Bahai Library Online

Tag "* Philosophy"

tag name: * Philosophy type: Philosophy
web link: *_Philosophy
references: bahai9.com/wiki/Philosophy; en.wikipedia.org/wiki/Philosophy
referring tags: - Philosophers; Axial Age; Human nature; Lawh-i-Hikmat (Tablet of Wisdom); Proofs; Some Answered Questions (book)

"* Philosophy" appears in:

1.   from the main catalog (364 results; less)

  1. Bridging Beliefs. 35 Common Objections to the Bahá'í Faith (2018-05-03). Responses to common critiques of, doubts about, and objections to the Bahá'í Faith and against religion in general.
  2. Abdu'l-Bahá. Elizabeth Fraser Chamberlain, comp. 'Abdu'l-Bahá on Divine Philosophy (1918). An early collection of writings and talks of Abdu'l-Bahá.
  3. Wendi Momen. 'Abdu'l-Bahá's Encounter with Modernity during His Western Travels (2012). Abdu'l-Bahá's responses to the West's technology and innovations on the one hand, vs. its archaic racist and sexual philosophies on the other.
  4. Keven Brown. 'Abdu'l-Bahá's Response to Darwinism: Its Historical and Philosophical Context (2001). Editor's foreword to the collection of articles Evolution and Bahá'í Belief.
  5. Keven Brown. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence (2001). Includes provisional translation of Tablet on the Unity of Existence.
  6. Iraj Ghanooni. Naeem Nabiliakbar, trans, Adib Masumian, trans. 'Abdu'l-Bahá on the World Stage (2022). A contrast of the spiritual purpose of ‘Abdu'l-Bahá's first visit to Paris with the secular aims of some famous Iranian contemporaries who went there around the same time; includes philosophical discussions and an analysis of two talks by ‘Abdu'l-Bahá.
  7. Rodney H. Clarken. Absolute Poverty and Utter Nothingness (1997). Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets.
  8. William S. Hatcher. Achieving Planetary Consciousness: Reality, Reason, and Revelation (2008). The importance of understanding the world in terms of both linearity and non-linearity; the need to make a disciplined approach to the study of the Bahá'í Revelation so that we are able to progress in our evolution towards true planetary consciousness.
  9. Rick Johnson. Active Force and That Which Is Its Recipient, The: A Bahá'í View of Creativity (2017). On creativity and the pervasive nature of this concept in Bahá’í thought. The universe is coded to be creative; it exists in a perpetually generative, dynamic state and that creativity is the fundamental reality of the universe.
  10. Abdu'l-Bahá. Bahá'í World Centre, trans. Additional Tablets, Extracts and Talks (2018/2024). 209 selections, last updated August 2024.
  11. Christopher Buck. Alain Locke (2004). The life and ideas of the leading African-American intellectual Alain Locke and his involvement with the Bahá'í Faith.
  12. Christopher Buck. Alain Locke: 'Race Amity' and the Bahá'í Faith (2007-09-24). Presentation in slide format about the "First Black Rhodes Scholar."
  13. Christopher Buck. Alain Locke: Baha'i Philosopher (2001/2002). Biography of one of the important African American intellectuals and his impact on American thought and culture. Includes two letters written by or on behalf of Shoghi Effendi.
  14. Christopher Buck. Alain Locke: Bahá'í Principles and the Salvation of Democracy (2007). Long presentation in slide format on the history and influence of Alain Locke.
  15. Christopher Buck. Alain Locke: Faith and Philosophy (2005). The importance of Alain Locke (1885-1954), the 'Dean' of the Harlem Renaissance (1919-1934), and an American Bahá'í.
  16. Christopher Buck. Alain Locke and Cultural Pluralism (2004). The worldview of the African American thinker Alain Locke as a Bahá'í, his secular perspective as a philosopher, and the synergy between his confessional and professional essays.
  17. Various. Alain Locke materials: index to some documents online (2010). List of the various documents at the Bahá'í Library Online by or about Alain Locke, an American writer, philosopher, educator, and patron of the arts who received a Tablet from Abdu'l-Bahá.
  18. Christopher Buck. Alain Locke's Philosophy of Democracy (2015). For Locke, democracy was more than its narrow political definition, but multidimensional, encompassing local, moral, political, economic, and cultural stages — a model against which he measured America’s fidelity to its democratic ideal.
  19. Derik Smith. Alain Locke: Faith and Philosophy, by Christopher Buck: Review (2008).
  20. William P. Collins, Anthony Fitchue, Derik Smith. Alain Locke: Faith and Philosophy, by Christopher Buck: Reviews (2006/2007). Three reviews of the book Alain Locke: Faith and Philosophy.
  21. Christopher Buck. Alain Locke: Race Leader, Social Philosopher, Bahá'í Pluralist: 94th Annual Commemoration of 'Abdu'l-Baha's 1912 Visit to Howard University (2006-04-15). Available both as audio and PDF, and includes press release.
  22. Christopher Buck, Alain Locke. Alain Locke: Race Leader, Social Philosopher, Baha'i Pluralist: includes Alain Locke in his Own Words: Three Essays and a poem (2005). Article by Buck, poem "The Moon Maiden" and three essays by Locke introduced by Buck: "The Gospel for the Twentieth Century," "Peace between Black and White in the United States," and "Five Phases of Democracy: Farewell Address at Talladega College."
  23. Christopher Buck. Anatomy of Figuration, The: Maimonides' Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29) (2020). Insights of medieval Jewish philosopher Maimonides on figurative language and symbolic exegesis in his book The Guide for the Perplexed. The Bahá'í Faith is mentioned in the Introduction; some interpretations are similar to concepts from the Iqan.
  24. Vahid Brown. Andalusí Theosophy: A Recontextualization (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain. 
  25. Abdu'l-Bahá. Answered Questions, Some (2014). 'Table talks' given by ‘Abdu’l‑Bahá in ‘Akká between 1904 and 1906 in response to questions posed by Laura Dreyfus-Barney; first published in 1908, the new 2014 edition has been extensively retranslated.
  26. Ian Kluge. Answered Questions, Some: A Philosophical Perspective (2009). Philosophical foundations of the Bahá’í teachings, including ontology, theology, epistemology, philosophical anthropology and psychology, and personal and social ethics.
  27. Brett Zamir, comp. Answered Questions, Some: Study Outline (2002).
  28. Nader Saiedi. Antinomies of Reason and the Theology of Revelation: Some Preliminary Thoughts (1998). A thesis of Progressive Revelation offers a solution to the fundamental antinomies of philosophical discourse. This concept is applied to the Kantian antinomies of reason: the central question of modern philosophy.
  29. Erfan Sabeti. Approach of Abdu'l-Baha to the Problem of Tolerance, The (2003-07). Exploring the differences between forbearance, indifference, acceptance, turning away, freedom, and tolerance, to distinguish matters of opinion and belief from scientific and aesthetic ones.
  30. Ross Woodman. Arc of Ascent: The Purpose of Physical Reality II, by John S. Hatcher: Review (1994).
  31. Jean-Marc Lepain. Peter Terry, trans. Archeology of the Kingdom of God, The (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Bahá'u'lláh and 'Abdu'l-Bahá.
  32. Jordi Vallverdu Segura, Josuke Nakano. Architectures of Thinking, The (2022). Sacred architectures play a role in shaping cognition — which results from the relationships between the subject and their surroundings. By sharing an environment and its relationships, members of a community define their values, attitudes, and "reality."
  33. Mikhail Sergeev. Arguments for the Existence of God in 'Abdu'l-Bahá's Writings (2014). On the basic typology of philosophical arguments for the existence of God; classical vs contemporary views; Abdu'l-Bahá's arguments from nature and from history.
  34. Ian Kluge. Aristotelian Substratum of the Bahá'í Writings, The (2003). There is a pervasive and far-reaching congruence of Aristotle and the Bahá’í Writings. This Aristotelian substratum makes it is possible to resolve many apparent paradoxes in the Writings.
  35. Ismael Velasco. Art of Sacred Reading, The: In Search of a Bahá'í Approach (2006). Embracing paradox: the experience of contradiction and the logic of reconciliation; "Loving sympathy": the example of Montaigne; sacred text and sacred reading: a journey into the Book of Certitude.
  36. Todd Smith, Michael Karlberg. Articulating a Consultative Epistemology: Toward a Reconciliation of Truth and Relativism (2009). Epistemology has a perennial tension between two contrasting approaches to knowledge: the search for foundational truth vs. the relativity of truth. Consultation can help resolve paradoxical truth claims to develop an integrative approach to knowledge.
  37. Abdu'l-Missagh Ghadirian. Auguste Forel: His Life and Enlightment (1976). Overview of Forel's life and his connections with the Bahá'í Faith.
  38. Michael W. Sours. Bahá'í Cosmological Symbolism and the Ecofeminist Critique (1995). Constituents of Bahá'í cosmological symbolism; introduction to the main feminist/environmentalist arguments; eschatological character of Bahá'í cosmological symbolism; Bahá'í eschatology provides answers to many feminist and ecological objections.
  39. Dianne Bradford, Fiona Missaghian, Udo Schaefer, Robert Stockman. Jonah Winters, comp. Bahá'í Ethics: Answers to 55 Questions Submitted by Arthur Dobrin (2004). Answers to questions submitted in preparation for a source book in religious ethics for a college course at Hofstra University, New York, fall 2001.
  40. Ian Kluge. Bahá'í Ethics in Light of Scripture, by Udo Schaefer: Review (2015).
  41. Various. Bahá'í Faith and Marxism: Proceedings of a Conference held January 1986 (1987). Topics include Marxism and human nature, society and social change, just government, and Marxism yesterday and today.
  42. Peter Terry. Bahá'í Hermeneutics: An Academic and Primary Source Inquiry (2009). An exploration of the practice of scriptural interpretation by contrasting the "normative" approaches of the Central Figures with contemporary scholastic approaches by Juan Cole, Christopher Buck, Dann May, Michael Sours, Jack McLean, and Sen McGlinn.
  43. Jack McLean. Bahá'í Life and Existentialism (2008/2012). The role of passion in the search for truth; existence and essence in living-in-the-world; epiphany and experiences of spiritual crisis; return to a belief in the soul; existentialism in sacred Bahá’í history; Bahá’u’lláh’s theology of the self.
  44. Ian Kluge. Bahá'í Ontology, Part One: An Initial Reconnaissance (2005). An initial survey and explication of the ontology implicit in the Bahá'í Writings, particularly regarding the nature of human existence; the philosophy of Nietzsche and some of his modern successors.
  45. Ian Kluge. Bahá'í Ontology, Part Two: Further Explorations (2006). A further exploration of Bahá'í ontology: becoming and change; substance, soul, and identity; the nature of being and nothingness; time; the one and the many; the nature of things; what makes something real; social ontology; Buddhism and Hegel
  46. Keven Brown. Bahá'í Perspective on the Origin of Matter, A (1990). The origin of matter is spiritual. Science sees that, at its most fundamental level, reality is not particular materials or structures, but probabilities and transformation. The four elements, three-fold structure of being, and balance are also examined.
  47. Ian Kluge. Bahá'í Philosophy of Human Nature, The (2017). How the essential reality of the individual — the human soul and its powers of rational thought, willpower, memory, and reflection — translates these capacities into physical action through the intermediary of the brain.
  48. Dann J. May. Baha'i Principle of Religious Unity and the Challenge of Radical Pluralism (1993/1997). A shorter version of this thesis is published as "The Bahá'í Principle of Religious Unity: A Dynamic Perspectivism."
