Hadi Vakili; mehdi baratifar; esmail mansouri larijani
Abstract
The "mystical morality" is a kind of morality that requires the truth based on direct communication with the ultimate/ unseen reality, the adornment to the specific traits that are similar to those of the trait. The components of mystical morality are the basis of revelation, attention to the source ...
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The "mystical morality" is a kind of morality that requires the truth based on direct communication with the ultimate/ unseen reality, the adornment to the specific traits that are similar to those of the trait. The components of mystical morality are the basis of revelation, attention to the source and resurrection, comprehensiveness, the shari'ah, the apparent change caused by esoteric transformation and the use of gradual education. The purpose of the mystical morality is to adhere to the divine ethos, ie, to give the names of Allah and to reconcile the divine attributes. Divine admiration for divine attributes, due to their division into Beauty (Jamal) and Majesty (Jalal), is possible due to the likeness and likeness of God. Therefore, when we consider God as incommensurable with other creatures, we can understand him in relation to the attributes that signify differentiation, transcendence, and difference. In this regard, human beings find God as a great existence, dear, great, supreme, sultan, zealous, and environment. Now, if the similarity between God and His creatures is emphasized, God is considered as a creature and is considered to be in the form of attributes such as kindness, mercy, beauty, love, forgiveness, forgiveness, grace and favor.
Masoud Omid
Volume 1, Issue 2 , March 2011, , Pages 41-58
Abstract
In this paper, I try to discuss about one of the important issues which have been discussed in the dialogue between Iranian contemporary philosophical thought and the philosophy of Kant. Many of Kant’s Iranian critics criticized innativism according to a special version of it. This special version, ...
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In this paper, I try to discuss about one of the important issues which have been discussed in the dialogue between Iranian contemporary philosophical thought and the philosophy of Kant. Many of Kant’s Iranian critics criticized innativism according to a special version of it. This special version, has been arisen for the first time in the essential encounter of Iranian contemporary islamic philosophy with the philosophy of Kant in Allāmeh Tābātabāyi’s “Osūle” Falsafeh va Raveshe Realism [= the principles of philosophy and the method of realism”. This version is still alive in Iran and forms the foundation of the criticism of Kant’s epistemology. According to this, in this paper, I will discuss, first, about the prevalence of believing in Kantian innativism among the Iranian scholars. Then, I will discuss about one of the current versions of Kantian innativism in the Iranian contemporary philosophical thought and will consider its elements. This version of Kantian innativism can be found in Mortazā Motahharī’s works. Finally, I will state Kant’s own view of innativism in order to clarify the similarities and differences of his view and his critics’ view of innativism.
Sayyed Hossein Hosseini
Volume 4, Issue 3 , March 2014, , Pages 41-60
Abstract
This paper examines the relation between environmental crisis of the contemporary world and its philosophical foundations, so that, by this, we hope that a way be opened toward discussing religious perspectives about the problem. The current global crisis, apart from its experimental and biological roots ...
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This paper examines the relation between environmental crisis of the contemporary world and its philosophical foundations, so that, by this, we hope that a way be opened toward discussing religious perspectives about the problem. The current global crisis, apart from its experimental and biological roots and what is involved in natural sciences, biology and technology, can be related to deeper origins and causes, and that would be the problem analysis from the standpoint of philosophical principles and approaches. This paper analyzes the issue from this perspective. The paper ultimately concludes that one of the ways to exit out of the crisis is fundamental change in the structure of contemporary sciences. Thus, after giving a short introduction of the problem, we will discuss the matter from the governance of humanist perspective in the new era and the relation of this philosophical basis with the role of science and technology in the west and will conclude that the changes in the field of ‘philosophy’, ‘science’ and ‘technology’ are not unrelated to each other and then at the end, we refer to some scientific and applied solutions. The ultimate goal of this research is to present solutions to seek a remedy for contemporary global environmental crisis through necessity reform in the field of sciences and the need for religious sciences development, so that it becomes possible to quit the crisis, which has been made by materialistic philosophical basics
Forough Rahimpour; Fatemeh Zareh
Volume 6, Issue 1 , May 2015, , Pages 41-65
Abstract
Error occurs frequently in everyone's sensory perceptions, and decoding the error quality and origin could influence many issues in epistemology. Reading the works Allameh Tabatabaei and Khajeh Nasir al-Din Tusi, one finds out that both philosophers believe that sensory perception is the effect of sensible ...
