Philosophy Journal

Abstract:
his study seeks to clarify the issue of human freedom and necessity in the Stoic school، as a complex philosophical problem that has remained present in intellectual debates across the ages. Since the Hellenistic period، this question has generated continuous inquiry and controversy، and it still attracts the attention of contemporary scholars due to the profound tension it reveals between the cosmic determinism adopted by the Stoics and the concept of human will، and whether it truly possesses the capacity to choose. The question remains alive today: tudy of the Stoic theory of causal and teleological determinism. It identifiesdoes the human being act under the influence of external forces that impose his actions upon him، or does he in fact have the ability to direct his behavior through his reason and will? The Stoic school attempted to offer a distinctive understanding of freedom by viewing it as the individual’s capacity to make decisions and choices based on his inner conviction، without being subjected to any external compulsion that forces him into a particular course of action. and explores how they squared their determinism with their conceptions of possibility, action, freedom, compatibilist theory with a rationalist component. Along the way many other related aspects of Stoic thought are discussed, including their views on the predictability of the future, the role of empirical sciences, character development, and moral freedom. The main Stoic theory of causal determinism goes back to the Stoic Chrysippus. There are some interesting developments of the theory in the later Stoa

Abstract
The question of the creation of the universe has preoccupied human thought throughout the ages. Humans have offered different interpretations of how the universe was created. These differences stem from the ideologies from which they emerged. Some are linked to natural material science, while others are linked to philosophers, each group according to its own perception. There is a comprehensive Islamic vision stemming from the oneness of God Almighty, which explains the creation of the universe. Islamic scholars derived the creation of the universe from the Qur\'an and Sunnah. This research aims to explain this Islamic vision.

Abstract
This study explores the problem of human freedom within the framework of contemporary philosophy of science, tracing how major shifts in physical concepts have reshaped the debate on determinism and free will. Beginning with classical mechanics and its rigid notions of absolute time, space, and mass, the research follows the transformative influence of Einstein’s relativity and quantum mechanics, which introduced indeterminacy and probabilistic interpretations of nature. The collapse of classical determinism challenged the mechanistic view of reality and opened philosophical space for reconsidering freedom beyond causal necessity. The study analyzes key scientific and philosophical positions, including those of Heisenberg, Bergson, and Einstein, emphasizing how modern science questions the predictability of events and the fixity of laws. It argues that freedom is no longer antithetical to scientific reasoning but is instead deeply embedded within the indeterminacy of quantum processes and the dynamism of living systems. Ultimately, the study affirms that the new scientific worldview grants a renewed legitimacy to the concept of human agency

Abstract:
In addition to Émile Durkheim’s fame in the field of sociology, he is one of France's most prominent educational philosophers. He left a mark on the history of French educational philosophy, both through his professional career in the field of education and through his educational books, most notably "Moral Education" and "Education and Society." Therefore, we must view his educational works as reflecting an important phase in the history of contemporary educational thought.
Durkheim had the merit of moral thinking and moral education, and he showed the important role of moral education in organizing society and achieving social structure, and that society cannot be straightened without moral education. This approach is what caught our attention and from it became the subject of our research. To reach the goal, the research proceeded as follows:
Introduction, which included a definition of education and its goal. Then, the first section reviewed the moral phenomenon from Durkheim’s perspective. The second section focused on the basic elements that constitute moral education. The third section focused on the school and its effective role in moral education

