Philosophy Journal

Dr. Jaafar M. Al-Yassin, who died on 3/9/2008, is a prominent philosophical mark in the contemporary philosophical lesson of Iraq, as well as Arab and Islamic, for his extensive philosophical studies in Greek and Islamic philosophy and the Arab-Islamic heritage. Such as the philosopher Abu Nasr al-Farabi and philosopher Abu Ali bin Sina and Ghazali and Sadr al-Din Shirazi and others will be mentioned in the folds of this research.

The German philosopher Carl Schmitt finds his basic book, The Concept of Politics (1932), as well as his book Political Theology 1922. Has discussed the concept of politics after the concept became a question, not because of its significance and general importance as we find in the ancients and modernists.

This paper speaks of the difference between war and jihad by clarifying the most important difference in particular and in general meaning. Jihad is a holy war. It is more specific than war. Every Jihad is a war. Not every war is Jihad.
Then shows the theological debate groups in Islam how treated with concept of the war and Jihad, and the connection of this war with an ideological component which is atoning the dissenter. And take in consider, the war against him is Jihad.
Then talks about the theological debate groups which is Abadhiyah, Mu\'tazila, Imamiyah, Asherah.

The question of identity is a part of philosophical research and its interests, and a preoccupation, However, the differences in philosophical research differs in identity as a result of changing the meaning of the subject. It was part of the research in essence, that came to be seen as an aspect. It associates with the community after was associated with the individual. As a result, the Identity research occupies a central place in the contemporary political philosophical studies. In Iraqi affairs, Some researchers say that the question of identity is a result of a post-2003, but reality proves otherwise. The question of the identity in Iraqi state, maybe for decades, Before it is presented in its modern form in the world, according to the question of who we are? The search moved according to the saying that Iraqi identity has not yet been formed.

The basic theme that the logical positivism was to prove the absence of meaning of metaphysics. In this research I want to prove the rush of the thesis of logical positivism and that metaphysics is the most important place to search for meaning. And that what the logical positivism has done is merely flattening things irresponsibly.
No type of research can replace metaphysics in its search for meaning. Metaphysics is the only field that covers the human effort in investigating the meaning of human existence and the purpose of that existence. It is ironic that a person tries to execute the only study specialized in the search for meaning on the pretext that it is meaningless. Metaphysics, in essence, is a search for meaning. The meaning of metaphysics is deeper and more authentic than the meaning that logical positivism is looking for. If the logical positivism seeks the meanings of terms of empirical use such as (All snow is white), metaphysics searches for the most distant meanings of existence in general and human existence in particular.
The principle of verification is based on the assumption that science, in its present Western sense, is the only way to reach any knowledge at all. This is an arbitrary, precipitous metaphysical assumption according to the principle of verification itself, among other criteria. As has been said more than once that a person must be a philosopher to reject philosophy, in the sense that the rejection of philosophy is philosophical in itself, I believe that one needs metaphysics in order to be able to reject metaphysics. i.e. rejecting metaphysics is a metaphysical act. This was proved by the logical positivism itself when it wanted to reject metaphysics, and to do so it formulated a metaphysical principle of verification.

The imitation is one of the oldest trends and the most widespread. Several levels have been taken. The first is the imitation of the first person, which is imitation for the world of things around it, but these aesthetic reflections have developed greatly in ancient Greece. The first theory in art and beauty dates back to the fourth century BC. It appeared with Plato, who considered everything that exists in the world to imitation or re-represent what exists in the world of ideals. It is also known that Plato presents the truth to beauty, but does not see beauty as beautiful unless it is really so in his criticism of poetry turned his face purely ethical, unlike Aristotle, who turned his direction Aesthetically, while Plato said that the artistic imitation, especially in tragedy and tragic poetry, fueling strong emotions and mislead the researcher of the truth away from them, Aristotle said that the arts in general have a high value because they correct the deficiencies in nature and drama and tragedy especially important Because it has a positive contribution to the purification of extreme negative emotions and therefore plays a positive moral role. In his opinion, tragedy is also a means of reaching knowledge through its presentation of philosophical truths, based on its theory of existence (based on the negation of the existence of a separate world of this material world) and knowledge based on the distinction between the passive mind and the effective mind. Aristotle saw beauty as not a model independent of The human mind and the physical world are located in the world of ideals, but it is a latent model in the human mind. But the question here is whether Aristotle actually managed to get rid of the self-perception of beauty as long as it is latent in the human mind? If we can call Plato\'s position (the idealistic position), Aristotle\'s position is based on Aristotle\'s view of the fact that Art does not stop at nature\'s mimicry, but rather completes this nature with its new themes. The way to change it for the worse or for the better because art mimic nature and then Highness it as if there is interference to the personality of the artist to bring reality closer to beauty and perfection. Pluton agreed with Plato to pay attention to the moral value of art, but he differed from it in that he did not make this value based on political grounds, but on a religious basis, by means of beauty and how man cleanses his soul and thus moves in the corridors of good one by one. The question here was whether Plato used the idea of imitation as an instrument, inaccurate, to criticize art and destroy its foundations, from an ideal philosophical point of view? Or is it a principle to explain the phenomenon of art and to show the nature of poetic and artistic work? How was his view of the artist in general and the poet in particular? Then what is the imitation at Aristotle? What are the aspects of imitation? Is it just an external tool to approach the work of art and criticism of the effectiveness of poetic creativity and governance, starting from what is far from, as we find at Plato? Or make it a causal principle of poetry and art? It may be a instinctive principle in man, preparing him to accept primary knowledge, and thus generating the sense of pleasure that comes from obtaining it? Is the imitation fundamental in all or some of the arts? Do we find in art valuable? what is it? This is what has been answered during our study of the philosophy of beauty in Greek philosophy, especially through the theory of imitation at Plato, Aristotle and Applutin Is the work of art is just a imitation of life and reality and nature as seen by Plato and Aristotle and Applutin from their philosophical position?

The Phenomenon of any of the philosophical doctrines important,Phenomenology is aname attributed to the phenomenon,wich is concerned it is ascientific description of factual phenomena,it was one of the most famous philosophers devoted to engage in the phenomenon,which is the German philosopher \"Husserl\",where\"Heidegger\" was deeply influenced by his philosophy.
As he found that the world of phenomena reveals toes the world and what is in it and describes the phenamera and between the phenomena of links.
Here Heidegger cares about the self-existebce of man and his name in the idea is the tribal image in his essential philososohy , So he went to study the work of art as aphenomenon together, looking for the origin of any origin of the art work that emanates from it .
He found that the work of art consists of describing the phenomenon and the inter pretation of any interpretation of it through of any in terpretation of it through Being in the world and being with other ,the treasures ,ie, the being of the object, is the basic value of understanding itself because of its existence because the Dazaincan not abandon the existence of the production of the art work requires the existence of the world and the production of the land thus the art work shows everything beautiful , beauty is the way of existence of truth.

The research aims to reveal the concept of soul and spirit of Ash\'aris. Through linguistic and terminological definition, and then shows their Denotation from the Qur\'an, Has been show that Ash\'aris consider the soul and spirit are one thing and when it meets with the body, human is formed. They see that Annihilation of Self is connected to Annihilation of body. And that reward and punishment fall upon them together- Soul and Spirit-.