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Error occurs frequently in everyone's sensory perceptions, and decoding the error quality and origin could influence many issues in epistemology. Reading the works Allameh Tabatabaei and Khajeh Nasir al-Din Tusi, one finds out that both philosophers believe that sensory perception is the effect of sensible on the sensory organ. In Khajeh and Allama's words, error in sensation is impossible. The origin of sensory perceptions errors has to be traced back to the correspondence of sensible with external reality which is itself a task fulfilled by human reason, though according to Khajeh and Allameh, sensory perception is among the conditions of rational judgment. Sensory perceptions, Allameh argues, have to be traced back to presential knowledge and this is an indication of their essential infallibility. However there is no sign of this view in Khajeh's works.
Abdurrazzaq Hesamifar
Volume 2, Issue 1 , October 2011, , Pages 43-59
Abstract
Since 17th century, western philosophy experienced a basic change in philosophical research and discussing the formation of knowledge and its validity became the most important problem in philosophy. This change, however, was reflected in Islamic philosophy three century later, because there was ...
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Since 17th century, western philosophy experienced a basic change in philosophical research and discussing the formation of knowledge and its validity became the most important problem in philosophy. This change, however, was reflected in Islamic philosophy three century later, because there was no relation between these two worlds of philosophy. As a great expert in Islamic philosophy, Motahhari attempted at first to be informed of the ideas of the modern and contemporary philosophers and afterwards to review them. One of these ideas on which he was concerned, was the problem of knowledge. There are two counter views on perception and its representation. The first one is realism which affirms the existence of physical things as the objects of perception and thinks that the external world is represented in the perceptions. The other one is subjective idealism which denies this matter. In their The Principles of Philosophy and the Method of Realism, Tabatabaei and Motahhari by reliance on the realistic foundations of Islamic philosophy, criticize subjective idealism on the one hand and dialectic materialism on the other. Motahheri's view in this book which has been written in 1330s H. differs from his view in his Detailed Account of Manzoumeh which has been written in 1350s H. In the former book he regards idealism as equal to sophism and thinks of the idealist philosophers like Berkeley and Schopenhauer as equal to the sophists like Protagoras and Gorgias, because they all deny the external world, but in the later he presents some deeper analysis of the theory of knowledge and proving the existence of external world. In this paper Motahheri's views on epistemology and his critics against idealism will be discussed and reviewed.
Mohammad Hosseinzadeh
Volume 5, Issue 1 , October 2014, , Pages 43-63
Abstract
One of the important issues which has always occupied man's mind is the contradiction between causal necessity and free will. The Confusion between will and choice, and wrong presentation of the problem of free will has immersed this issue in many ambiguities. Contrary to common conception, the central ...
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One of the important issues which has always occupied man's mind is the contradiction between causal necessity and free will. The Confusion between will and choice, and wrong presentation of the problem of free will has immersed this issue in many ambiguities. Contrary to common conception, the central pillar of the problem is not the sequence of wills; rather, acceptance of causal necessity, and creation of will and its ending up to a cause outside man's soul directly create will in man's soul. The master of theosophers (Mulla Sadra) takes into consideration the main problem of determination in will and even accepts determinism of will and man's volitional actions. However, this does not mean that Mulla Sadra denies man's choice. Using the concepts of ‘agent by compulsion’ and ‘unity of divine acts’, he tries to explain that determination is in harmony with choice and man's acts are compulsory as they are volitional. Reconstructing the problem of free will, the present paper explains and criticizes Mulla Sadra's five answers to this problem. Finally, it concludes that causal necessity contradicts man's free will and choice, so accepting man's choice necessitates causal necessity denial
Maryam Saneapour
Volume 5, Issue 3 , November 2014, , Pages 43-63
Abstract
Surveying western studies on Shi’ism, this paper seeks to investigate the western scholar’s knowledge about the logical and rational principles of Twelver Shī’a (Adl and Imama). so first I will review, in some aspects, the works of Madelung, Bar-Asher, Kohlberg, Wansbrung, Buckley, ...