Abstract
Twentieth-century philosophers and sociologists have focused extensively on defining human behavior as it emerges from the norms and regulations established by power. This focus reveals the profound relationship between knowledge and politics, wherein philosophy plays a primary role in analyzing the principles that legitimize these laws and identifying theories through which individual conduct can be refined. Surveillance emerges as a core function of power used to define such behavior, a theme that occupied Michel Foucault throughout his philosophical works, most notably in Discipline and Punish. However, it can be argued that Foucault’s conception of surveillance remained confined within the framework of solid modernity, manifested in the prison, the school, and the hospital. In these spaces, power operates through disciplinary rules driven by hidden forces, aiming not merely for punishment but for discipline; the mere knowledge of being watched compels the individual to self-regulate.
The distinction arises with Zygmunt Bauman regarding the nature of surveillance, as each philosopher’s view is rooted in a different stage of modernity. While Foucault is characterized by solid modernity, Bauman is defined by flexibility within his liquid philosophy. In Bauman’s framework, the criteria of power shift toward speed, transformation, and instability, byproducts of the digital revolution. This digital shift dictates the nature of contemporary surveillance, shaping its technological, social, and political dimensions. Whereas Foucault’s model posits the State and central authority as the observers, Bauman’s model describes a mutual or synoptic surveillance among individuals via social media, as well as by corporations using algorithms to track and define consumption patterns.

Abstract
The problem of Fatalism and Choice in William James’s Philosophy stands as one of the central issues he examined within the framework of his pragmatic thought and his theory of free will. James firmly criticized and rejected strict determinism, advocating instead for the notion of free will not merely as a philosophical abstraction, but as an existential and psychological experience lived by the individual. He maintained that human beings possess the genuine capacity to make autonomous choices.
This study demonstrates how James viewed freedom as an essential component of human dignity, and how he believed that the world is not governed by rigid necessity, but rather by chance and plurality-that is, a world characterized by open possibilities. The paper also explores the connection between free will and moral responsibility, emphasizing James’s view that affirming human freedom entails not only the ability to choose but also the moral accountability for one’s actions, thereby reinforcing the philosophical grounds for reward and punishment.
The research aims to investigate the concepts of the determinism and choice in James’s philosophy, to analyze his stance on free will and its relation to responsibility, and to clarify how James conceives of the human being as a free agent within a world shaped by contingency and pluralism.

The legitimacy of philosophical faith according to the German philosopher Karl Jaspers (1883-1969) is a question related to the profound philosophical premises upon which his philosophy of existence (the dialectic of mind and existence) is based. Furthermore, it represents the authentic intellectual content of his entire humanistic philosophical project.
What is significant and sublime about Jaspers' philosophy is its insightful comprehension of all dimensions of existence in the world. The philosopher did not neglect the irrational dimension and its various emotional and spiritual creative manifestations, while simultaneously maintaining the rational condition and strict critical philosophical requirements to the very end. In light of this, the problem of philosophical faith occupied a prominent position at the heart of his philosophical project, given the profound dissonance and polarization between the rational and irrational dimensions within this philosophical problem. This dissonance is an original dissonance or initial condition that truly represents a meta-ontological outline of the existence of the human self in the world. As much as the philosopher sought to root rationality in the land of irrationality (existence), he spared no effort to illuminate what is dark and obscure. Therefore, you see him always cautious and wary: cautious of falling into the trap of existential or even political illusions that arise from the irrational, a trap into which many philosophers of his time fell.

Within the framework of contemporary philosophical debates, the dialectical problem of recognition between the self and the other has emerged as one of the most significant issues addressed by modern thought, given its profound impact on the formation of both individual and collective identity.
In this context, Paul Ricœur and Axel Honneth stand out as two of the most influential philosophers who engaged deeply with this dialectic, each offering a distinctive theoretical perspective on the nature of recognition among human beings.
Ricœur emphasizes that recognition should not be confined to the determination of self-identity; rather, it extends to mutual recognition between individuals, thereby fostering relationships grounded in respect and justice.
Honneth, by contrast, approaches recognition from a critical standpoint, considering it a fundamental condition for self-realization and social integration, while itsabsence inevitably leads to marginalization and contempt.
Building upon these critical perspectives, the present study seeks to analyze the dialectic of recognition in the works of Paul Ricœur and Axel Honneth, with particular emphasis on the role of the "other" in the constitution of the self and the attainment of equilibrium between the individual and society

