PROFILE

SHORT BIOGRAPHY

I am Arifa Sultana, an Associate Professor in the Department of Philosophy, Jahangirnagar University, Dhaka, Bangladesh. I have studied Philosophy for my BA (Hons.) and MA Degree at Jahangirnagar University, Bangladesh. I obtained first position in both BA (Hons.) and MA in 1997 and1998 respectively. I received Mofassel Uddin Ahmed Gold Medel (1998) for my outstanding academic feat. I received my M.Phil in Philosophy from Jahangirnagar University. I started my career as a lecturer in the Department of Philosophy of Chittagong University on 2nd November 2002. Then I joined as a lecturer in the Department of Philosophy at Jahangirnagar University. Since then I have been teaching several courses at the undergraduate and graduate levels. I am authored several journal articles at home and abroad. I am a member of ‘Bangladesh Philosophical Society’. I  have sarved as a student advisor in the Department of Philosophy. My area of interest covers religious Ethics, applied  Ethics, philosophy of religion, philosophy of education.

 

Arifa Sultana, ÒB”QvZË¡: †kv‡cbnvIqvi I bxU&‡k ebvg Kv›U I mvΩ-Gi g‡Zi Zzjbvg~jK ch©v‡jvPbvÓ| `k©b I cÖMwZ, †Mvwe›` †`e `k©b M‡elYv †K›`ª, XvKv wek^we`¨vjq| 20k ek©, 1g I 2q msL¨v, Ryb-wW‡m¤^i 2003, c„-71-80|

gvbyl wePvieyw×m¤úbœ Rxe| gvby‡li cÖK…wZ we‡kølY Ki‡j Avgiv Zvi g‡a¨ `yÕcÖKvi e„wË †`L‡Z cvB- Rxee„wË I eyw×e„wË| myL, `ytL, Av‡eM, Abyf~wZ I AevwÂZ B”Qvi g‡a¨ w`‡q gvby‡li Rxee„wË cÖKvwkZ nq| gvby‡li eyw×e„wË cÖKvk cvq Zvi Ávb, we‡ePbv, hyw³ I g~j¨vqYg~jK wPšÍvkw³i gva¨‡g| gvby‡li cÖK…wZ‡Z GB eyw×e„wËK wePvi kw³i ¯’vb m‡e©v”P| gvbyl †h Ab¨vb¨ cÖvYx †_‡K c„_K I †kªô- Zv GB wePvikw³ ev g~j¨vqYg~jK wPšÍvi Rb¨| Avi A‡bK¸‡jv Kv‡Ri g‡a¨ †_‡K hLb ‡m †Kvb KvR wbe©vPb K‡i ZLb Zvi B”Qv g~j¨vqYg~jK nq| Avi †Kvb B”Qv hLb g~j¨vqYg~jK nq ZLb Zv eyw×e„wËm¤úbœ gvby‡li KvR nq| Avi GB g~j¨vqYg~jK B”Qvi Av‡jvPbv cÖm‡½ †kv‡cbnvIqvi, bxU&‡k, Kv›U I mv‡Î©i ci¯úi we‡ivax `„wófw½ wePvi Kiv G cÖe‡Üi D‡Ïk¨|

 

A.M. Zakaria khan and Arifa Sultana, “Ethos in Bangladeshi Tradition: A Reconceptualisation”, Media Asia, an Asian Communication Quarterly, Nanyang Technological, University, SINGAPORE. Volume 38, Number 4, 2011.  

Abstract: This essay makes an attempt to reconceptualize the construct of ethos, also termed as source credibility (Hovland, Janis, & Kelley, 1953), on the canvas of Bangladeshi cultural perspectives from an Asiacentric viewpoint. Taking Bangladeshi syncretistic cultural tradition as the conceptual foundation, the present authors sketch the configuration of ethos by extracting thoughts and ideas from the religious documents of both Islam and Hinduism, two juxtaposed, yet antithetical, religion of Bangladesh. It was found that Bangladeshi religious-philosophical discourses transcended the existing Western structural standpoint on the source credibility construct, and offered a comprehensive functional approach as to heralding a prospective arena of further inquiry. Implications of such findings in future research have been suggested.