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Surveying western studies on Shi’ism, this paper seeks to investigate the western scholar’s knowledge about the logical and rational principles of Twelver Shī’a (Adl and Imama). so first I will review, in some aspects, the works of Madelung, Bar-Asher, Kohlberg, Wansbrung, Buckley, Watt, Halm and Newman, and in the end of the article, respect to positive and negative aspects of the works, I will propose some shi’a’s elements by which scholars revise the twelver shi’a theoretical and practical presentations
Seyyed Morteza Hoseini Shahrudi; Azime Poorafghan
Volume 6, Issue 2 , July 2015, , Pages 43-57
Abstract
The role of science and action in achieving perfection and beatitude is very notable and has very special and important place in Mulla Sadra’s view. Sadra’s phrases show that achieving rational perfection which involves unionization with active intellect is the purpose of creation, and practical ...
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The role of science and action in achieving perfection and beatitude is very notable and has very special and important place in Mulla Sadra’s view. Sadra’s phrases show that achieving rational perfection which involves unionization with active intellect is the purpose of creation, and practical reason acts as an assistant to achieve that goal. But through more reflection on Mulla Sadra’s system of thought, it seems that the rational perfection and moral perfection are the aspects of one reality, such that we can talk about the unification of knowledge and moral virtue. As a result, the reciprocal relation between rational and moral perfection are undeniable; so none of them without the other can leads human to beatitude.
Manouchehr Khademi
Volume 3, Issue 2 , October 2013, , Pages 45-82
Abstract
The proof of the existence of spiritual sharing and mutual funds Hkma deny its literal, have argued that the reasons can be particularly important and Three reasons are as follows:
1. despite being part of the divider and Necessary and possible.
2. Doubt in the minds and the properties of objects entities ...
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The proof of the existence of spiritual sharing and mutual funds Hkma deny its literal, have argued that the reasons can be particularly important and Three reasons are as follows:
1. despite being part of the divider and Necessary and possible.
2. Doubt in the minds and the properties of objects entities Dogma and with absolute certainty.
3. despite the lack of a single mixed.
However, among the contemporary wisdom, the late master, Mr. Manouchehr Bozorgmehr, in an article that I share with no verbal, the printing and has been publishing, The reasons for the criticism and rejection And then there claiming to be a literal and its negation are spiritual sharing. But the writer of this article has tried to review and analyze data on their critics and to criticize a member of a spiritual existence, Remains constant and persists. Based on the principles Sadraean rejected the criticism that a void and shall And the reasons for the desired triplet Pros and accuracy reveal In the last Contrary to vote and comment Bozorgmehr I therefore Subscription spiritual.
reza ali norouzi; shahnaz shahriari neyestani
Volume 7, Issue 2 , August 2016, , Pages 45-68
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
Einullah Khademi; Abdullah Salavati; Leila Purakbar; Marveh Dolatabadi
Abstract
This essay seeks to explain Mulla Sadra's philosophical-mystical encounter with the problem of death. The main question of this study is the explanation of the truth of death and its aspects from Mulla Sadra’s point of view. In this article, we do not merely focus on the philosophical vision of ...