This study explores the symbolic unconscious within structural linguistics, highlighting its intersection with psychology, philosophy of language, and linguistics. It begins with Freud’s conception of the unconscious as a repository of repressed desires and memories, and links it to the function of symbols as mediating tools for expressing ideas and realities. Structural linguistics, particularly in Ferdinand de Saussure’s theory, is emphasized as viewing language as a system of interrelated signs whose meaning derives only from their position within the whole system.
The research investigates how language becomes a symbolic unconscious medium that reveals the depths of the human psyche through its structures and internal relations. It further demonstrates the impact of Freudian psychoanalysis, where dreams exemplify the symbolic language of the unconscious. The study then turns to Jacques Lacan, who reinterpreted the unconscious through a structuralist lens, asserting that the unconscious is structured like a language and represents the discourse of the “Other.” Lacan’s triad of the symbolic, the imaginary, and the real is also examined as a framework for understanding the relationship between language, the self, and reality.
Ultimately, the research concludes that language is not merely a communicative tool but a symbolic structure rooted in the unconscious, providing a universal horizon for understanding human experience and revealing the deep interplay between thought, symbol, and structure.

The current study examines the ethical issues of Baruch Spinoza through an analytical investigation of his core concepts and their relevance to contemporary thought. It begins by situating ethics within the broader domains of philosophy—epistemology, ontology, and axiology—highlighting Spinoza’s endeavor to establish a novel ethical framework grounded in the concepts of freedom and necessity, virtue, and the notions of good and evil, ultimately culminating in the intellectual love of God. The analysis of the present study demonstrates that Spinoza’s ethical philosophy is based on a rational-naturalistic perspective, portraying human beings as simultaneously determined by nature yet capable of attaining freedom through the rational comprehension of natural laws. The researcher agrees with Spinoza in certain respects, particularly regarding the existence of spheres of human choice, while challenging his doctrine of absolute determinism, asserting that certain human actions are indeed subject to free will

Applied philosophy is an important theme in Muhammad Mahmud al-Kubaisi's philosophy, as he sought to understand and interpret lived reality based on philosophical principles. Al-Kubaisi considered philosophy a tool for social and cultural guidance, and therefore focused its applications on developing individuals and society by understanding the relationship between thought and reality. He focused on topics that enhance critical thinking and stimulate scientific research, and he believed that philosophy should be part of everyday life and applicable to various areas of life.
In his applied philosophy, al-Kubaisi relied on a methodology of philosophical analysis of ideas and problems facing society, and believed that solutions must come from a deep understanding of the philosophical dimensions of social, political, and economic phenomena. In these contexts, his philosophy was characterized by the interaction between theoretical ideas and practical reality, emphasizing the need to employ philosophical thought to guide human actions toward the better

The research addresses the problem of identity in contemporary Arab thought, through an analysis of the views of the Lebanese thinker Ali Harb, focusing on: the historical and philosophical concept of identity, the possibility of internationalization and modernity in shaping Arab identity, as well as the original logical critique of the stability of identity. This concept addresses identity in heritage and contemporary thought, discussing how Muslim philosophers such as Ibn Rushd and Al-Farabi deal with identity as an absolute truth. Ali Harb opposes this approach, considering its essence that identity is not fixed, but rather the product of administrative and social interactions. This research also addresses the problem of identity in contemporary Arab thought, Aristotelian logic and fixed identity. Ali Harb rejected the Danish (A = A) in traditional logic, describing it as an (illusion) that ignores change and difference. Ali Harb proposed an alternative, (transformative logic), which emphasizes the multiplicity and disintegration of identities. He also addressed the impact of the globalization of Arab identity, pointing to how globalization leads to (the Arab crisis), and its tendency towards change, and the choices of ideology (Islamism, nationalism, the second) do not acquire (absolute truth), but rather choices towards “Ali Harb’s vision,” which is (transformative reading of texts), and (dealing with heritage as texts of young science again, and not as rigid statements). Ali Harb also rejected identity as (a heritage that is concerned with), and considered it a product of practices with resistance, as identity is not, but rather mobile and capable of being shaped according to historical contexts. However, globalization is not new, but rather an opportunity to redefine identity in a creative way, so there is a need to move towards an effective and productive discourse, and to go beyond the traditional “defensive/defeatist” Arab discourse.

