Philosophy
vahid khademzadeh; Fatemeh Kanaani
Abstract
Introduction:In the framework of the conceptual metaphor theory, abstract concepts are understood by conceptual metaphors so that by removing these metaphors, a large part of the meaning of these concepts is lost. Therefore, these metaphors don't have only an educational or aesthetic role but also our ...
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Introduction:In the framework of the conceptual metaphor theory, abstract concepts are understood by conceptual metaphors so that by removing these metaphors, a large part of the meaning of these concepts is lost. Therefore, these metaphors don't have only an educational or aesthetic role but also our understanding and even our behavior are based on such metaphors. In this theory, metaphors are inseparable parts of scientific and philosophical theories.The human mind and how it works has been one of the greatest philosophical and scientific mysteries in the history of thought. Various theories have been offered throughout history about the nature of the mind. In the context of conceptual metaphor theory, it can be said that these theories are based on various conceptual metaphors; Some of these metaphors have been universal and some have belonged to a particular culture and age. For example, "mind as a container" is a common metaphor among different ages and cultures. In the context of this metaphor, the mind has a definite boundary that distinguishes the mind world from the outside world. Metaphors such as "mind as machine" and "mind as computer" were considered in contemporary analytical philosophy. Each of these metaphors highlights only one aspect of the concept of mind and inevitably hides the others. The mind can not be reduced to any of these metaphors.One of the functions of the mind is to acquire knowledge. Various metaphors have been proposed to describe this mind function. One of the most important of these metaphors is the "knowing as seeing" metaphor. This metaphor has roots in human common experience in the childhood period. So, this metaphor is accepted in different cultures and Languages. In addition to its existence in everyday and customary language, this metaphor has also found its way into philosophical and mystical texts.One of the Muslim philosophical innovations is to introduce intuitive knowledge as one of the types of knowledge. Since intuitive knowledge is not available to ordinary people, the linguistic systems have not developed specific words and terms to describe such knowledge. This makes it impossible to describe and explain such knowledge literally. Therefore, Mulla Sadra has used conceptual metaphors to describe intuitive knowledge. One of the most important of these metaphors is the "knowing as seeing" metaphor. This metaphor has been developed in Sadra's system and many sub-metaphors have been formed under this metaphor.In this study, the role of this metaphor in Sadra's philosophical system and its various dimensions are examined.Methods and MaterialsWords literally refer to one of the elements related to the act of seeing, which were discovered and extracted in Sadra's texts. Most of these words have been used to describe intuitive knowledge. Then, these words were categorized and the conceptual metaphors, associated with them, were introduced.Results and discussionIn the act of seeing, three elements are distinguishable: seer, seeable, and relation between them. Each of the three elements is used to explain intuitive knowledge by other sub-metaphors; “Knower as Seer”, “Known as Seeable” and “Quality of Knowing as Relation between Seer and Seeable” metaphors are defined below the “Knowing as Seeing” metaphor. The “Knower as Seer” metaphor has the sub-metaphors of "the quality of the knower as the purity or pollution of the seer" and "ignorance as blindness". The “Quality of Knowing as Relation between Seer and Seeable” metaphor has the sub-metaphors of "obstacles to acquiring knowledge as obstacles to seeing", "intensity and weakness of knowledge as the seer's proximity, and remoteness from the seeable".ConclusionsThe "knowing as seeing" metaphor is an inseparable part of the theory of knowledge in Mulla Sadra's philosophy; In Sadra's thought, knowledge of the essence of God is not possible, and on the other hand, God is described as the light of lights, which is the most visible being. Mulla Sadra uses one of the conventional human experiences to reconcile these two propositions. In conventional human experience, the sun is the brightest object, but the intensity of light in the sun prevents man from seeing it directly. Mulla Sadra maps this conventional experience into the supernatural world and introduces the intensity of divine light as an obstacle to the intuitive observation of the divine essence.In the popular view among Muslim philosophers, rational perception is the understanding of general concepts, but Mulla Sadra considered rational perception as the observation of beings who are present in the intellectual world. However, Mulla Sadra has used this conceptual metaphor to adapt his theory to the popular view. He introduces the distant observation of intellectual beings as the cause of the formation of general concepts in the human mind; because, in conventional human experience, distant observation is accompanied by ambiguity. This ambiguity causes the concept formed in the mind to be able to adapt to several instances.Blindness due to light intensity and distant observation clearly shows the vital role of the "knowing as seeing" metaphor in Mulla Sadra's epistemological system.
