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pzg]ÂÃW@*ìpt)~ÆYáÐic*Š{ÁizgìXfs~ë¸æ~™r#ÆŠúîV»Y,{BÐZzgf!„z,Å@*gõÐU*"$™äÅÃÒ™,Ðā¸æ~™r#f[Æ!*g}~¼7Y…XZ¹f!�z@*gõÅZQÐÌzZ/7ìXZ,VäZKã£t

ÃZsòŒÛZgŠ}™ZI¬ÝÃZk6,ZZyÑäÅŠú] Human Right Dectraction ÆšgŠ~ìZ#āè<ØZK+M»tŠ2gzkZÞc*<L8[ZÞÐZ~.7HŠHÉ8gÄiZzgZ%OŠ2gлgHŠHìXZkÅ%"0î GOEZ%OœggzizáÅZâZ&Ó45é GGEgzizá÷XZ%Ogc*„�Zzg¬@uâtŠZgZ:ÂxÅãCŠè<Ø£tZKã6,g¿ˆì�f[Æ].h+�ÐgÉð

@*gõ,~ekgª… I think therefore I am ©8ìt,ekg^ÐÑzqƒZåXìTäZk¿Æfg)z�ŠZKãÆÎZCÙz�ŠÃ**‡.ÞZ±gIZ™âZÅŒ43š5é EGGCÎZÑ]Ã�

ÅZ¿Ð{g`™ä»�Û9Z�xŠc*T»î³�,œ~~‚tWc*ÔZ#7†�âegyZixÔMetaphysics Æ#aäæ΂wJ-,~ik,cWäzZá&ÎZÑ]ÃX»m

ÐåѪŒÛZgŠ}™�Å@*gõ$+weZàX [Values]AxiologyÔEpistemology

z{&ÎZÑ]�æ΂wJ-|´Ô|ZiàZzg|Z$+~ƦgZkÆ”wÆfgZùZzgZkÆË~ízÑÆ£gZ]Æë]Ð0¸X,:].h+e$

äZyÎZÑ]ÃѪԷԉwÔ"»gÔ"ÇŒÛZgŠc*XÎZÑ] [Post modren Philosphy]

t¸:[1] What is real [2] How do we know. [3] What is good, right, or

beautiful.

ekg^äTgd$Ô—ÔùÅãCŠzV6,ZL�Åqg]yÅ!*sy�tãCŠ,�ÅŠ*ãCŠzVÆZ%Zx»:L0IZzgŠ*Å@*gõ~«%ûZq-Z+�d$z�Š5+k,ƒðTäâZÅŒ43š5é EGGCÎZÑ]»ZïgHX}.ZÆz�ŠÐÅsƒðXízÑÆÓxeâVý"»gѪŒÛZgŠ}™pZéÑÃZ[Z°=ŒÛZgŠ}Šc*ZzgÑZKãÃízÑ»â~.Ôhz!*ë»e:ÔZ0+ƒ}ZzgZYá»u`ŒÛZgŠ}™Zß:g[ÆOñZß:ZKã»è<ØZXŠHX

Tädz',ÃYŠÐ½Šc*ZzgŠ*ÃZq-Z+ƒÜukB~ [Religion of human rights]

Ñ7-Šc*T~&΂wÆZ0+gf!ZZxÆ;ðVZq-Zg[+Aā@.çFFXG™zhßvâg}Y`÷X

The Dark Side of the Zke~‰`-Eg;Ð÷áùƒäzZàâ¡}ÅÂ[

6D:\Raf\Javed Ghamid Fikar Islami

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Zzg‚iÆ�yÔ�ÑðÔZ~Zzgm5002YÆÑg}5±�ÛâbXN*í!ÆZÖp Democracy

