,9~ìZzgZk¼AÅzVЯZ0+ziƒä»hÜsZyßÍVÃqÝì�uâtŠZgZ:ÂxÆ{Šx0™‘�zgziZkÅ[g~~#™ic*Š{Ðic*Š{b¾ÃZzgQic*Š{Ðic*Š{¯]qÝ™ÃX}.ZżA~:œ
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çÑ}~Ë�ÛŠÆ£xz%¥»ç™@*ì®Z7g~Š*Ñ6,4Æè<Ø6,ZZyáWðìZzgbÅŠzh~Ñq-ƒ™ZKZŠZggzZc*]Ô�d$Ô@*gõÔgÎxzgzZ`Ã@*gZ`™g„ìXZ[Yzh+Z£¸æ~f[ÆZk¡Òiªî EE0è<ØZKãÔ,Zß:³ZãÅèI,7�Ûâgì÷XYzh+¸æ~™r#ÃtÌ¥x7āekg^Æ„6,FF�ÅãCŠ¡—ìtZKâVÆf‚ÅðìZk»ÃðUîÔ¬ZzgWy�~7ìtËÌxpsƒYìt,ŒÛWyÅWc*]7T~pzpsÅRö7ÔQZk�ìZzgîâ+»�ZiZ,Vä¹VÐZ~.HìX,HìÔ£ë÷¿U�ÅZë°=Šg`fs÷:
[1] "The love of wisdom." [2] "Philosophy is the name for a subject area
of study". [3] Philosophy is a term to identify an individual's general
approach to life". [4] Philosophy is the identification of the
presuppositions and assumptions underlying a subject matter [for
example, the philosophy of science, the philosophy of history, and so
7D:\Raf\Javed Ghamid Fikar Islami
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forth]; [5] Philosophy as a techniques to clarify the way language is used.
[6] Philosophy is an activity undertaken by human beings who are deeply
concerned about who they are and what everything means, and that a
philosopher is a person who perceives in some measure the ways in
which the various experiences and awarenesses of existence form a
pattern of meaning. [7] Philosophy, without apology, forcefully directs
attention to the relentless efforts of human beings to achieve an
organized view of themselves and the universe in which they live.
�Ð**zZ�ßÍVÆaZkÒyÅ'×h+=ôŠg`fsì:"Philosophic study means the habit of always seeing an alternative". This
statement, by the American philosopher William James, introduces
another aspect of the issue approach to philosophy. The issue approach
exposes students to a provocative variety of positions taken by
philosophers on major questions. By examining this diversity of ideas
students are forced to speculate about the range of the possible. The aim
is to stretch the mind, to explore the realm of the conceivable. By
scanning the horizon in many directions, students can more firmly fix
their own positions or the positions of others.
,å�Šw»|ÙgLì�¸æ~™r#»Ih+{rìÔ,CÙÚÃÎZwÅŒZg6,gÄ©8ìpËÎZw»î¬�Z[7ŠêXîf‚,»xìT»ÈìZq-Z(WŠòT»ìåîgì�åÎZÑ]ZV@*ZzgZ‹ZŸ]™@*gìX¸æ~™r#»¸§i»gì&,ŽƊzgZy¸æ~™r#ä§i§]Æîg6,Z(g™1ìX
The philosophy questions everything and settles nothing, some
reassurance may be found in the words of the late English
journalist-critic G.K. Chesterton, who remarked: "Merely having an open
mind is nothing. The object of opening the mind, as of opening the
8D:\Raf\Javed Ghamid Fikar Islami
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mouth, is to shut it on something solid."
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EG
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¹Y@*åX».$ä@*gõÔ„ZKã~«%ûZk„à God procentic approach g;ZÐps™ÆZKyÃ"g%œ/»Ñ]ŒÛZgŠ}™Zq-6è<ØÔ5âZÅ‹3š5é EG]ÔÅãCŠeZà&ëW`
Æ**xÐY…ÔT…ZzgšØZk6, [Religion of human worship] è<ØZKy6,4
9D:\Raf\Javed Ghamid Fikar Islami
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ZKãpŠUg~~qbZgZŠ{ZKãÅ÷h+ÔZzg Metaphysic ãCŠ,�ÛZëXXZkÆìw~ZKyÆ=ÀƒäÅÔ™CìX®ZZk»Zïg¢zg~ìX».$äCc*āZKyÃÜsZKZnq
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ìX}.Zìc*7ZkÐÃð�Ût77,@*XZ¤/z�Š}.ZU*"$ determination, independence]
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11D:\Raf\Javed Ghamid Fikar Islami
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[1]The sane society 1995. [2] The Revolution of hope. [3] Escape from
freedom 1941. [4] The art of Loving 1956. [5] The forgotten Language
1960, [6] To have or to be.