  49. Rodney H. Clarken. Baha'i Principles of Education: Categorization of and Commentary on Extracts from Baha'i Education (1998-04-13). Compilation and categorization of, and commentary on, extracts from the Writings on the topic of education, curriculum, and pedagogy. Paper presented at the annual meeting of the American Educational Research Association.
  50. Robert Stauffer, comp. Bahá'í Studies Bulletin: Index by volume (1998). List of articles in all issues of Bahai Studies Bulletin, 1982-1992.
  51. Ernie Jones, comp. Bahá'í Teachings on The Universe (2017/2022). Compilation of writings related to the cosmos, the worlds of God, and spiritual evolution.
  52. Bahman Nadimi. Bahá'í View on Biological Evolution: Exploring Bahá'í Perspectives on the Intersection of Theology and Science (2023-09). Intersection of theology and science; philosophers of the past; 'Abdu’l-Bahá's and Shoghi Effendi's comparisons of Eastern and Western philosophers and their statements on science; metaphysical principles; moral implications of the evolutionary model.
  53. Ian Kluge. Bahá'í Writings and Kant's "Perpetual Peace", The (2012). Kant's Perpetual Peace: A Philosophical Sketch (1795) outlined practical steps necessary to end war through the establishment of a "league of peace" and a union of nations. This essay traces similarities between Kant's and Bahá'í proposals.
  54. Ian Kluge. Bahá'í Writings and the Buddhist Doctrine of Emptiness, The: An Initial Survey (2019). Agreements and convergence of the Buddhist concept of sunyata with the Bahá'í Writings.
  55. Ian Kluge. Bahá'í Writings, Philosophy and Environment (2009-08). Philosophy is one of the most under-utilized resources in the quest for an improved psycho-spiritual environment and an improved relationship to the natural world.
  56. Ian Kluge. Bahá'í Writings, The: A Meta-ethical Excursion (2014). Philosophical examination of the Writings' ethical teachings, how they relate to the major ethical systems proposed in the past, and how they deal with some of the difficulties inherent in past systems.
  57. Francis Henry Skrine. Bahá'ísm, the religion of brotherhood and its place in the evolution of creeds (1912). An outsider's sympathetic portrayal of the Bahá'í history and teachings, written with "express approval" of Abdu'l-Bahá.
  58. Nader Saiedi. Baha'u'llah and Human Nobility (2015). Perspectives on the concept of nobility, from Zoroaster to Max Weber and Nietzsche; Rousseau to Bahá'u'lláh; institutionalization of human dignity; reinterpretation of religion.
  59. Joshua Hall (published as Joshua D. T. Hall). Bahá'u'lláh and the God of Avicenna (2022-03). Comparison of the teachings of Bahá’u’lláh on the nature of God with the philosophy of Avicenna; this helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence and creative act.
  60. Wolfgang A. Klebel. Bahá'u'lláh's (2008). Examines the question: What philosophical viewpoints are necessary to understand what Bahá’u’lláh calls "Thy transcendent unity," i.e., the concept of unity and oneness, which are ubiquitous in the Bahá’í Writings?
  61. Daniel Azim Pschaida. Bahá'u'lláh's 'Long Healing Prayer' ("Lawḥ-i-Anta'l-Káfí") in Light of a Metaphysics of Unity (2022-03). On the originality and deep coherence of this prayer as expressed by its rhyme, alliterations, and structures organized around the number 19; the prayer is an invitation to meditate on God’s names, and see reality in a metaphysics of wholeness and unity.
  62. Bahá'u'lláh. Mehran Ghasempour, trans. Bahá'u'lláh's Lawh-i Haqqu'n-Nas: Tablet of the Right of the People, Provisional Translation (2007). A tablet on the metaphorical character of this world.
  63. Andrew R. Hatala. Bahá'u'lláh's Seven Valleys and Developmental Psychology: Toward a Conception of Spiritual Development (2011). Through the lens of the Seven Valleys, this paper creates a dialogue between theories of developmental psychology and Bahá’í philosophical perspectives, explores the evolution of the "self," and examines spiritual striving in human phylogeny and ontogeny.
  64. Paul Lample, comp. Bahá'u'lláh's Teachings on Spiritual Reality (1996). The quest for spirituality, the spiritual life, material and spiritual reality, the progress of the soul and humanity’s spiritual education.
  65. Roland Faber. Bahá'u'lláh and the Luminous Mind: Bahá'í Gloss on a Buddhist Puzzle (2017). Non-duality is of central importance to Buddhist thought and experience; on monism and non-dualism as reflected in Asian religious expressions, including Hinduism's Advaita Vedanta.
  66. Udo Schaefer. Balance hath been Appointed, The: Some Thoughts on the Publication of the Kitab-i-Aqdas (1993). Significances of the Aqdas and the possible impact of its publication (1992) upon its Western audience.
  67. Arash Abizadeh. Because Baha'u'llah said so: Dealing with a non-starter in moral reasoning (1995). Discusses a popular but misleading versus more philosophically responsible approaches to revelation.
  68. Vahid Brown. Beginning That Hath No Beginning, The: Bahá'í Cosmogony (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order.
  69. Michael F. Kalinowski, Daniel C. Jordan. Being and Becoming: The ANISA Theory of Development (1973 Summer). To provide children with experience and knowledge, enabling them to direct their own spiritual evolution, we need a theory explaining the nature of "becoming" and development. ANISA is a blueprint for a comprehensive educational system.
  70. Vargha Taefi (published as Vargha Bolodo-Taefi). Beyond Welfare: A Preliminary Bahá'í Normative Framework for Economic Rights and Responsibilities (2022). The conceptual underpinnings of a Bahá’í approach to economic growth and disparity, mapped onto an applied framework of economic rights and responsibilities, give rise to economic justice and individual and institutional rights and responsibilities.
  71. Nader Saiedi. Birth of Human Beings in the Writings of the Bab (2010-12-30). A talk on an invited topic (the origin of humankind) from a scholar known for his unique familiarity with the works of The Bab.
  72. Nader Saiedi. Birth of the Human Being, The: Beyond Religious Traditionalism and Materialist Modernity (2011). We have arrived at a turning point in human evolution: the moment of the birth of the human being. This paper examines the development of this idea in the Writings of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá, and its opposite concept, dehumanization.
  73. Anjam Khursheed. Body, Mind, Soul and Spirit (1998). The Bahá'í view of human nature involves an interaction between spirit, soul and body — these three elements exist both in the Semitic religions and in the Far Eastern ones; Western dualist and Eastern monist traditions are in fact all tripartite.
  74. Keven Brown. Brief Discussion of the Primal Will in the Bahá'í Writings (1990-01). Neoplatonic concepts in Bahá'í metaphysics.
  75. Phyllis Ghim-Lian Chew. Brothers and Sisters: Buddhism in the Family of Chinese Religion (2000). The endurance of Confucianism for 2,000 years is partly because Buddhism and Taoism were content to play a subordinate role and not infringe upon the "Chinese Great Tradition"; implications of Buddhism's role in relation to new religions in China.
  76. Daniel Conner. Buddhism and the Bahá'í Faith (1971-72 Winter). Brief summary of the history and thought of Buddhism; commonalities with Western concepts; different emphases placed on ethics vs. metaphysics; aspects of social control.
  77. Ian Kluge. Pierre Spierckel, trans. Buddhism and the Bahá'í Writings: An Ontological Rapprochement (2007). The Bahá'í Faith and Buddhism are two different and apparently incompatible religions, but they share fundamental ontological principles. Thus, their analyses of reality and what it means 'to be' are largely compatible.
  78. Nozomu Sonda. Bushido (Chivalry) and the Traditional Japanese Moral Education (2007). Japanese virtues explained by Nitobe in 1900 in comparison with the Bahá'í perspective on moral education.
  79. Necati Alkan. "By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95 (2001). A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95). 
  80. Ian Kluge. Call into Being: Introduction to a Bahá'í Existentialism (2003). An existential approach to the Writings and their Aristotelian substratum provides a bridge between an abstract understanding and the actual exigencies of daily life.
  81. William S. Hatcher. Causality and Duality (2008).
  82. William S. Hatcher. Causality Principle in the World of Being, The (2008).
  83. Jack McLean. Celestial Burning, A: A Selective Study of the Writings of Shoghi Effendi (2012). Style, content, and context of the major writings of the Guardian; providential history; critique of Hegel; the military metaphor; the language of interpretation; history of the apostolic age.
  84. Harlan Carl Scheffler. Challenge: Helping Our Children Find Meaning and Purpose (2006). Part one of the book The Quest.
  85. Kow Mei Kao. Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective (2000). Case study of the history of Chinese civilization through the formation of the three major religions in imperial China: Confucianism, Daoism and Buddhism; their compatibility, adaptability, and mutual influences in their early development.
  86. Peter Terry. Chronological Issues in the Lawh-i-Hikmat of Bahá'u'lláh, Some (2000). An attempt to discover the antecedents of Bahá’u’lláh's distinctive chronology of ancient associations between Greek philosophers and Judean kings. Do Bahá’í historians have to critically re-examine the accepted Western accounts?
  87. Rhett Diessner. Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections (1995-04). Some major concepts shared by Bahá'ís and adherents of cognitive-developmentalism; avenues of communication between members of the Bahá'í Faith and the therapeutic community.
  88. Bahá'u'lláh. Juan Cole, trans. Commentary on a Verse of Sa'di (Tafsir-i Bayti az Sa'di) (1996).
  89. Abdu'l-Bahá. Moojan Momen, trans. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan) (1985-12). Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí.
  90. Albert Cheung. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture.
  91. Jonah Winters. Communicative Interaction: Relating Habermasian Universalism to Baha'i Consultation (1996). The philosophy of Jurgen Habermas has been influential in formulating definitions of morality. These theories are similar to the unique use by Bahá'ís of "consultation" as a tool for creating civil societies and nonrepressive moral codes.
  92. Diane Robinson Kerr. Comparison of God and Soul Concepts from a Bahá'í and Hindu Point of View: Conceptions and Experiences of the Afterlife (2014). Common ground between Hinduism’s Brahman and the Bahá'í conception of God, and the complex understanding they propose of the soul and Atman.
  93. Dianne Bradford. Comparison of Islamic Religious Modes with the Four Valleys of Bahá'u'lláh (1998-01). Comparison of stages in The Four Valleys with three approaches from Islam: Theologians, Muslim Philosophers, and Mystics.
  94. Ali K. Merchant. Compassion or Karuna as Understood in the Bahá'í Religion (2001-07). A brief overview of the meaning of ethics and the divine origin of compassion.
  95. Ehsan Bayat, comp. Compilation on the "Inner Reality" (2008).
  96. Juan Cole. Concept of Manifestation in the Bahá'í Writings, The (1982). Lengthy overview of Bahá'í theology and prophetology and their Islamic roots.
  97. Jean-Marc Lepain. Concept of Nature in Baha'i Philosophy, The (2014). Philosophies of nature and of science; holistic approach to reality; subjectivity; the theory of intelligibility; metaphysics; nature as the will of God; continuity and discontinuity in nature; origin of the universe; emanation and manifestation.
  98. William S. Hatcher. Concept of Spirituality, The (1986). Widely-read ABS monograph, re-published in the Bahá'í World. Includes chapters "The Nature of Man," "Process of Spiritual Growth," and "Collective Dimension of Spirituality."
