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Antonie van Leeuwenhoek. Traditional religion attributed the origin of life to deities who created the natural world. Spontaneous generation, the first naturalistic theory of abiogenesis, goes back to Aristotle and ancient Greek philosophy, and continued to have support in Western scholarship until the 19th century. [15]
Abdel-Rahim's publications include Imperialism and Nationalism in the Sudan. [8] Human Rights in Theory and Practice (Dar al-Fikr, Beirut, 1968). The Human Rights Tradition in Islam (volume three in the Human Rights And The World's Major Religions. [9] Islam in the Sudan (Dar al-Asala, Cairo, 1998). Islam in Africa (Dar al-Fikr, Damascus, 2001).
The dark forest hypothesis is distinct from the Berserker hypothesis in that under the former, many alien civilizations could still exist provided they keep silent. The former can be viewed as a special case of the latter, if the deadly probes are only sent to star systems that show signs of intelligent life (e.g. due to resource scarcity). [8]
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
The unexamined life is not worth living" is a famous dictum supposedly uttered by Socrates at his trial for impiety and corrupting youth, for which he was subsequently sentenced to death.
Sphera volgare, featuring the Sun, the Moon, the winds and the stars as living. Woodcut illustration from an edition of De sphaera mundi, Venice, 1537.. Hylozoism is the philosophical doctrine according to which all matter is alive or animated, [clarification needed] [1] either in itself or as participating in the action of a superior principle, usually the world-soul (anima mundi). [2]
Life is a quality that distinguishes matter that has biological processes, such as signaling and self-sustaining processes, from matter that does not. It is defined descriptively by the capacity for homeostasis, organisation, metabolism, growth, adaptation, response to stimuli, and reproduction
There he learned from disciples of Abdurrahman El-Waghlissi (d. 1383 CE), such as Abû al-Husayn al-Mangalâtî. Then 24 years old, he travelled to Tunis in 1406 where he stayed for eight years. He met the sheikhs Mohammed Ibn Khalf al-Ubay and Abû al-Mahdi al-Ghabrînî (d. 1413 CE) who introduced him to Sufism and tafsir .