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This essay seeks to explain Mulla Sadra's philosophical-mystical encounter with the problem of death. The main question of this study is the explanation of the truth of death and its aspects from Mulla Sadra’s point of view. In this article, we do not merely focus on the philosophical vision of Mulla Sadra on death; rather, we explain the mystical views of Mulla Sadra, independently from his philosophical ideas, too. Thus, this research is innovative in its simultaneous explanation of the philosophical and mystical truth of death and its aspects from Mulla Sadra’s perspective. In his ontology, Mulla Sadra provides an account of the evolutionary course of the soul's development relying on such principles as principality of existence, the free trans-substantial motion, corporeal creation and spiritual survival of soul and specific multiplicity. He believes that human soul is of hierarchical degrees ranging from the mere deficiency to the ultimate perfection and precisely, the triple worlds of soul are associated with the triple ontological worlds and death happens in these worlds. Moreover, Mulla Sadra uses the principles of mystics, particularly the Knowledge of Names (ʿIlm al-ʾAsmāʾ), in order to analyze various aspects of the problem of death. The current study has been conducted based on the method of content analysis. Using this method, Mulla Sadra's encounter with death is investigated through exploration of the ontological factors as well as different aspects of death and its relation with evolution, eternity and life, and the analysis of foundations of death within the framework of Individual unity of existence and its gradational unity. Achievements of the current research are as follows:1) According to Mulla Sadra, death is a natural phenomenon which has its origin in the soul's turning her face away from the sensible world and paying attention to God and His Heavens. He describes death as the existential development of soul and believes that the soul, in the end of its evolutionary journey, enters the world of intellects and becomes united with Active Intellect and in higher stages with the First Intellect. Mulla Sadra opines that human’s otherworldly existence is the perfected form of his worldly existence and when the existential substance of the soul becomes intensified and strong and the soul reaches the last stage of its worldly existence, it departs its worldly existence and heads to the otherworld. In fact, the soul after death joins a superior existence, i.e. otherworldly existence, and gets existentially promoted.Moreover, in the system of existence unity, man is the manifestation of God's existential perfections that emerges under the decree of the Name "The First and The Manifest" (Al-Awwal and Al-Ẓāhir) and under the decree of the Name "The Last" (Al-Ākhir), he returns to go with all his perfections. But due to the existence of worldly veils before the death, man is deprived of a complete union with the Intellects and reaching God as well as being a perfect manifestation of Divine Perfections; thus, death provides the necessary context for understanding this union and achieving the existential perfections. 2) Based on his philosophical principles like principality of existence, gradational unity, the trans-substantial motion, and particularly the corporeal creation and spiritual survival of soul, Mulla Sadra proves that the soul enjoys a natural existence in the beginning of its occurrence; however, in the following, based on its free trans-substantial motion, it undergoes through essential evolution and joins the world of immaterial entities; finally, it changes into an incorporeal entity. In this situation, due to the essential simplicity of the soul, it is not annihilated and also the soul becomes eternal following its union with the divine intellects. According to Sadra, soul intrinsically seeks after eternity and hates annihilation; because the eternity is among the attributes of the superior entities (intellect); then, the soul is essentially interested in eternity and glorifies the highest modes.According to the individual unity of existence, soul is eternal as the manifestation of the Divine Eternity. Based on the knowledge of Names of mystics, the man is the manifestation of the decrees governing the world as long as he is in this world; after his going to the otherworld, the decrees of the Names of this world become dormant and the decrees of the Names of the otherworld prevail and he turns in to the manifestation of the Names governing the otherworld. Thus, the physical body and whatever else that exists in this material world is not annihilated with the death, rather it returns to dormancy state and its manifestation is gradually reduced. Therefore, death means transferring the manifestation of the Divine Names proportionate to the existential worlds for man.3) According to the philosophical thought of Mulla Sadra, life is co-extensive (Musāwiq) with existence [life and existence represent the same extension] and every being enjoys as much life as its existential breadth allows. Thus, human life is a function of his/her existential level (ontological plane) and the latter is in turn a function of one's perceptual level (rational level); with an intensive gradational evolution, man reaches the highest levels of existence, i.e. ideal existence; then, it reaches the intellectual existence, and as a result, he enjoys a more perfect and superior perception and life. Thus, human’s true life lies in his intellectual life and since the life in the otherworld is an intelligible and incorporeal life, death makes the transition to this level of life, possible.This goal can be achieved in this world; but its complete realization becomes possible via death and one's transmission to the world of incorporeity; because these existential worlds are purified of all types of diversity and material taints; as a result, the beings in it have an independent life and will enjoy the higher levels of life and its effects.Additionally, according to Mulla Sadra, in the system of individual unity of existence, existents are among the existential attributes of God. Since the life of God is true, original and eternal, the man, as the perfect manifestation of the Divine Presence, his life is corresponded with God’s life and by the relation with the Truth, it makes sense; also, according to the manifestation of the Names, he enjoys a higher level of life; however, since the highest level of life is the otherworldly life which is essential and true, man will understand the true meaning of life only with death and transmission to the otherworld.