  99. Amrollah Hemmat. Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation.
  100. Ismael Velasco. Conceptualising Moral Values: A Metaphysical, Ethical and Empirical Dialogue with Schaefer's Moral Philosophy (2012). On a framework for a moral philosophy that integrates three areas of contemporary discourse: meta-ethics, which begins from metaphysics; ethics, which frames the hermeneutics of morality itself; and praxis, as disclosed and recorded by empirical science.
  101. Jack McLean. Confessions of a Child of the Half-Light (2022). Philosophical essays; recollections of 'Abdu'l-Bahá by Laura Dreyfus Barney, Curtis Kelsey, and other Europeans; recollections of Shoghi Effendi by ten individuals; dreams and visions; eulogies of the author's parents; travel teaching across Russia.
  102. Moojan Momen. Cosmogony and Cosmology (1993). Brief excerpt, with link to article offsite.
  103. Ismael Velasco. Counter-Intuition: A Manifestation of God in a Human Body? (2009). Many leaders and gurus betray us as false prophets; it is difficult to understand how a fellow human being could ever be a true voice of the divine, a transcendent Manifestation of God. Yet Bahá'ís recognize this in Mirzá Husayn Alí, Bahá'u'lláh.
  104. Lasse Thoresen. Creation (2002). Contributing to the creation of a new civilization as a researcher or an artist means participating in the process of never-ending unfolding; the divine names are the eternal archetypes organizing the material world; dialogue between thinking and reality.
  105. Julio Savi. Criteria of Knowledge, The: Beyond Inspiration (2014). On the epistemology of inspiration and intuition; 4 criteria of human knowledge: sense perception, intellect, scriptural tradition, and inspiration. Abdu'l-Bahá adds a fifth: the inmost heart.
  106. Marzieh Gail. Dawn over Mount Hira and Other Essays (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971.
  107. Arash Abizadeh. Democratic Elections without Campaigns? Normative Foundations of National Baha'i Elections (2005). Article on the philosophical foundations and core values of Baha’i elections, with particular attention to its relation to democratic theory.
  108. Julio Savi. Destiny and Freedom in the Bahá'í Writings (2010). Bahá'í writings on human free will and fate: our lives are free, yet also regulated by the decrees of God. Freedom is best enjoyed through understanding God's will, our spiritual purpose (H.M. Balyuzi Memorial Lecture).
  109. Muhammad Iqbal. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh.
  110. Jenna Cellini. Development of Precast Exposed Aggregate Concrete Cladding, The: The Legacy of John J. Earley and the Implications for Preservation Philosophy (2008-06). Architectural use of concrete and different concrete types, with many references to the Bahá'í temple in Wilmette. Link to thesis (offsite).
  111. Theo A. Cope. Dialogue Among Civilizations: Ancient and Future, Transitions and Potentials (2001). Many ideas in Chinese civilization resonate with Bahá'í thought. The I Ching highlights differences between western and eastern philosophy, the notion of embodiment in the Confucian view of the noble person, and transforming material to spiritual.
  112. Phyllis Ghim-Lian Chew. Dialogue between Yin-Yang Concepts and the Bahá'í Faith, The (2001). Yin-yang, a pivotal theory in Chinese thought influencing government, architecture, relationships, and ethics, has many similarities with the Bahá’í Faith, including the origin of matter, the nature of history, man-woman relationships, and health.
  113. Jack McLean. Dimensions of Spirituality: Reflections on the Meaning of Spiritual Life and Transformation in Light of the Bahá'í Faith (1994). The search for truth; models and profiles of spiritual transformation; the mystical sense — prayer and meditation; a paradigm of spirituality and life tests; spiritual anthropology — the self and the soul; imagination; faith, love, and knowledge.
  114. Julio Savi. Dimensions of Spirituality, by Jack McLean: Review (1995).
  115. Michael Sabet. Discerning a Framework for the Treatment of Animals in the Bahá'í Writings: Ethics, Ontology, and Discourse (2023-01). Bahá'í exegesis can discern a framework governing the treatment of animals and our relationship to the natural world; examination of the author’s own relationship with animals; ethics of kindness and justice flow from underlying ontological principles.
  116. Ali Murad Davudi. Vargha Taefi, trans. Discourse on Bahá'í Theology, A: A Treatise by Dr. 'Alí-Murád Dávúdí on God and Revelation (2021). Overview of the life of Davudi, a distinguished scholar and researcher and prolific author, followed by a translation of a treatise on the transcendence of God, apophatic theology, knowledge of God, emanation and manifestation, and divine attributes.
  117. Michael Karlberg. Discourse, Identity, and Global Citizenship (2008). What does it mean to be a "global citizen"? From early Greek times, the concept of citizenship expanded from "inhabitant of a city" to a democratic ideal of self-determination. It now includes global relationships, interdependence, and altruism.
  118. Frank Lewis. Discourses of Knowledge (2004). Many statements in the Writings are couched in terms of a particular discourse, or intellectual tradition, for their immediate audience. Understanding context can help evaluate whether any given statement is meant as factual truth or as metaphor.
  119. Bahman Nadimi. Do the Bahá'í Writings on Evolution Allow for Mutation of Species within Kingdoms but not across Kingdoms? (2004). This paper explores the possibility that Bahá'í writings on evolution allows for mutation of species within each of the kingdoms (such as vegetable or animal) but not across these kingdoms.
  120. Baharieh Rouhani Ma'ani. Effect of Philosophical and Linguistic Gender Biases on the Degradation of Women's Status in Religion, The (1997). Women’s rights have been undermined for centuries; philosophical and linguistic gender-related biases and their effect on the degradation of women’s status in religion; suggestions for eradicating the causes of inequality in order to hasten world unity.
  121. William S. Hatcher. Elements of a Bahá'í-Inspired Natural Theology (2008).
  122. James B. Thomas. Elements of Immortality: A Nexus of Proofs by 'Abdu'l-Bahá in Some Answered Questions (2009-05). This paper approaches the mystery of immortality in four steps that are based on objective reasoning by ‘Abdu’l-Bahá: the spirit of man; immortality of the spirit; proof with respect to progress after death; entrance into the Kingdom of God.
  123. Wolfgang A. Klebel. Emergence, Enchantment, Entanglement and Excellence of the Cosmos (2008). Science is gradually revealing Bahá'u'lláh's vision that the universe is God’s creation and every created thing in this world is leading to God -- as illustrated by developments in neuroscience, neurocardiology, and quantum physics.
  124. Encyclopaedia Iranica. Arjen Bolhuis, comp. Encyclopaedia Iranica: Selected articles related to Persian culture, religion, philosophy and history (1982-2023). Sorted, categorized collection of links to over 170 articles.
  125. Ross Woodman. End of the World: Whatever Happened?, The: Or Leftover Time to Kill (1991). If we contrast the eschatology of Bahá’u’lláh with that of Hegel and Nietzsche, we can locate and explore the spiritual origins of the planetary consciousness (the Divine Springtime) upon which the survival of humankind and the globe itself now depends.
  126. William S. Hatcher. Epilogue on Neo-Darwinian Theory (2008). Contains no mention of Bahá'í Faith.
  127. William S. Hatcher. Epistemological Implications of the Gradated Claims to Divine Authority in the Bahá'í Writings: Reflections on Infallibility (2007). There are different levels of infallibility, from the greater (the Manifestations who are "omniscient at will") to the lesser (like the Guardian, who has conferred freedom-from-error).
  128. Mikhail Sergeev. Epistemological Views of 'Abdu'l-Baha (2009-08-14). A comprehensive reconstruction of Abdu’l-Bahá's epistemological views that are scattered throughout many of his writings and utterances.
  129. Ian Kluge. Ernst Bloch's Philosophy of Hope and the Bahá'í Writings (2012). This Marxist thinker, like the Bahá'í perspective, adheres to an evolutionary worldview: reality is a teleological process in which all things strive to actualize their inherent potentials and complete themselves in their highest possible condition.
  130. Wolfgang A. Klebel. Essence of Man, The: Towards a Bahá'í Understanding of Human Nature and Psychology (2011). Commentary on a section from Bahá'u'lláh's Tablet to Mírzá Hádí, about "the essence of man." This paper attempts to provide an understanding of what is expressed in these Words and understand "Who is Man."
  131. Julio Savi. Eternal Quest for God: An Introduction to the Divine Philosophy of Abdu'l-Baha (1989). A philosophical theology based on the Bahá'í writings.
  132. William S. Hatcher. Eternal Quest For God, The, by Julio Savi: Review (1992).
  133. Robin Mihrshahi. Ether, Quantum Physics and the Bahá'í Writings (2002/2003). Analysis of ‘Abdu’l-Bahá's use of the term “ether”, correlated to His definition of this term as a medium not only for the propagation of electromagnetic radiation, but also for the communication of spiritual impulses to the physical world.
  134. Keven Brown, ed. Evolution and Bahá'í Belief: 'Abdu'l-Bahá's Response to Nineteenth-Century Darwinism (2001). Includes Eberhard von Kitzing's "Origin of Complex Order in Biology: `Abdu'l-Bahá's concept of the originality of species compared to concepts in modern biology."
  135. Tony Michel. "Evolution of Reality," by George Land: Commentary (1991).
  136. Rafie Mavaddat. Evolutionary Pathways in an Unfolding Universe (2009/2013). History of events that have transformed primordial matter into present-day complex systems and the emergence of life, consciousness, and societies. Includes many passing mentions of the Faith, esp. pages 155-156. (Offsite.)
  137. Chris Jones Kavelin. Examination of the Environmental Crisis (2001). With a specific focus on the balance between the instrumental and intrinsic value of nature from a Bahá'í perspective.
  138. The Báb. Keven Brown, trans. Excerpts from the Risáliy-i-Dhahabiyyih (2001). On effulgences, essence, and unity of existence.
  139. Theo A. Cope. Firm Cord of Servitude, The (2001). A call for a revisioning of mysticism's claims of "union with God" in light of the Bahá'í Teachings as well as Jungian psychology.
  140. Frank Lewis (published as Franklin Lewis). "First we speak of logical proofs": Discourse of knowledge in the Bahá'í writings (2001). Recovering the intellectual context of particular discourses in the Bahá'í writings can help to evaluate whether a given statement is meant to convey a propositional fact or a rhetorical truth.
  141. Ian Kluge. Freedom and the Bahá'í Writings (2018). Bahá'í philosophy is based on principles of reason and non-contradiction. It is coherent because its teachings are interdependent and mutually supportive. The Writings cover a spectrum of issues about freedom and the metaphysical basis of free will.
  142. Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
  143. Yeo Yew Hock. Future of Confucianism, The (2000). The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21st century.
  144. Moojan Momen. God of Bahá'u'lláh, The (2005). A close look at the view of God presented in the Writings of Bahá’u’lláh and analysis of the consequences of a number of His statements.
  145. Ian Kluge. Grand Narratives and the Bahá'í Writings (2017). Exploration of Bahá'í teachings, inspired by the Guardian's call to "analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science," and on the thought of Oswald Spengler, Arnold Toynbee and Pitirim Sorokin.
  146. Phyllis Ghim-Lian Chew. Great Tao, The (1991). On a philosophy of the ancient Chinese people, a Tao whose eternal spirit has seeped into the very heart of Chinese tradition, culture, and way of life for centuries; similarities with other religions and the Bahá'í Faith.
  147. Keven Brown. Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh (1997). History of alchemy, magic, and the hermetic arts, and their reflection in the later teachings of Bahá'u'lláh.
  148. Anjam Khursheed. Hindu Concept of God, The: Unity in Diversity (1997). The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Bahá'í beliefs to come together and further their common goal of uniting the world's religions.
