Hamid Parsania
Volume 1, Issue 1 , September 2010, , Pages 1-18
Abstract
The Siddiqin proof as presented by Avicenna for the first time to express the proof from contingency and necessity, entred into the works of Thomas Acquinas through Arerroes and Maimonides in the middle ages. The concept related to this proof was not conveyed in the works of the above-mentioned authors ...
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The Siddiqin proof as presented by Avicenna for the first time to express the proof from contingency and necessity, entred into the works of Thomas Acquinas through Arerroes and Maimonides in the middle ages. The concept related to this proof was not conveyed in the works of the above-mentioned authors and this led to a kind of ambiguity in that proof in philosophy after the western Renaissance. This article deals with the proof from contingency and necessity as reflected in western philosophy since the 17th century. The present article claims that Leibniz and Wolff appealed to this proof on the basis of possible Contingency rather than essential Contingency and also the criticisms aimed at its Thomistic account by Hume and Kant is not devoid of some strength and validity. In the final part of the article, the validity and strength of Avicennan account of the proof are cited and emphasized, so as to reject the criticisms aimed at it since the 17th century onward.
Fatemeh Ahmadi
Volume 1, Issue 2 , March 2011, , Pages 1-27
Abstract
Seyyed Hussein Nasr believes that science and religion were complemented and divine in ancient ages. In middle ages they were divine also but in new ages and Contemporary centuries. He says that real science is not the contrast with real religion and the study of sacred science and real religion is one ...
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Seyyed Hussein Nasr believes that science and religion were complemented and divine in ancient ages. In middle ages they were divine also but in new ages and Contemporary centuries. He says that real science is not the contrast with real religion and the study of sacred science and real religion is one of the fascinating areas of human inquiry. In this case, the particular concern of this paper is to explore the interface of science and religion.
Reza Akbari
Volume 2, Issue 1 , October 2011, , Pages 1-18
Abstract
Fideism, evidentialism and pragmatism are three major models of theism in contemporary religious epistemology. Each of these major models includes minor models. In Fideism we find three models according to them faith is in contrast with intellectual reasoning, without any relation to intellectual ...
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Fideism, evidentialism and pragmatism are three major models of theism in contemporary religious epistemology. Each of these major models includes minor models. In Fideism we find three models according to them faith is in contrast with intellectual reasoning, without any relation to intellectual reasoning or without any need to intellectual reasoning. Evidentialism covers syllogistic and probabilistic evidentialism and pragmatism can be world-centered or hereafter-centered. Surveying Muslim philosophers' thoughts and reconstructing their theories in a new way allows us to have dialog with contemporary theories in the realm of religious epistemology. For example with contemplating on Avicenna's philosophy we can reconstruct his theory in the frame of syllogistic evidentialism and studying Sadra's philosophy permits us to remodel his theory in the frame of the third model of fideism. We also can rebuild Ghazali's theory in the frame of pragmatism. Understanding models of theism in contemporary era and endeavoring for reconstructing Muslim philosophers' thoughts let us act well when we encounter atheism and its different models.
Ali Afzali
Volume 3, Issue 2 , October 2013, , Pages 1-20
Abstract
Amongst Muslim philosophers, Gharavi Esfahani was the first one who invented a statement of the ontological argument for the existence of God. But Dr. Mahdi Haieri yazdi, who is one of the advocates of this argument, does not agree with this statement and criticizes it. This article aims to explain and ...
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Amongst Muslim philosophers, Gharavi Esfahani was the first one who invented a statement of the ontological argument for the existence of God. But Dr. Mahdi Haieri yazdi, who is one of the advocates of this argument, does not agree with this statement and criticizes it. This article aims to explain and survey these statements and critiques
Khalilollah Ahmadvand; Somaiieh Maleki; Zahra Yazdani Daghian
Volume 4, Issue 1 , October 2013, , Pages 1-22
Abstract
Thoughts of Thomas Aquinas and Molla Sadra, because of relying on religious beliefs, are based on the word “Existence”. Among the philosophers of middle ages, Thomas Aquinas grasped the prominence of existence on essence. What for Thomas has the first importance, in fact, is the prominence ...