Asghar Mohammadi; sahar kavandi; Mohsen Jahed
Abstract
AbstractThe root of “A M A N A”, "أ م ن" is one of the most central and fundamental concepts of the Qur'an and religious issues. According to Islamic theologians, multiple and conflicting interpretations of faith have caused some to accuse others of disbelief - the opposite of faith. Considering ...
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AbstractThe root of “A M A N A”, "أ م ن" is one of the most central and fundamental concepts of the Qur'an and religious issues. According to Islamic theologians, multiple and conflicting interpretations of faith have caused some to accuse others of disbelief - the opposite of faith. Considering faith as an epistemological-cognitive matter is used in two semantic areas: firstly, faith is achieved through reason and rational arguments; Second basically, the nature of faith is knowledge. The current research does not consider any of these two views to be correct and aims to explain the issue that faith can be achieved without any rational and epistemological reasoning. In order to prove this claim, first, a brief review of the theologians' understanding of faith has been done, to show that the lack of knowledge of faith and the necessity of obtaining it through rational reasoning is a theory that has its roots among Islamic theologians and is considered It seems that the arguments of this group are more defensible than the rival group. Then, with a brief look at some verses, evidences have been given that faith, from the perspective of the Qur'an, is related to the emotional-emotional sphere of a person. IntroductionSince the compilation of the Qur'an, this holy book has been exposed to views and opinions among Muslim thinkers, including commentators, theologians, philosophers, jurists and mystics. Ambiguity in some key words of the Qur'an has caused disputes and, as a result, categories that plague Muslims to this day. Although this is not specific to Muslims and is more or less seen in all religions and rituals, it is going on in an acute and double way in the case of Islam and the Qur'an. One of these concepts is the concept of faith, which despite the detailed discussions of Islamic commentators and theologians, but it seems that the truth of faith is still in the aura of ambiguity and there have been detailed disputes over it throughout the history of Islam. There have been researches in this field, where the viewpoints of Islamic theologians, commentators and philosophers have been explained and criticized. What is the truth and nature of the heart's acknowledgment that is stated in most of the views and what is the main role in it is the focus of this research and it seeks to discover the connection between science and faith and accordingly find the truth and the main pillar of faith. Therefore, in order to reduce the differences and apparent conflicts of the verses, there is no other choice but to return to the text and carefully review the views of Muslim thinkers. The structure of the Qur'an's worldview about God, man and nature must be obtained from the heart of the Qur'an's text, and this is important through the analysis of the main and flow-forming words, terms, and concepts of the Qur'an, taking into account the cultural and geographical background of the Qur'an's revelation. It is possible.Discussion and ResultsSince the perfection of a person and his salvation from the perspective of the Qur'an, as will be explained, is dependent on faith, and the lack of faith causes a person to fall, and on the other hand, as Islamic thinkers had already accepted that the happiness of a person depends on the realization of reason and its activity. Therefore, without paying enough attention to the logic of the Qur'an, they considered faith as a rational concept related to the power of cognition. In the books of Islamic ethics and Kalam, special attention has been paid to the development of reason and rationality, but almost no attention has been paid to the development of feelings and emotions. In this article, I would like to say that the concept of faith in the Qur'an, contrary to the general view of theologians, is not a matter of knowledge of the type of belief and opinion. Rather, it is related to human