  149. Moojan Momen. Hinduism and the Bahá'í Faith (1990). An attempt to explore the relationship between Hinduism and the Bahá'í Faith and to explain the Bahá'í Faith to those who are from a Hindu background.
  150. John William Draper. History of the Intellectual Development of Europe (1864). A selection of excerpts from the book. Contains no mention of the Bahá'í Faith, but is of interest partly because Abdu'l-Bahá referred to this book in Secret of Divine Civilization.
  151. Adrian John Davis. Human Intellect, The: A Bahá'í-Inspired Perspective (2001). A study of some of the analogies and differences between the Sufi concept of the "Perfect Man" and the Bahá'í notion of the Manifestation of God; theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, Haydar Amulí, et al.; the "Muhammadan Essence."
  152. William S. Hatcher. Human Nature and Human Society: A Bahá'í Viewpoint (1987). Introduction to the Bahá'í understanding of human beings and social structures.
  153. Michael L. Penn. Human Nature and Mental Health: A Bahá'í-Inspired Perspective (2015). Overview of one research-practitioner’s understanding of the nature of mind from the perspective of the Bahá’í teachings, and implications of this view for understanding mental health and mental illness.
  154. Harold Rosen. Human Nature and World Religion: Toward a Bahá'í-Inspired Philosophical Anthropology (2012). On how the major religions depict human nature, philosophical anthropology, the shared metaphysical concept of four levels of reality, and the nature of divine reality across religions.
  155. Alí-Akbar Furútan. Human Soul and its Immortality, The (1970). On the three kinds of spirit — human, animal, vegetable; 9 proofs for the existence of the soul; 13 proofs for the immortality of souls; miscellaneous matters relating to the human soul.
  156. Ali Murad Davudi. Riaz Masrour, trans, Vahid Rafati, comp. Human Station in the Bahá'í Faith: Selected Sections: Philosophy and Knowledge of the Divine (2013). A collection of talks by the Bahá’í teacher and philosopher Dr. A. M. Dávúdí on selected philosophical topics, including one on the subject of the non-political nature of the Bahá’í Faith and non-involvement in partisan politics.
  157. Wolfgang A. Klebel. I know Not How to Sing Thy Praise: Reflections on a Prayer of Bahá'u'llah (2012). Theology and the language of revelation vs. atheism and scientific discourse, and apophatic "not-knowing" vs. the impossibility of knowing god.
  158. Matthew Weinberg. Identity, Discourse, and Policy: Reconstructing the Public Sphere (2011). Through interchange, individuals and their communities define their identities and goals. Life has a fundamentally dialogical character. Giving consideration to the multiple dimensions of human experience leads to new, greater social meanings.
  159. Juan Cole. Ideology, Ethics, and Philosophical Discourse in Eighteenth-Century Iran (1989 Winter). Intellectual biography as a discipline assumes that the life and thought of an individual can shed light on an epoch. This paper examines 1700s Iran via the Shi'i scholar Mohammad Mehdi Niraq (d. 1794). No mention of the Bábí or Bahá'í Faiths.
  160. Universal House of Justice. Individual Rights and Freedoms (1988-12-29). An important and often-quoted letter about rights and freedom of expression in the Bahá'í community, as contrasted with those in American civil society.
  161. Ismael Velasco. Ineffability in Scripture: A Conversation with 6 Medieval Mystics (2006). On how the experience of six 13th- and 14th-century Christian mystics was shaped by their language, environment, and background; how that process illuminates Baha’i scripture; implications for the conduct and direction of Baha’i scholarship.
  162. Behrooz Sabet. Integrative Approach to Knowledge and Action: A Baha'i Perspective (2000). A conceptual base for the development of an integrative approach to the study of the Bahá'í Faith, based largely on the harmony of science and religion.
  163. Yeo Yew Hock. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An (1998). The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality.
  164. Jean-Marc Lepain. Peter Terry, trans. Introduction to the Lawh-i Haqqu'n-Nas, An (2007). Summary of the tablet Lawh-i Haqqu’n-Nas, Tablet of the "Right of the People," on the metaphorical character of this world.
  165. Annemarie Schimmel. Iqbál and the Bábí-Bahá'í Faith (1990). One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama.
  166. Todd Lawson. Islam and the Life of the Mind (2005-06-11). History of Islamic philosophy and how it connects to individual Muslims.
  167. Yifan Zhang. Jainism and the Bahá'í Faith: Non-Violence and Plurality Across Time and Space (2022 April-June). Comparison of similarities in Bahá'í and Jain teachings, especially in non-violence and plurality across time and space. Link to article (offsite).
  168. Todd Lawson. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
  169. Vargha Taefi. Just War from the Bahá'í Perspective (2006). A Bahá'í view is that the individual's will is subordinate to society's will. Comparison of this attitude with contemporary international political theory, and on justifying war as "humanitarian intervention."
  170. Filip Boicu. Karlberg's Notion of Consultation and Bahá'í Consultation (Ontological Truths, Knowledge and Ethics) (2022-05). Michael Karlberg proposes a "consultative epistemology" as central to the Bahá'í methodology for social change. The claim is that a new model for civilization building has been born, one that transcends previous limitations.
  171. Sohrab Kourosh. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology (2018). The Kitáb-i-Íqán resolves and removes eschatological barriers and establishes the fundamentals of a universal religion and a universal theology, that integrates and harmonizes other contending ideologies.
  172. Jack McLean. Knowledge of God, The: An Essay on Bahá'í Epistemology (1978 Spring). Knowledge of the divine is the beginning of all things. This can come through the investigative faculty, the path of reason, or through intuition and mysticism, the path of the heart.
  173. Udo Schaefer. La conception de l'homme de Bahá'u'lláh (1981).
  174. Boris Handal. La Cultura Hispano Árabe en Latino América (2004). The influence of the Hispano-Arab culture in Latin American history, from a linguistic point of view, and through the development of the humanities and sciences such as mathematics, astronomy, and medicine.
  175. Ian Kluge. Pierre Spierckel, trans. La Raison dans les Ecrits baha'is: Son importance, sa fonction, son usage (2013). French translation of "Reason and the Bahá'í Writings."
  176. Sim Tze Hong. Language of the Heart, The: Parallels between Chinese and Bahá'í Approaches to the Spiritual Self (1999). Parallels between Chinese and Confucian thought vs. Bahá'í teachings about the spiritual self, the nature of the heart, the pathway to perfection, the knowledge of oneself, and symbolism in language like "open heart" and "use heart."
  177. Roland Faber. Laozi: A Lost Prophet? (2018). On the Tao Te Ching, or Dao De Jing; the uniqueness of Toaism/Daoism; resonances with and differences from the Bahá’í universe; should Doaism be considered a genuine dispensation of a divine Manifestation.
  178. Vahid Rafati. Keven Brown, trans. Lawh-i-Hikmat: The Two Agents and the Two Patients (2002). Discussion of the two terms fa`ilayn (the active force / "the generating influence") and munfa`ilayn (its recipient / "such as receive its impact") in Islamic philosophy, and their later use in Shaykhi and Bahá'í texts.
  179. Wolfgang A. Klebel. Lawh-i-Hikmat, Bahá'u'lláh's Tablet of Wisdom: Towards a Progressive Bahá'í Theology (2006). The primary focus of Bahá'í studies must by on the Writings of the Faith, and the philosophical understanding and interpretation need to follow and be enlightened by the Revelation. We must look at modern philosophy critically in that light.
  180. Shoghi Effendi. Letter to Dr J. W. Freudenberg, Auckland, New Zealand (1946-06-07). Letter on behalf of Shoghi Effendi about philosophy, body, mind, soul, evolution, and about not taking many of 'Abdu'l-Bahá's statements as dogmatic finalities.
  181. Josephina Fallscheer. Richard Grosser, trans. Letter to Frau Alice Schwarz-Solivo of a Talk by Abdu'l-Baha (1933-04). On the 'freedom of will', inheritance and instinct.
  182. Josephina Fallscheer. Steven Phelps, ed. Letter to Mrs. A. Schwarz, Stuttgart (1910-01). Philosophic conversations of the Master with a French consular official. The nineteenth letter from Dr. Fallscheer to Schwarz.
  183. Universal House of Justice. Letters Written on Behalf of the Guardian (2007). Three questions: Letters Written on Behalf of Shoghi Effendi; Status of Research Department Memoranda; Bahá'í Writings Based in Fact? Includes clarification on the authenticity of 'Abdu'l-Bahá's published talks.
  184. Sheila Banani. Life and Times of August Forel, The (2005). A review of Forel's scientific accomplishments, philosophical/religious perplexities, and social concerns which led him to embrace the Bahá'i teachings as he understood them during the last decade of his life.
  185. John S. Hatcher. Life as Metaphor (1986). What is the moral rationale for physical reality? What is the proper relationship of human beings to physical reality? There are metaphorical reminders of our true nature and essential reality (e.g. the ageing process).
  186. Phyllis Ghim-Lian Chew. Life, Death and Immortality: The Taoist Religion in Singapore and the Bahá'í Faith (1997). Main features of Taoist practices in Singapore compared with Bahá'í which, at first glance, could not be more disparate; whether unity may be found behind the apparent dichotomy; spanning the gulf between these two distinct religions from different times.
  187. Abdu'l-Bahá. Light of the World: Selected Tablets of 'Abdu'l-Bahá (2021). Tablets of ‘Abdul-Bahá describing aspects of the life of Bahá’u’lláh including the tribulations He suffered, events in His homeland, the purpose and greatness of His Cause, and the nature and significance of His Covenant.
  188. Michael L. Penn. Light Was in the Darkness, The: Reflections on the Growth that Hides in the Pain of Suffering (2020-07). Existential stress and its relationship to individual growth and development, drawing on the rich spiritual and philosophical heritage of humanity.
  189. John S. Hatcher. List of Articles on BahaiTeachings.org (2021). List of online essays and articles by Dr. John Hatcher.
  190. William S. Hatcher. Logical Proof of the Existence of God, A (2003).
  191. Benjamin Olshin. Look at Harmony and Unity as Common Principles in the Confucian System and the Bahá'í Faith, A (2014). Confucianism and the Bahá'í Faith represent complex and multi-faceted systems of philosophy, practice, and belief that resonate strongly with each other. The goal of both is for human beings to live in a society characterized by harmony and ethics.
  192. Steven Phelps, comp. Loom of Reality: A Partial Inventory of the Works of the Central Figures of the Bahá'í Faith (2020/2023/2025). A website with thematic compilations of quotations from the Bahá’í Writings and beyond, and a catalog of almost 25,000 works attributed to the Báb, Bahá’u’lláh, or Abdu’l-Bahá.
  193. Iraj Ghanooni. Naeem Nabiliakbar, trans, Adib Masumian, trans. Love of Iran, A (2022). Philosophical reflections on how fundamentally our homeland shapes our reality, and how ‘Abdu’l-Bahá’s deep love of His own homeland of Iran went far beyond a particularistic sentiment of nationalism and was in fact one of "universal patriotism."
  194. William S. Hatcher. Love, Power, and Justice (1999). The pursuit and abuse of power are moral choices for which there is no moral justification.
  195. Zaid Lundberg. Macrocriticism: A Comparison of Nicolai Berdyaev and Shoghi Effendi (2012). Comparison of "the most widely read of the Russian religious philosophers" with the background and style of Shoghi Effendi's religious, ethical, and social writings.
  196. Udo Schaefer. Man: The Crown of Creation or Its Destroyer? (2001). When will deficient humans, no longer able to solve the existential problems of humanity, change for the better? The survival of mankind depends on a new ethic and a substantially new way of thinking.