Roya Tizhoosh; ali akbar abdol abadi
Abstract
Mulla Sadra believes that “existence” is the only truth-making thing. This view of Mulla Sadra which called “Principality of existence” forms the basis of his philosophy and even influences on the “essence and its precepts”. Accepting the influence of Principality ...
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Mulla Sadra believes that “existence” is the only truth-making thing. This view of Mulla Sadra which called “Principality of existence” forms the basis of his philosophy and even influences on the “essence and its precepts”. Accepting the influence of Principality of existence on essence and its precepts, can have unknown and conceivable implications. In this article, by a descriptive-analytical method, we have shown the possibility of the influence of Principality of existence on “Lime perfectus” as truth-maker of the things, relying on these hypotheses: “In Mulla Sadra’s philosophy, reality refers to existence, and existence influences on the limit which reflects the reality of things”, “In his philosophy, the Form is the whole reality of a thing, and the “Lime perfectus” will be the Form” and “in his philosophy, the basis of limit, i.e. essence, reminds and appears with Matter and Form”. The influence of Principality of existence on the “Lime perfectus” has results, including the changing of the meaning of “Lime perfectus” from its logical mode and the expansion of its usage to philosophical Lime perfectus .
Ebrahim Khani; Mohammad Kazem Forghani
Volume 4, Issue 1 , October 2013, , Pages 51-64
Abstract
The relation between stable and changing is among difficult philosophical cruxes on which philosophers were interested in from the ancient times. Mulla Sadra also, according to his argument of substantial motion and what follows from that, has grappled with that problem from another point of view. But ...
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The relation between stable and changing is among difficult philosophical cruxes on which philosophers were interested in from the ancient times. Mulla Sadra also, according to his argument of substantial motion and what follows from that, has grappled with that problem from another point of view. But there is still some ambiguity in his explanation and articulation of the problem. Among them is the problem how substantial motion can be held consistently with the stability of Dahr world, which Mulla Sadra believes in. in this paper we try to put a further gloss on substantial motion and clarify these ambiguities by assuming a different assumption.
This later assumption, considers important the role of material beings in realization of substantial movement. But due to the fact that there is a lot of disputation on the possibility of realization of knowledge in material beings among philosophers, we first embark solving such debates and defending the possibility of realization of knowledge in material natures and afterwards on the ground of it, we elaborate substantial motion. Also scrutinizing the relation between Dahr world with material universe and establishing the unity of these worlds, and denying causal relation between them, we'll establish their subjective duality and on the ground of that, we'll elaborate the fact how one can hold consistently the substantial motion of material world vis-à-vis the stability of natures in Dahr world.
Roohollah karim
Volume 6, Issue 3 , October 2017, , Pages 51-74
Abstract
Abstract
The main objective of this study is to analyze the Kantian ‘existence’ from the perspective of Wolf’s, Hume’s, and Islamic philosophers’ views on existence. Since Kant addresses ‘existence’ in Critique of Pure Reason in two positions, first ...
