Philosophy
ali asghar jafari valani
Abstract
Abstract
Issue
Avicenna presented his "flying man" or "floating man" argument as a means to establish the existence of the soul, its immaterial nature, and its distinctiveness from the body. While originally conceived with an ontological focus, subsequent scholars have often employed this concept ...
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Abstract
Issue
Avicenna presented his "flying man" or "floating man" argument as a means to establish the existence of the soul, its immaterial nature, and its distinctiveness from the body. While originally conceived with an ontological focus, subsequent scholars have often employed this concept in an epistemological context, asserting that Avicenna’s flying man not only exists, but also knows that he exists. Such an interpretation of the flying man argument seems to be at odds with his own principles, his passages throughout his works, and what he pursued to establish through this scenario.
Method
Deploying a descriptive and analytical method, it may be said that
Findings: Avicenna believes that perception begins from senses, and the first stage of the human reason is material or hylic reason or pure potentiality. Moreover, there is a difference between consciousness (shuʿūr) that is actually obtained by humans since the beginning of their existence and consciousness of consciousness (al-shuʿūr bi-l-shuʿūr), which he believes to be a potential character that needs to be acquired, while our primary consciousness of the soul is the existence of our soul. Thus, the flying man is solely the existence and presence of the soul before any actual consciousness.
Results
In view of the fact that man was suspended in space at the beginning of his creation and Ibn Sina considers the human soul to be the event of the body and in the order of the beast intellect and pure power, which lacks any perception and becomes actual through sensory perception, it should be said : The human being suspended in Ibn Sina's space can have an existential quality and in fact, he is observing the position of presence, existence, and mere existence. In addition, Ibn Sina, emphasizing the two positions of consciousness and consciousness to consciousness, believes that consciousness is actually and permanently suspended in man, but consciousness to consciousness is potential in him. Therefore, it seems that the soul at the beginning of creation, although it is present and proven, but it cannot be said that it has knowledge of itself; That is, the soul initially lacks attention to itself, and this lack of attention prevents any self-perception of the soul.
Innovation: In fact, regarding "Avicenna's suspended human being in space", it can only be said that "a human being is conscious (without any actual awareness)", but it cannot be said: "In addition, because this human being is conscious, he knows that he is like this." ».
hossein ahmadi
Abstract
INTRODUCTIONOne of the main issues of moral philosophy is ethical ontology, and the main theme of ethical ontology is Moral Realism and moral anti-realism. The title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any order, ...
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INTRODUCTIONOne of the main issues of moral philosophy is ethical ontology, and the main theme of ethical ontology is Moral Realism and moral anti-realism. The title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any order, recommendation, feeling, taste, agreement, or bases those concepts and propositions on an external reality; however, anti-realism does not consider any reality for the morality other than an order, recommendation, feeling, taste or agreement.The influence of Farabi on the creation the Islamic civilization is obvious to the thinkers; he made an extensive attempt during his life to Islamize the sciences. Important works have been written about Farabi's moral views, But Unfortunately, none of these works has addressed the topics of Moral Ontology that is considered the main topic in Moral Philosophy.Farabi has stated at least four arguments to prove realism. Sometimes Farabi gains help from the aesthetics, and he also proves reality sometimes through the semantics of moral concepts and felicity, through achievement of ultimate perfection on occasion, and also at times through determining the recognition path. The present research attempts to present the ontological subjects of Farabi's ethics in a new form so as to familiarize the researchers with the helpful method employed by Farabi in Moral Philosophy in order to prepare a ground to make a greater use of the method and content potential of Farabi's discussions of Moral Philosophy by Farabi. It seems Farabi does not address a number of ethical issues