  197. Roland Faber. Manifestation of God in the View of Process Theology, The (2019). On how God can be all-present in the world and at the same time be manifest in the form of human figures, such as Christ or the Hindu Avatars. The philosophy of Whitehead can translate the concept of Manifestation to a multireligious context.
  198. Peter Terry. Marian Crist Lippitt: Short Biographical Monograph (1999). Controversial both during her lifetime and after, Lippitt was a trained engineer who applied her rigorous intellect to the study of metaphysics and epistemology, and is best known for developing an education philosophy titled "The Science of Reality."
  199. Colin Leys. Marxism Yesterday and Today (1987). Marxist movements today and the prospects for change. No mention of the Bahá'í Faith.
  200. Anjam Khursheed. Medieval Islam: The Influence of Islam on Judaism and Christianity (1997). Prior to the Renaissance, Islam inspired revivals in the cultural traditions of Christianity and Judaism, indicating a harmony between the three religions. The reforms inspired by Islam were a prelude to the modern scientific revolution.
  201. Archie Bell. Meeting a Prophet (1915). Book chapter containing three interviews with 'Abdu'l-Bahá at the Sea of Galilee.
  202. Julio Savi. Methods and qualities of the seekers of Reality in Some Answered Questions in the light of Bahá'í Scriptures (2009). The criteria and qualities of the seekers of Reality. The senses, reason, and reliance on scriptural texts are inadequate means but can be usefully combined. It is only the bounty of the Holy Spirit which bestows enlightenment and certitude, however.
  203. Benjamin Olshin. Mikhail Sergeev, Theory of Religious Cycles: Tradition, Modernity and the Bahá'í Faith: Review (2015).
  204. Gerald Filson. Mind: "The Power of the Human Spirit" (2023-07). Correlating Bahá’í concepts of the mind with insights from philosophy; conceptual ways of knowing; implications of language for philosophy of mind; science and religion both shed light on the capacities and nature of the mind, including the spiritual.
  205. William S. Hatcher. Minimalism (2008).
  206. William S. Hatcher. Minimalism: A Bridge between Classical Philosophy and the Bahá'í Revelation (2004). An application of modern relational logic retroactively to problems in classical philosophy such as the existence and nature of God reveals answers which remarkably coincide with the answers found in the Bahá'í scriptures.
  207. Mahyad Zaerpoor Rahnamaie. Minimalism from a Bahá'í Perspective (2007). Minimalism accepts the objective reality outside human perception but may go beyond the reductionism of scientific objectivity. This is relevant to the Bahá’ís, as they favour a perspective in which reality is treated as a unified whole.
  208. John Walbridge. Miscellaneous philosophy topics (2002). Islamic vs. Bahá'í philosophy; Greek philosophers and the Jews; other topics of philosophy.
  209. John S. Hatcher. Mizán of Affect in Material v. Metaphysical Models of Human Consciousness, The (2023-07). Though Bahá'í teachings hold that the soul progresses after the body ceases to exist, the physical brain is essential to our development; emotional processing requires a healthy brain; the brain-as-transceiver model can help treat affective disorders.
  210. Shahbaz Fatheazam. Models and Idols: Towards a Philosophy of the Community of Mind (2005). It is the coexistence of action and learning that modifies community and its traditions, and this coexistence needs systematic study. Community building is a dynamic process amongst the Bahá’ís. The danger of Bacon's 'idols of the mind'.
  211. Benjamin Schewel. Modernity as an Age of Transition (2023-01-16). Modernity reconceptualized as a period of humanity’s collective adolescence; origins of the modern age of transition; ideological frustration; toward a new horizon of research and intellectual activity.
  212. Jena Khadem Khodadad. Mystery of Consciousness, The: Learning from Neuroscience and Insights from Bahá'í Sacred Writings (2019). On the neural basis of consciousness; the concepts of mind and soul as presented in the Bahá’í writings; whether consciousness may continue after the death of the brain; and if explanations lie in quantum mechanics.
  213. James B. Thomas. Mystery of Divinity, The: A Comparison of Traditional Views of Divinity to Those in Some Answered Questions (2011). A new paradigm of spiritual evolution, and a possible platform for philosophical dissertation regarding religious influence on secular matters in the modern world.
  214. Fargang Jahanpour. Mysticism East and West (2007). The meaning and nature of mysticism and some of the leading ideas in Hindu, Buddhist, Jewish, Christian, and Bahá'í mysticism, exploring some of their similarities and differences.
  215. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi. Nature of God, The: Some Extracts from the Bahá'í Writings (1992). Brief compilation on nature of God.
  216. John S. Hatcher. Nature of Human Nature, The (2017). "From the Editor's Desk": Introduction to this issue's two articles: Ian Kluge's on human nature and Patricia McIlvride’s on mental disorders and depression, stigma, and the soul.
  217. Theo A. Cope. Neo-platonic Framework for Bahá'í philosophy (1997). Some thoughts on the history and thought of Neoplatonism and its relation to Bahá'í philosophy. Concludes with a review of another essay on Neoplatonism.
  218. Mark A. Foster. Neo-Platonism: Framework for a Bahá'í Ontology (1995). Ways to approach the language of philosophical symbolism in the Bahá'í teachings.
  219. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 1 (2010). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 1.
  220. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 2 (2011). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 2.
  221. Ian Kluge. New Atheism, The: A Bahá'í Perspective (2009/2012). Logically and philosophically speaking, the works of the "new atheists" are deeply flawed and are often in disagreement with the Bahá’í Writings – though on a number of issues there are points of agreement.
  222. Udo Schaefer. New morality, The: An outline (1995). Proposal that Bahá'u'lláh's ethical teachings rest on metaphysical premises about God and humankind, specifically the teleological and the deontological.
  223. Julio Savi. "Newly born babe of that Day", The: Mysticism in the Age of the Maturity of Humankind (2006). The dynamic historical processes impacting mysticism. As the Bahá'í Revelation is the revelation of the maturity of humankind, it is free from certain flaws that in the past implied an early development of certain spiritually unacceptable behaviors.
  224. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (2016). First version, missing footnotes. See update.
  225. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (reprint, with footnotes) (2017). Bahá'í Writings and Nietzsche’s philosophy share a surprising number of features in common that allow us to re-vision Nietzsche from a new perspective. Both analyze reality in Aristotelian terms: actuality/potential; essence/attribute, matter/form, etc.
  226. Ian Kluge. Pierre Spierckel, trans. Nietzsche et les écrits bahá'ís: Une première approche (2017). Translation of "Nietzsche and the Bahá'í Writings: A First Look."
  227. Bani Dugal. Morten Bergsmo, ed, Kishan Manocha, ed. Non-Governmental Perspective on the Relative Effectiveness of Multilateral and Bilateral Measures to Combat Hate Speech, A: An Analysis of Tools Deployed in Response to Religious Hate Speech in Iran (2023-07). International Human Rights framework; Iran's obligations under international law; history of Bahá'í persecution; connections between media, propaganda, and violence; reactions and responses to hate speech from the United Nations and the global community.
  228. Novin Doostdar. Obituary: Alimurad Davudi (1922-1979) (1999). Davudi was Professor of Philosophy at Tehran University, and long-time secretary of the Iranian Bahá'í National Spiritual Assembly; he was abducted by government agents, and assumed to have been murdered shortly after the Islamic Revolution.
  229. Howard Colby Ives. Ocean of His Utterances, The (1963/1977). Unpublished study course in the Revelation of Bahá'u'lláh using the books of Bahá'u'lláh, Abdu'l‑Baha, and Shoghi Effendi, compiled and with commentary by Ives. Not yet formatted.
  230. Farjam Majd. On Existence and Qualities of the Human Soul (2015). On the existence, nature, and necessity of a human soul vs. the souls of animals. Is the concept of a soul needed to explain something, such as continuation of life after physical death?
  231. Arash Abizadeh. "On Human Origins: A Bahá'í Perspective," by Craig Loehle: Commentary (1990).
  232. Keven Brown. "On Human Origins: A Bahá'í Perspective," by Craig Loehle: Response to Commentary (1994).
  233. Universal House of Justice. One Common Faith (2005). Review of relevant passages from both the writings of Bahá'u'lláh and the scriptures of other faiths against the background of contemporary crises.
  234. Peter Terry. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics" (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion.
  235. Roger Coe. Organic Order, An: An Approach to the Philosophy of Baha'u'llah through the Writings of Shoghi Effendi (1993). The structure of the Administrative Order as outlined by the writings of the Guardian, and the principles of the Anisa model of education. Available also as an audiobook.
  236. Alain Locke. Orientation of Hope and Lessons in World Crisis, The (1936/1945). Two essays meditating on the relevance of Bahá'í principles to the period preceding and during the Second World War.
  237. Keven Brown. Origin of the Bahá'í Principle of the Harmony between Science and Religion, The (2001-08). On the origin of the principle of scientific/religious harmony in Islamic and Bahá’í Writings, and discussion of a letter by Abdu'l-Bahá on the topic.
  238. Farjam Majd. Origins of Creation (2014). Some classical proofs of the existence of God; the meaning of proof, types of proof, and conditions of the existence of a proof; and contemporary reasons why some people believe God is not needed to explain the universe.
  239. Babak Rod Khadem. Origins of the Bahá'í Concept of Unity and Causality: A Brief Survey of Greek, Neoplatonic, and Islamic Underpinnings (2006). The Bahá’í conception of unity has historical and intellectual precedents. On the history of this concept (and the concept of causality) as it developed in ancient Greek thought, Neoplatonism, and, subsequently, in Islamic philosophy and mysticism.
  240. Dana Paxson. Out of Plato's Cave: A Dream Journey of Science, Philosophy, and Spirit, Featuring Crashes of Memoir, Dashes of Song and Rhyme, Florid Stagings of Drama, Wise Birds, Hungry Beasts, and a Garnish of Rebellious Footnotery (2017). Book-length essay on the consistency of science and religion, treated as a work of fiction about the journey of the main character Will, who is accompanied by the mysterious Jeddin and other strange beings; includes many selections from the Writings.
  241. Michael Karlberg. Paradox of Protest in a Culture of Contest, The (2003-07). In our culture, political and legal institutions are structured as contests and reform is characterized as protest. This leads to injustice and unsustainability. Bahá'í models of elections and decision-making offer a practical alternative.
  242. Hoda Mahmoudi. Permanence of Change, The: Contemporary Sociological and Bahá'í Perspectives (2008). Sociohistorical changes of the Axial Age and the Renaissance, sociological views on modernity and its contemporary challenges, and key features of modernity as identified in the Bahá’í writings as "the universal awakening of historical consciousness."
  243. Richard N. Frye. Persia (1968). Excerpt from a book on the history of Iran. Includes mention of Bahá'í schools in the early twentieth century.
  244. Eamonn Moane. Perspectives on the Inseparable Twin Duties Prescribed in the Kitáb-i-Aqdas (2003). Religions differ in the balance of faith versus good works, the grace of God versus human strivings, and the scheme of salvation. To Bahá'ís, recognizing the Prophet and obedience to his laws are equal duties. For salvation, faith surpasses deeds.
  245. Dan Wheatley. Philosophical and Religious Contributions to the Emergence of Human Rights: The Bahá'í Perspective (2012-12). While some forms of religious extremism are contemptuous of human rights, and human rights are sometimes considered a contemporary secular religion, Bahá'ís believe that religious faith and human rights are more synergistic.