feelings and emotions. In the Islamic tradition, due to the predominance of Aristotle's view of man and the definition of man, they usually summed up the criterion of man's superiority in his intellect and rationality, and did not attach much importance to other aspects of man's existence. It was that in examining the key concepts of the Qur'an, the discussion was unintentionally going on intellectual matters. Another point is that the realm of human feelings and emotions was unknown at that time, and feelings and emotions were usually considered a subset of human will. Since Tetens, who was a contemporary of Kant, the field of feelings and emotions was recognized and emphasized as the independent field of a person. The theologians defined the word faith based on the definition given by lexicographers and made many efforts to analyze and interpret it, but none of them paid attention to the fact that faith may fundamentally belong to another area of human existence. The theologians considered faith as confirmation, and in this regard, they included both intellectual confirmation and heart confirmation in the definition of faith. Some people believed that faith is the same as science and it can be achieved based on rational arguments, but others believed that faith can be obtained through the heart. But they all had one thing in common, and that is that faith is a category of science and knowledge. Of course, this does not mean that faith has no connection with knowledge. Knowledge is a condition of faith, but it is not its camel. In the sense that knowledge is not a part of the essence and the core of faith, but it has the dignity and status of an introduction to it; Just as knowledge can be the prelude to any act or state or desire of a person. When we get angry or envious, we must be aware of the person we are angry or envious of, even though we have great knowledge; But this does not mean that anger and envy belong to the category of knowledge. A closer examination of the verses of the Qur'an can understand that faith belongs to the realm of feelings and emotions. That is, it belongs to the family of concepts such as gratitude, hope, hope, fear and the like. The opposite point of faith should also be emotional. Therefore, in understanding faith, we need to understand the mentioned concepts. As Izutsu had come to it in his books and showed it well.ConclusionThis article was intended to express the attitude of Islamic theologians about faith as briefly as possible and to find the correct meaning of faith. By examining the opinions of Islamic theologians, it became clear that faith is not just knowledge or practice, and it is not even possible to consider faith as a combination of both. What is clear is that faith requires knowledge and without it faith cannot be realized, but the truth of faith will not be knowledge. According to the point of view that faith is the confirmation of the heart, the conclusion was reached that faith is the actions of the practical intellect and the work of the heart, and it is one of human tendencies, not perceptions. According to this view, the verses related to faith can be interpreted and by looking at the verses collectively, there will be no ambiguity in this regard. According to the authors, no external model or paradigm is responsible for understanding faith. It is acceptable to have a model and paradigm in the understanding of faith that can provide a reasonable and justified interpretation of most - if not all - of the verses that contain the word faith or its derivatives. Otherwise, we will go astray in understanding it. By referring to the Qur'an, it becomes clear that faith is related to the non-cognitive domain of man, which is associated with reassurance, trust, and loyalty, and living faithfully means having trust and loyalty in God, the unseen, the angels, the prophets, and the book of the Qur'an
maryam abbasabbadi arabi; Ali Haghi; Alireza Kohansal
Abstract
Philosophers and intellectuals have always been concerned with the problem of life. Many have considered it from different points of view. In ancient philosophy, life was attributed to the soul. Pythagoras was the first to treat the soul as the origin of life. He was followed by Anaxagoras who referred ...
