Abduljaleel Kadhim Alwali

In this book the author presented the history of the Greek philosophy that extends from the six century BC till the six century AC. He divided the book into three main stages: Philosophy before Socrates: It extended from 6th century BC to mid 5th century BC. This stage began with Thales and his school of Physics; Heraclitus; Pythagoras school; Eleaties School; then Empedocles and Anaxagoras; Democritus and Sophists school. The themes of philosophical contemplation were nature, universe and man. Socratic Method was represented by Socrates, Plato and Aristotle as all of them paid much concern to establishing philosophical systems especially Plato and Aristotle. They both presented solutions to the problems raised by philosophers before the time of Socrates. As for Socrates, he was the real founder of Ethics science and approach. The third stage is Hellenistic philosophy which is in its turn divided into two stages. The first is represented by Stoicism school, The Epicureanism School, and Skepticism. The second was represented in the modern Pythagorean and Platonic schools. The researcher focused on two aspects which the Greek philosophy. The first one is the large number of philosophers and philosophical schools in comparison with Islamic, Christian, modern and contemporary philosophies. The second is the diversity and change amongst the philosophers of Greece whether they belong to the same philosophical school or to independent schools in addition to the miracle of the Greek philosophy as mentioned by Aristotle who said that it was created from nothing as well as the opinions by the researcher in this concern.

Locating masterpieces by Muslim philosophers in the field of philosophy is a challenge for several reasons: the interconnectedness between human knowledge as a discipline, and that this theme cannot be innovative. In addition, in order to understand the roots of philosophy within the Arab cultural environment and its development it is necessary to examine the history of Arab culture. Arab culture can trace its origins back thousands of years to the Mesopotamian, Pharaonic, and Saba and Himyar Civilizations. Although these civilizations witnessed the birth of streams of thought that can be considered philosophy, the word philosophy itself was not used because it is a Greek word. Despite the fact that philosophy dates to Ancient Greece, it is considered modern in comparison with the civilizations of Mesopotamia and Pharaonic Egypt. Thus, it is more accurate to refer to the beliefs developed by these civilizations as thought and not philosophy. Indeed, the word philosophy only came to be applied to Arab culture with the arrival of Al Kindi (801- 870 CE). When examining the use of the term philosophy in the context of Arab culture, we will determine the meaning of the word and explain how it was defined in ancient times; specifically, whether the sources that Muslim philosophers relied upon were Greek or other sources. This paper comprises only an introduction, describing the multiple approaches and the achievements conferred upon Muslim philosophers. It will take the form of an encyclopedia style entry to establish a foundation for researchers wishing to explore the achievements of Muslim philosophers.

Abu Nasr Muhammad Al-Farabi (870–950 AD), the second outstanding representative of the Muslim peripatetic after al Kindi (801–873 AD), was born in Turkestan about 870 AD. Al-Farabi’s studies commenced in Farab, then he travelled to Baghdad, where he studied logic with a Christian scholar named Yuhanna b. Hailan. Al-Farabi wrote numerous works dealing with almost every branch of science in the medieval world. In addition to a large number of books on logic and other sciences, he came to be known as the “Second Teacher” (al-Mou’allim al-Thani), Aristotle being the first. One of Al-Farabi’s most important contributions was clarifying the func- tions of logic as follows: 1. He defined logic and compared it with grammar, and discussed the clas- sification and fundamental principles of science in a unique and useful manner. 2. He made the study of logic easier by dividing it into two categories: Takhayyul (idea) and Thubut (proof). 3. He believed that the objective of logic is to correct faults we may find in ourselves and in others, and faults that others find in us. 4. He said that if we do not comprehend logic, we must either have faith in all people, or mistrust all people, or differentiate between them. Such actions would be undertaken without a basis of evidence or experimen- tation. In this paper, I will analyse the functions of logic in Al-Farabi’s works, Enumeration of the Sciences, Book on the Syllogism, Book on Dialectic, Book on Demonstration and Ring Stones of Wisdom, in order to present his contributions in the field of logic.