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çÑ}~Ë�ÛŠÆ£xz%¥»ç™@*ì®Z7g~Š*Ñ6,4Æè<Ø6,ZZyáWðìZzgbÅŠzh~Ñq-ƒ™ZKZŠZggzZc*]Ô�d$Ô@*gõÔgÎxzgzZ`Ã@*gZ`™g„ìXZ[Yzh+Z£¸æ~f[ÆZk¡Òiªî EE0è<ØZKãÔ,Zß:³ZãÅèI,7�Ûâgì÷XYzh+¸æ~™r#ÃtÌ¥x7āekg^Æ„6,FF�ÅãCŠ¡—ìtZKâVÆf‚ÅðìZk»ÃðUîÔ¬ZzgWy�~7ìtËÌxpsƒYìt,ŒÛWyÅWc*]7T~pzpsÅRö7ÔQZk�ìZzgîâ+»�ZiZ,Vä¹VÐZ~.HìX,HìÔ£ë÷¿U�ÅZë°=Šg`fs÷:

[1] "The love of wisdom." [2] "Philosophy is the name for a subject area

of study". [3] Philosophy is a term to identify an individual's general

approach to life". [4] Philosophy is the identification of the

presuppositions and assumptions underlying a subject matter [for

example, the philosophy of science, the philosophy of history, and so

7D:\Raf\Javed Ghamid Fikar Islami

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forth]; [5] Philosophy as a techniques to clarify the way language is used.

[6] Philosophy is an activity undertaken by human beings who are deeply

concerned about who they are and what everything means, and that a

philosopher is a person who perceives in some measure the ways in

which the various experiences and awarenesses of existence form a

pattern of meaning. [7] Philosophy, without apology, forcefully directs

attention to the relentless efforts of human beings to achieve an

organized view of themselves and the universe in which they live.

�Ð**zZ�ßÍVÆaZkÒyÅ'×h+=ôŠg`fsì:"Philosophic study means the habit of always seeing an alternative". This

statement, by the American philosopher William James, introduces

another aspect of the issue approach to philosophy. The issue approach

exposes students to a provocative variety of positions taken by

philosophers on major questions. By examining this diversity of ideas

students are forced to speculate about the range of the possible. The aim

is to stretch the mind, to explore the realm of the conceivable. By

scanning the horizon in many directions, students can more firmly fix

their own positions or the positions of others.

,å�Šw»|ÙgLì�¸æ~™r#»Ih+{rìÔ,CÙÚÃÎZwÅŒZg6,gÄ©8ìpËÎZw»î¬�Z[7ŠêXîf‚,»xìT»ÈìZq-Z(WŠòT»ìåîgì�åÎZÑ]ZV@*ZzgZ‹ZŸ]™@*gìX¸æ~™r#»¸§i»gì&,ŽƊzgZy¸æ~™r#ä§i§]Æîg6,Z(g™1ìX

The philosophy questions everything and settles nothing, some

reassurance may be found in the words of the late English

journalist-critic G.K. Chesterton, who remarked: "Merely having an open

mind is nothing. The object of opening the mind, as of opening the

8D:\Raf\Javed Ghamid Fikar Islami

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_____________ 7002Yâ �y ‚i _____________

mouth, is to shut it on something solid."

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9D:\Raf\Javed Ghamid Fikar Islami

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01D:\Raf\Javed Ghamid Fikar Islami

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11D:\Raf\Javed Ghamid Fikar Islami

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ZKyZ0+gÐ"uŠ¿ìÔËìÔŠ{ìZk»ŠwuƒZì1�Ûc*Š7™Ytƒ�¼ZkaāÃCÙŠgÔ„ÔÃb6,!*ÑŠ4q݃ìX= Insturnmental reason WÑC=c*=çzy

ZKãäZXŠZ]zZÁÃ]»Zq-Z(YwwŠc*ìāZkÐÂ_Z[ZkÆa**eƒŠHìX»ZEwÈwŠHìXZkÅt&¢A].h+e$fšMZzgHz Critical Reason ZKyW=

