مطالب

One of the contentious issues concerning Farabi's views is whether he asserts the immortality of souls or not, and, if the former, whether this immortality is personal (individual) or generic (of the species). This article, employing a descriptive-analytical method, argues that Farabi holds the view of personal immortality, though not for all humans, but only for certain individuals. The fundamental reason for the confusion and conflict in views regarding Farabi's stance on the issue of immortality stems from the failure to distinguish between the different souls in the various cities (societies) in his philosophy. Farabi's criterion for explaining immortality is the actualization of human intellect through connection with the Active Intellect. Based on this criterion, he considers only the inhabitants of the two types of cities—the Virtuous City and the Transgressing City—to be immortal, because only the intellect of these two groups of humans becomes actualized. The difference is that the inhabitants of the Virtuous City act upon their knowledge, whereas the inhabitants of the Transgressing City abstain from acting upon their knowledge. Humans in all other cities only experience worldly life, and their souls perish with the decay of the body due to the non-actualization of their intellect. Regarding the issue of immortality being personal or generic, a reflection on Farabi's works leads to the conclusion that he posits a specific connection between the body and the temperament on the one hand, and the temperament and the soul on the other, considering each soul specific to a body and vice-versa. Therefore, just as we encounter multiple and individuated souls in worldly life due to the multiplicity of bodies and temperaments, in the afterlife, souls will also be distinguished from one another and will continue their immortal life in an individuated and personalized manner due to the acquisition of multiple and different dispositions and habits.

The practice of architecture worldwide is one of the most regulated. To become an Architect, one must undergo a rigorous process, first at an architecture school and then in real-life practice. This paper critically examines the architect registration process in Uganda, highlighting its highs and lows, and recommends what must be done to improve the process. Using the mixed-methods approach consisting of surveys, thematic analysis, and document reviews, the study assesses the individual experiences of graduate architects who have undergone this process. To ensure the validity and reliability of research tools, the questionnaire was reviewed by five experts with in-depth knowledge of the architectural registration process. The study acknowledges that compulsory placement of graduates under a registered architect is useful as it exposes the graduates to practical skills, which include management of projects, office management, communication, supervision skills, and legal compliance, which cannot be easily provided in architecture schools. However, the registration procedure is considered very rigid and outdated due to its long registration timelines, lack of communication, and failure to accommodate the views of the new specialties in the course. In conclusion, it is acknowledged that reform is necessary in the registration process, which will include digitizing the documentation and feedback process, as well as introducing a modular assessment method. It also calls for flexible mentorship models that are tailored to meet professional requirements.