Muslim philosophers had been preoccupied with the question of interpretation since the Islamic Philosophy was first developed by its founder Al Kindi till its interpretative maturity by Ibn Rushd who represents the maturity of rationalism in Islamic Arab philosophy. Rational option was the most suitable for Arab Muslim civilization as it expresses the vitality of civilization and its ability to interact with other contemporary civilizations and trends. Islamic philosophy interpretation themes are various as they adopted the following terms: 1. Interpreting the approval of the Greek philosophy in Muslim culture. 2. Interpreting the relationship between religion and philosophy. 3. Interpreting the relationship between Mind and Mind ( Plato and Aristotle ) 4. Interpreting the relationship between nature and Metaphysics. The goals of interpretation for Muslim philosophers are different as Al Kind pointed that they are oriented towards the Greek philosophy in general and towards religion and philosophy in particular while Al Farabi pointed that they are oriented towards the Greek philosophy in general and towards Plato and Aristotle. Ibn Rushd opposed Al Ghazali ,the interpretation was focused on Aristotle's texts. He presented a legal verdict in working in philosophy. My Article will illustrate and construct such opinions which I think they deserve consideration and analysis.

To start with, we should say that the book is a thesis for obtaining a PhD in philosophy from Mohamed Al-Khamis University in Rabat, Morocco, Arab Cultural Center published in its first edition in 2015 with a number of 368 pages. The book deserves to be read, beginning with the title “The Image of Ibn Rushd in Contemporary Moroccan Thought”. It is an attractive title for two main reasons: Ibn Rushd is one of the most prominent symbols of intellectual rationality in philosophical culture at the human and local levels.The other reason is that we, as a diverse group, need to rationalize Ibn Rushd's rationality because it represents the solutions to our troubled, lived reality. The book is divided into four parts and twelve chapters with entries for most of the chapters. It is a study in which the author presented the opinions of Moroccan researchers studies about Ibn Rushd. In my estimation that the researcher succeeded in his study and the book deserves reading

The entity of man and efficiency of mind are controversial issues in Arabic culture. There is no agreement among Muslim philosophers and theologians in defining man and the mind. In their analysis, they relied on translated Greek philosophical works and Arab cultural heritage and then added their thoughts. As a result, some scholars accused Asrab culture of sinking into dualism. To clarify the entity of man and mind, we should answer the following questions: Who is man? Is the function of the mind just to achieve knowledge? What is the theory of equilibrium in Arab culture? In this paper, I will examine these questions and then investigate the rational trend from Mu'tazili to Ibn Rushd and compare it with another trend (Ibn Hazem and Al Ghazali), adherence to the text. Researchers have interpreted the existence of such trends together as a reflection of the theory of equilibrium in Arab culture.

This study will answer the question, what do students expect to learn from philosophy teachers in the 21st century. by framing a response based on the following: The researcher’s teaching philosophy developed over 30 years, a survey conducted of UAEU students, and a discussion of the changing role and purpose of philosophy in the academy and current pedagogical philosophy in teaching. The study has focused on how philosophical questions have been changed over time, using new technology to teach philosophy, what are the characteristics of philosophy teachers and students, the new direction for teaching philosophy, and career opportunities. The practical frame of this research will be analyzed students survey conducted on female students from United Arab Emirates University. I will use the method of content analysis to investigate and trace this phenomenon to determine its meaning, developing philosophical questions, and the new direction for teaching philosophy. Then I will examine the data taken from the theoretical and practical sources for the purpose of diagnosing and reaching conclusions a process which is called in philosophy synthesis, therefore the approach of the research would be analysis and synthesis.

The leadership of women thought has been one of the topics that did not interest to researchers as other women topics such as Beauty, Equality and Gender. The thought has different value of human activities. It has two parties, personal and subject, and it needs a capacity distinct. The question arises whether human beings different among themselves in the intellectual capacity? This question is discussed in this paper by followup the history of women thinkers, models and their roles to create Arab culture.