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Philosophers and intellectuals have always been concerned with the problem of life. Many have considered it from different points of view. In ancient philosophy, life was attributed to the soul. Pythagoras was the first to treat the soul as the origin of life. He was followed by Anaxagoras who referred to the life force, which gave life to the material world, as Nous (intellect or spirit). Just like his predecessors, Plato believed that the soul was the origin of life, and in the case of real entities, life, spirit, motion, and reason are inseparable. Following Plato’s lead, Aristotle traced the cause or origin of life to the soul. These ideas left a great impact on Muslim philosophers. Avicenna—a prominent philosopher in the Islamic world—appealed to Plato’s and Aristotle’s accounts to argue that life is essential to the soul, believing that the soul is by itself alive, and physical objects come to be alive by virtue of the soul. Accordingly, the criterion of life for Avicenna is perception and action. After Avicenna, Mullā Ṣadrā provided the same definition, developing it by drawing on his own philosophical principles.Mullā Ṣadrā argues that life is the origin of “perception” and “action,” incorporating the two notions in his definition of life. In his view, a living being is a perceiving acting entity; that is, an entity with knowledge and consciousness, which does certain actions. In other words, it should be such that it knowingly and consciously does the action. Given his philosophical principles such as the primacy of existence, its simplicity, and its gradation (tashkīk), he establishes the idea that life is a graded entity pervasive throughout all stages of existence. On this account, every living being’s life is the way of its existence, which determines its vital effects. The nobler and stronger the existence is, the more perfection the perception and the firmer the action will be. Hence, every being enjoys life as much as it enjoys existence. We refer to certain existing entities as non-living because we cannot perceive the effects of life in them. For volitional sensation and motion are indications of life, and beings that tangibly have such characteristics are living, and this is not to deny life in other beings. For instance, Quranic verses affirm that there is such a life in beings which cannot be perceived by human senses. Thus, according to Mullā Ṣadrā’s philosophy, all existing entities are ipso facto alive, whereas pre-Sadraean philosophies attributed life only to animals and humans on account of their perceptive and motive faculties, lacked by plants and solid objects, and thus they saw these entities as non-living. This is incompatible with Quranic verses and the principles of Mullā Ṣadrā’s philosophy. There are Quranic verses referring to the exaltation of God by all beings—something not perceived by human senses. These verses indicate that all beings enjoy consciousness and life. Mullā Ṣadrā argued for such general consciousness and life by drawing on his philosophical principles. In this way, the widespread view that only some beings are alive is implausible in terms of Mullā Ṣadrā’s transcendent philosophy, and once life is proved for a stage of existence, it will be proved for all other stages of existence by dint of the principles of the primacy, simplicity, and gradation of existence. This is compatible with many Quranic verses and hadiths in which the power to talk, to hear, and to know is attributed to apparently non-living beings, which implies a degree of life in them.On this account, life is a graded reality that exists as an existential perfection in the necessary being, humans, animals, plants, and solid objects in different degrees. Thus, the necessary being is essentially alive, giving existence and life to other entities. Such existence is the same as life, and solid objects, plants, animals, and humans enjoy degrees of life to the extent that they enjoy degrees of existence. The view is confirmed by Quranic verses, denoting that all beings exalt God, which imply that all beings are alive. Mullā Ṣadrā cites the Quranic verse, “There is not a thing but celebrates His praise, but you do not understand their glorification,” and then comments that all beings prostrate for God and praise Him in a volitional conscious manner, and perfective attributes such as life, knowledge, and power are not separable from these beings.
Ali Torabi; zeynab sadeghi; mehran najafi; zahra lotfi
Abstract
Introduction Two complicated and difficult problems in the Islamic philosophy are knowledge and intellect. These were of great significance to philosophers from Plato and Aristotle to such Muslim philosophers as Avicenna, Fakhr al-Razi, Suhrawardi, and Nasir al-Din al-Tusi as well as to the Schools ...
