Philosophy Journal

The aim of the current research is to identify
1. Leisure consumer behavior among university students.
2. Social self-efficacy among university students.
3. Correlational relationship between luxury consumerism and social self-efficacy.
4. The extent to which the social self-efficacy contributes to the luxury consumer behavior.
In order to achieve the objectives of the current research, the researcher built a tool to measure leisure consumer behavior according to the adopted definition, and translated the measurement of social self-efficacy from the foreign language into the Arabic language, and extracted the validity of the translation and its psychometric characteristics from the validity and stability of the scale.
Test-retest). (0.81) and the Facronbach method (0.86), which are two good coefficients of stability. As for the measure of social self-efficacy, the researcher extracted its psychometric properties from honesty and reliability, as the stability reached by the method of Test-retest (0.84) and by the Facronbach method (0.88). and they are good stability coefficients, and then the researcher applied the two scales to the sample of the research, which amounted to 400 female university students from the College of Arts, Al-Mustansiriya University, and after analyzing the data, the results showed the following:
1. The current research sample enjoys leisure consumer behaviour
2. The sample of the current research enjoys the effectiveness of the social self.
3. There is a significant correlation between luxury consumer behavior and social self-efficacy.
4. Social self-efficacy contributes to luxury consumption behaviour.
In light of the results of the current research, the researcher developed a set of recommendations and suggestions

The Norwegian philosopher, ecologist, mountaineer and peace activist Arne Næss (1912-1992), is the founder of the doctrine of deep ecology which is one of the currents of environmental philosophy in the twentieth century that called for equality in the biosphere between humans and other living creatures as well as nature emphasizing its intrinsic value in aside from its benefit to humans.
The research presents the Gestalt based philosophy of Arne Næss, who employed his environmental philosophy to reconsider the position of human in nature as an integral, unceasing, inseparable part of it. His objective was to confirm the relational vision of beings and the link that connects them with one another. Therefore, leading him to present a new ontological vision based on the principle (all are related to each other) and cannot be separated, and is based on a deep sense of unity and extended care for all human and non-human beings, and that awareness must rise to an understanding of the \"communicative totality\" of unity, far from what is Currently prevalent as a threatening view of non-human life forms.

The researcher believes that the idea of comparing Sartre and Bachelard together may seem at first glance something surprising, so how is it possible to find a similarity between an existential philosopher like Sartre and a philosopher of science like Bachelard, but when we look at their texts, we find that there is a kind of similarity, for example in the subject of imagination, Sartre A philosopher seems to me like a philosopher whose language is characterized by epistemological contention. From browsing the book of Being and Nothingness, we notice that the subject of the ego and the other has taken up space in his thoughts. He begins by listing freedom and linking it with imagination, so that it becomes a means to achieve it. Bachelard began his life as a philosopher of science and then headed to the corner of art. The reader of aesthetics with Bachelard cannot not feel pleasure, even for a moment, when he describes diving into art for us, so he moves from science to poetry and from it to the rest of the arts through daydreams.

In our tagged research, we dealt with (the impact of the environment and its role in civilized decay, an analytical study from the perspective of Spengler). Here he has presented a critique on Western and Arab civilization, despite their different values and diversity. The specter of wars because of their manufacture of weapons and military equipment, in addition to the fact that he presented a study in the philosophy of history showing the transformation of civilizations from one stage to another, and for this he resembles SpenglerThis civilization is in the stage of old age, unlike the Arab civilization, which died in the spring of its youth due to the entry of civilization and the growth of different cultures. Civilization was in the worst era that contemporary Western civilization was going through, the First World War, which prompted him to say the inevitability of its collapse

Spinoza (1632-1677) was known for having formulated a distinct philosophy, after he explained the philosophy of Descartes, who maintained his conception, with regard to the issue of substance, which is an extension of the medieval era to some extent. Spinoza came with his definition of the essence, after which there is nothing impeccable, separated from the world and transcendent to it, as did Descartes\' precedent. Rather, he set about establishing his philosophy rejecting this traditional perception in general and Descartes\' perception in particular, so he left the circle of Cartesian thinking towards a more realistic and materialistic philosophy. As a result, he demolished the classical perceptions of faith and morals, starting from the concept of essence as a basic or first point from which various forms of perception emerge existence; He made of this essence the cause of everything, not only of himself, and thus God was known as the cause of himself and the cause of all existence, without separating the world of this first cause from the world of nature.

Language plays an essential role in social life, especially in the life of our modern data society, and language studies have often been a central component of Western philosophical research.
The features of modern philosophy, starting from the era of geniuses, the \"classical philosophers\" and ending with the era of \"philosophers of lights\", were characterized by many transformations and developments in all fields, and the most important event that took place in this philosophy was its exit from the veil of scholastic (scholastic) thought, after it separated religion and philosophy, and there was Views and arguments about linguistic interpretations.
For this reason, various linguistic projects have been put forward; Francis Bacon proposed the concept of \"market idols\", which deals with errors caused by different interpretations of the meanings of words. Thomas Hobbes developed the theory of names and references. John Locke created the intellectual theory of meaning. And René Descartes is the most important person who disclosed the creative form of human language, and Leibniz\'s aspiration for the cosmic symbols project, and so on.
Accordingly, language has always been at the center of attention of many philosophers. In addition, it was the emergence of intellectual and political space that was noted during the seventeenth century as a tool in formulating projects of universal or idealistic language in Europe.
In general, the history of modern philosophy often included European philosophy in the 17-18 centuries AD, which is an extensive stage that extends from Bacon to Herder. The human natural language became a prominent creature in the structural philosophical research, whose images were embodied in the large texts of the philosophers\' projects.
What explains the resort of contemporary philosophers to language is its goal in solving problems in other issues of philosophy, and for this reason language has become indispensable for solving philosophical problems. Ultimately, that time period revealed pivotal themes and strategies that would define the philosophy of language in subsequent eras, including contemporary analytic language philosophy.