Aristotle (384-322 B.C), a well know Greek philosopher, physician, scientist and politician. A variety of identifying researches have been written on him. It is therefore a considerable pride for the researcher to write something about him when even mentioning his name and his father's name is a point of prestige in the Greek Language. His name means the preferable sublimity whereas Nicomachus (his father's name) means the definable negotiator. His father's and mother's origin belongs to Asclepiade, the favorite origin in Greek. Points of view regarding this figure are controversial some praise him and consider him the peak of philosophical thinker which makes humanity in general owe this genius thinker a great deal. Others believe that the effect of his thought on humanity is the reason behind the non-progress of science. Whatever ones opinion is, his thoughts have a wonderful force in stimulating and positively affecting the people's thinking. His philosophy is the greatest philosophy which the world has ever witnessed or which may ever witness., if it couldn’t solve some of the problems of philosophy, it at least, makes the world more rational than before. He is the founder of the philosophical language in describing a large number of philosophical terms which are still in use nowadays. Moreover his books and platonic dialogues are considered encyclopedias in providing a basis for philosophy even before Socrates. For theses among other reasons, I am choosing Aristotle as a subject for research and concentrating on natural philosophy. The critical side deals with the criticism of natural philosophers. In order to fully understand Aristotle, we should understand his predecessors. Their virtue is undeniable. Without them, Aristotle's and Plato's genius would never be in this ideal shape. In addition to that, they are philosophers and scientists who mixes between science, philosophy, morality and politics in a complementary form. They are a source of illumination to the human thinking in general. Without them humanity could never have got rid of mythology. This is the code of life, for many generations should pass before the rare genius could attain a prominent idea. When Tales formulates the philosophical question, where does the world come from? This is a decisive moment in human thinking similar to the coming moments, the one Parmenides, and Protagoras statement: man is the norm for all things. Pre-Socrates philosophers are all considered glowing points in drawing Aristotle's philosophy. Thus my book is entitles (Aristotle's criticism of Pre-Socratic Natural Philosophy) which means the concentration on the critical operation through which the natural side of the previous philosophers appears. The nature of the title forces me to deal with Aristotle's ideas from every point of view. Thus the book proceeds according to structure and criticism and the construction of Aristotle's philosophy. Because the title is comprehensive and limited simultaneously, I have chosen the critical subjects in the lights of the natural philosophy. I have divided the book into four chapters with fourteen sections in addition to the implemented parts included in every section purporting to cover every part of criticism looking for comprehensiveness. I have found it obligatory to mention something about Aristotle's view in criticism, in addition to a precise delimitation of nature and its subjects. This is the subject of the first chapter. The second chapter deals with the principles of natural body, i.e., the principles dealt with pre-Aristotle philosophy and then these three principles (Hyle, form ,and Non-being). After delaminating these sides, it is possible to deal with the details (Movement, Place, Time, Vacuum and Infinite) which are natural concepts for the third chapter. As a complementation to the natural sides, the chapter four deals with two topics , Universal and corruption, and theory of elements. This book, in my own opinion, is comprehensive to the majority of natural philosophers and it focuses on the argument of Aristotle's criticism to the views of natural philosophers before Socrates together with the discussion of the Aristotelian alternative from these points of view. Aristotle sometimes tends to praise the previous philosophers. This does not mean the non-conformity between what he wants to say and what they described. When he, for example, says that the previous philosophers realized the material defect in Thales idea that water is the origin of all things but Thales’ water is not like Aristotle's Hyle, it is completely different thing. Finally I have viewed the index of Arab Library, and was unable to trace a book which is especially oriented in this subject i.e. writings on Aristotle's criticism to natural philosophy before Socrates. Therefore I have been stimulated to write about a very new subject. This subject fills a gap in Arab studies.

Recent bioethical issues that have emerged in the field of medicine include, but are not limited to, eugenics (artificial insemination), palliative care (end of life care), euthanasia (medical resuscitation), abortion, and the development of enhanced human body parts. These bioethical issues have raised ethical questions related to the use of modern technology and how it may affect the future of society. These questions consider issues such as: what is the identity of future children? Have human beings become a commodity exchanged by those who have the ability to own them? What is the meaning of justice in medical treatment? How can physicians and nurses perform humanitarian work? Discussions of these questions should begin by determining their relationships with typical social and cultural values in society, such as life and death, marriage, family, fatherhood, motherhood, relatives, and next-of-kin. This paper presents a review of the important Arabic literature that has been written on these bioethical issues to show the contributions of Arab scholars in this field. Arabic studies in bioethics can be classified into three types: original Arabic writings, translated studies, and congresses held in the Arab region.