that need to be addressed to them because of the power of reasoning for realism, such as the rational explanation for human proportional perfection and how the way of happiness is the knowledge of the disability. Also, Farabi's attention to the separation of ethics from customs will eliminate the relativistic charge from him.MaterialFarabi, like the early thinkers before him, did not author an independent book in the field of Moral Philosophy because the Moral Philosophy had not branched out then as a separate knowledge, but there are some discussions of Moral Philosophy dispersed in some of his works. We can gain some of his novel attitudes on Moral Philosophy through the examination of his writings. So this article uses analytical philosophical method and It takes its materials from the library way.DiscussionIt is possible to propose numerous statements about the realist nature of Farabi proving that he is a moral realist. In the present research we only explain the following arguments indicating the Moral Realism that can be inferred from the sayings of Farabi.Proving the Moral Realism through Aesthetics. One of Farabi's arguments used to prove the morally realist nature of Farabi is that he considers ethics as a beautiful subject (Farabi, 1992; P.243; Farabi,1992: P. 65) and he also considers beauty to be equal to existential perfection (Farabi, 199a: PP.42-43). Therefore, Farabi considers ethics as the existential perfection, and the existential perfection is the same as existential enjoyment, that is, it is real.Proving realism through finalism. Farabi is a finalist scholar and he believes in the real ends and finalism is considered one of the realist schools, so Farbi is a realist. Farabi believes that the goal of ethics is to enable human to achieve the real felicity and he considers the real felicity and goal of ethics as an existential object (Farabi, 1995a, PP.101-103). Regarding the definition of Moral Realism, where the title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any order, recommendation, feeling, taste or agreement, or bases those concepts and propositions on an external reality (Ahmadi, 2017: P.118), many Muslim thinkers are moral realists.Proving Moral Realism through semantics of moral concepts. Farabi defines the concepts indicating the moral predicate that can be interpreted as predicate concepts, as existential and real and when the moral concepts are real, the proposition formed by the moral concepts will be real and thereby the Moral Realism will be proved.Proving realism through Epistemology. If Farabi did not believe in any reality for ethics, then it had been senseless to introduce wisdom as a method to recognize ethics, while Farabi has determined multiple ways like wisdom to recognize the moral reality (Farabi, 1995b: P.42).ConclusionFarabi explained his absolutism through dividing goodness into absolute goodness and non-absolute goodness. The absolute goodness explains human's ultimate perfection and real felicity and the non-absolute goodness explains the relationship between the action and ultimate perfection1. Farabi also offers a particular innovation in defining and explaining wisdom because he believes that wisdom in a special sense means that the wisdom reason out the best things through the best knowledge. The best knowledge means the permanent knowledge and knowledge of essence that is imperishable and presential that is considered the best knowledge2 and he explains about the wisdom of divine proximity and human's needs for God's blessings even in acquiring the ultimate perfection. Then he explained about the path to the ultimate perfection in Moral Philosophy by defining wisdom in a novel way.Another innovation of Farabi was to determine the instance of the real felicity that none of his preceding scholars had completed and Islamicized the Greek moral theory so accurately that he did. He accepted the divine proximity theory as a supplement to the moral theories of Socrates, Plato and Aristotle and enriched it through explaining the features of divine proximity degrees.Despite all the innovations of Farabi, but it seems necessary that Be explained The following content, such as rational explanation for the appropriate perfection for humans, and for relation between knowledge of the caused to its need from Cause and the true perfection of the caused, as well as the separation of ethics from customs.
habilah danesh shahraki; Ali Sadeghinejad
Abstract
The issue of the value of judgment is an issue that is important in the philosophy of ethics, the philosophy of law, and the philosophy of religion. From this perspective, Transcendental wisdom, as the transcendental philosophy that must be extracted from the other philosophies, should provide an ontological ...
