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In common usage, destiny and fate are synonymous, but with regard to 19th-century philosophy, the words gained inherently different meanings. For Arthur Schopenhauer, destiny was just a manifestation of the Will to Live, which can be at the same time living fate and choice of overrunning fate, by means of the Art, of the Morality and of the ...
The earliest known use as a noun is found in Plautus, Ennius and later in Pliny the Elder, with the meaning of art of divination. [30] From its use in the Classical Latin of Livy and Ovid , it is used in the pejorative sense that it holds today: of an excessive fear of the gods or unreasonable religious belief; as opposed to religio , the ...
The most common Chinese term for "fate" or "destiny" is mìngyùn (命運; 命运, literally "the turn of events in life"). " Providence " and " predestination " are not exact translations, because these words imply that things happen by the will of God or gods , whereas yuánfèn does not necessarily involve divine intervention.
Ibn Taymiyya explained that these levels of fate is that mortal's fate depends on the good deeds or bad deeds of a person, indicating the freedom of choice which could change the predetermined fate of 'Umri, Sanawi, and Yawmi, thus Ibn Taymiyya concluded that the "free will" of humans and jinn within the frameworks of fate are located under al ...
In general, the perception of coincidence, for lack of more sophisticated explanations, can serve as a link to folk psychology and philosophy. [3] From a statistical perspective, coincidences are inevitable and often less remarkable than they may appear intuitively. Usually, coincidences are chance events with underestimated probability. [3]
Kismet (or its Arabic origin "qisma") is not "a key principle in Islam". Actually, the word does not have any religious connotation, but is used informally to refer to coincidences and twists of fate--much in the same way it is used in modern English. The Islamic term for fate in Arabic is "qadar". I think this should be made clear to the reader.
The philosopher Nicholas Rescher has proposed that the luck of someone's result in a situation of uncertainty is measured by the difference between this party's yield and expectation: λ = Y - E. Thus skill enhances expectation and reduces luck. The extent to which different games will depend on luck, rather than skill or effort, varies ...
On the fate of non-Muslims in the hereafter, Shia Islam (or at least cleric Ayatullah Mahdi Hadavi Tehrani of Al-Islam.org), takes a view similar to Ash'arism. Tehrani divides non-Muslims into two groups: the heedless and stubborn who will go to hell and the ignorant who will not "if they are truthful to their own religion":