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Thoughts of Thomas Aquinas and Molla Sadra, because of relying on religious beliefs, are based on the word “Existence”. Among the philosophers of middle ages, Thomas Aquinas grasped the prominence of existence on essence. What for Thomas has the first importance, in fact, is the prominence of existence, and also Molla Sadra in Islamic philosophy, with taking the existence (not existent), as the issue of metaphysics, created a new revolution in Islamic thought. However Thomas Aquinas and Molla Sadra have no difference in believing in supreme essence and its attributes, but in expressing, describing and explaining the structure of essence, they have some differences. Here, we tried to compare this two philosopher’s opinions on the issue of being and essence, or existence and essence
Ali Afzali
Volume 4, Issue 2 , October 2013, , Pages 1-19
Seyed Mohammad Reza Amiri Tehrani; Emad Afroogh
Volume 4, Issue 3 , March 2014, , Pages 1-22
Abstract
This paper studies the capability and capacity of critical realism in justifying Sadr’s Islamic Economics theory from methodological individualism point of view. For this purpose, first of all the possibility of this study is discussed, and Sadr’s Islamic Economics theory is reviewed in brief. ...
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This paper studies the capability and capacity of critical realism in justifying Sadr’s Islamic Economics theory from methodological individualism point of view. For this purpose, first of all the possibility of this study is discussed, and Sadr’s Islamic Economics theory is reviewed in brief. Then, Sadr’s theories of wealth distribution before production, income distribution after production, and social justice, are criticized according to methodological approach of critical realism. This criticism is based mainly on concepts such as supervenience, downward causation, human intentionality, and structure and agency. At the end, it is concluded that critical realism has many in common with Sadr’s theory of Islamic Economics from methodological point of view, and can justify it to some high extent
Mohammad Hosseinzadeh
Volume 4, Issue 4 , July 2014, , Pages 1-19
Abstract
The Mulla Sadra’s view on the existence of philosophical secondary intelligible has been interpreted and expressed diversely. What is easily understood from Sadra’s statements is that the external aspect of philosophical secondary intelligible is distinguished from its descried aspect. This ...
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The Mulla Sadra’s view on the existence of philosophical secondary intelligible has been interpreted and expressed diversely. What is easily understood from Sadra’s statements is that the external aspect of philosophical secondary intelligible is distinguished from its descried aspect. This discrepancy has not been truly stated by some Neo-Sadraian philosophers those who have interpreted Mulla Sadra’s viewpoint.
I think the source of the most misconceptions of the interpretations is because that the interpreters try to derive from his speeches a general principle for the whole philosophical secondary intelligible, while there are many evidences which indicate that he was not intended to present such a generalized principle.
In this article, at first, we refer to the space in which Mulla Sadra’s thought is constructed and then, review and evaluate Shahid Motahari, Maestro Javadi Amoli, and Maestro Yazdanpanah’s interpretation. Finally, through refer to the different words and interpretations of Mulla Sadra, we try to express the Mulla Sadra’s view about the differentiation of philosophical secondary intelligible
Reza Elahimanesh; Mohammad Roodgar
Volume 5, Issue 1 , October 2014, , Pages 1-28
Abstract
The theory of imaginal worlds is an effective ontological theory in philosophy, theology, and especially mysticism. Imaginal World is also a world which links man to the world of Ideas. Today, new efficiencies are defined for the worlds in philosophy of religion, psychology, philosophy of mind, art and ...
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The theory of imaginal worlds is an effective ontological theory in philosophy, theology, and especially mysticism. Imaginal World is also a world which links man to the world of Ideas. Today, new efficiencies are defined for the worlds in philosophy of religion, psychology, philosophy of mind, art and literature, which is very important. West culture and its attitude to the Imaginal worlds has an illness to which if we don’t pay attention, despite of the enormous scientific and spiritual heritage which we have in this regard, we will encounter to the same difficulties which today the West has. They define these worlds and provide their functions such that that they have to ignore and discredit religious teachings, such as Unity of God and resurrection. Thus, this paper seeks to explain the place of worlds in Islamic mysticism, with special attention to the ideas of Suhrawardi, Ibn al-Arabi and Mulla Sadra, in addition we will indicate to the new functions are discussed in the contemporary world, the art references, and compare the result of Gnostic Islamic attitude to the theory to Western attitude
Azam Eslami Nashalji; Reza Akbarian
Volume 5, Issue 2 , November 2014, , Pages 1-19
Abstract
In this article, the author tries to discuss ‘mystical wayfaring’ in Mulla Sadra and Allamah Tabataba’i’s thoughts. The main objective of the present study is to outline the Allamah’s innovations in the issue, on the basis of the theoretical grounds of his philosophy. Mulla ...