Some people believe that critical thinking is not a modern science, but its roots are old and deeply rooted in the history of philosophy. Its roots date back to Aristotle, the inventor of logic and who was called the first teacher by virtue of this invention. Aristotle was impressed by the language of mathematics and wanted to invent a language to logic similar to the language of Mathematics. What encouraged Aristotle to do so is that Math language is quite different from daily life language. For example , when you say one in Mathematics language, what is this one you mean or intend? That is what is one? Is it a specific man or an animal or something abstract or any creature of the creatures of the natural world? The one we are talking about is neither this nor that and you can use it to talk about one human being or one animal or one creature. Therefore, the concept of the one is something abstract and it is so far from the creatures of the exterior world. Geometry has the same case. Triangle, quarter and rectangle as such are mere geometrical shapes and are far away from real life language. But when we use them in our daily life language we give them specific life meanings. As I said, Aristotle was impressed by the language of Mathematics and wanted to build a similar language for logic .The rationale behind this is to get away from the language of ambiguity caused by the use of daily life language .One word or utterance in a language has many usages in one language or when translated into other languages , and therefore it causes many problems in usage instead of simplifying it and this is what Aristotle tried to avoid. Aristotle chose letters instead of words, the letter is part of the word, and the letter is meaningless unless it is a part of the word. The meaning of a letter depends on its occurrence in the word. If you compose a word from a group of letters and use it , it becomes ambiguous because it becomes part of the used language. However, Aristotle did not combine letters in a word but he used them as abstract letters and gave them meanings in the language of logic where there is no divergence about its use. Aristotle used them in syllogism and they mean the limits of reason . Until recently critical thinking was part of formal logic and learning it means that you have logical background or at least you are familiar with the rules and fundamentals of logic. But critical thinking theorists soon took the initiative to separate it from logic because the latter started to suffer from its rules which are difficult to understand and which require some awareness and thoughts on the part of the scholar to understand. Hence , critical thinking is not supposed to possess a background of logic and it adopts a specific questioning approach where it suggests a number of questions the practitioner of critical thinking has to successively answer since he has to make sure that the opinion he reaches does not rely on any subjective considerations. This is how the skills that are acquired on a continuum of related critical questions are established ,this is not to mention that the concept of critical thinking itself is usually defined in this context as the awareness of such kinds of questions and the ability to arouse and answer them at appropriate times. My paper explains, How to be able to implement these skills in high education and what are the benefits of these skills? The paper includes; Critical Thinking and Logic Socrates `s Approach The impact of critical thinking on teaching methods Questioning How questions are organized in the light of critical thinking? Using Critical Thinking in Problem-Solving Use of Non-Oral language in Critical Thinking.

Writer, book and reader. Without writer and writings wouldn’t have been a reader. Hence, there wouldn’t have been criticism. The basis of human intellectual criticism depends on three basic elements: The writer, the book, and the reader. Criticism was essentially linked with the discovery of writing. Criticism as an idea is basically linked with human consciousness. Maturity, writing has merely added a new dimension to it namely criticism and synthesis, in which literature and philosophy has contributed greatly, despite the differences between the two subject. Philosophy does not define one method for itself , for there are many trends and methods. Despite the differences in philosophers’ views on methods, there is a sort of unanimous of agreement among them on the method of analysis and synthesis. Literature is like philosophy, literary critic does not write for himself or merely for the enjoyment of his reader. He is in fact considered one of the tools that help the reader to understand the text of the criticized subject . We have many examples in the heritage of the Arab literary criticism. For example the writing of Taha Hussein in “Wednesday Talk” and his book on “ Matanabi”. Sometimes the literary critic helps the artist in understanding his art, as “Al Akaad” and “ Al Mazni” did in “ Al Diwan”. As we saw the philosopher can build his philosophy while the literary critic can implement his purpose, we will try here to review and analyze the status of philosophical and literary criticism and then try to define the points of agreement and disagreement between them.

The book "Theory of Forms: The Construction of Plato and Aristotle’s Criticism" focuses on two main aspects, construction and criticism. The constriction of Forms theory is the basis on which Plato built all of his philosophy and which influenced all forms of ideas philosophy that emerged after Plato. The research topic was completed by adding Aristotle's critique of the theory of Forms in order to put a clear picture in front of the reader, which was presented by Plato himself and Aristotle's criticism of this theory. Therefore, the book consists four chapters, the first chapter covers the following topics; The philosophical roots of Plato's theory of Forms, The numbers in the Pythagorean school, The Heraclitus' idea of change, Anaxagoras’ idea of Mind, Sophists. Chapter two, Plato's theory of Forms. Definitions of the Forms. The importance of the Forms, The existential and logical significance, Evidence of Forms, Evidence that knowledge is remembering. Chapter Three, Forms and Levels of Knowledge, Dialectic ,Inferential knowledge, Mental knowledge The fourth chapter, The nature of the Forms existence and its being Causes. Forms as numbers and their relationship to movement. The problem of Participation. The final Evaluation of Forms.