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Abstract
The main objective of this study is to analyze the Kantian ‘existence’ from the perspective of Wolf’s, Hume’s, and Islamic philosophers’ views on existence. Since Kant addresses ‘existence’ in Critique of Pure Reason in two positions, first in the transcendental analysis section in the ‘pure categories of understanding’, as a component of ‘direction’ category among the famous four categories, and again in transcendental dialectic in criticizing ontological argument, this paper aiming to provide a comprehensive and coherent explanation of these two positions, shows that Kant's transcendental dialectic, to avoid dogmatic idealism and skeptical idealism, appeals to the giveness of existence, influenced by Hume, to criticize the ontological argument, but in the transcendental analysis which is focused on our understanding of existence, considers, influenced by Wolf, existence as the degrees of our knowledge of propositions. Also establishing a basic equivalence between ‘the principality of existence in the transcendent philosophy’ and ‘the giveness of existence in Hume’s view’ and ‘the principality of quiddity and the abstractness of existence in Suhrawardi’s view’ and ‘its being subsidiary in Wolf’s approach’, this paper uses some conceptual tools to analyze ‘existence’ in transcendent philosophy and Illumination Wisdom and to explain ‘existence’ in Kant’ view.
masood karimi biranvand; yahya fozi
Volume 7, Issue 4 , January 2017, , Pages 51-68
Abstract
Abstract
In divine schools and religious systems, spirituality has always had effective connection with politics. Because of their misunderstanding of these two categories, some historical trends, on the opposite side, have denied the proper and effective relationship between them. To answer to this ...
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Abstract
In divine schools and religious systems, spirituality has always had effective connection with politics. Because of their misunderstanding of these two categories, some historical trends, on the opposite side, have denied the proper and effective relationship between them. To answer to this important question that ‘how the connection between spirituality and politics is realized?’, this paper by methods and data originated in transcendental wisdom, has attempted to provide a proper understanding of the categories of ‘spirituality’ and ‘religious politics’, and then offer a clear and reasonable explanation of the connection between them.
The results of this paper indicate that ‘human spiritual evolution’ is a conscious substantial movement that promotes man to the highest perfections of being, and this fact is realized only through the mediation of man’s conventional actions and voluntary commitments. On the other hand, politics is among the most important parts of human conventional life, its function affects the actions of others to achieve the general interests of community, and this, of course, is not realized without the guidance of religion, as a set of conventional doctrines based on spiritual truths.
Hosein Shekarabi; ali sheykhol eslami; Hadi Vakili
Volume 4, Issue 4 , July 2014, , Pages 53-68
Abstract
Prevalence of Ibn Al-arabi’s gnostic teachings in the eastern lands of the Islamic world is not comparable to the Arab and West countries. In particular, the essence of his thoughts on being oneness and perfect man has been properly explained only by eastern thinkers, especially the Iranian Shi’ei. ...
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Prevalence of Ibn Al-arabi’s gnostic teachings in the eastern lands of the Islamic world is not comparable to the Arab and West countries. In particular, the essence of his thoughts on being oneness and perfect man has been properly explained only by eastern thinkers, especially the Iranian Shi’ei. Feiz Kashani, a great Shi’ei theologian and Muhaddith, despite of some of his criticisms on Ibn Al-arabi’s ideas, accepts his principles of speculative Gnosticism, and explained Shi’ei thoughts based on his teachings. Feiz’s monotheistic attitudes and his other ideas, strongly influenced by Gnostic theoretical teachings and crystallized in his theological writings such as Principles of Knowledges (Osool Al-Maarif) and Hidden Words (Al-Kalimat Al-Maknoonah) have been discussed in this paper as far as possible
jamshid jalali sheyhani; ali delshad nadaf
Volume 6, Issue 4 , March 2016, , Pages 53-73
Abstract
Abstract
Hossein Ibn Mansur Hallaj (244-309 Hijri) is one of the prominent figures in mysticism and Islamic Sufism, who his life, thought and especially the way of his Death has continuously been the subject of different and even contradictory views in the mystic history. In his speech and writings ...
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Abstract
Hossein Ibn Mansur Hallaj (244-309 Hijri) is one of the prominent figures in mysticism and Islamic Sufism, who his life, thought and especially the way of his Death has continuously been the subject of different and even contradictory views in the mystic history. In his speech and writings the thoughts of Oneness Of Being, more than all other themes, is appeared with coded and ecstatic expressions filled with ecstasy and drunkenness, up to the extent that his ‘I am God’ can be counted and considered as his most expressive thought of Oneness of Being. Hallaj was always denied by jurists and always was in conflic with them, due to the lack of his belief in superficial science and his believing in its un-adequacy to attaing the God. Hallaj’s thought was essentially different from the views of greatest scholars of religion; ‘the Oneness of Being’ was most major difference. This article seeks to review the influence of Hallaj opinions and ideas on the works of jurists and the jurists’ stances toward Hallaj. We also compare the views of advocators and opponents of Hallaj and then analyze the written subscription (Togih) issued by Imam Mahdi (AS) for Hussein bin Nobakhti.