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In this article, the author tries to discuss ‘mystical wayfaring’ in Mulla Sadra and Allamah Tabataba’i’s thoughts. The main objective of the present study is to outline the Allamah’s innovations in the issue, on the basis of the theoretical grounds of his philosophy. Mulla Sadra arranges his al-Asfar al-Arba‘ah (Four Intellectual Journeys) in line with mystical teachings of Ibn ‘Arabi and in particular man’s four journeys for wayfaring in Divine truths. He tries to provide a philosophical interpretation of man’s mystical wayfaring in his path towards Allah. He believes that the end of mystical wayfaring is to come to the sphere of existence on the basis of knowledge and theoretical hikmah; and speaks of Divine proximity within this very paradigm, though he considers it as something marginal to theoretical hikmah and ontological issues. Proving personal unity of existence, based on his own principles, Allamah Tabataba’i, delicately, changes Mulla Sadra’s plan; in his philosophy, mystical wayfaring is realized to approach to the absolute reality and Divine proximity, without intermediates mentioned by Mulla Sadra
Mohammadreza Balanian; Morteza Hajihosseini
Volume 5, Issue 3 , November 2014, , Pages 1-24
Abstract
Abandoningtheactive intellectas the main cause of perceptual forms, is there any different approach, based ontheprinciples ofSadra’s philosophy, to explain the process of human knowledge obtaining? Thispaper arguesthough Sadra devoted many pages in his works to the quality of human knowledgeobtaining, ...
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Abandoningtheactive intellectas the main cause of perceptual forms, is there any different approach, based ontheprinciples ofSadra’s philosophy, to explain the process of human knowledge obtaining? Thispaper arguesthough Sadra devoted many pages in his works to the quality of human knowledgeobtaining, with the focus on the active intellect as the main cause, certainprinciples oftranscendentwisdom of Sadra, make us needless from that defective analysis and provide us with a more acceptableandeasierapproach. This approach is based on his peculiar principles and innovations such as existentialism,gradual unity of existence, existential identity of the human, the unification of intellect and intelligibe, and the knowledge division into simple and compound. We will show that these principles allow us to defendthe existential openness of levels of existence towards each other. Also, relying on existential motion of human, they explain the process of human cognition justifiably
Abandoningtheactive intellectas the main cause of perceptual forms, is there any different approach, based ontheprinciples ofSadra’s philosophy, to explain the process of human knowledge obtaining? Thispaper arguesthough Sadra devoted many pages in his works to the quality of human knowledgeobtaining, with the focus on the active intellect as the main cause, certainprinciples oftranscendentwisdom of Sadra, make us needless from that defective analysis and provide us with a more acceptableandeasierapproach. This approach is based on his peculiar principles and innovations such as existentialism,gradual unity of existence, existential identity of the human, the unification of intellect and intelligibe, and the knowledge division into simple and compound. We will show that these principles allow us to defendthe existential openness of levels of existence towards each other. Also, relying on existential motion of human, they explain the process of human cognition justifiably.
Keywords:existentialism, unity of existence, conceiving the man as a unity, the unification of the intellect and the intelligibe, simple knowledge
Mohammadreza Ershadinia
Volume 5, Issue 4 , February 2015, , Pages 1-23
Abstract
The quality of bodily resurrection has been a complicated problem throughout the history of religious, theological and philosophical thoughts. Theorists have been trying to strengthen the grounds to overcome the problem. Transcendent Philosophy explains these grounds and principles to solve the problem. ...