This study, through the title (The Nature and Origin of Emotions for Spinoza), aims to present his moral philosophy, especially the basic emotions in his moral system, for a philosopher who lived in the seventeenth century, Baruch Spinoza. his place in his moral philosophy.
In this study, I tried to investigate the emotions from his moral philosophy, through the overlap of the subject of emotions with the subjects of his moral philosophy, and accordingly, I divided the subject of the study into several demands. As for the second requirement, I dealt with it to talk about the basic emotions. And since this demand was divided into two objectives, and the first objective was emotional (pleasure and pain), how do you create these two emotions? And what are the emotions that emanate from them. Or the second purpose, I devoted it to talk about (desire) and the main role that this emotion plays in shaping one’s being, and the nature of the emotions that fall under the emotion of desire

Abstract: With regard to the concept of morals according to Yahya bin Adi, according to some people, it is based on instinct and nature, and for others it is only by sport and diligence, and for others it is not by sport or learning, such as courage, chastity, justice, forbearance and other praiseworthy morals. Also, blameworthy morals are in the most general way among people, such as miserliness, generosity and wickedness, as these habits are dominant over most people and dominate over them. And that man according to Yahya bin Uday, among all animals, is a person of intellect and discernment, and he always loves the best and the best of things, and from the noblest and highest ranks, and from possessions what is precious and valuable, this is if he does not deviate from discernment in his choice and his desires do not overpower him in following his purposes. . As for the soul, it is the cause for the difference in people\'s morals, as Yahya bin Adi divides the forces of the soul into three forces: A – the lustful soul. B – angry self. W – the speaking self. Since all morals emanate from these forces, some of them are related to one of them, and some of them share what two forces share, and some of them share in all the forces of the lustful, angry, and speaking soul – and some of them are what humans and other animals have, and some of them are specific to humans.

The issue of the Islamism of knowledge is one of the new topics that have emerged on the arena of Islamic thought. It can be said that the basic idea that someone who belongs to an Islamic knowledge group wants to achieve is to impart a metaphysical or spiritual character to human knowledge. And that this thought stems from the belief and the totality and comprehensiveness of Islam for all aspects of life. Al-Rifai, in his early years, was one of the seekers of a religious identity for science and knowledge This conviction did not last and over time changed to a critical position. Al-Rifai reached a complete conviction that there is no religious or ideological identity for science and knowledge, as human knowledge contributed to the development of all human beings with their various sectarian, religious and ethnic affiliations. Al-Rifai also emphasized that there is no point in searching for a religious identity for science and knowledge, as this is considered an intrusion of religion beyond its competence.

The issue of secularism is one of the important topics dealt with by Islamic thought in general and Arab thought in relation to it, and we will limit our talk here to contemporary Arab thought. Forms of secularism, whether they are derived from science or from the world, and these people were not satisfied with that only, but also looked at the theses that make the sacred texts secular in their origin, so they ended up humanizing the text. Another view of the modernists in contemporary Arab thought has become consistent with the text or revelation and does not differ with it in anything.
In any case, most of the Arab secularists agreed to convert to Islam and make secularism allied with religion, or to say that religion is secular in essence. Secularism does not mean the negation of religion. It was the most spacious field of secularism .

This research aims to reveal the concept of Arab and Islamic modernity in the contemporary Arab thinker Fahmi Jadaan, and when did this modernity begin, and whether it differs from contemporary Arab thinkers or is it in the same direction as it.
The concept of modernity in contemporary Arab and Islamic thought is one of the most, different and ambiguous concepts, although most thinkers consider it clear, but it is not that, as they confuse it with the Renaissance and Enlightenment, and the truth is that these three concepts differ greatly between them, although they are It is one complementary to the other in its temporal context - in the West - but the Arabs consider it one thing, or rather they confuse them because it began - together - in the era of the Arab Renaissance, even if it was different from one another.
When we discuss the concept of Arab modernity, we find it an extension and imitation of Western modernity.
Jadaan sees the concept of modernity as one of the most ambiguous and difficult to define, as he says: “Modernity is one of the most ambiguous and controversial terms.” For this reason, Jadaan uses Alan Turin’s definition of the term modernity, and stresses that it is the closest to being defined and controlled, even if this does not mean that Absolute does not dispute it two.
We conclude, however, that Jadaan wanted a statement that the Arab renaissance and modernity, which came at the end of the nineteenth century, ended before its features, results and fruits began to appear, with the emergence of the Arab Spring - or rather the Arab Autumn - meaning that the Arab reality is waiting for a new modernity that gathers the diaspora of Arabs and their society after what has been done The so-called spring has increased its killing, displacement, destitution and poverty, even if not in the near future, which brought Arab society back to the era before the Renaissance.