  246. Lawrence D. Staudt. Philosophical Basis for the Centre for Renewable Energy at Dundalk Institute of Technology, A (2003). Nature of the physical world, the principle of sustainability, the present energy situation, options for Ireland, a vision for the use of renewable energy in Ireland, and the role of the Centre for Renewable Energy at Dundalk Institute of Tech (CREDIT).
  247. Daniel C. Jordan. Philosophical Basis of the ANISA Model, The (1974). Talk given at Green Acre Bahá'í School on ANISA, a science-based approach for curriculum development that integrates with new discoveries in human-related sciences. Includes stories of Jordan's spiritual teacher Charlotte Gillan.
  248. Abdu'l-Bahá. Arjen Bolhuis, comp. Philosophical Statements by 'Abdu'l-Bahá in Some Answered Questions (2019-12-08). Quotations extracted from Ian Kluge's article "Some Answered Questions: A Philosophical Perspective" (2009), using the 2014 revised edition of "Some Answered Questions".
  249. Peter Terry. Philosophy: Material and Spiritual (2005/2024). Compilation and commentary on matters relating to material and divine philosophy, and definitions of terms.
  250. Boris Handal. Philosophy of Bahá'í Education, The (2007). On a philosophy of education encompassing the individual and the society, the state of education and the child in the 19th century in the light of those principles, and a review of Bahá'í-inspired enterprises to implement those ideals around the world.
  251. William S. Hatcher. Philosophy of Spirituality, The: A Bahá'í Viewpoint (1996). Views of human nature and the concept of spirituality; the Bahá'í concept of spirituality; the crucial role of philosophy in the process of human spiritual growth and development.
  252. Ian Kluge. Philosophy Special Interest Group Sessions at the 38th Annual ABS Conference, 2014: Conference Report (2014). Summary of four presentations: K. Naimi's "Thinking Sociologically About Independent Investigation," I. Kluge's "Insufficiencies of Secular Humanism," M. Sergeev's "Bahá’í Faith and Modernity," and J. Howden's "Unconscious Civilization."
  253. John Huddleston. Phoenix and the Ashes: The Bahá'í Faith and the Modern Apocalypse, by Geoffrey Nash: Review (1988). 19th-century optimism, disillusionment with contemporary society, philosophy of history, political theory, Arthur Koestler and Aldous Huxley, and the future of humanity. Includes review of Jon Winokur's The Portable Curmudgeon, by Robert Ballenger.
  254. Myron Henry Phelps. Pilgrim Notes (1917). Notes taken by Phelps during his second visit to Acca, 1917, from the words of Abdul-Baha.
  255. Ernesto Fernandez. Platón, Leonardo y el sistema del Monte Carmelo (2012). The symbolic systems of Plato and Leonardo da Vinci, and their modern architectural representation in the Shrine of the Bab and the slopes of Mount Carmel. Includes English essay "Leonardo and his Vitruvian Man."
  256. Ron Price. Poetry About Philosophy: Section VIII: Poetry: Pioneering Over Four Epochs: Section VIII Poetry (2005). The poetry in this section is concerned with various aspects of philosophy in the western tradition and Bahá'í philosophy in particular. The concept of the manifestation of God is pivotal to Bahá'í philosophy and to this poetry.
  257. Jack McLean. Possibilities of Existential Theism for Bahá'í Theology, The (1997). The perspective of existential theology can benefit Bahá'í studies of religion, as applied to issues such as scholarship, spiritual transformation, and sacred history.
  258. Ian Kluge. Postmodernism and the Bahá'í Writings (2008). Whilst the Bahá'í Writings and postmodernism share a variety of ideas at a superficial level, on fundamental issues of ontology, epistemology, philosophical anthropology (theory of man), ethics and cultural theory, they are incompatible.
  259. Moojan Momen. Power and the Bahá'í community (2018). While Bahá'í social teachings may have sounded new and exciting a century ago, that is no longer the case today. The problem the world faces is not in the principles that would lead to a better society, but in their application.
  260. Filip Boicu. Principle of the Oneness of Humankind, The: Strong Foundationalism, Non-Adversarialism, and the Imperatives of Our Time (2022). Some of the ways in which the concept of globalization has been framed in the recent past; the vision of Shoghi Effendi; The Seven Valleys and social change; moral codes and ethical living; the oneness of humankind and non-adversarialism.
  261. Juan Cole. Problems of Chronology in Baha'u'llah's Tablet of Wisdom (1979 Spring). On the biographical section of the Lawh-i-Hikmat and its background in Islamic models.
  262. Ian Kluge. Process Philosophy and the Bahá'í Writings: An Initial Exploration (2004). An examination of the Bahá'í Writings in relationship to modern process philosophy (e.g. Whitehead, Hartshorne, Cobb, and de Chardin), and some of the issues related to the formulation a unique Bahá'í version of process thought; some relevant topics.
  263. Ian Kluge. Procrustes' Bed: The Insufficiency of Secular Humanism (2015). Secular humanism’s inability to accommodate the universal presence of religion in human nature undermines its claim to be a viable world-view for mankind and diminishes its internal coherence.
  264. Jack McLean. Prolegomena to a Bahá'í Theology (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology.
  265. Ismael Velasco. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies (2004). On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith.
  266. Jack McLean. Promises to Keep: Thoughts on an Emerging Bahá'í Theology (1995/2007). A nascent Bahá'í systemic theology must have certain parameters, including spirituality, the prophetic tradition, and the "truth claims" neglected by the academic study of religion.
  267. Susan Maneck. Prophets of Mahabad, and Nature of Creation: The Two Questions of Manakji Limji Hataria (2011). Discussion of Baha’u’llah’s letters to Manakji Hataria as found in the Tabernacle of Unity, compiled from an email discussion group archive; the context of the questions and their answers against the background of Ishraqi philosophy.
  268. Jack McLean. Propositions on a More Comprehensive Theology (1995). Implications of theology for science and creativity, religious language, proclamation, apologetics, the existential dimension, the relativity of religious truth, and scholarship. Theology must be a careful science.
  269. Hossain Danesh. Psychology of Spirituality, The: From Divided Self to Integrated Self (2000). Explores what is the nature of human reality, the purpose of human life, transcendence, and whether we have free will, using case histories, in-depth analysis, and practical examples. First 3 chapters only.
  270. Shirin Sabri. Purpose of Poetry, The (1988). Justifications for the work of contemporary artists; now is the time for Bahá’ís to work towards the flowering of civilization, using art as a unifying force to create links of understanding; poetry provides a means of approaching spiritual reality.
  271. Peter Terry. Purposes and Objectives of Bahá'í Scholarship, The: Compilation and commentary (2009). Three essays on objectives of Bahá'í Scholarship, attaining to the knowledge of God, and the study of philosophy.
  272. Anna Kunz. Questions about Science and Religion: Interviews with Abdul Baha at Tiberias and Haifa (1922-09). Questions asked of Abdu'l-Bahá by two Christians visiting Haifa in 1921.
  273. Orcella Rexford. Radiant Acquiescence (1937-09). "Radiant acquiescence" (ridá') means not only to give up your will to the Divine Will, but to do so joyfully and with radiance, knowing it is the best way in the end.
  274. K. P. Mohanan. Rationality in Academic Disciplines (2001). For an academic community to construct knowledge through teamwork, its members must have a shared language with the same pairings of concepts and words, and they must have shared epistemic values by which to "dialogue" and base collective decisions.
  275. Bijan Ma'sumian. Realms of Divine Existence as described in the Tablet of All Food (1994 Summer). Bahá'í theoretical theology in the Lawh-i-Qullu'Ta'am.
  276. Ian Kluge. Reason and the Bahá'í Writings (2013). The Bahá'í Faith has much to say on the importance of reason, logic, and a "rational God," but the mind alone is not sufficient to attain transrational understanding. This paper examines the uses and limitations of reason in light of cultural differences.
  277. Ian Kluge. Reason and the Bahá'í Writings: The Use and Misuse of Logic and Persuasion (2001-09-02). How to study the Bahá'í Writings through the use of logic.
  278. Cetin Onder. Recognition and Identity: The case of the Baha'i Faith (2002 spring). Bahá'í Faith seen in a Hegelian model.
  279. Keven Brown. Reflection on the Theory of Alchemy as Explained in the Bahá'í Writings, A (2002/2012). Bahá'u'lláh and ‘Abdu’l-Bahá referred to the 'hidden craft' of alchemy as part of divine philosophy, but which would only be used wisely and properly appreciated after the attainment of human maturity; some Bábí and Bahá'í references to alchemy.
  280. Mikhail Sergeev. Reflections on the Epistemological Views of 'Abdu'l-Bahá (2012). Abdu’l-Bahá explored four sources of knowledge—sensory perception, reason, intuition, and tradition—to examine the importance of scripture, limitations of human knowledge, distinctions between objective and subjective knowledge, and between human/divine.
  281. David Russell Garcia. Kees Poolman, trans. Reis naar het Hart van de Qur'án: Het Heilige Boek van de islam voor hen die nadenken (door een niet-moslim) (2022). Een overzicht van de Koran en zijn thema's: islam versus het christendom; wetten, geestelijke en sociale principes; heilige oorlog en vechten; redenen achter de reputatie van de islam als een oorlogsreligie; apocalypse.
  282. Moojan Momen. Relativism: A Basis For Bahá'í Metaphysics (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
  283. Ian Kluge. Relativism and the Bahá'í Writings (2008). A strident rejection of the philosophical concept of relativism as being incompatible with a Bahá’í perspective, and a critique of Momen's 'Relativism' article on that basis. 
  284. Anjam Khursheed. Religion in the Modem World (2001). On aspects of the Western secular rebellion against theocracy and the rise of free enquiry and freedom of conscience through the lens of the European Reformation and Galileo’s conflict with the Papacy; religion's role in strengthening family unity.
  285. Wendy M. Heller. Religious Foundations of Civil Society, The (2000). A Bahá'í perspective on the loss of a transcendent ethical basis as a central problem of modern social theory; religion is the source of society’s moral foundations and its organizing principles of order, law, and governance.
  286. Shoghi Effendi, Universal House of Justice. Research Department of the Universal House of Justice, comp. Reproduction and other Biological Subjects (2000). Embryology; reproduction; biology; genetic engineering
  287. Robert Stockman. Revelation, Interpretation, and Elucidation in the Baha'i Writings (1997). The complexities of the Bahá'í concepts of revelation, interpretation, infallibility, and elucidation
  288. Jack McLean, ed. Revisioning the Sacred: New Perspectives on a Bahá'í Theology (1997). Essays on religious unity, interreligious dialogue, apophatic and liberation theologies, the spiritual foundations of science, the hermetic tradition, and existential theism.
  289. Susan Maneck. Revisioning the Sacred: New Perspectives on a Bahá'í Theology, by Jack McLean: Review (1999).
  290. David Piff. Revisioning the Sacred: New Perspectives on a Bahá'í Theology, ed. Jack Mclean: Review (1999).
  291. Stephen Ramo. Rizal, Revelation and Revolution: Rizal's Letter to the Women of Malolos and Baha'u'llah's letter to Nabil Akbar Lawh-i-Hikmat (Tablet of Wisdom) (2011). Comparison of letter by Philippine national hero José Rizal to the women of Malolos with Bahá'u'lláh's "Tablet of Wisdom" to Nabil.
  292. Universal House of Justice. Sabaeans and African-based Religions in the Americas, The (2012). Overview by the Research Department about the religion of the Sabaeans [aka Sabeans], and some indigenous practices in the southern Americas such as Yoruba, Santeria, and Brazilian Candomble.