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The issue of the value of judgment is an issue that is important in the philosophy of ethics, the philosophy of law, and the philosophy of religion. From this perspective, Transcendental wisdom, as the transcendental philosophy that must be extracted from the other philosophies, should provide an ontological basis for this value of judgment, in order to determine where the value of judgment is, how it should be and Its ontological basis is determined. The issue of truth and logical truth, error and misconception, good and evil, as well as good and bad are the topics that have been studied as an example in this essay. The originality of existence, the systematic ambiguity of existence, the existential and human perfection of man are the principles which, from the perspective of transcendental wisdom, provide the ontological basis for the value of arbitration. In the end, it seems that with the results of these principles, namely, the equality of existence with the good and the failure to think evil, as well as the simultaneous emphasis on the will of the nature of existence, it is hardly possible to derive from these realistic values for Extracted human verbs.
Abbas Javareshkian; Ali Ghaffarpour; Alireza Kohansal
Abstract
Sadr al-Dīn Shīrāzī (Mullā Sadra, 1569-1640), composed philosophical commentaries on the Qur’ānic concept of the ‘transformation of the Earth’ through epistemological and ontological approaches. In fact, Sadr al-Dīn composed a rich, multi-faceted commentary, dealing with relevant ...
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Sadr al-Dīn Shīrāzī (Mullā Sadra, 1569-1640), composed philosophical commentaries on the Qur’ānic concept of the ‘transformation of the Earth’ through epistemological and ontological approaches. In fact, Sadr al-Dīn composed a rich, multi-faceted commentary, dealing with relevant philosophical issues, on the following Qur’ānic verse about the transformation of Heavens and the Earth: ‘One day the Earth will be transformed into a different Earth, and so will be the Heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible’ (Q 14:48). In certain parts of his work, Sadr al-Dīn makes use of the principle of ‘substantial motion’ (al-harakat al-jawhariyya) to explain the transformation of the Heavens and the Earth (referred to in Q 14:48), but in some other passages, he considers the same transformation as a result of the final return of all existing things to their divine origins. Besides that, Sadr al-Dīn regarded the possibility of the occurrence of this transformation in the sight of the ‘Universal Man’ (al-insān al-kāmil), when the ‘eternal Ideas’ of the Heavens and the Earth come to be manifested in the ‘imaginal realm’ of both the soul and the universe.
Gholamhossein Khedri; Mastaneh Kakaii
Volume 3, Issue 1 , September 2012, , Pages 75-96
Abstract
The Agent intellect of Aristotle has different position in later philosophers’ thoughts. Each, according to their need and the vacuum in their philosophy would determine the position of the agent intellect. Plato considered ‘Universals' as self-subsistance, immaterial and permanent which ...
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The Agent intellect of Aristotle has different position in later philosophers’ thoughts. Each, according to their need and the vacuum in their philosophy would determine the position of the agent intellect. Plato considered ‘Universals' as self-subsistance, immaterial and permanent which were not in the sensible world. He had not felt that there would be a need for agent intellect; however Aristotle, contrary to his master put ‘Universals' in sensible things, and to be able to explain the concept of universals, required intellect. Since Aristotle discussed vaguely about the intellect and compared it with the sense, after him, exponents and commentators, extracted agent intellect from his philosophy, or like Alexander of Aphrodisias who considered it as a transcendent and supernatural being or put it beyond the human soul like, Muslim philosophers, Al-Farabi and Avicenna to resolve the issue of the relationship between plurality and unity as well as Knowledge. In contrast, some philosophers in the medieval age, like Thomas Aquinas despite the influence of these Muslim thinkers, regarding agent intellect took a different position and offered another explanation about Aristotle and put Intellect as part of the ‘soul'. Avicenna's agent intellect has the same position in Plotinus’ intellect. In the ontological realm, the link between separable intellects (tenth) and sensible things is offspring of emanation of the plurality of the material world. And in the epistemological realm, diffusion of the universal forms and ‘intelligible' on ‘rational soul’ and transformation from potentiality to actuality is one of its functions. Agent intellect for Thomas, according to him, is more Aristotelian and merely has epistemological position. Agent intellect for him is abstractive agent; it abstracts the intellectual forms from sensible things and actualizes them. In the ontological realm, agent intellect located in human soul and has no ontological and causal functions.
