Principles of Fatimid Symbolic Interpretation (Taʾwīl): An Analysis Based on the Majālis Muʾayyadiyya of al-Muʾayyad al-Shīrāzī (d. 470/1078)

2021 ◽  
pp. 151-189
Keyword(s):  
Symbolic Interpretation

scholarly journals Symbolic Interpretation in Psychoanalysis and Anthropology

Ethos ◽  
1980 ◽  
Vol 8 (4) ◽  
pp. 286-294 ◽  
Author(s):  
Robert A. Paul
Keyword(s):  
Symbolic Interpretation

CHEMICAL EQUILIBRIUM IN TERMS OF ITS CONCEPTUAL UNDERSTANDING IN THE CONTEXT OF SUBMICROSCOPIC, MACROSCOPIC AND SYMBOLIC INTERPRETATION BY LEARNERS

2017 ◽  
Author(s):  
Miroslav Prokša ◽  
◽  
Zuzana Haláková ◽  
Anna Drozdíková ◽  
◽  
...  
Keyword(s):  
Conceptual Understanding ◽  
Chemical Equilibrium ◽  
Research Question ◽  
Research Tool ◽  
Symbolic Representations ◽  
Symbolic Interpretation ◽  
The Given

The research was focused on solving the following research question: What is the depth and breadth of 16-year-old learners' knowledge of the chemical equilibrium in Slovakia? The main aim of our research was to find out the conceptual understanding of this part of chemistry in the context of submicroscopic, macroscopic and symbolic representations. A special research tool, which consisted of five sets of tasks, was created for this research. The research included a sample of 473 children. The results indicate that knowledge is more at the level of memory reproduction and algorithmic use. Learners have been facing a problem with the conceptual understanding of the given concept. Keywords: chemical equilibrium, submicroscopic, macroscopic and symbolic interpretation, conceptual understanding.

Ornamental Feathers without Mentalism: A Radical Enactive View on Neanderthal Body Adornment

2017 ◽  
Author(s):  
Duilio Garofoli
Keyword(s):  
Social Structure ◽  
Social Perception ◽  
Archaeological Record ◽  
Modern Humans ◽  
Symbolic Interpretation ◽  
Body Adornment ◽  
Term Maintenance ◽  
Representational Level ◽  
Direct Social Perception

Evidence of feather extraction from scavenging birds by late Neanderthal populations, supposedly for ornamental reasons, has been recently used to bolster the case for Neanderthal symbolism and cognitive equivalence with modern humans. This argument resonates with the idea that the production and long-term maintenance of body ornaments necessarily require a cluster of abilities defined here as the material symbolism package. This implies the construction of abstract meanings, which are then mentally imposed to artifacts and socially shared through full-blown mindreading, assisted by a meta-representational language. However, a set of radical enactive abilities, mainly direct social perception and situated concepts, is sufficient to explain the emergence of ornamental feathers without necessarily involving the material symbolism package. The embodied social structure created by body ornaments, augmented through behavioral-contextual narratives, suffices to explain even the long-term maintenance of this practice without mentalism. Costly neurocentric assumptions conceiving the material symbolism package as a homuncular adaptation are eschewed by applying a non-symbolic interpretation of feathers as cognitive scaffolds. It will be concluded that the presence of body adornment traditions in the Neanderthal archaeological record does not warrant the cognitive equivalence with modern humans, for it does not constrain a meta-representational level of meaning.

Ibn Sīnā’s Philosophical Interpretation of Sūrat al-Falaq

2017 ◽  
Vol 15 (1) ◽  
pp. 1-19
Author(s):  
Sayeh Meisami
Keyword(s):  
Classical Period ◽  
Philosophical Hermeneutics ◽  
Moral Issues ◽  
Ibn Sina ◽  
Philosophical Interpretation ◽  
Symbolic Interpretation ◽  
Philosophical Texts ◽  
Philosophical Writings ◽  
Work First

Philosophical hermeneutics of the Qurʾān in the classical period has three major characteristics that are discussed in this paper in light of Ibn Sīnā’s work. First, philosophical hermeneutics falls under the category of symbolic interpretation (taaʾwīl)1 rather than technical/linguistic exegesis (tafsīr). Second, it selectively chooses Qurʾānic passages that lend themselves to philosophical interpretations. Third, it tends primarily towards metaphysical and moral issues, and is, for the most part, disinterested in ideological biases. This paper examines Ibn Sīnā’s interpretation of sūrat al-Falaq (Kor 113), and has two objectives: to elucidate the hermeneutical methodology adopted by Ibn Sīnā, and to investigate the consistency between the philosopher’s understanding of evil as well as the discourse used in his interpretation of al-Falaq and the treatment of the same issue in his major and minor philosophical writings. It demonstrates that, in the commentary on al-Falaq, evil emerges at the level of “particular realization” (qadar), while at the level of predetermination (qaḍā) evil is only a latent potentiality. Ibn Sīnā, in both his commentary on al-Falaq and his philosophical texts, tries to prove that evil at the level of predetermination can be explained as intended by accident (bi- al-ʿaraḍ).

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