Arifa Sultana, ÒAvj-dvivexi ivR‰bwZK fvebvÓ, Copula, Journal of the Philosophy Department, Jahangirnagar University, Vol. XXVIII, June, 2011, pp.195-207.

gymwjg `vk©wbK‡`i g‡a¨ Ab¨Zg wPšÍvwe` n‡jb Avj-dvivex| Zuvi cvwÐZ¨, axkw³ I Zzjbvg~jK Av‡jvPbvi Rb¨ cÖvP¨ cvðv‡Z¨i myax gn‡j wZwb gyqvwjøgmvbx ev wØZxq wk¶K e‡j cwiwew`Z| Avj-dvivex Mfxifv‡e †cø‡Uv I G¨vwi÷U‡ji `k©b Øviv cÖfvweZ n‡qwQ‡jb| wZwb gvby‡li ivR‰bwZK Kvh©Kjvc‡K ˆeÁvwbK Dcv‡q Aa¨qb Kivi cÖqvm cvb| Avj dvivex `„pfv‡e wek¦vm Ki‡Zb gvby‡li ivR‰bwZK AvPvi e¨envi‡K mymsnZ K‡i, gvby‡li myL mg„w× e„w× Kiv †h‡Z cv‡i Ges G wek^v‡m wZwb G¨vwi÷U‡ji ivR‰bwZK `k©b Øviv Mfxifv‡e AbycÖvwYZ n‡qwQ‡jb e‡j g‡b nq| wKš‘ Zuvi iPbv¸wji w`‡K `„wócvZ Ki‡j Avgiv †`L‡Z cvB ÔdivexÕi ivR‰bwZK `k©b G¨vwi÷U‡ji ivR‰bwZK `k©b †_‡K eûjvs‡k ¯^Zš¿| †Kbbv wZwb Zuvi ivóª fvebvq Bmjvgx I MÖxK aviYvmg~‡ni g‡a¨ mgš^q mvab K‡ib| Zuvi ivóª wPšÍv †h mgmvgwqK gymwjg ivóª wPšÍvi cÖwZ”Qwe Zv cÖgv‡Yi cÖ‡PóvB Av‡jvP¨ cÖe‡Üi g~j D‡Ïk¨|

Arifa Sultana, ÒivRv ivg‡gvnb iv‡qi gvbeZvev`x mgvR`k©bÓ, Copula, Journal of the Philosophy Department, Jahangirnagar University, Vol. XXIX, June, 2012, pp.109-121.