  293. Jonah Winters. Saying Nothing about No-Thing: Apophatic Theology in the Classical World (1994). The apophatic (negative) theology of the Neoplatonism of Plotinus and some pre-Pseudo-Dionysius eastern Christian thinkers.
  294. Anjam Khursheed. Science and Religion in Chinese Culture (2000). Religion lies at the root of philosophy and civilization during the Tang (618-907) and Sung (960-1279) dynasties. Cultural achievements during these periods were influenced by Buddhism, Confucianism, and Taoism, but modern sciences did not develop.
  295. Universal House of Justice. Science and Sacred Scriptures (2016-02-21). On scientific findings vs. personal interpretation of the Sacred Writings, and a paragraph regarding evolution in the 2014 foreword of Some Answered Questions.
  296. William S. Hatcher. Scientific Proof of the Existence of God, A (1993). Whenever scientists encounter a phenomenon that exhibits an evolution towards order, but without any observable reason for such movement, they suspect the cause to be an unseen force. Evolution presents a persistent movement from disorder towards order.
  297. Arash Abizadeh, Ross Woodman, William S. Hatcher. "Scientific Proof of the Existence of God," by William S. Hatcher: Commentaries and Responses (1997).
  298. Gordon Dicks, Philip Belove, William S. Hatcher. "Scientific Proof of the Existence of God," by William S. Hatcher: Commentaries and Responses (1994).
  299. Pritam Singh. Scriptures of Different Faiths, The (1942). Overview of Hindu, Buddhist, Zoroastrian, Christian, and Islamic scriptures, emphasizing their teachings and significance across diverse religious traditions.
  300. Abdu'l-Bahá. Marzieh Gail, trans. Secret of Divine Civilization (1957). Originally issued anonymously in 1875, this was ʻAbdu'l-Bahá's program for the developmental reform of society within an Iranian context.
  301. Fariba Moghadam. Secret of Divine Civilization, The (2021-05). Overview of the history Abdu'l-Bahá's treatise, and its themes presented through a compilation of quotations. Prepared for the Wilmette Institute.
  302. Ahmad Aniss. Seed of Creation: A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation (1998). A philosophical approach towards the status of Universal House of Justice in respect to Bahá'í concept of creation.
  303. Abdu'l-Bahá. Khazeh Fananapazir, trans. Selections from the Writings of His Holiness 'Abdu'l-Bahá' (2002). Provisional translations of three selections from the Writings of 'Abdu'l-Bahá'.
  304. Jack McLean. Shoghi Effendi and Social Justice (2007-03). The term "social justice” has been used by many engaged groups as a rhetorical tool to obtain more equitable transformations of the social order. To the Guardian and the later Bahá'í Administration, it is a Divine justice at heart.
  305. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice. Research Department of the Universal House of Justice, comp. Socrates (n.d.).
  306. Universal House of Justice. Socrates in History and the Bahá'í Writings (1995-10-22). Historical facts known about Socrates, some of the difficulties inherent in endeavouring to unravel the historical Socrates, and quotations from the Bahá'í Writings.
  307. Bret Breneman. Socrates'/Plato's Use of Rhetoric: A Bahá'í Perspective (1991). Classical rhetoric continues to increase our understanding of human utterance and expression; the figure of Socrates in Plato’s dialogues models a rhetorical mutuality, a 'pedagogical' rhetoric which demonstrates how refined speech is morally nurturing.
  308. Marco Oliveira. Some Answered Questions: An Introduction to Bahá'í Teachings (2020). Background of this book and Laura Clifford Barney, and overview of its themes.
  309. Warwick Bahá'í Bookshop. Soul, Life of the: Warwick Leaflets (1990).
  310. Henry Corbin. Nancy Pearson, trans. Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran (1977). An analysis of interrelated themes in Iranian religion, including the angelology of Mazdaism and Islamic Shi'ite concepts of spirit-body identity. Includes descriptions of cosmologies in Zoroastrian, Shi'i Islamic and Shaykhi philosophies.
  311. Anjam Khursheed. Spiritual Foundations of Science, The (1996). In contrast to modern western accounts of science, which reduce it to methods of logic and experiment, the Bahá'í reference point is the spiritual nature of man. The experience of some outstanding scientists of the past supports the Bahá'í view.
  312. Jack McLean. Spiritual Self in Bahá'í Studies, The (2003). Being philosophically informed is particularly important for Bahá'ís who are in dialogue with persons concerned with ethical, epistemological, theological and metaphysical issues. This paper introduces the topic for discussion among Bahá'í academics.
  313. Ali Kuli Khan. Terry Nelson Randolph, ed. Spontaneous Talks by Dr. Khan, at His Sunday Morning Classes, Answering Some of His 95 Questions (2013-04). Proofs of the Bahá'í Faith, written by a prominent translator and companion of Abdu'l-Bahá. Includes short biography of Khan regarding the history of this document, with photographs.
  314. Anil Sarwal. Sri Aurobindo Movement and the Bahá'í Faith (2001). Summary historical connections between the two communities.
  315. Howard Buchbinder. Strategies and Processes of Social Change (1987). The theoretical and analytic context within which Marxists approach issues of social change; Marxists believe in the notion of praxis, i.e. the linkage of social theory and social action/practice.
  316. Vahid Behmardi, William F. McCants. Stylistic Analysis of the Báb's Writings, A: Abridged Translation of Vahid Behmardi's Muqaddamih-yi dar bárih-yi sabk va siyáq-i áthár-i mubárakih-yi ḥaḍrat-i rabb a`lá (2007). English translation by McCants of Behmardi's Persian article "Stylistic Analysis of the Báb’s Writings".
  317. Mark A. Foster. Suggestions for Bahá'í Hermeneutics (1999). Four essays: "Non-Overlapping Magisteria [science, religion, and Stephen Jay Gould]," "Infallibility: Sinlessness and Prophetic Ecology," "The Case of Some Answered Questions [pedagogy and evolution]," and "The Gospel According to Nabíl."
  318. Daniel C. Jordan. Summary Statement of the ANISA Model (1974). ANISA is a comprehensive educational system defined by specifications which insure its replicability, evaluation, and refinement. Its objectives are the actualization of human potential and explanations of how to achieve them.
  319. Michael McCarron. Symbolic Cosmology in the Sufi and Bahá'í traditions (1997). Introduction to some meanings of the various realms of God.
  320. Abdu'l-Bahá. Keven Brown, trans. Tablet of 'Abdu'l-Bahá Explaining Three Verses in the Lawh-i-Hikmat, A (2005). Insights into three statements by Bahá'u'lláh on pre-existence, creation, and nature as the essence of God.
  321. Jean-Marc Lepain. Peter Terry, trans. Tablet of All Food, The: The Hierarchy of the Spiritual Worlds and the Metaphoric Nature of Physical Reality (2010-04). Terminology employed by Bahá'u'lláh to describe the hierarchy of the spiritual worlds: Háhút, Láhút, Jabarút and Malakút.
  322. Bahá'u'lláh. Joshua Hall, trans. Tablet of the Manifestation, The (Lawh-i-Zuhur) (2023-01-02). Tablet on the metaphysical reality of the Manifestations of God, and their divine station as cosmic, "supernatural" entities.
  323. Moojan Momen. Tablet of the Uncompounded Reality: Introduction (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy.
  324. Bahá'u'lláh. Moojan Momen, trans. Tablet of the Uncompounded Reality: Translation (2010).
  325. Abdu'l-Bahá. Anonymous, trans. Tablet of the Universe (Lawh-i-Aflákiyyih) (1997). A theological description of reality, with reference to Ptolemy and Al-Farabi.
  326. Juan Cole. Tablet of Wisdom (Lawh-i-hikmat) (1995).
  327. Jonah Winters. Tablet of Wisdom (Lawh-i-Hikmat): Tablet study outline (1999).
  328. Abdu'l-Bahá. Bahá'í World Centre, trans. Tablet of Wisdom Questions and Answers (1995). Authorized translation of unpublished Tablet of 'Abdu'l-Bahá to Ethel Rosenberg in 1906 in reply to her questions about historical statements in the Lawh-i-Hikmat.
  329. Abdu'l-Bahá. William F. McCants, trans, Steven Phelps, trans. Tablet on the Inmost Heart (2001). On the four balances (scales) with which people weigh reality, significance, and the divine questions: the balance of the senses, the balance of reason, the balance of tradition, and the balance of inspiration; the divine balance is the inmost heart.
  330. Bahá'u'lláh. Keven Brown, trans. Tablet on the Right of the People (Lawh-i haqq al-nas) (2016). On some situations relating to a person’s private rights, in this case theft and debt, with a larger meditation on the spiritual rights a person earns through righteous deeds, and God’s promise to reward good deeds and punish the wrong.
  331. Bahá'u'lláh. Joshua Hall, trans. Tablet on the Simple Reality, The (Lawḥ-i-Basíṭu'l-Ḥaqíqih) (2023-01-01). Bahá’u’lláh’s Tablet of the Simple Reality examines Mullá Ṣadrá's dictum "The Simple Reality is all things," providing a nuanced, non-pantheistic interpretation.
  332. Abdu'l-Bahá. Keven Brown, trans, Mehdi Wolf, ed. Tablet on the Struggle for Survival (Lawh-i-Tanázu'-i Baqá) (1984). This Tablet illuminates a very important aspect of 'Abdu'l-Bahá's response to Darwinism, which is His teaching that "struggle for survival," far from being innate to human nature, is really an erroneous notion, or at least a notion characterizing human
  333. Abdu'l-Bahá. Bahá'í World Centre, trans. Tablet on the Unity of Existence (Sharh Wahdat al-Wujúd) (2001).
  334. Abdu'l-Bahá. Shoghi Effendi, trans. Tablet to Auguste Forel (1976). A letter of ʻAbdu'l-Bahá, in reply to questions asked by the Swiss scientist Auguste-Henri Forel, dated 21 September 1921.
  335. Bahá'u'lláh. Juan Cole, trans. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
  336. Todd Lawson. Tafsir and the Meaning of the Qur'an: The Crucifixion in Muslim Thought (2010-10-23). Using Qur'án 4:156-7 as an example, classical tafsīr, “scholastic" exegesis, has not always taken account of the way all Muslims understand the Quranic text. Other understandings may be found in poetry, philosophy, mysticism and even historical writing.
  337. Vahid Houston Ranjbar (published as Vahid Ranjbar). The Quantum State Function, Platonic Forms, and the Ethereal Substance: Reflections on the Potential of Philosophy to Contribute to the Harmony of Science and Religion (2023-01). Science and philosophy correlate to concepts from the knowledge system of religion; the ethereal substance described by Abdu’l-Bahá belongs to Plato’s idealized realm and resonates with the modern understanding of a quantum field.
  338. Horace Holley. The Writings of Bahá'u'lláh (1922-08). On the creative nature of literature; the writings of Shakespeare; Bahá'u'lláh as author; the influence of the Divine shines through the writings of Bahá'u'lláh.
  339. Jack McLean. Theological Ethics in a Bahá'í Perspective (1996-09). The Bahá'í writings are a rich source of moral precepts, with a large corpus of ethical statements in the form of laws, directives, exhortations, injunctions, and axioms of moral theology. What would Bahá'í divine ethics look like?
  340. Oliver Scharbrodt. Theological Responses to Modernity in the Nineteenth-century Middle East (2002). With their theologies, Bahá'u'lláh and Muhammad 'Abduh both responded to the challenge of modernity and sought change, but while 'Abduh remained on the grounds of the Islamic tradition, Bahá'u'lláh founded a new religion.