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ZKyZ0+gÐ"uŠ¿ìÔËìÔŠ{ìZk»ŠwuƒZì1�Ûc*Š7™Ytƒ�¼ZkaāÃCÙŠgÔ„ÔÃb6,!*ÑŠ4q݃ìX= Insturnmental reason WÑC=c*=çzy
ZKãäZXŠZ]zZÁÃ]»Zq-Z(YwwŠc*ìāZkÐÂ_Z[ZkÆa**eƒŠHìX»ZEwÈwŠHìXZkÅt&¢A].h+e$fšMZzgHz Critical Reason ZKyW=
‚]Åi0+Ïät™àìXz{WÑC=»ÝxƒŠHìXÇq¢»ZKy@*gõZKã»z{$+F,+Zzg$+‚ZKyì�ZLZz6,WÅ&¢AÅ´ìX¸æ~™r#Z¤/âgÃi}ÅŠg`fs
ÂÁ»_·™,Â÷áh+z{f[ÅZsx»g~Ƶ"Ð@*T$ƒYNX[1] Eros and Civilization 1955 [2] Reason and Revolution 1941. [3] One
dimensional man - studies in the Ideology of adranced Industrial Soceity
1964. [4] Negations: Essays in Critical theory 1968. [5] Connter
revolution and Revolt 1972.
Ç].h+ÆZKyÆZLVŹãGgÔY+ZzgKÆa¸æ~™r#gz×ìàÅ» The dialectic of Enlightenment Zzgc*u;ÎÅÂ[ Adorno ].1]»_·™,Zzg
_·™,Âz{gz×ìàÆ�ÃZsòU*"$™äÅy�ZÃ]ÐÌŠSnŠZgƒYNÐXÆZ°gÐÌ [Jurgen Habermas] )].h+ƃ�Ð(,}…k,Ì42.ç XGEâk
¸æ~™r#‡ÑD÷XZkÅŠg`fsÂÁ:[1] Towards a Rational Soceity: Student Protest, Science and Politic
1971 [2] Knowledge and Human Intrest 1972 [3] Theory and Practice
1973. [4] Legitimization Crisis 1976. [5] Communication and Evolution
of Soceity 1979. [6] Theory of Communicative Action 1984. [7] The
Philosphical discourse of Modrenity 1988. [8] Post Metaphysical
Thinking 1992.
»_·�ÛâBÂZ¹f[ÅWÃEƹЊú}ßÃWNÐX42.ç XGEâkÅÃ~ÅHZÌz| Emancipatory Sciences Zzg Historical hermenuetic Sciences
ìX¸æ~™r#ZkÐ̇**zZ�÷Xz{f[ÅÓxZŠZgÃWùZzgZܹt™äÐZïg™@*ìXZkÆìw~9ZŠZgpZ{z{ZܹƒVc*�YÔZŸ°ƒC÷ZzgCÙŠx$+rgS÷X
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CÙq‡íÔhÔZܹZzgWù7ƒCÔ,ZÊe$6,4ZŠZgZzgqzVÅwz|Ã$+%»ZÝ:LìXz{].h+e$ÅuâtŠZgZ:ÔuâtŠZgZ:ÂxÔQZz[Zzg(ßYÅ!*ÑŠ4ÆOñ�C=6,izgŠêì�Zq-Z+].h+�d$Ãz�Š~ÑnT~ZKy0VÅÝòÐWiZŠƒÔZkÆ',@¸æ~™r#¬ÝZsxÆCÙ�ÛŠÃf!0V‚bz(ßY»"ŠZxÝx¯**eT÷X
Ì77,Szg:z{ Future Shock ÅÂ[ Alwin Toffler ¸æ~™r#äf[Å‚bz(ßYZzg].h+e$Å×e$ЊSnŠZgƒYDXIƒqìāŠ*»w)ôpìXZðÅÃðJ-$7“)HƒYñǼØ7Ô)q¢~9xa(,}ƒäÐI„�ZyƒYD÷Ô(,}Zzg),gvZ[a¥xƒD÷Zzg�(,zVÐ(,}”÷ÔËÆ0*kú&×™ŠÚ»z‰Ü7ƒ�WÐÅ‚¸kHeT÷X§i§]Zq-ãZ˜b0™g{
ä].h+f!ZKyÃh™gÄŠc*ìX5Š*âèÐZCCÙgÂh_ Cultrual Shock ŠHìXìX‚bz(ßYÐWäzZàp´VZKâVÆaZq-WiZgÔ¤Ô30ˆ÷ÔZyÅ
¹Y@*ìXâga7691Y~”Z~Zq-ŠHg{‚!Zk [Progeria] VwZkFg~Åì&Fg~~2ƒ™%ŠHXZkFg~ÆŠzgZyZkÁ/a6,�´â]%ŠZgƒNz{â}‚!WŠòÆŸ6,gzúƒäzZà´â]Ðz‰XZkÅg•JƒIÔuÐ!*wZh‰ÔŸÅ¢6,Lc*VgzúƒIZzgf6ªâ}‚!oÅσIXŠHg{‚wÅ/~â}‚!ZKyÅ´â]0*äzZÑtWy�»g%ŠHX5‚b(ßYЄg]Zk5Š*»*ZKyÌZÏnÅßg]qwЊzegìp=VÆîÃyÆ‚B¸Mƒñz‰Ü»£™äÅ&¢AÚÁÔD`Zzg»ƒg„ìXz{Z+!p~ÆaaZ„7HŠHXm]Zq-"pŠgìXtŠzg¡LLm]Zq-pÃìiâä~óóÅâŠ~‚ìËÚÃôp™äÅ¢zg]7XCÙqZEw™zZzgNŠzCÙ
ìZq-Z(Šzg˜VZâYÅŠgz7¡zzƒz;VZKãZŠZgù1M$Ë DisposableÚ÷XZ#CÙڶƇ.ÞƒÂQâVÔ!*\ÔZŠZgzgzZc*]gº**D©]ùôpgOÐ?tÌWy�»gNŠb‰÷XIƒAl�÷áuŃ�Ð(,~zz;ð(ßYÃŒÛZgŠêìXŸŠ�ZìÜkãŠc¤/Š~»:Lt(ßYìZzg¸æ~™r#Zk»ŠÃq™gì÷Xtf[Ðic*Š{f[ÆzÊZg÷XZkÓx‹bÆIƒZkzùDÔ',',e$ÔˆZzgu)&~Ð