The concept of Environment is an ethical concept which was discussed by Greek philosophers at ancient time. Plato (347-427 BC) in his book Laws asks everyone who changes the environment to fix it as well. For example, if anyone pollutes the water well, they would also need to try to treat the pollution problem and compensate people for their loss due to the pollution problem. The Environment Ethics is a contemporary branch of philosophy. It has its own concepts that make it different from other branches of human sciences. Furthermore, it focuses on the human-being in any place of the world and looks at the current world as a cooperative world controlled by Environment Responsibility and Unit-determination. Environment Ethics is also used to measure the culture of nations and to what degree they are civilized. To be civilized is not just to earn a high degree in any of the branches of sciences but it means to act in a civil manner and at a high level. To this end, culture plays an important role for these decisions to be implemented. For example, a society with civil citizens means you find a clean environment. This clean environment is an indicator of the cultural level of the particular society. In this paper, I will discuss the aforementioned areas of Environmental Ethics and relationships between environment and society.

Since the beginning of humanity and up till now, education is a cornerstone in building human communities. No real social development will take place unless there are scientific and specific education principles. Pursuing the human march is the best example. During the Greek times, the philosophers focused their attention on education. Plato's Academy and Lyceum Aristotle's are educational institutes which produced designs for educational curricula delineated by Plato in his Republic and Aristotle in Nichomachean Ethics. Within Islamic heritage, Prophet Mohamed (Peace Be Upon Him) freed the prisoner of war when he taught ten Muslims literacy. Muslim thinkers focused on education .Al- Farabi was a cultural adviser for organizing educational affairs at the court of Sayf ad-Daulah Ibn Hamdan in Damascus, and during the rule of sultan Abo Yakub Youssef ,Ibn Tufail organized the educational affairs in Al Andalus. Dar Al Hekma in Baghdad is a model for the standard educational institute in Arab Muslim civilization. The curriculum is the practical translation of educational objectives, plans and orientations. Curricula makers seek to make better live in human societies. Most contemporary societies departed the traditional curriculum which based on students theoretical knowledge. Accordingly their perception is confirmed through tests. This transformation took place as a result of the industrial revolution which focused on vocational education in addition to what the two great philosophers Francis Beckon, Jean Jack Roseau and the fruits of the psychological though which connects between cognitive education and physical, mental and emotional preparation. For all these reasons as well as other reasons, the curriculum with its modern concept that contradicts with the classical concept, is the result of the interaction between the student, the teacher, the environment, and the culture of the society. The affecting factors are human, social, natural and intellectual . Countries differ in the design of curricula. Some develop them according to the needs of work market while other countries consider the opposite. It is not the market which controls science and culture. Rather, culture drives the market but slow reading affirms that curricula should be developed according to the needs of their societies. Thus, we witness variations taking place in our educational curricula from time to time. We always call upon the most progressive and tend to the most preferable. In this paper, I discussed a number of issues to answer the research main question: why do we develop curricula in human and social sciences?

The Arab-Islamic Civilization book is a study in the vocabulary of Arab civilization that has been formulated in a new format according to recent scientific developments in the social sciences. A group of professors from various disciplines including history, philosophy, language, art, experimental sciences and sociology, participated in its preparation,. This book is an encyclopedia of Arab civilization, in which readers will find the ethics and values of Arab civilization, and its scientific achievements in the fields of experimental sciences, philosophy, architecture, arts, and social curricula. So, it is worth reading and developing.

Plato’s Theory of Perception This research deals with Plato's perceptual theory, as the perceptual theory in Plato's philosophy represents one of the steps of the Plato’s epistemology. Plato divided knowledge into four categories: Sensory knowledge, presumptive knowledge, mathematical knowledge, and rational knowledge. The theory of sensory perception is in the first place, so this research focuses on the statements, the meaning of perception, the senses, the difference between sensation and mind, the topics of sensory perception, and the nature of the work of sensory perception.