Mohsen Habibi; Ali Sadeghinejad
Abstract
Virtue ethics is one of the normative ethical theories that, unlike deontological theory or utilitarianism, emphasizes on virtuousness. Ibn Miskawayh’s virtue ethics is influenced by Aristotle, and Michael Slot is influenced by Hume's views. A comparison between these two theories reveals the similarities ...
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Virtue ethics is one of the normative ethical theories that, unlike deontological theory or utilitarianism, emphasizes on virtuousness. Ibn Miskawayh’s virtue ethics is influenced by Aristotle, and Michael Slot is influenced by Hume's views. A comparison between these two theories reveals the similarities and differences of their different readings of virtue. The role of Happiness in virtue ethics is one of the differences. In explaining virtue ethics Ibn Miskawayh emphasizes happiness while Slote rejects it. While rationalism has a fundamental place in the theory of Ibn Miskawayh, there is no such a place for it in the emotivist view of Slot. Altogether, Ibn Miskawayh’s theory is more coherent and logical due to its emphasis on happiness and rationality. Slote's emphasis on emotivism is one of the weak points of his theory which has false consequences.
mohammad javad pashaei
Abstract
The natural world, in which there is no escape from evil phenomena, has always occupied the human mind in search of a way to overcome evil. Some of these fears should be considered in terms of how to use religion and solicit to friends of God in the face of evil and disease. From a mystical point of ...
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The natural world, in which there is no escape from evil phenomena, has always occupied the human mind in search of a way to overcome evil. Some of these fears should be considered in terms of how to use religion and solicit to friends of God in the face of evil and disease. From a mystical point of view, how to overcome the mental and physical injuries caused by evil and evil by solicit to the perfect man, is a fundamental question that this article seeks to answer. In a descriptive-analytical approach, the author has reached the conclusion that according to Ibn Arabi, the interventions of a perfect man in the natural world are limited and, unless it is authorized by God, he does not and should not take possession of nature. He was expecting an extraordinary habit. And even in the case of possession, he uses his minimal possessions in the way of expressing religion. Yes, one of the most important functions of God-fearing spirituality and recourse should be considered to be the peace that comes from faith, with which one can overcome the harms caused by evils and evils.
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.
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.
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.
Philosophy
Mahdi Baniasadi Baghmirani; Sayed Behshid Hosseini; Azadeh Shahcheraghi
Abstract
Epistemological issues in architecture are related to the movement of people in space. According to the philosophical concept of movement and MullāṢadrā's theory of substantial motion, perception refers to people's gradual perception of architectural spaces. Deep understanding of mosque-school spaces ...
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Epistemological issues in architecture are related to the movement of people in space. According to the philosophical concept of movement and MullāṢadrā's theory of substantial motion, perception refers to people's gradual perception of architectural spaces. Deep understanding of mosque-school spaces is not possible without movement. In order to achieve a deep understanding of these spaces, the observer must move in the space, and after experiencing physical and mental movements, he should promotes his perception level. The question of this research in the form of a case study is that, considering the variety of accesses in the Agha Bozor Mosque-School of Kashan; How does movement promote perception from the material level to the spiritual level? This research is descriptive-analytical and case study, and its results show that, despite the existence of separate paths (for prayer and educational performance) in the spaces of the mosque-school, the observer experiences three orders of movement (visual, physical and mental) by moving in each of these paths; in the form of four pillars in the mosque and three pillars in the school; It guides the observer's perception (in line with MullāṢadrā's perceptual hierarchy) from the sensory level to the imagination, and then to the intellectual level.