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The quality of bodily resurrection has been a complicated problem throughout the history of religious, theological and philosophical thoughts. Theorists have been trying to strengthen the grounds to overcome the problem. Transcendent Philosophy explains these grounds and principles to solve the problem. One of the most important of these tenets is the knowledge of the soul and its principles. Through the theory of ‘bodily origination and spiritual survival of the soul’, Transcendent sages have been paved the way. But in this theory the relation between material body and immaterial soul in bodily resurrection seems problematic also. Hakīm Modasses, with his special method, tried to explain this relation and stated his principle in bodily resurrection problem. His theory is based upon ‘dynamic body toward static soul’. In spite of depending on the principles of transcendent philosophy, it leads to logically different conclusion. This variation is innovative but it would be finally evaluated as a turning to theological conclusions which is could not be regarded as a little difference. In the realm of soul-body relationship as the most prominent principle to the bodily resurrection, the explanation of Hakīm `Āqa `Ali Modarres clarifies some essential difficulties and pave the way to more precise consideration on this basic religious belief. This prevents the superficialist attitudes toward religious belief and thought
Mahdi Assadi
Volume 6, Issue 1 , May 2015, , Pages 1-23
Abstract
This essay critically studies one of the important criticisms of the existence predicate, i.e. the referentiality/ non–referentiality proof. Also, it wants to show some of the weaknesses of the following views: (1) existence by no means is a predicate; (2) existence is not a logical predicate; ...
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This essay critically studies one of the important criticisms of the existence predicate, i.e. the referentiality/ non–referentiality proof. Also, it wants to show some of the weaknesses of the following views: (1) existence by no means is a predicate; (2) existence is not a logical predicate; and even, from some aspects, the more acceptable view that says that; (3) although existence by no means is a logical predicate in a subject–predicate way, it is a logical predicate in a non–subject–predicate way. Thus, the paper by means of the equivalence of referentiality and existence offers a strengthened version of existence predicate in Muslim philosophy and logic, and shows that in (1) and (2) Muslim philosophy and logic is defensible and in (3) the current views are not preferable to Muslim philosophy and logic. Again, by reconstructing the foundations of Muslim philosophy and logic it accepts the rational referentiality of nonbeing in an indirect way.
Mohammad-Javad Javid; Esmat Shahmoradi
Volume 6, Issue 2 , July 2015, , Pages 1-13
Abstract
This study proposes the theory of substantial motion mainly to explore the concept of polysemy and pluralism in the semantics of source text and translation. There exists a relation between Mulla Sadra’s theory of substantial motion, which speaks of ontology, and translation, which is about epistemology ...
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This study proposes the theory of substantial motion mainly to explore the concept of polysemy and pluralism in the semantics of source text and translation. There exists a relation between Mulla Sadra’s theory of substantial motion, which speaks of ontology, and translation, which is about epistemology and semantics. When it comes to the ‘authorial intent’, which is of course something behind or even beyond the words of the text per se, we can speak of substantial motion in translation and the existence of an essence and some ontological levels called substances in the text. To move from one ontological level to another can be linked to the concepts of time and motion. Translation as a process can be also linked to a gradual state of development which discloses such ontological levels in the target language and is by itself a motion as a process.
jabar amini; mohammad saeedimehr
Volume 6, Issue 3 , October 2017, , Pages 1-18
Abstract
Abstract
Mulla Rajabali Tabrizi is one of the Iranian Muslim philosophers who lived in Safavid era and was a contemporary of Mulla Sadra. Tabrizi, however, rejected many principles of Sadra’s philosophy including the principle of the principality of existence. Tabrizi firmly defended the principality ...
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Abstract
Mulla Rajabali Tabrizi is one of the Iranian Muslim philosophers who lived in Safavid era and was a contemporary of Mulla Sadra. Tabrizi, however, rejected many principles of Sadra’s philosophy including the principle of the principality of existence. Tabrizi firmly defended the principality of quiddity and at the same time endorsed a kind of objectivity of existence. In this paper, we first examine Tabrizi’s view through exploring his definitions for ‘quiddity’ and ‘existence’ and his picture of the relation between them. Then we raise some fundamental objections against his arguments for the principality of quiddity.
Mohammad Javad Esmaili; Mohammad Ghomi
Volume 6, Issue 4 , March 2016, , Pages 1-27
saeed anvari; fatemeh esmaili ardekani
Volume 7, Issue 1 , May 2016, , Pages 1-17
mahzad hejazi; alireza kohansal
Volume 7, Issue 2 , August 2016, , Pages 1-22
masoud omid
Volume 7, Issue 3 , November 2016, , Pages 1-13
Abstract
Abstract
One can inquire about the definition or interpretation of the ‘subject’ in various philosophical systems. So, the comparative analysis and interpretation of the subject can be counted as one of the most important issues is meta-epistemology.