‚]Åi0+Ïät™àìXz{WÑC=»ÝxƒŠHìXÇq¢»ZKy@*gõZKã»z{$+F,+Zzg$+‚ZKyì�ZLZz6,WÅ&¢AÅ´ìX¸æ~™r#Z¤/âgÃi}ÅŠg`fs

ÂÁ»_·™,Â÷áh+z{f[ÅZsx»g~Ƶ"Ð@*T$ƒYNX[1] Eros and Civilization 1955 [2] Reason and Revolution 1941. [3] One

dimensional man - studies in the Ideology of adranced Industrial Soceity

1964. [4] Negations: Essays in Critical theory 1968. [5] Connter

revolution and Revolt 1972.

Ç].h+ÆZKyÆZLVŹãGgÔY+ZzgKÆa¸æ~™r#gz×ìàÅ» The dialectic of Enlightenment Zzgc*u;ÎÅÂ[ Adorno ].1]»_·™,Zzg

_·™,Âz{gz×ìàÆ�ÃZsòU*"$™äÅy�ZÃ]ÐÌŠSnŠZgƒYNÐXÆZ°gÐÌ [Jurgen Habermas] )].h+ƃ�Ð(,}…k,Ì42.ç XGEâk

¸æ~™r#‡ÑD÷XZkÅŠg`fsÂÁ:[1] Towards a Rational Soceity: Student Protest, Science and Politic

1971 [2] Knowledge and Human Intrest 1972 [3] Theory and Practice

1973. [4] Legitimization Crisis 1976. [5] Communication and Evolution

of Soceity 1979. [6] Theory of Communicative Action 1984. [7] The

Philosphical discourse of Modrenity 1988. [8] Post Metaphysical

Thinking 1992.

»_·�ÛâBÂZ¹f[ÅWÃEƹЊú}ßÃWNÐX42.ç XGEâkÅÃ~ÅHZÌz| Emancipatory Sciences Zzg Historical hermenuetic Sciences

ìX¸æ~™r#ZkÐ̇**zZ�÷Xz{f[ÅÓxZŠZgÃWùZzgZܹt™äÐZïg™@*ìXZkÆìw~9ZŠZgpZ{z{ZܹƒVc*�YÔZŸ°ƒC÷ZzgCÙŠx$+rgS÷X

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CÙq‡íÔhÔZܹZzgWù7ƒCÔ,ZÊe$6,4ZŠZgZzgqzVÅwz|Ã$+%»ZÝ:LìXz{].h+e$ÅuâtŠZgZ:ÔuâtŠZgZ:ÂxÔQZz[Zzg(ßYÅ!*ÑŠ4ÆOñ�C=6,izgŠêì�Zq-Z+].h+�d$Ãz�Š~ÑnT~ZKy0VÅÝòÐWiZŠƒÔZkÆ',@¸æ~™r#¬ÝZsxÆCÙ�ÛŠÃf!0V‚bz(ßY»"ŠZxÝx¯**eT÷X

Ì77,Szg:z{ Future Shock ÅÂ[ Alwin Toffler ¸æ~™r#äf[Å‚bz(ßYZzg].h+e$Å×e$ЊSnŠZgƒYDXIƒqìāŠ*»w)ôpìXZðÅÃðJ-$7“)HƒYñǼØ7Ô)q¢~9xa(,}ƒäÐI„�ZyƒYD÷Ô(,}Zzg),gvZ[a¥xƒD÷Zzg�(,zVÐ(,}”÷ÔËÆ0*kú&×™ŠÚ»z‰Ü7ƒ�WÐÅ‚¸kHeT÷X§i§]Zq-ãZ˜b0™g{

ä].h+f!ZKyÃh™gÄŠc*ìX5Š*âèÐZCCÙgÂh_ Cultrual Shock ŠHìXìX‚bz(ßYÐWäzZàp´VZKâVÆaZq-WiZgÔ¤Ô30ˆ÷ÔZyÅ