Allah Almighty created life and breathed it into some of His creation, guaranteed sustenance for every creature, and set a term for its life. He subjected His servants to death, which marks the end of that term. Due to its significance and impact on human behavior, actions, and the nature of their relationships—with themselves through purification or corruption, with their Lord through obedience or disobedience, with their fellow human beings through affection and benevolence or animosity and hatred, and with the universe they inhabit through reform or corruption and tyranny—death has been a subject of research. This study aims to shed light on its concept, its effects, and the most important rulings related to it, by examining the comprehensiveness of Islamic Sharia and its contribution to civil law and medical sciences in defining it. This also involves outlining a religious philosophy, a regulatory law, and a medical system that harmoniously integrate with human nature to regulate one's lifestyle, organize the form of relationships, and preserve human dignity in both spirit and body, or for the body after the spirit departs it.
The research was divided into three sections:
Section One: The concept of death, its types, signs, and its impact on human behavior.
Section Two: Rulings related to a person after their death.
Section Three: Rulings related to the deceased's inheritance after them.
Following these sections, there was a conclusion encompassing the most important research findings, preceded by an introductory prelude to the research

This study addresses the dialectic of reason and revelation in Islamic kalām thought as a relationship of complementarity rather than contradiction, It analyzes the rational and textual stances of the major theological schools: the Muʿtazila, who regarded reason as the foundation for understanding divine unity and moral value; the Ashʿarites, who confined reason to interpreting revelation without independent authority in legislation, The study also examines the Imāmī (Shiʿa) school, which granted reason a high status, viewing it as the “inner proof,” holding that revelation cannot be comprehended except through the light of reason, and that the interdependence of the two is a necessity of faith. The research adopts an analytical-comparative methodology to examine Qurʾānic, ḥadīth, and uṣūl (theological-legal) texts concerning the limits of reason and the indications of revelation, It demonstrates that the historical tension between them is only apparent—stemming from misinterpretation rather than from the nature of revelation itself, The importance of this study lies in showing how the balance between reason and revelation, as articulated by classical theologians, preserved the unity and methodological coherence of Islamic thought, Reviving this harmony on maqāṣidī (purpose-oriented), rational, and textual foundations contribute to renewing contemporary Islamic thought and realizing the ultimate aim of revelation, wherein reason remains the instrument for understanding the text and revelation remains its criterion—together forming a harmony that expresses the essence of divine guidance and the higher objectives of Sharīʿa,

Freedom is a central concept in Islamic thought, addressed by the contemporary Imami school with a vision that balances authentic religious principles and modern realities. Owing to its significance, debates have intensified regarding the limits of freedom amid modern challenges, which necessitates presenting a comprehensive Islamic perspective.
The study shows that the linguistic meaning of freedom revolves around liberation from bondage and constraints, while the terminological meaning has evolved to express “an individual’s ability to choose and act according to their own will, without causing harm to others.”
The Islamic perspective distinguishes between an absolute freedom—a natural, innate right—and a conditional form in which regulations are imposed to protect both the individual and society. Thus, freedom in Islam is responsible and regulated, not chaotic or unrestricted, and it derives its legitimacy from being a means to achieve pure servitude to God, through which the human being is liberated from subjugation to other creatures.

