Е. А. Фролова - Арабская философия Прошлое и настоящее

бен Курра 41, 117
Сагадеев А. В. 43, 245, 248, 251, 309,
310
Садат, Анвар 222, 354
Садриддинам Ширази 387
Саид, Эдвард 343, 344
Сайф ад-Даула 47, 116
Салиба, Джамиль 384
Салим, Мухаммад Сабир 234—236
Салих, Хашим 389, 411
Саллюм, Тауфик (Ибрагим Т.) 311,
313—315
Санаи, Мехди 31, 38
Сан-Пьер 294
Сарруф, Якуб 415
Сартр Ж.-П. 244, 245, 247—249, 257,
267, 304, 350
Сасаниды 40
Сегаль В. С. 179
Сейфи Н. 309
Секст Эмпирик 150
Сен-Пьер 294
Сен-Симон, Клод Анри 297, 380

460

Именной указатель

Сергий Решайнский 40
Сименон Ж. 294
Сироджев Ф. 78
Смирнов А. В. 13, 70, 82, 88—90,
92, 102, 104, 168, 169, 193, 195,
198—200
Смирнова-Смольянинова А. К. 13
Соколов В. В. 310
Сократ 46, 47
Спенсер, Герберт 220
Спиноза, Бенедикт 271, 384
Стагирит (Аристотель) 45, 109, 113,
373
Степанянц М. Т. 13, 88, 91, 226
Сюкияйнен Л. 38, 449
Тамерлан 192
Тасхири, Мохаммад-Али 412
Таха, Абдаррахман (Abderrahmane
Taha) 405
Таха, Хусейн 6, 222, 408, 419, 427—
430
Терзиоглу А. 148
Тизини, Тайиб 313—315, 339
Тимей 46
Тойнби, Арнольд 231, 297
Толстой, Лев 294
Тримингэм Дж. С. 85
Тролл У. (Troll Christian W.) 10
Трофимова М. К. 98
Уайтхед, Алфред 430
Улугбек, Мухаммед 148, 347
Умлиль, Али 404
Уэллс, Герберт 416
Фалес 47
Фанон, Франц 253
Фарах, Сухейль 13, 306—308, 310
Фарид, Мухаммад 423
Фахри М. 310

Фейербах, Людвиг 232
Филеб 45
Филиппов Л. И 250, 251, 309
Фильштинский И. 310
Фихте, Иоганн Готлиб 272, 431
Флоренский П. А. 61, 96
Фома Аквинский 220, 265, 431
Франс, Анатоль 429
Фрейд, Зигмунд 185, 431
Френ Х. 309
Фролов Д. В. 182, 309
Фролова Е. А. 90, 167, 183
Фуад I 244
Фуад Закария 238, 245, 249, 331, 332
Фуко, Мишель 370, 389
Фукуяма, Фрэнсис 372
Фурье, Франсуа 297
Хабаши, Рене (R. Habachi) 245, 249,
250, 257, 340
Хабермас Й. 389
Хадар, Жорж 307
Хайдар, Ахмад 245
Хайдеггер, Мартин 220, 247, 257,
262, 279, 430
Хайр ад-Дин ат-Туси 200
Халиль, Ясин 236—238
Хамади А. Х. 309
Ханафи, Хасан 280, 282, 325—331,
338, 347—353, 355, 357, 390, 402,
409, 410
Ханна, Жорж 296—301
Харб, Али 353, 354
Харун ар-Рашид 41
Хашшаб А. 309
Хосров I Ануширован 40
Хувейди, Яхйя 242, 283—287, 331,
332
Хунайн ибн Исхак 41
Хури, Ильяс 344
Хури, Михаил 236

Именной указатель

Читтик У. 88
Шаймухамбетова Г. Б. 48, 401
Шамс-ад-Даула 116, 117
Шамун П. 300
Шекспир, Уильям 432
Шелли, Перси 211
Шервинский С. 24
Шиллер 271
Шиммель, Аннемари (Shimmel
Annemari) 92
Ширази, Садриддин 387
Шмейль, Шибли 214, 215, 220, 295,
311, 415
Шоу, Бернард 416
Шпенглер, Освальд 231
Шукри, Гали 379
Шуон Ф. 91

Эван 124, 125
Эйнштейн, Альберт 431
эль-Холи, Лютфи 238
Энгельс Ф. 314
Эпиктет 368
Эсхил 41
Эшотс, Янис 204, 205
Юнг, Карл 185
Юстиниан 40
Юсуф, Али 364
Юсуф Керам 331
Юсуф М. А. 331, 343
Ясперс, Карл 257, 275, 280, 350
Яхйя бен Ади 41

461

ABSTRACT
The author’s objective was to give a picture of the development of Arab
philosophy as fully as possible, beginning with its formation till present
days, and to analyse its major trends and conceptions.
The first part of the book exposes and analyses classical philosophy,
its appearance on the Islamic soil, world-view problems inherent in the
Koran. The idea of monotheism, a common root of Abrahamite religions,
a single genetic origin of humankind, a view of predestination and freedom of choice, a picture of the other world and recompense, the attitude
to knowledge as a component of faith — the presence of these and other
intentions in the teaching of Muhammad were indicative of the emergence
of a new, as compared to heathenism, rationality. The book shows a genetic
relation of philosophy with the development of fiqh resting upon rationalistic, logical argumentation, points to affinity between the first logical propositions of al-Farabi and the subject matter of fiqh. Due attention is paid to
consideration of antique thought as a unique “subculture” that promoted
the flourishing of the basic, Muslim culture.
The history of philosophy of the classical period is presented through
elucidation of Kalam, Sufism, Ismailiyya, Ishraqiyya, and falsafa, through
consideration of doctrines about the world’s monism (thereafter, monotheism), soul, mind, freedom of choice, rationalistic and mystic ways of
knowledge, understanding of the role of experience. In considering falsafa
(in particular, the conception of Ibn Sina about the essence of bodiless
mind) and sufism the attention is accentuated on the significance of the
non-rational form of knowledge opposing pseudorational sophistry, praise
of the role of reason, infinite faith in it.
Along with enlightening the works of the main representatives of philosophy, the book presents philosophic contributions of scholars and writers,
i.e. thinkers who formally stood outside philosophy (Biruni, al-Tawhidi,
al-Ma’arri, Ibn al-Farid, al-Jahiz). A special section gives a characteristic
of the post-classical period in the history of thought: historical treatise of
Ibn Khaldun and teaching of Mulla Sadra. Acquaintance with the works of
these thinkers shows that the classical Islamic philosophy was a significant
stage in the history of world philosophical thinking.
Revival of economic, social and cultural life in the 19th century, renovating trends in religion in the countries of the Arab Orient (activities of
al-Kawakibi, M.Abduh, al-Afghani), desire to renew their culture, introduce it to modernity, using the experience and achievements of the West,
engendered a movement known as “nahda” (renaissance).

An interest awoke to popular trends in philosophy, in particular, to positivism, ideas of Darwinism (Sh. Shmeil). Sporadic in the beginning of the
20th century, publications on philosophical topics by the middle of the century gave rise to ample literature that acquainted the reading public with
Kantianism, Cartesianism, with modern tendencies in Western culture: existentialism, personalism, Marxism and other directions. This period is also
marked by an increasing interest to the past, working with texts, publishing
the works of thinkers of the past centuries, --">