Philosophy
Afra Khakzad; Hadi Rabiei; Mohammad Akvan
Abstract
AbstractIntroduction: Avicenna has discussed the pleasure of artistic and natural beauties in several of his works. Avicenna's views on the pleasure of artistic and natural beauties are often expressed under the more general concept of pleasure and are scattered in works with various subjects such as ...
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AbstractIntroduction: Avicenna has discussed the pleasure of artistic and natural beauties in several of his works. Avicenna's views on the pleasure of artistic and natural beauties are often expressed under the more general concept of pleasure and are scattered in works with various subjects such as theological, logical, natural and mathematical works. He also discusses pleasure in relation to the perception and the perceptual faculties of the soul. In addition, an important and significant part of Avicenna's discussions about pleasure is devoted to pleasure of the arts, especially the representative arts.Since the work of art is considered sensible, the question arises as to which perceptual faculties of man the pleasure of the work of art depends? Does the mere fact that a work of art is a sensible thing, means that the pleasure of a work of art is considered a sensible pleasure? Do other perceptual faculties, including the internal sensory faculties and the rational faculties, also contribute to the perception of the work of art, and does the pleasure of the work of art also depend on them? In the case of each of these faculties, including the external and internal sensory faculties and the rational faculty, the question can be asked how important and effective they are in perceiving the beauty of the work of art? In the present article, an attempt has been made to answer these questions from Avicenna's point of view. Methods and Materials:The research method of this article is fundamental. This research was conducted using a library research method, and the method of describing and analyzing information in this research is qualitative. The claim of this research is that according to Avicenna's views, the pleasure that is obtained from works of art, as a kind of sensible things, is not merely sensory pleasure and dependent on the five external sensory faculties.Results and Discussions:To examine this claim, the characteristics of aesthetic pleasure and its subjects as well as the epistemological status of this pleasure are studied and the pleasure of the arts of poetry, painting and music is explained from Avicenna's point of view. Finally, it is shown that the aesthetic pleasure of works of art is first of all a rational pleasure and depends on the faculty of reason and then, respectively, is an imaginary pleasure and depends on the faculty of imagination, and finally, is a sensible pleasure and depends on the perceptual faculties. Among the faculties of external perception, the faculties of sight and hearing have the greatest ability to obtain aesthetic pleasure from the arts, respectively.Conclusion:The findings of this study show that from Avicenna's point of view, each of the external and internal sensory faculties, and to a higher degree, the rational faculty, have their own aesthetic pleasure. External sensory faculties, namely sight, hearing, smell, taste, and touch, each have limitations. In this way they can only enjoy what they can comprehend. But the range of pleasure of the internal faculties is much greater than the pleasures of the external faculties. Because all the sensory forms perceived by the external perceptual faculties are grouped together and interconnected, there is more pleasure for the internal faculties. This is why the imaginative faculty enjoys the perception of images preserved in the imagination. For example, the imagination, by preserving and storing sensible auditory forms of musical notes, makes it possible that the audience's pleasure is not limited to single notes and sound type, but can understand the sequence of musical notes and enjoy them. Ultimately, it is the faculty of reason that in the strict sense of the word can enjoy the pleasure of perceiving beauty. Because from Avicenna's point of view, beauty lies in features such as proportion, composition and symmetry, and although the audience first perceives data from a sensible object through sensory perception, but the perception of features such as proportion is specific to reason. Accordingly, aesthetic pleasure is at its highest dependent on rational perception.According to Avicenna, irrational pleasure is a pleasure that is aroused, but without thought and reflection, and is appropriate to nature and the senses, but hearing and sight give pleasures to the soul that are not merely by nature, but are rational, because they refer to nonsensible meanings, for example, when one sees a beautiful work of art, one is drawn to it and tends to liken it.The results of this study show that according to Avicenna, since the external and internal senses present the works of art to the human intellect and the intellect recognizes their beauty, the perception of beauty encompasses all levels of human cognitive faculties. Also, since aesthetic pleasure follows the perception of beauty, the perception of beauty produces different levels of pleasure, at least as much as it involves perceptual levels.