Ideal extremism is a negative and extremely dangerous phenomenon for the human race. It is a cause of conflict and war between individuals, societies, and peoples, as it is linked to political, religious, social, and other factors. Every problem has a solution. Addressing this phenomenon requires agreements and meetings between legitimate authorities and other relevant bodies within society. Each of these bodies will be tasked with finding a solution and remedy to this fierce, violent phenomenon

" Digital" is defined here as new technologies whose technology ultimately reduces it to binary code. These details have facilitated and accelerated the reproduction and sharing of many cultural artifacts. The first section of this paper deals largely with population and globalization. The second section examines the general use of digital technologies and their consequences for different population groups around the world Rather than isolating the impact of digital technologies, comprehensive ethnography represents one of anthropology's most important contributions, demonstrating that we can only understand new digital worlds within the context of broader social relations and practices. Rather than attempting to judge digital technologies as positive or negative, anthropology can also focus on their inherent contradictions..

Globalization has formed new Cultural features in our Societies, and the most prominent thing globalization calls for is the unification of Cultures under what is called "Cultural globalization" as it works to erase cultural specificity, transmit ideas and values, cultural patterns, and modern technology, and expand and strengthen social relations throughout the would. It has played a revolution. Communication play an important role in creating influence and cultural change across invisible borders drawn by global networks for the purpose of dominating ideas, tastes, and behavior and drawing attention to new cultural phenomena means

In recent times, many motivators and celebrities have appeared who speak in the name of life coaching and present themselves as coaches. What they often mean is merely sharing personal experiences with the intention that others may benefit from them. However, this is fundamentally different from coaching as a structured methodology aimed at helping the client achieve a state of inner balance.
Coaching is an approach that employs specific techniques and various skills, the most essential of which is the art of questioning. It is used to empower clients to attain emotional stability, inner peace, self-confidence, and the ability to make their own decisions once they gain awareness of their own values and principles through guided inquiry. Questioning, in this context, is the act that draws us toward ourselves, leading us to unexplored areas within us that we may not have previously understood.
This closely resembles philosophical counseling, which is considered a form of “talking therapy” that focuses on discussing the problem. Yet, talking is only one component of the philosophical approach, which seeks to explore the person's inner world, assist them in identifying and achieving their goals, and foster personal growth. This is carried out through what is known as the Socratic dialogue, which helps individuals delve more deeply into their worldview, examine their values, and assess how their beliefs align with their actions and behaviors, ultimately aiming toward a more meaningful and coherent life.

This research investigates the additions and deletions in the target text (Arabic) of Chapter two of the English Carlyle’s Historic book ‘Heroes & Hero-Worship’ through the lens of Venuti’s theory of domestication and foreignization. It applies a descriptive qualitative method. Domestication and foreignization reflect cultural or ideological motives of the translator.
Research questions examine the notable additions and deletions in the Arabic translation of Carlyle’s “The Heroes”, Chapter two, whether the previous alterations reflect a strategy of domestication or foreignization, how these strategies express cultural, religious, or ideological factors, and how they influenced translation. Moreover, they present how the translator had chosen domestication or foreignization to describe Carlyle’s portrayal of the Prophet and Islam.
The research concludes that the translator deletes some clauses or phrases that are related to Christianity, Western culture or any term related to non-Islamic or Arabic culture; and adds from Islamic –Arabic culture terms or phrases, and that is expressed domestication strategy. On the other side, retaining some of the Western terms and writers’ names is foreighnization. Thus, domestications are more than foreignizations, and they are reflected through deletions more than additions.

Consecutive interpreting is one of the most cognitively and linguistically demanding modes of interpretation. Interpreters often encounter difficulties resulting from linguistic, cultural, and behavioral gaps between languages. This paper examines the philosophy underpinning the practice of consecutive interpreting and explores the competences necessary for interpreters to achieve optimal performance. The study employs a qualitative descriptive approach based on existing literature and real-world interpreting examples. It analyzes the behavioral, communicative, and linguistic competences that professional interpreters must develop and discusses the contextual, cultural, and psychological obstacles they encounter. Findings highlight that successful consecutive interpreters require continuous exposure to linguistic and cultural patterns of both source and target languages, as well as professional training in stress management, accent adaptation, and intercultural awareness. The paper concludes with recommendations emphasizing the need for comprehensive interpreter education programs that integrate communicative and behavioral competence development alongside linguistic mastery.