ivRv ivg‡gvnb ivq GKRb e¨wZµgag©x mgvR `vk©wbK wQ‡jb| wZwb Ávb Zvcmx I welqx GKvav‡i `yB wQ‡jb| Ávb Zcm¨v gvbeRxeb ag© I mgvR m¤ú‡K© Zuv‡K AbymwÜrmy K‡i| wKš‘ welqx wQ‡jb e‡j wZwb RvMwZK‡eva w`‡q me wKQy AbymÜvb Ki‡Z _v‡Kb| GB AbymÜvb cÖwµqvq hyw³wm×Zv, gvbeZv‡eva, Dc‡hvwMZv cÖf…wZ `vk©wbK `„wóaviv cÖavb cÖavb Dcvq wn‡m‡e KvR K‡i| MZvbyMwZKZvi E‡aŸ© Rxeb I RMr wel‡q Mfxifv‡e AbymÜvb Ki‡Z _v‡Kb| gvbeZv‡ev‡a DÏxß, hyw³‡Z wek¦¯Í AvaywbKZvq AMÖMvgx gvby‡l gvby‡l †f`v‡f`nxb GK Kj¨vYgq mgvR e¨e¯’vB wQj Zuvi Kvg¨| ZvB mgvR¯’ wewfbœ ms¯‹vig~jK KvR †hgb wk¶v ms¯‹vi, ag©xq ms¯‹vi, mgvR ms¯‹vi, ivR‰bwZK ms¯‹vi, A_©‰bwZK ms¯‹vi BZ¨vw`i gva¨‡g wZwb mgv‡Ri BwZevPK cwieZ©b mva‡b AvZ¥wb‡qvM K‡iwQ‡jb| Zuvi mgvR ms¯‹vig~jK Kg©m~wPi †cQ‡b wQj GKwU mywbw`©ó `vk©wbK `„wófw½| ms¯‹vig~jK Kvh©vw` we‡klK‡i ag©xq HK¨ ¯’vc‡b eªvþmgvR MVb, RvwZ‡f` cÖ_v we‡jv‡ci cÖ‡Póv, mZx`vn cÖ_v D‡”Q`, wek¦åvZ…‡Z¡i Rb¨ RvwZms‡Ni cÖ¯Ívebv, K…lK mgv‡Ri fv‡M¨vbœq‡bi Rb¨ wPi¯’vqx e‡›`ve‡¯’i we‡ivwaZv, AvaywbK wk¶vi cÖmvi Z_v bvix wkÿvi Ici ¸iæZ¡v‡ivc BZ¨vw` welq¸‡jv we‡kølY Ki‡j Zuvi `k©‡b gvbeZvev`x `„wófw½i cwiPq cvIqv hvq| ZvB Av‡jvP¨ cÖe‡Ü ivg‡gvnb iv‡qi mgvR`k©‡bi g~jwfwË wn‡m‡e gvbeZvev`‡K Dc¯’vc‡bi †Póv Kiv n‡q‡Q|

A.M. Zakaria khan and Arifa Sultana, “Prophet Muhammad: An Empirical Model of Ethos/Source Credibility”, Islamic Studies, Islamic Research Institute, International Islamic University, Islamabad, Pakistan, Volume:55, Autumn-Winter: 2016, November:3-4, pp. 275-289.

Abstract:This essay makes an attempt to reconstruct the Western conceptualisation of ethos or source credibility construct within the landscape of Islamisation of knowledge schema. The theoretical configuration here is grounded on the proposition that while the Quran advances the revealed knowledge about source credibility, Prophet Muhammad (peace be on him) himself should be regarded as the empirical source of knowledge about the same construct. In effect, a series of documentations from the Quran and hadith is presented here to bolster such Islamic reconceptualisation of source credibility that has been widely studied over the year in Western socio-psychological discourses. Consequently, a set of new dimensions for future inquiries in this field of study is suggested.

Arifa Sultana, “wbU‡kÕi ÔAwZgvbeÕ: GKwU mgv‡jvPbvg~jK cÖwZwµqv,Ó A‡š^lY, `k©b wefvM, ivRkvnx wek^we`¨vjq, ivRkvnx, evsjv‡`k| wesk msL¨v, 2021,c„.39-50| Abstract: Friedrich Nietzsche (German, 1844-1900) is one of the most prominent philosophers in the history of contemporary continental philosophy. Existentialism, nihilism, absurdism and some other recent philosophical movements are immensely influenced by him. His influence on postmodernism and poststructuralism is a remarkable thing in the 20th and 21st century’s intellectual endeavour. Superman Theory is his very controversial work. It is because it proposes an authoritarian figure to survive in personal existential life and also political, social, and even cultural affairs. In this paper, we would like to have a critical glimpse into the theory from a constructive viewpoint and try to unmask its proper application or relevance in the present world. The methodology of this research is almost analytical and evaluative.

Arifa Sultana, “Bmjvgx fveavivq gvbevZ¥vi ¯^iƒc we‡kølY: Avj-Mvhvjxi `„wóf½x,Ó Rxeb `k©b, A Journal of Philosophy, Jagannath University, Dhaka Bangladesh. Volume11*2021.pp.43-55.