In this regard, this paper seeks to ...
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Abstract
One can inquire about the definition or interpretation of the ‘subject’ in various philosophical systems. So, the comparative analysis and interpretation of the subject can be counted as one of the most important issues is meta-epistemology.
In this regard, this paper seeks to know given that the identity of the subject in modern philosophy and for philosophers such as Kant is one-dimensional, how many dimensions it has in contemporary Islamic philosophy which emerged through confrontation and dialogue with modern philosophy? Here we will focus on the views of one of contemporary Islamic philosopher, namely, Morteza Motahhari. The question is that: what is Motahhari's viewpoint on the dimensions and aspects of the subject, as one of the commentators of Islamic philosophy and contemporary epistemology designers of Islamic philosophy confronting with modern philosophy, particularly Kant’s philosophy?
According to Motahhari's ideas and thoughts, the subject has three types of epistemological, ontological and psychological (philosophical) aspects. Its epistemological and scientific aspects relate to his theory of intuitive rationality based on secondary intelligibles and self-evident judgments. The ontological aspect must be sought in elements such as the theory of mental existence and perception abstraction. And ultimately, the psychological (philosophical) aspect is associated with the components such as Knowledge by presence, perceptual power, and so on.
hamide aflatouni; Majid Mollayousefi
Volume 7, Issue 4 , January 2017, , Pages 1-24
Abstract
Abstract
Practical reason/wisdom or phronesis, from Aristotle until Hume, meant virtuous action, in accordance with intellectual goods. Emphasizing on the role that our desires, motives and our passions, play in our ethical decisions, Hume endorsed the role of psychological factors in practical reason. ...
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Abstract
Practical reason/wisdom or phronesis, from Aristotle until Hume, meant virtuous action, in accordance with intellectual goods. Emphasizing on the role that our desires, motives and our passions, play in our ethical decisions, Hume endorsed the role of psychological factors in practical reason. Ascribing other features to practical reason, such as self-autonomy, and emphasizing on the will with more intensity, Kant presented a new definition of practical reason that posed serious challenges to Hume's views on this issue; he was struggling to eliminate the role of psychological desires and motives from the realm of moral decision. However Kant’s and his followers’ attempts to build Moral conscience, based merely on reason and will, were not so successful, and also there are some serious criticisms against Kant's purely rational interpretation of practical reason. Today, some ethical philosophers, including Philippa Foot and other new-Aristotelian, while criticizing the Kantian interpretation of practical reason by presenting a new definition of practical rationality, attempt to create a compromise between reason and other motivational elements, including intentions and motives. In this paper we discuss and examine some philosophers’ criticisms on Kant’s practical reason.
Mohammad Ghomi; Mohammadjavad Esmaeili
Abstract
Ibn Sina believes that soul is ‘spiritually and bodily originated’, while Mulla Sadra claims that it is ‘bodily originated but spiritually eternal’. Mullah Mohammad Sadegh Ardestani in al-Hikmah al-Sadaqiyah believes that originatedness of the soul is neither consistent with its ...
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Ibn Sina believes that soul is ‘spiritually and bodily originated’, while Mulla Sadra claims that it is ‘bodily originated but spiritually eternal’. Mullah Mohammad Sadegh Ardestani in al-Hikmah al-Sadaqiyah believes that originatedness of the soul is neither consistent with its abstraction nor with its survival. He believes in the eternity and unity of Soul. From the perspective of Ibn Sina and other scholars, saying that soul is united and eternal is faced with two basic problems: 1. If soul has not been multiplied after its incarnation in the body, all human beings should be identical in all traits; 2. If soul has been multiplied after its incarnation in the body, the abstract entity are divided potentially and actually. In al-Hikmah al-Sadeqiyah, Ardestani has explained his claim in such a way that he would not face with the two mentioned issues. Using the philosophical works of Ardestani, we explain his viewpoint about soul.
Ghodsyeh Habibi; Saeed Anvari; Seyd Sadr-aldin Tahery
Abstract
Various ideas have been presented on how to relate mental forms toexternal objects, among which one can refer to two theories: theory ofessence objectivity and the theory of apparition. Most scholars have attributed these theories to Ibn Sina and Taftazani respectively. Comparing the views of Ibn Sina ...