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Introduction Two complicated and difficult problems in the Islamic philosophy are knowledge and intellect. These were of great significance to philosophers from Plato and Aristotle to such Muslim philosophers as Avicenna, Fakhr al-Razi, Suhrawardi, and Nasir al-Din al-Tusi as well as to the Schools of Shiraz and Isfahan. Following them, Mulla Sadra raised the question of knowledge throughout his philosophical work. As the Sadrai thought is still dynamic and can be pursued, examined, critiqued or reconstructed, Muslim thinkers continue to publish their research in the form of books, dissertations, and articles on the issue of knowledge and the intellect. It goes without saying that in order to prevent doing what others already do or have already done the evolution of research on a problem needs to be brought to the researcher’s attention. Therefore, literature plays an important role in the research process, and the present article intends to assist researchers on Mulla Sadra with the literature review. It goes over scientific productions in the area of dissertations and articles from 2001 to 2020 on the subject of knowledge in Sadra’i philosophy. This includes 218 works, out of which 85 articles, 32 master’s degree dissertations and 9 PhD theses are written in the field of the intellect. Master’s degree dissertations and PhD theses on the subject of knowledge are 35 and 9 titles respectively, which does not show a marked difference to the field of the intellect. This is while the articles in the field of knowledge are 45 titles i.e. half as many as the articles written in the field of intellect. The research method As a systematic review, using the search engines and data bases such as Noormags, Comprehensive Portal of Human Sciences, Magiran, and the Treasure System (sāmāni-yi ganj) in the Iranian Research Institute for Information, Science and Technology (IranDoc), and Islamic World Science Citation Center (ISC), this article has searched titles of articles, dissertations, and PhD theses and conducted a statistical study of those Farsi titles written between 2001 and 2020 in Iran in the areas of knowledge and intellect in Mulla Sadra’s transcendent wisdom. A discussion of results More attention has been paid to the question of knowledge than that of the intellect. Within the subject of knowledge, discussions of divine knowledge are of the highest frequency, but less attention has been paid to the levels of the Creator’s knowledge and the status of the Creator’s knowledge in creation, or, to put it the other way, to the levels of knowledge in parallel to the levels of creation. When it comes to theology in the more specific sense, less attention has been paid to the knowledge-led Shia theology versus power-led Sunni theology, and the basics and results of such a discussion are not examined. Within the subject of intellect, discussions of the epistemology of the intellect are of the highest frequency, whereas less attention has been paid to various meanings and usages of the intellect in Islamic sciences including theosophy, philosophy, ethics, and to their distinction from the intellect in common parlance. Conclusion Among the conclusions is that there are methodological limitations: lack of attention to a needs assessment in the process of deciding research topics; lack of proper attention to other researchers’ findings (which leads up to many problems including repetitious work and lack of attention to certain topics, as witnessed by the results of the present study); lack of variety in the articles (for the most part, they are written for academic research journals, while a helpful research activity of high efficiency and influence relies on a whole variety of introductory studies, including reviews, which are visibly missing in the field of Islamic philosophy); and finally the lack of information about research activities in the field in the international arena and even Islamic countries.
Amir Delzendehnezhad; Yadollah Rostami
Abstract
In this article we examine the commonalities between some epistemological views of Mulla Sadra (circa 1571-1636) from Persia and Nishida Kitaro from Japan (1870-1945). Our research method was descriptive and analytical, and using the two philosophers’ main texts we compared their ideas and remarks. ...
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In this article we examine the commonalities between some epistemological views of Mulla Sadra (circa 1571-1636) from Persia and Nishida Kitaro from Japan (1870-1945). Our research method was descriptive and analytical, and using the two philosophers’ main texts we compared their ideas and remarks. Although Nishida Kitaro still has not been properly introduced in Iran, during the 2010s efforts were made to do so, including studies conducted by Dr. Muhammad Asghari, which were first published as a few articles, and later collected in the form of a book released in 2017 by Quqnus Publications. Until now there has been no comparative study of the two thinkers in terms of particular epistemological subjects. We can nonetheless refer to a kindred study: Muhammad Asghari’s article entitled “The Possibility of Dialogue between the Kyoto School and Islamic Wisdom” in which he concludes that the dialogue is indeed possible. It might be asked what theoretical and practical uses finding commonalities between two philosophers from two different countries might have. The answer is that it can lay the ground for a universal and combinational philosophy and/or pave the way for mutual understanding and dialogue in meta-history. Prevailing in this universal and combinational philosophy is a macro and integral rather than micro and differential view. The type of comparison which pays more attention to commonalities than differences proposes an intercultural formulation of philosophical questions. The questions intended to be answered in this article are as follows. 1. What are the commonalities between the ontological foundations of the two thoughts? 