The book Speech of Greek Philosophy is worth reading for a number of reasons, including: It covers history of Greek philosophy from its early days, Thales and his natural school to the Hellenistic age. In addition, the modern world admits, whether in the East or the West, that it owes the Greek mentality the overwhelming majority of its philosophical, literary and artistic products. It is the special belief of European scholars that the Greeks are masters of the modern world in everything that affects the mental and technical matters, but rather many of the natural sciences that have reached at present a distinct amount, thanks to the founding of the Greeks. The book briefly provides the reader with what these Greek ideas are.

The problem of unaccepted philosophy in Arab Culture is a complex problem and its deserve to study and analyze. This problem is returned to the nature of composing of Arab Culture from one hand, and to the philosophy itself on the other hand. On composing of Arab culture, there are a numerous of elements contribute to composing Arab culture, some of them are Arabic origin and others are foreign, and came to Arab habitat before and after of the Islamic realign. By the way, the Arab Island is not alone which produce the Arab culture but there were Arab states produced a resplendent civilization such as civilization of Mesopotamia , Nile civilization and Saba & Hamer. All of these civilizations contributed to build Arab culture. In addition that, Islam religion have a great contribute on polishing and culturing all the cultures before and after his extended on the world. In Arabic culture there was a critical trend raised against the philosophy. It was modern trend compared with the history of Arab culture that returned to thousands of years BC. This critical trend used political religion to refusing philosophy. The second factor for unaccepted philosophy in Arab culture comes from philosophy itself. As known between philosophers that, the originality and creativity of philosophy came from its Greek background. Moreover, the Greeks differ from other nations in many aspects. For instance, 1) Multiplicity of religions, law and social system. 2) Political system, they create the first pattern of democracy in the world which become the basic of all democracies systems. 3) Social structure consists of White, Slaves and Barbarians. 4) Customs and traditions, they have different view to women, Slaves, citizenship and freedom of thinking. 5) Also Greek nation differs from other nations by the high number of philosophy scholars during the 1200 years of civilization age. This research will analysis two reason (Arabic Culture & Greek Philosophy) to conclude the factors behind the unaccepted of Greek Philosophy in Arabic Culture.

The philosophy is an important factor of education policy like the religion, heritage, culture and customs of the society .It concerns on the mind and its implication in our daily life. Philosophy focus on Logic, Science, Epistemology, Ethics and Esthetics which are important branches of human thoughts. During the human history, philosophy organizes education and the societies revert to philosophy to regulate education policy. In ancient time, Plato and Aristotle’s educational policy was established for Athens. For the Medieval, Al-Kindi, Al-Farabi, Al-Razi, Ibn Sina, Ibn Tufail, and Ibn Rushd contributed to setting education policy in Arab culture. John Locke, Jean-Jacques Rousseau, Karl Marx and John Dewey elaborated philosophical theories of education. Philosophy contributes to: suggesting education goals, provide the learning outcome, classification of topics and learning activities in educational institutions , and proposes an educational curriculum. In this research, I will address these factors focusing on the fact that our present civilized societies need a philosophical dimension in organizing education policy. I will rely on philosophical theories, as well as contemporary studies that have been written on education policy in developed countries.

The book “The Dialectic of Globalization between Selection and Rejection” consists of five chapters. The first chapter focuses on the literature of globalization, the origins and its definitions. The second chapter covers forms of Globalization, Globalization of information, environment, money, crime, politics, economics, communications as well as any other area of life. The third chapter is the relationship between Globalization and the phenomenon of poverty which is increasing in the contemporary world, and presented two examples of this phenomenon, namely, poverty in Somalia and poverty in Algeria. The fourth chapter explains the phenomenon of euthanasia in the light of Globalization through its definition, its intellectual, economic, and political history, and the ethical question about euthanasia. Finally, the fifth chapter discusses the relationship between Globalization and Development, then Globalization in the Arab world and the positive elements of Globalization. The author published other books in philosophical and intellectual questions. The most important of his books are: (2009) Greek Philosophy ; (2006 ) Mind and Criticism; (2005)Despotism in Modern Arab Government (co-author); (2004) Aristotle’s Criticism of Pre-Socratic Natural Philosophy; (2004) Muslim Arab Civilization(co-author); ( 2004)Global Issues(co-author);( 2003 ) the Development of Philosophical Thought(co-author); (2002)Theory of Ideas: The Construction of Plato and Aristotle’s Criticism.