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02D:\Raf\Javed Ghamid Fikar Islami
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}.#Ö~mzZg7HYYìX¸æ~™r#f[ÃZsxÐU*"$™äЬŠg`fsÂ1V»_·™BÂ:
ÜsZy»ÉZyÆfg)ŒV»>ƒÇX!hÿI¯»«�ÅÂÁ:
[1] Madness and Civilization. [2] The Architecture of Knowledge.
[3]The birth of Clinic. [4] History of Sexuality
Zk,l�ÛZxÅÂÁ:[1] The Heart of Man. [2] The anatomy of human Desructiveness
¸æ~™r#f[Æ�Ôgz×ìàÔÇ].h+Æ7Z]ZzgZyÆāZ]ÃKÆa{mîg6,Šg`fsÂÁ7,³:
[1] Culler, Jonathan, on Deconstruction: Theory and Criticism after
structuralism, 1982. [2]D, James and Williams, The Great Reckoning,
1992. [3] Derrida, Jacques, of Grammatology, 1975. [4] Derrida,
Jacques. Writing and Difference, 1975. [5] Derrida, Jacques. Speech and
Phenomena and Other Essays on Husserl's Theory of Signs, 1979.
[6]Derrida, Jacques, Dissemination, 1981. [7] Derrida, Jacques, Margins
of Philosophy, 1982. [8] Derrida, Jacques. Glas, 1986. [9] Derrida,
Jacques. The Post Card: From Socrates to Freud and Beyond, 1987.
[10]Esposito, John L., The Islamic Threat: Myth or Reality?, 1992
[11]Fukuyama, Francis., The End of History and the Last Man, 1992.
[12] Gadamer, Han-Georg, Reason in the Age of Science, 1981.
[13]Gadamer, Han-Georg, Truth and Method, 1990. [14] Gellner,
Ernest. Muslim Society, Cambridge, 1981. [15] Gellner, Ernest.
Postmodernism, Reason and Religion, 1992. [16] Giddens, Anthony.,
The Consequences of modernity, 1990. [17] Giddens, Anthony.,
Modernity and Self-Identity: Self & Society in the Late Modern Age,
1991 [18] Lyotard, J. F. The Postmodern Condition: A Report on
Knowledge, 1994. [19] Mortimer, Edward., Faith and Power: The
Politics of Islam, 1982. [20] Nasr, Seyyed Hossein, Traditional Islam in
12D:\Raf\Javed Ghamid Fikar Islami
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the Modern World, 1987. [21] Nasr, Seyyed Hossein., The Need for a
Sacred Science, 1993. [22] Sardar, Ziauddin, Science, Technology and
Development in the Muslim World, 1977. [23] Sarup, Madan, An
Introduction to Post structuralism and Postmodernism, 1993.
f[äZKyÃZzgZkÆÑÃD»â~.ŒÛZgŠ¶ÆˆCÙZKyÃÑ»È{Ñ»Ýx{0+ZyÔ\Ô [Collectivities] ¯Šc*X+MÅÝòÆË~DÙZgzV‚ßVЇìZ½´
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ÔFreedomÔIndividndism �0402YJ-•™Üs1Y3‚g{YNÐX]6,4ÔÑ6,4ÔÆË~›ÔZôgZzgŒÛ!*ãÅÓx Pregmatism ÔPositivism ÔPleasurism ÔEquality
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