2. What are their commonalities in terms of the process of knowledge and perception of the world? The two thinkers have common ontological foundations and their epistemologies are based on ontology. We explain in the form of comparative statements the commonalities first in their ontologies and then in their epistemologies. Their common ontological foundations In Nishida reality is identical to consciousness, and in Mulla Sadra being is concomitant (mūsawīq) with knowledge. In Nishida reality has an ultimate foundation from which all the beings are created. In Mulla Sadra the Necessary Being (wājīb al-wūjūd) creates beings. In Nishida the foundation of reality is in a place called Basho, which is neither physical nor determined. Nor does it have a form. It is absolute nothingness, yet not nothingness versus being, but rather a transcendental nothingness from which being is created. In Mulla Sadra the Necessary Essence does not have any determination and form, but rather is unconditional and free from any limits or denotations. Its status is the status of the absolute unseen. For Nishida entities and beings are the actualization and manifestation of that ultimate foundation, and also for Mulla Sadra the Necessary Being, which is pure being, has manifestations and actions, so that beings are actualized. Human consciousness in Nishida’s view is the best place for the manifestation of the ultimate, and in Mulla Sadra’s the human soul is described as God-like. Their common epistemological views Nishida thinks that a process beyond the soul, more transcendental than the soul, is involved in the process of knowledge, which can be called the field of knowledge or the unconscious dimension of knowledge. For Mulla Sadra, the active intellect, which is more transcendental than the soul, is involved in human perceptions. The soul is not passive in the process of knowing the reality and perceptional forms have subsistence by emergence (al-qīyām al-ṣūdūrī) from the soul, the agency of the soul having a part in the process. According to both thinkers the realities of the percipient and perceived are unified and there is no duality between the two. They both believe that human beings construct and shape themselves through their own activities, and that reality is manifested in the soul. In Nishida, the truth and falsity and correspondence with reality are attributes of propositional and conceptual knowledge, and in Mulla Sadra those are attributes of acquired knowledge (al-īlm al-ḥuṣūlī). Both concur that the perfect soul is less weakened by obstacles and gains more intuition of reality.
Seyed mohammadreza Amiri Tehrani
Abstract
This article is to study the relation between applied humanities and phronesis. The methodology is conceptual analysis, so in the first place, by providing the definition of application and praxis, the concepts of applied humanities and social sciences, and phronesis are analyzed. In this regard, a variety ...
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This article is to study the relation between applied humanities and phronesis. The methodology is conceptual analysis, so in the first place, by providing the definition of application and praxis, the concepts of applied humanities and social sciences, and phronesis are analyzed. In this regard, a variety of Muslim philosophers' thoughts about phronesis are categorized and compared with Aristotle's Concept of phronesis. Then the concepts of applied Social sciences and phronesis are compared from different aspects. Regarding the technological nature of applied humanities and social sciences in one hand, and the virtuous nature of phronesis in another hand, at last this question is argued whether it is logically possible that phronesis uses pure theories of humanities and social sciences instead of Sophia and episteme to order to produce virtuous social Sciences.
soghra babapour; jafar shanazari
Abstract
From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, ...
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From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, That is, how to adapt mental forms to objective forms. The realists believe in the correspondence between the mind and the reality. But a group of philosophers have opposed this idea and considered mental concepts apart from foreign ones, or even consider foreign objects as images of mental concepts. This is while the consistency of mind and real in the transcendent philosophy one of the most principled issues. Mullasadra intended to resolve the issue by discussing unity quiddity in mental existence and the objective gradation unity of supreme existence. Kant proposes his Copernican Revolutionary Theory that if the known conform to our minds, this is more consistent with the prior knowledge of objects. Therefore, the mind has a special activity and Specifies the type of epistemic it gains. The present article examines the quality of matching the mind and the real from the viewpoint of MullaSadra and Kant, and looks for similarities and differences between them in conformity.
Seyed Javad Miri
Abstract
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The disciplinary knowledge has been conceptualized as the valid from of classifying sound knowledge vis-à-vis other from of epistemic which have been classified as erroneous or unscientific from of fathoming different modalities of realities. By internalizing disciplinary forms of cognitions the social sciences have conceded to compartmentalization of knowledge and thus branded any attempt towards unity of knowledge as archaic forms of understanding complexities. In this article I have taken issue with the question of epistemology based on the reading of Allama Jafari with reference to classical epistemologists who did not share the principle of disciplinary epistemic configuration. This, in other words, is another way of demonstrating a full-fledged critique of disciplinary knowledge construction but this does not mean that the way forward is interdisciplinarity which loses sight of reality as a holistic entity. it seems Allama Jafari while rejecting the idea of disciplinary knowledge due to compartmentalizing effect of such an epistemological strategy but he does not favor interdisciplinary strategies either as in his view these seemingly different strategies would lead us to a complete from of clerkish mentalite in humanities.
