Skeptical And Counter-Skeptical Trends In Medieval Islam Islamic Philosophy is, in any case, a pleonasm. It suffers terribly from what it cannot do, which is to explain how it conceives the use of logic within theistic and non-theistic context. If Muslim Philosophers are to abandon all together the prefix ``Islamic`` leaving it as philosophy pure and simple, or logic pure and simple, then these philosophers run the risk of being labelled un-islamic. The mind-body dualism of the Enlightenment in Europe has produced many errors in the way we conceive of what we ordinarily understand ``the realm of thoughts and ideas`` to consist in. The first most important error was the assimilation of the Intellect with the Soul, broadly speaking, or the tacit replacement of the classic ternary of spiritus, animus and corpus, as clarified by the Scholastics, with a vulgarised dualism between the rational faculty and the body. Muslim intellectuals have become a hardened lot in the last few centuries especially upon further contact with European civilisation. Some have ridiculed it while others have opened their arms to all of its tellurian productions. Muslim intellectuals, forever torn between impish imitation of those productions and a fundamentalist self-conceit, have largely failed to elucidate the way in which genuine Islamic firasa (discernment) or falsafa (philosophy) is to be learned through the experience of life itself. The sin of ``intellectualism`` does not therefore consist in the flagrant display of narcissitic self-concern but in the inability to perceive objects as they stand in relation to the perceiving subject and to replace science with theology. The Islamic world does not learn from ``muslim intellectuals`` and vice versa. The Islamic World is in no need of justification or defence in circumstances where the insight of the one-eyed is given precedence over the objective perception of truth or justice. The visceral identity of home-grown professional Muslims is self-contradictory, unhelpful and marked by its inspid myopia. Genuine ``Islamic philosophy`` if it is to ring true to its self-description should be in a position to apply the tools of logic correctly to all aspects of the real and illusory in the sensible worlds. Islamic philosophy, like philosophy without prefixes, cannot be simply about the rationalization of religious belief; it must cater to all aspects of the real including those of different observers.

A Critique of Philosophical Thought in Pakistan The mind-body dualism of the Enlightenment in Europe has produced many errors in the way we conceive of what we ordinarily understand ``the realm of thoughts and ideas`` to consist in. The first most important error was the assimilation of the Intellect with the Soul, broadly speaking, or the tacit replacement of the classic ternary of spiritus, animus and corpus, as clarified by the Scholastics, with a vulgarised dualism between the rational faculty and the body. Muslim intellectuals have become a hardened lot in the last few centuries upon more frequent contact with European civilisation. Some have ridiculed it while others have opened their arms to all of its terrestrial productions. Muslim intellectuals, forever torn between impish imitation and fundamentalist self-conceit, have largely failed to elucidate the way in which genuine Islamic firasa (discernment) is learned through the experience of life itself. The sin of ``intellectualism`` does not therefore consist in the flagrant display of narcissitic self-concerns but in the inability to perceive objects as they stand in relation to the perceiving subject. The Islamic world cannot learn from ``muslim intellectuals`` and vice versa. The Islamic World is in no need of justification or defence in circumstances where the insight of the one-eyed is given unparalled authority to speak in the name of truth or justice. The visceral identity of home-grown professional Muslims is self-contradictory on account of its myopia.