Zeki Najib Mahmoud’s Critique of Greek Philosophy This research compares Dr. Zeki Najib Mahmoud’s criticism of Greek philosophy tenets to the original texts by focusing on five areas: 1.A criticism of the Platonic and Aristotelian concept of art. 2.A criticism of Plato’s metaphysics. 3. A criticism of Aristotle’s logic and his two theories relevant to identification and the four causes. 4.A criticism of the Greek philosophical concepts of the circle and virtue. 5.The employment of the analytical method in criticizing Socrates and Aristotle. The search endeavors to assess the strengths and weakness of Zeki Najib Mahmoud achievement through revealing the alternatives he propose regarding the issues he criticizes.

This is a conference paper presented at conference “Problem of the Poverty in the Islamic World, Reasons and Solutions” organized by International Islamic University of Malaysia, High Institution, Malaysia, December 2004, and published in the book Vol 2, December, p181-201. In this paper, I have discussed the relationship between Globalization and Poverty that is increasing these days, and I have considered the following questions: • Would the number of the world’s poor increasing or decreasing ? • Would most people get the basic items which are necessary for them to survive, or the people would die of starvation? • Would the number of children who suffer of poor nutrition become fewer, and the child labor would disappear? • Would the Air become more pure and the number of people who die of air pollution would become less? Then, I presented two examples of this phenomenon, which are poverty in Somalia and poverty in Algeria.

Writer, book and reader, without writer and writings wouldn’t have been a reader. Hence, there wouldn’t have been criticism. The basis of human intellectual criticism depends on three basic elements: The writer, the book, and the reader. Criticism was essentially linked with the discovery of writing. Criticism as an idea is basically linked with human consciousness. Maturity, writing has merely added a new dimension to it namely criticism and synthesis, in which literature and philosophy has contributed greatly, despite the differences between the two subject. Philosophy does not define one method for itself , for there are many trends and methods. Despite the differences in philosophers’ views on methods, there is a sort of unanimous of agreement among them on the method of analysis and synthesis. The general feature which characterizes philosophers, is their reliance on the proofs of the ancestors’ . Every philosopher uses the ancestors’ proof to criticize the theory of his predications before attempting to build new theory. Criticism in general is comments on article. The critic should rely on all materials and use all the tools available to be able to cover the criticized article thoroughly. Thus, the history of philosophy is a history of criticism relying on the theories of the philosophers who preceded the new theory, whose theory is just an expression of communication and development, because he did not start from nothing. Each philosophers starts a critical argument of his predecessors’ views, try to benefit from them before announcing his views, which he believes there is something new about it. Thus, philosophy critics were always ready to defend their critical views although despite the differences in their purpose. In this book I will try to review and analyze the status of philosophical criticisms and then try to define the points of agreement and disagreement between some of philosophical schools. Therefore, the first chapter of this book deals with philosophical criticism and sensory perception of Plato, while the second chapter deals with criticism and existence. The subject of the third chapter is critical transformations in Physics and Metaphysics, undermining the transient truth, the entity of women in the mirror of critical mind, then criticism of science. This book, along with other books , contributes to providing the readers with additional ideas of philosophical criticisms

This paper seeks to examine the thought of philosophers about the influence of the environment on humans' physical, mental and moral habits, as well as how these philosophers used this influence to categorise individuals according to their habitat. As such this research begins with Herodotus and Hippocrates, and briefly discusses Plato, Aristotle, and seven medieval philosophers belonging to Jewish, Christian, and Islamic religions (Al-Kindi, Eriugena, Al-Farabi, Ibn Sina, Ibn Tufail, Averroes, and Moses Maimonides). Also, this study investigates Montesquieu from the seventh century, eight modern thinkers from the 19th through the 21st centuries, determinism (Carl Ritter, Ellen Churchill Semple, and Ellsworth Huntington), geography of possibilism (Vidal de Blacche, Lucian Febwer, and Cari Sauer), bioregionalism (Richard Evanoff), and meteorology (Frederik Nebeker). Lastly, this study concludes that all aforementioned 19th philosophers agreed that the environment influences human behaviour and physical condition.