Arya Younesi; hossein kalbasi; ghasem pourhassan
Abstract
Leo Strauss held that the essence of society is opinion and the essence of philosophy is knowledge and thought of these two as rivals; thus, he maintained that philosopher has to use esotericism and writing between lines to avoid persecution. Doing so, Strauss advanced a kind of hermeneutics ...
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Leo Strauss held that the essence of society is opinion and the essence of philosophy is knowledge and thought of these two as rivals; thus, he maintained that philosopher has to use esotericism and writing between lines to avoid persecution. Doing so, Strauss advanced a kind of hermeneutics which is invented for interpreting philosophical texts. One could find supportive idea to this hermeneutics in works of Plato, Farabi, Avicenna, Suhrawardi, Ghazali and others; but, there are, at the same time, a number of problems which Strauss’ hermeneutics face them: first of all, there are philosophers who hold opinions by strictly adhere to other philosophers thoughts rather than seeking knowledge; secondly, a long-lasting tradition of philosophical commentaries and interpretation undermine Strauss’, because it is not reasonable that a philosopher do not have enough courage and bravery to express their idea but commentators have; thirdly, a significant number of philosophers have not used esotericism in the ancient times, those philosophers weaken the universality of Strauss’ hermeneutics. In this paper, it is showed that hermeneutics of Leo Strauss is authentic for some ancient philosopher, but it could not be used as a general theory of interpretation for any given philosopher and philosophical school.
Manouchehr Khademi; seyyed mourteza houseini shahrudi; seyed housein seyed moosavi
Volume 5, Issue 2 , November 2014, , Pages 47-74
Abstract
The human knowledge from the different levels of its being and achieving knowledge from outside world, and the correspondence between human science and world, are among most important issues that have preoccupied the mind of many contemporary thinkers and epistemologists. The author of this paper has ...
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The human knowledge from the different levels of its being and achieving knowledge from outside world, and the correspondence between human science and world, are among most important issues that have preoccupied the mind of many contemporary thinkers and epistemologists. The author of this paper has tried, based on the principles of Transcendental Theosophy such as Asalat al-wujud, Wahdat al-wujud, and their implications, to show that contrary to what is called Mullasadra’s epistemology (his views on the nature of science and discovery) and regarded as Mullasadra’s ultimate believe, in philosophical circles, the theory is not the Mullasadra’s final position. I, based on my study and contemplation on his ideas want to prove that the Mullasarda doesn’t believe that science is produced by the perfect forms acquisition through Trans-Substantial Motion, rather the essence of discovery is achieved in the process of Trans-Substantial Motion
Mohammad Kazem Elmi Sola; Tooba La'l Sahebi
Volume 5, Issue 3 , November 2014, , Pages 65-80
Abstract
Mulla Sadra and Kant as two important Islamic and western philosophers have had peculiar concentration on the problem of the self or soul. According to Mulla Sadra, ‘self’ has different levels and degrees in which it occurs in different ways, in some degree it occurs independently, and in ...
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Mulla Sadra and Kant as two important Islamic and western philosophers have had peculiar concentration on the problem of the self or soul. According to Mulla Sadra, ‘self’ has different levels and degrees in which it occurs in different ways, in some degree it occurs independently, and in some other degree it becomes identical with body, and then through passing certain degrees, it occurs as rational soul. The present article tries to explain that the creation of the rational soul is possible by accepting theoretical intellect, but it continues to exist through the procedure of progress of theoretical and practical reason, and this is comparable to Kant, as an epistemologist philosopher, who holds that the creation of transcendental self depends upon the function of theoretical reason or certain knowledge, and the continuation of its being is based on the function of practical reason