  341. Wolfgang A. Klebel. "These Four States Conferred Upon Thee": Tetrarchic Thinking in Philosophy, Theology, Psychology (2013). We follow Bahá’u’lláh’s new principles and forget old patterns of thought in order to find peace, not only in the world, but also in our hearts. One new paradigm includes four-fold relationships, like Firstness/Lastness vs. Inwardness/Outwardness.
  342. Mikhail Sergeev. Theses on Modernity and the Bahá'í Faith (2015). On how new religious movements respond to modernity; cycles of religion; project of modernity; culture vs. civilization; the Bahá'í extension of modernity; Bahá'í departure from modernity; separation of religion and state.
  343. Viva Rodwell. Three Ages of Man, The: Are They Integrated? (1996). Childhood, adulthood, old age, and family integration in contemporary culture.
  344. Guy Sinclair. Three Stages of Divine Revelation, The (2002). Shoghi Effendi states that the Kitáb-i-Iqán "adumbrates and distinguishes between the three stages of Divine Revelation"; some Sufi doctrines help understand the significance of Bahá'u'lláh’s three stages.
  345. Julio Savi. Towards a Definition of Bahá'í Theology and Mystical Philosophy (2003). Bahá'í theology is not metaphysical hair-splitting but is a "divine philosophy" all Bahá'ís are invited to study, to achieve inner knowledge, spiritual progress, and an enhanced capacity for loving.
  346. Adib Masumian, trans. Translation List: Provisional Translations of Baháʼí Literature (2009-2023). Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging.
  347. Wolfgang A. Klebel. True of Thyself: The Mystical Writings of Bahá'u'lláh and Ken Wilber's System of Integral Philosophy (2005). A comparison of Wilber's integration of the tradition of liberalism with a genuine spirituality and Bahá'u'lláh’s progressive Revelation, with an attempt to formulate some principles of an integral and progressive theology.
  348. Jack McLean. Under the Divine Lote Tree: Essays and Reflections (1999). 85 literary and theological existential essays on topics such as poetry, scripture, philosophy, spirituality, love, detachment, mysticism, joy, death, and theology.
  349. Suresh Sahadevan. Understanding the Human Condition: Secular and Spiritual Perspectives (2001). Both materialist and religious paradigms are important for happiness and for informing our decisions about how to live fruitful lives. Religion must work for the betterment of the world by applying spiritual concepts to solve contemporary problems.
  350. Ron House. Unhealthy Science, Religion, and Humanities: The Deep Connection and What Bahá'u'lláh Had to Say About It (2000-10-01). How the "calamity" mentioned by Bahá'u'lláh manifests in errors in the scientific method; fundamentalism and unbelief; the philosophy of Descartes, Hume, and Kuhn; and the Big Bang.
  351. Wolfgang A. Klebel. Unity and Progressive Revelation: Comparing Bahá'í Principles with the Basic Concepts of Teilhard de Chardin (2004). An attempt to correlate specific Bahá'í teachings with the corresponding concepts of Teilhard de Chardin, allowing us to compare the Faith with the 'progressive movements of today' and promote the study of the Bahá'í teachings more deeply.
  352. John S. Hatcher. Unveiling the Huri of Love (2005). Three versions of this paper: Powerpoint presentation, audio file, and published article.
  353. Steven Phelps. Verge of the New, The: A Series of Talks (2017-09-18). Introducing a way of looking at the past and future of religion in the context of the scientific revolution and the Enlightenment. Includes compilation of Writings on spiritual dislocation, science, language, spiritual evolution, nature, and revelation.
  354. David Russell Garcia. Voyage to the Heart of the Koran: The Holy Book of Islám for Thinking Minds (By a Non-Muslim) (2003-10). A lengthy overview of the Qur'án and its themes for a Bahá'í audience; holy war and fighting; reasons behind Islám's reputation as a war-like religion; theology of Islám vs. Christianity; laws and admonitions; spiritual and social principles; apocalypse.
  355. Stanwood Cobb. What Is God? (1955). Poetic meditations on the nature of God and our search for the divine, "an attempt to open up vistas into the Infinite in a way that prose could not accomplish."
  356. Sathia Varqa. Why freedom matters: Adding spirituality to Amartya Sen's interpretation on freedom (2006). The aim of this paper is to argue why freedom matters to individual being. This is done with reference to the work of Amartya Sen, the 1998 Nobel Prize recipient for economics.
  357. Jonah Winters, comp. William S. Hatcher 1935-2005 (2008). Bio and CV from the author's website.
  358. Juan Cole. Wittgensteinian Language-Games in an Indo-Persian Dialogue on the World Religions (2015 Fall). Reflections on Bahá'u'lláh's theology of previous religions and Ludwig Wittgenstein’s concept of "language games"; Hinduism, India, and 19th-century Iranian culture; Manakji’s questions about Hinduism and Zoroastrianism.
  359. Robin Mihrshahi. Wondrous New Day, A: The Numerology of Creation and 'All Things' in the Badí' Calendar (2004/2013). Symbolism in the Bahá'í-era calendar, some Shaykhí origins of the Báb’s cosmology and ontology, and how these Shaykhí concepts find symbolic expression in the structure and organization of the Badí‘ calendar.
  360. Wolfgang A. Klebel. Word is the Master Key for the Whole World, The: The Bahá'í Revelation and the "Teaching and Spirit of the Cause" in Dialogical and Personal Thinking (2007). The Word of God is the master key that opens all doors; it assures the opening to the meaning of the whole world and its relationship to heaven; it is the key to the hearts of men and the human spirit, which opens this world towards the doors of heaven.
  361. Auguste Henri Forel. World Vision of a Savant, The (1928). Ruminations on the nature of the human brain, causes of racism, how to stop wars, the meaning of "God," and Bahá'í principles.
  362. Iscander Micael Tinto. Worlds of God, The (2013). Creation is an act of divine manifestation across five realms: Háhút, the unknowable Essence of God; Láhút, the first actualization of potentiality; Jabarút, God's action and will in creation; Malakút, the angelic plane; and Násút, the physical world.
  363. Phyllis Ghim-Lian Chew. Yínyáng Cosmology and the Bahá'í Faith (2013). The yin-yang concept is pivotal to Chinese thought, culture, government, and ethics. It also bears many similarities with Bahá'í philosophy and practice.
  364. Juan Cole. Zen Gloss on Baha'u'llah's Commentary on "He who knoweth his self knoweth his Lord", A (1996). A Buddhist interpretation of themes in Bahá'u'lláh's tablet on Islamic mysticism and a saying about knowing one's self.

2.   from the Chronology (6 results; less)

  1. 1864-00-00 —
      'Abdu'l-Bahá wrote the Sharh-i Kuntu Kanzan Makhfiyan, the commentary on the well-known Islamic tradition 'I was a Hidden Treasure …' for 'Alí Shawkat Páshá.
      • See Commentary on the Islamic Tradition "I Was a Hidden Treasure..." by Abdu'l-Bahá translated by Moojan Momen. In the article, he refers to another provisional translation done by Baharieh Ma'ani in collaboration with Hooper Dunbar.
      • See 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence by Keven Brown Fourth Section.
      • See as well BNE52. Here, 'Abdu'l-Bahá is described as "about fifteen or sixteen years of age".
      • Mention of this Tablet is made in Messages to Canada, p34-35, where, in a letter written on behalf of Shoghi Effendi, it is stated that the Tablet is about 50 pages in length and had been published in 'Abdu'l-Bahá's second volume of His Tablets published in Egypt.
      • A Tablet of Baháʼuʼlláh, recently discovered by Necati Alkan and available in provisional translation by Adib Masumian, indicates that it was written during the sojourn in Edirne. The original text has been published in Safíniy-i-ʻIrfán, vol. 6, p. 10 (2003). In the Tablet Bahá'u'lláh says that Ali (Şevket/Shawkat) Pasha requested 'Abdu'l-Bahá to write His commentary "during the days of stopover/residence in the Land of Mystery" (dar ayyám-i tavaqquf dar Ard-i Sirr).

        And now concerning the extensive commentary on the Islamic tradition which begins, "I was a hidden treasure…" During the days of Our sojourn in the Land of Mystery, ʻAlí Páshá had asked the Most Mighty Branch of God—may My life be a sacrifice for the ground which His most pure footsteps have trodden—to provide a commentary on this hadith. This He did in accordance with the exigencies of the time, and His purpose was that all may benefit from it…

        As per a 1995 article prepared for The Bahá'í Encyclopedia, it was previously believed that 'Abdu'l-Bahá was 17 years old at the time of writing, if so, this would have dated the Tablet at about 1861. Given that this new evidence proves that it was written in Edirne, He would have been 19 years old but more probably in his early twenties. [Thanks to Necati Alkan for providing this correction and to Adib Masumian for doing the translation at his request.] iiiii

  2. 1873-12-31 —
      Lawh-i-Hikmat (Tablet of Wisdom) was written by Bahá'u'lláh in 'Akká and addressed to Mulla Muhammad-'Alí (Nabíl-i-Qa'iní), a former mujtahid in the Ithna 'Ashari sect of Shi'i Islam and a distinguished Bahá'í scholar and teacher. In this Tablet, Bahá'u'lláh elaborated His teachings on many themes, including the origins and development of "hikmat-i-iláhí" (divine philosophy), discussing a number of philosophers, including the Father of Philosophy (Idris/Hermes), Balinus (Apollonius of Tyana), Empedocles, Pythagoras, Hippocrates, Socrates, Plato, Aristotle and Pliny. As well He explained the influence of the Word of God and the cause and origin of creation and of nature.
    • Ethel Rosenberg questioned 'Abdu'l-Bahá about the fact that Bahá'u'lláh's account of the Greek philosophers differed from historical documents. He answered in a lengthy letter which was translated into Persian and given wide distribution. It became known as the Rosenberg Tablet. [EJR78-81; A Tablet of 'Abdu'l-Bahá Explaining Three Verses in the Lawh-i-Hikmat by Abdu'l-Bahá translated by the Bahá'í World Centre.]
    • A copy of the Tablet of Wisdom with numbered paragraphs is available here.
    • See Rizal, Revelation and Revolution: Rizal's Letter to the Women of Malolos and Baha'u'llah's letter to Nabil Akbar Lawh-i-Hikmat (Tablet of Wisdom) by Stephen Ramo.
  3. 1904-00-06 —
      Laura Clifford Barney made a number of extended visits to `Akká during this period. She brought with her questions to ask `Abdu'l-Bahá and she compiled His responses. These answers were approved by Him and published in the book Some Answered Questions. [AB81–2; BFA2:238]
    • For more complete history of the making of Some Answered Questions see "Some Answered Questions" and Its Compiler by Baharieh Rouhani Ma'ani published in Lights of Irfán vol. 18 p425-452.
    • See AB81–2 for information about Laura Clifford Barney.
    • The translator during this period was Dr Yúnis Afrukhtih (Yúnis Khán), whose memoirs, translated in English as Memories of Nine Years in Akka, make a valuable contribution to the history of the Faith. [BW12:679–81; M9YA341-345]
  4. 1954-06-09 —
  5. 1971-00-00 —
  6. 2003-06-00 — The publication of Minimalism: A Bridge between Classical Philosophy and the Bahá'í Revelation by Dr. William Hatcher. In it he offers a logical proof for the existence of God. He concludes that the application of the principles of relational logic to this question prove that there is a single, universal, and eternal First Cause — something that is very much like God the Creator as named in all of the world's major religions. [BWNS226]
 
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