¹Y@*ìXâga7691Y~”Z~Zq-ŠHg{‚!Zk [Progeria] VwZkFg~Åì&Fg~~2ƒ™%ŠHXZkFg~ÆŠzgZyZkÁ/a6,�´â]%ŠZgƒNz{â}‚!WŠòÆŸ6,gzúƒäzZà´â]Ðz‰XZkÅg•JƒIÔuÐ!*wZh‰ÔŸÅ¢6,Lc*VgzúƒIZzgf6ªâ}‚!oÅσIXŠHg{‚wÅ/~â}‚!ZKyÅ´â]0*äzZÑtWy�»g%ŠHX5‚b(ßYЄg]Zk5Š*»*ZKyÌZÏnÅßg]qwЊzegìp=VÆîÃyÆ‚B¸Mƒñz‰Ü»£™äÅ&¢AÚÁÔD`Zzg»ƒg„ìXz{Z+!p~ÆaaZ„7HŠHXm]Zq-"pŠgìXtŠzg¡LLm]Zq-pÃìiâä~óóÅâŠ~‚ìËÚÃôp™äÅ¢zg]7XCÙqZEw™zZzgNŠzCÙ

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}.#Ö~mzZg7HYYìX¸æ~™r#f[ÃZsxÐU*"$™äЬŠg`fsÂ1V»_·™BÂ:

ÜsZy»ÉZyÆfg)ŒV»>ƒÇX!hÿI¯»«�ÅÂÁ:

[1] Madness and Civilization. [2] The Architecture of Knowledge.

[3]The birth of Clinic. [4] History of Sexuality

Zk,l�ÛZxÅÂÁ:[1] The Heart of Man. [2] The anatomy of human Desructiveness

¸æ~™r#f[Æ�Ôgz×ìàÔÇ].h+Æ7Z]ZzgZyÆāZ]ÃKÆa{mîg6,Šg`fsÂÁ7,³:

[1] Culler, Jonathan, on Deconstruction: Theory and Criticism after

structuralism, 1982. [2]D, James and Williams, The Great Reckoning,

1992. [3] Derrida, Jacques, of Grammatology, 1975. [4] Derrida,

Jacques. Writing and Difference, 1975. [5] Derrida, Jacques. Speech and

Phenomena and Other Essays on Husserl's Theory of Signs, 1979.

[6]Derrida, Jacques, Dissemination, 1981. [7] Derrida, Jacques, Margins

of Philosophy, 1982. [8] Derrida, Jacques. Glas, 1986. [9] Derrida,

Jacques. The Post Card: From Socrates to Freud and Beyond, 1987.

[10]Esposito, John L., The Islamic Threat: Myth or Reality?, 1992

[11]Fukuyama, Francis., The End of History and the Last Man, 1992.

[12] Gadamer, Han-Georg, Reason in the Age of Science, 1981.

[13]Gadamer, Han-Georg, Truth and Method, 1990. [14] Gellner,

Ernest. Muslim Society, Cambridge, 1981. [15] Gellner, Ernest.

Postmodernism, Reason and Religion, 1992. [16] Giddens, Anthony.,

The Consequences of modernity, 1990. [17] Giddens, Anthony.,

Modernity and Self-Identity: Self & Society in the Late Modern Age,

1991 [18] Lyotard, J. F. The Postmodern Condition: A Report on

Knowledge, 1994. [19] Mortimer, Edward., Faith and Power: The

Politics of Islam, 1982. [20] Nasr, Seyyed Hossein, Traditional Islam in

12D:\Raf\Javed Ghamid Fikar Islami

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the Modern World, 1987. [21] Nasr, Seyyed Hossein., The Need for a

Sacred Science, 1993. [22] Sardar, Ziauddin, Science, Technology and

Development in the Muslim World, 1977. [23] Sarup, Madan, An

Introduction to Post structuralism and Postmodernism, 1993.

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