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Various ideas have been presented on how to relate mental forms toexternal objects, among which one can refer to two theories: theory ofessence objectivity and the theory of apparition. Most scholars have attributed these theories to Ibn Sina and Taftazani respectively. Comparing the views of Ibn Sina and Taftazani,the present articleshows that they not only don’t follow two different approaches, but we can consider Taftazani's words as the confirmation of Ibn Sina's view. Also, referring to various interpretations of the theory of apparition, we will evaluate the attribution of the theory to Taftazani.
Batool Ahmadi; Forouzan Rasekhi
Abstract
The question of the immortality of the soul – which is directly relevant to any discussion on the true nature of human being - is an important and even central theme of both Plotinus and Suhrawardi, the latter being known as the founder of the Perso-Islamic Illuminationistschool of philosophy.Plotinus ...
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The question of the immortality of the soul – which is directly relevant to any discussion on the true nature of human being - is an important and even central theme of both Plotinus and Suhrawardi, the latter being known as the founder of the Perso-Islamic Illuminationistschool of philosophy.Plotinus and Suhrawardiboth considered the soul to be the essence of the human being, hence,both thinkers engaged in some kind of ‘dualist anthropology’, although through two different approaches.In other words, they believed that man is not a simple thing, but a composite of ‘soul’ and ‘body’. Plotinus’ discussion of the relation of ‘soul’ to ‘body’ is a particular instance of his doctrine of participation, where higher is related to lower, intelligible to sensible, and form to matter.Individual human beings are composed of ‘soul’ and ‘body’, but body itself consists of ‘matter’ and ‘form’. Soul as the ‘form’ of the body, is a part of the World-Soul, but the individual soul is immaterial and immortal and linked with the ‘Intellect’ (nous).Suhrawardidid not concern himself with any kind of causal relation between ‘body’ and ‘soul’.In his teachings, the ‘Lordly Light’(nūr-iispahbad)- i.e. the vicegerent of the ‘Light of lights’ (nūr al-anwār)in the human soul – is connected with the body by means of the ‘animal soul’ (rūḥḥayawāniyya) and leaves the body for its original home in the angelic realm as soon as death destroys the equilibrium of the bodily elements.
Abdolrasool Hasanifar
Abstract
Designing an ideal state or a city in which the desirable situation of the human society has been illustrated and the way to its realization is an issue and concern that all the thinkers who have come up with a comprehensive view of their times have followed. To put it in more general terms, it can be ...
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Designing an ideal state or a city in which the desirable situation of the human society has been illustrated and the way to its realization is an issue and concern that all the thinkers who have come up with a comprehensive view of their times have followed. To put it in more general terms, it can be said that this ideal state is a kind of human desire at all times and places so that the human can transcend the present state of the society, in which problems, frustrations and suffering have been added, into an ideal society, not imaginary, to achieve the best opportunities in the city or in other words, human happiness in all fields.Many thinkers have designed a form of the ideal state in their thought. Plato, the Greek philosopher of the Ancient Period, and Muḥammad Iqbāl, an Iranian-Islamic thinker in contemporary times, are among these thinkers who have designed a form of the ideal state in their thought.Despite such a common tendency in designing the ideal state, the type, purpose and principles of this ideal state and the relation between poetry and philosophy are distinct and different in each case. In this regard, considering the importance of this issue and the influence of the thought of the two abovementioned thinkers in our time and territory, the attempt to recognize the ideal state of Plato and Muḥammad Iqbāl, and the differences and the reasons for it, can be the source of many of our time issues.One of the most important aspects of the difference of the thought between these two thinkers is the different view on the role of the poetry and its relation to the philosophy in the ideal state. Accordingly, in this paper, it has been attempted from this point of view that the thought of these two thinkers is examined in a hermeneutic method to explain the reasons for and why this different relation appears in the ideal state.A hermeneutic method and reading the text are used to examine this issue. In other words, it attempts to address the issue by asking questions and research questions against the texts of two thinkers.Accordingly, after a brief introduction of two thinkers and influential foundations of their thought, article describes the ideal state and various aspects of it. In the following, the reasons for the difference in their view of the poetry and