Caliph of Cairo

Walker, Paul E.

doi:10.5743/cairo/9789774163289.001.0001

Cited by 6 publications

(4 citation statements)

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“…A case in point is the story of the origins of Jaber"s family line whose impressive genealogy extends back nearly a thousand years. The father"s account accords with the account of the origins of the Druze cited in Paul Walker"s recent biography entitled The Caliph of Cairo: Al-Hakim bi-Amr Allah (996 -1021) 52. Walker refers to the origins of the Druze as an extremist offshoot of the Ismai"li Shi"ite sect, itself an extremist offshoot of mainstream Shi"ism.…”

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confidence: 73%

"الصدمة التاریخیة و النص الأدبى فى روایاتى یوسف الانجلیزى و دروز بلغراد: حکایة حنا یعقوب للأدیب اللبنانى ربیع جابر"

سلام¹

2016

حولیات کلیة الآداب جامعة عین شمس

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The paper employs Cathy Caruth"s trauma theory to read two historical novels by Lebanese novelist Rabee Jaber: Yusef the Englishman and The Druze of Belgrade. Deploying the features of Post-traumatic Stress Disorder, Jaber uses the paradox of "immediacy and belatedness", and "recurrence", insofar as they become features of all aspects of his narrative technique. Jaber is thus able to avoid the pitfalls of sectarianism and partisanship that are all too common in the historiography of Lebanon. The juxtaposition of traumatic events with motifs of rebirth and regeneration makes readers feel they are, to use John Russon"s term, "bearing witness to [the] epiphany" of human greatness. In light of this epiphany, self-aggrandizing, grievances-nurturing, and mutually-incriminating narratives are shown to be not only a threat to stability and peaceful coexistence, but also an ignorant/arrogant reproduction of the trauma and victimization that have caused them to be written in the first place.

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confidence: 73%

"الصدمة التاریخیة و النص الأدبى فى روایاتى یوسف الانجلیزى و دروز بلغراد: حکایة حنا یعقوب للأدیب اللبنانى ربیع جابر"

سلام¹

2016

حولیات کلیة الآداب جامعة عین شمس

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“…Haji ), the sermons of several Fatimid Caliphs, (trans. Walker ), and two historical chronicles about the Imam al‐Mu‘izz (al‐Maqrizi, trans. Jiwa ; Idris Imad al‐Din, trans.…”

Section: The Fatimid Periodmentioning

confidence: 99%

“…The case of al‐Hakim also presents a test‐case in Fatimid historiography. Critical studies by Halm () and Walker () have helped demystify the rule of al‐Hakim, refute polemical and hostile portrayals, and situate his life and leadership in the appropriate historical and social context. Walker's Fatimid History and Ismaili Doctrine () republishes a number of his essays on various aspects of Fatimid rule and several of these articles deal with al‐Hakim and the major developments in his period.…”

Section: The Fatimid Periodmentioning

confidence: 99%

A Survey of Ismaili Studies Part 1: Early Ismailism and Fatimid Ismailism

Andani

2016

Religion Compass

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This article discusses the major scholarly developments in the study of Ismaili Muslim history and thought. Scholarship on the Ismailis, the second largest branch of Shi‘i Islam, once relied on hostile depictions produced by their adversaries. With the recovery of more primary sources over the last several decades, Ismaili studies is now progressing at a rapid pace. The Ismaili movement originated from a schism in the Imami Shi‘i community over the succession to Ja‘far al‐Sadiq, the fifth Shi‘i Imam. The Ismailis upheld the succession rights of al‐Sadiq's son and designated heir, Isma‘il, and his lineal descendants. The earliest Ismailis directed a revolutionary da‘wah in the ninth century and established the Fatimid Caliphate (909‐1171). Ismaili doctrine during these periods evolved from a gnostic cosmology into a Neoplatonic metaphysics. It also featured cyclical conceptions of Prophethood and Imamat and stressed the distinction between the exoteric (zahir) and esoteric (batin) dimensions of Islam. Major scholarly debates and thematic areas in the study of the pre‐Fatimid and Fatimid periods of Ismaili history pertain to the doctrinal character of early Imami Shi‘ism, Ismaili historiography, the origins of the earliest Ismailis, the emergence of the Ismaili da‘wah, the earliest Ismaili conceptions of Imamat, the different facets of Fatimid rule, the genealogy of the Fatimid Imam‐Caliphs, and the philosophical dimensions of Fatimid Ismaili thought.

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“…In a recent paper, Ralph Walker raised the same argument against the One Object view. 41 Walker intended to raise a synchronic identity problem as well. I shall now set out the synchronic problem and show that it is more damaging to the One-Object view than the diachronic problem.…”

Section: (A) the Synchronic Individuation Argumentmentioning

confidence: 99%

The Non‐Identity of Appearances and Things in Themselves

Stang

2013

Nous

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According to the ‘One Object’ reading of Kant's transcendental idealism, the distinction between the appearance and the thing in itself is not a distinction between two objects, but between two ways of considering one and the same object. On the ‘Metaphysical’ version of the One Object reading, it is a distinction between two kinds of properties possessed by one and the same object. Consequently, the Metaphysical One Object view holds that a given appearance, an empirical object, is numerically identical to the thing in itself that appears as that object. I raise various indiscernibility arguments against that view; because an appearance has different spatiotemporal and modal properties than a thing in itself, no appearance can be identical to a thing in itself. I point out that these arguments are similar to arguments against Monism, the view that material objects are numerically identical to the matter of which they are made. I outline some strategies Monists have developed to respond to these indiscernibility arguments and then develop parallel responses on behalf of the Metaphysical One Object view. However, I then raise another indiscernibility argument, to which, I argue, the Metaphysical One Object view cannot respond, even using the resources I have developed thus far. I develop a modified version of the Metaphysical One Object view that can respond to this new indiscernibility argument, but, I argue, this modified version of the One Object view is only a terminological variant of the Two Object view. When the Metaphysical One Object view is fully thought through it becomes the Two Object view. I conclude that Kantian appearances are not numerically identical to the things in themselves that appear to us.

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Caliph of Cairo

Cited by 6 publications

References 0 publications

"الصدمة التاریخیة و النص الأدبى فى روایاتى یوسف الانجلیزى و دروز بلغراد: حکایة حنا یعقوب للأدیب اللبنانى ربیع جابر"

"الصدمة التاریخیة و النص الأدبى فى روایاتى یوسف الانجلیزى و دروز بلغراد: حکایة حنا یعقوب للأدیب اللبنانى ربیع جابر"

A Survey of Ismaili Studies Part 1: Early Ismailism and Fatimid Ismailism

The Non‐Identity of Appearances and Things in Themselves

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