Abstract: Bgvg Avj-Mvhvjx (1058-1111 wLª.) Bmjvgx `k©‡bi BwZnv‡m Ab¨Zg GKRb wewkó wPšÍvwe` Ges cÖfvekvjx cwÛZ| wZwb Bmjvgx fveavivi mv‡_ m½wZc~Y© gvbevZ¥vi wel‡q Lye ¸iæZ¡c~Y© e¨vL¨v cÖ`vb K‡i‡Qb| Bmjvgx kixqZ ev g~jbxwZi mv‡_ ch©vßfv‡e mvgÁm¨c~Y© †Kvb fveaviv ev wPšÍv-Av`k©‡K Bmjvgx fveaviv ejv nq| Mvhvjx gvby‡li AvZ¥v‡K GKwU ¯^qs eZ©gvb Ava¨vwZ¥K c`v_© e‡j g‡b K‡ib| eZ©gvb cÖe‡Ü gvbevZ¥v I Zvi cÖK…wZ m¤ú‡K© Bmjvgx fveavivi GKwU mswÿß Av‡jvPbv mv‡c‡ÿ Avj-Mvhvjxi AvZ¥v m¤úwK©Z gZev‡`i ¯^iƒc we‡kølY Kiv n‡q‡Q Ges GUv †`Lv‡bvi †Póv Kiv n‡q‡Q †h, GB Dfq g‡Zi g‡a¨ wgj Av‡Q|

Arifa Sultana, “m‡µwUmÕi DËgRxeb-Gi aviYv,Ó The Jahangirnagar Review, Part C, Vol.XXX11 2021, p.57-66.

 mvims‡ÿc: ˆbwZK Av‡jvPbv gvbewe`¨K Av‡jvPbvi GKwU me©v‡cÿv ¸iæZ¡c~Y© welq| `k©‡bi AšÍM©Z bxwZwe`¨v bvgK GKwU welq G msµvšÍ hyw³wbô ZvwË¡K Av‡jvPbv K‡i _v‡K| bxwZwe`¨v ev †h †Kvb ˆbwZK Av‡jvPbvi cÖavb jÿ¨ n‡jv DËg Rxe‡bi w`K wb‡`©kbv AR©b| `k©‡bi BwZnv‡m mycÖvPxb ce© †_‡KB GB DËg Rxe‡bi mÜv‡b `vk©wbKMY AbymÜvb K‡i Avm‡Qb| cÖvP¨ `k©‡bi ïiæ‡ZB GB ˆbwZK Av‡jvPbv Avgiv jÿ Kwi| Z‡e cvðvZ¨ `k©‡bi hvÎv g~jZ wek^ZvwË¡K mgm¨v‡K †K›`ª K‡iB ïiæ nq| GK ch©v‡q †mLv‡b `k©‡bi Ab¨vb¨ mgm¨vi g‡Zv ˆbwZK mgm¨vI ¸iæZ¡ †c‡Z _v‡K| Z‡e m‡µwU‡mi mgq †_‡KB GB Av‡jvPbv e¨cK ¸iæZ¡ †c‡Z ïiæ K‡i| ZvB cvðvZ¨ bxwZwe`¨vi Av‡jvPbvq m‡µwUm LyeB ¸iæZ¡c~Y© `vk©wbK| bxwZwe`¨vi g~j wkÿv DËg Rxe‡bi w`K-wb‡`©kbv cÖ`vb Ki‡Z wM‡q wZwb †h ZvwË¡K Av‡jvPbv K‡i‡Qb eZ©gvb cÖe‡Ü †mB welqwUB Zz‡j aivi †Póv Kiv n‡q‡Q| e¨w³MZ I mgvRRxe‡b m‡µwUmxq ˆbwZK wkÿv ev DËg Rxe‡bi wb‡`©kbv Kxfv‡e cÖvmw½K n‡Z cv‡iÑ G cÖe‡Ü †mB w`KwUI ms‡ÿ‡c Zz‡j aivi cÖqvm †bIqv n‡q‡Q|

 

 

 

RESEARCH INTEREST

Comperative Religious Ethics, Applied Ethics, Philosophy of Religion, Philosophy of Education

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