poets in relation to the philosophy have been examined.In general, both thinkers in designing their ideal state firstly describe the present situation and problems of their time, and with pathology, they are seeking out and attaining the desired state of the epistemology and ontology.Plato considers the realization of the ideal state in the transition from mythos to Logos and removing the shadows and getting to the true knowledge of ideas, and at the top of them is the good idea, a knowledge that can guide wisdom in all respects and will transcend it from any conventional knowledge with one reality. In Plato's view, such knowledge, which all other sciences are its prelude and premise, must be called as dialectical knowledge, a knowledge which the mind acquires without realizing the sense, and only through a rational activity in the field of abstract affairs, a knowledge that is only available to the philosopher and others do not benefit from it, and for this reason, the ruler of the ideal state must also be such a philosopher.The Ideal state of Iqbāl as a thinker with Iranian-Islamic sides is different from Plato. One of these differences is the emphasis on poetry. In other words, Iqbāl has special attention to persian poetry along with his studies in philosophy and select persian poetry to express their thoughts. This caused a fundamental transformation in his thoughts. In this way, through his poetry Iqbāl was able to keep alive the persian culture in the India at the time when Britain tried to change the culture of India by changing the language. On the other hand, Iqbāl created a new capacity and field for contemporary poetry, a capacity that had long been neglected.Iqbāl's ideal state can be found in works such as "So what should the eastern people do?", "Message from the East" (Payām-i Mashriq), "Persian Psalms", Zabūr-i ʿAjam, and "Jāwīd Nāma". At first, Iqbāl criticizes the state of the human and today's modern world, designing the world and another human being from this perspective. Iqbāl regards the modern society as a kind of absolutism, which is the result of mankind's misery.Against such a situation that both the west is caught up with and also that it has alienated the east from itself, Iqbāl sees the solution as the ideal state that it is based on solid principles in which man is not alien to himself and his world. Although no specific name can be called on this city, Iqbāl has called this city in Jāwīd Nāma as "Marghdīn", a city that the description and features of it have been mentioned in Iqbāl's various works. It is a city that is beautiful in appearance and it is healthy in terms of living conditions, where humans are not captive and alien to themselves.Plato's and Iqbāl's view of the ideal state in the relation of the poetry and philosophy are fundamentally different. Generally, Plato has a negative attitude toward the poetry in the ideal state, and considers the poetry and poets against philosophy and philosophers while Iqbāl thoroughly believes in the positive role of the poetry in the ideal state and with emphasizing the relation between the poetry and philosophy, he considers the same the poet and philosopher based on purpose. The main reason for this difference is the method of the attitude of these two thinkers towards the poetry from the epistemic aspect. Plato does not consider the poetry to be any knowledge and reality and therefore, in the ideal state that philosophers are ruling, he orders the rejection of the poetry and the banishment of the poets from the ideal state. But in Iqbāl's thought, the poetry has knowledge and reflects reality and even due to its profound influence, any further knowledge comes to the work of reforming the city and society. Therefore, with a deep link between the philosophic knowledge and poetry, the philosopher and poet are one in Iqbāl's view and both of them have rational knowledge and their presence is essential for the ideal state.
mehdi bagheri; ahad faramarz gharamaleki
Abstract
AbstractMulla Sadra in presenting his theory about Allah's knowledge of objects has innovative achievement in which he has utilized Quranic application of word KHAZAIN. Because of that, it becomes more important to have a comparative study of KHAZAIN by the use of Quranic conceptualization. The main ...
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AbstractMulla Sadra in presenting his theory about Allah's knowledge of objects has innovative achievement in which he has utilized Quranic application of word KHAZAIN. Because of that, it becomes more important to have a comparative study of KHAZAIN by the use of Quranic conceptualization. The main issue in this article is how much Mulla sadra has paid attention to structural-analytic semantics component? While Mulla sadra utilizes Quranic application of KHAZAIN, he has presented philosophical explaining of both properties and conceptual components. Because Sadra attends Quranic conceptualization significantly (e.g. 'being in Precreation',' preservative', ' boundlessness' and etc. ), we can understand that he has done more than a sheer philosophical interpretation in encountering with this word. we can call this approach: ' exegetical philosophy'.