Democracy calls for human principles: freedom, equality, and social justice. The first democratic system appeared in Greece at the hands of Solon, when he was at the head of the Democratic Party. The emergence of democracy in Athens was not by chance, but it was based on all the intellectual and political heritage of the peoples around the world. In addition to the ideas presented by Greek philosophers in support of this experience, including: Socrates, Plato, Aristotle, Herodotus, and Xenophon.. This research discusses the question of democracy, its origins and the nature of Athenian society, criticism of democracy, ways to preserve, and then final conclusions based on the original sources to study this subject

Globalization has many forms (political, cultural, communicative, economic, etc.), where each form provides a globalization in itself. However, I consider cultural globalization to be the most influential form, because it is related to the morality of the human personality, and therefore it is connected to the establishment of human society in general. Accordingly, this paper raises the following questions: Do individuals receive their cultures from within the societies in which they live or from other sources? Is there a cultural specificity for human societies? What is the nature of the universal culture we are looking for? I discussed some views which have attempted to answer these questions, and try to identity the culture of globalization, if it any, and see whether it lacks such a culture and thrives only on what is available.

Avicenna and Al-Ghazali are two Islamic philosophers, who wrote on Islamic philosophy, and were among the most prolific philosophers in philosophy. It can be said that the philosopher is a human being like others, and he is the son of his time in which he is born, and intellectual, political and social events effect of his personality. Therefore, he is known by simply studying the prevailing social pattern of his time. Avicenna was a lover of science and scholars and had knowledge of the methods of literature and philosophy, held the ministry and has many books. For Al-Ghazali, philosophy in his time became public, due to the spread of doctrines and their opposition, and the ideas of Al-Ghazali represented the response to and discussion of philosophers, correcting what required correction, and evaluating what deserved evaluation. Avicenna and Al-Ghazali have authored many books, but what concerns us in this research is a comparison between the natural terms contained in Ibn Sina's Risalat al-Hudud and the Risala al-Hudud by al-Ghazali.

The word Despot is derived from the Greek word Despotes, meaning father of the family, or master of slaves. After that, this meaning changed from the meaning of the family to the style of absolute monarchy, in which the power of the king is like the authority of the father in the family. The authority of the father is moral, and respect for him is a duty in his family, but transferring this power to politics and considering the ruler as a father and the citizens as children is unjustified, and then it is called political authority, not parental authority. The origin of term despot goes back to Aristotle, who compared it to tyranny and said that they are two types of governments that treat citizens as slaves. The term tyrant of Aristotle takes the following dimensions: 1.Father of the family. 2.Master of slaves. 3.The king of the barbarians who ruled the citizens like slaves. Aristotle's idea of the despot dominated most of the European philosophers Machiavelli, Montesquieu, Hegel and Marx. This research deals with: First: the history of despotism. Second: Models of despotism. Third: Despotism in theological and philosophical thought. Fourth: The forms of despotism in the contemporary Arab cultural . The results of the research show that despotism in Arab culture has forms, including: 1.The dead have control over the living, the heritage power. 2.The authority of the father, the policeman, the employee, and the teacher. 3.The authority of sadness and fear. 4.The power of poverty or low income level. 5.The power of political parties and their control of the citizens, curbing freedoms, discrimination on the basis of gender, color, and religion.

This paper was chosen from ninety papers presented at (Conference on Higher Education in the Islamic world: challenges and prospects, Malaysia in 2008) to be chapter of the book “Higher education in the Islamic world: challenges and prospects” During the human history, philosophy organizes education, and the societies revert to philosophy to regulate education policy .Philosophy contributes to: suggesting education goals, provide the learning outcome, classification of topics and learning activities in educational institutions , and proposes an educational curriculum The paper titled The Design of Curricula in the Universities: College of Humanities and Social Sciences UAEU Model, which introduced the vocabulary in which modernist experiment in the UAEU. It shows that the process of curriculum design has been in the holistic pattern in the Faculty of Humanities and Social Sciences, where it began re-building the organizational structure of the college, update regulations, activate the systems, and designing curriculum using modern technical and the English language into the curriculum for each specialty.