Biannual Journal
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
Biannual Journal
Mohammad Hadi Tavakoli
Volume 5, Issue 1 , October 2014, Pages 29-42
Abstract
The ‘argument of correlation’ is one of arguments by which Mulla-Sadra attempts to prove the unification of the intellect and the intelligible. Haeri Yazdi in some of his philosophical books has tried to explain the argument. His viewpoints in this regard has been criticized by other philosophers. ...
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The ‘argument of correlation’ is one of arguments by which Mulla-Sadra attempts to prove the unification of the intellect and the intelligible. Haeri Yazdi in some of his philosophical books has tried to explain the argument. His viewpoints in this regard has been criticized by other philosophers. In this paper on the base on last Haeri's paper about the unification of the intellect and the intelligible, we will show that his viewpoints is uncceptable
Biannual Journal
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
Biannual Journal
Azam Ghasemi
Volume 5, Issue 1 , October 2014, Pages 65-85
Abstract
Harith B. Asad Al-Muhasibi (165-243) has long been recognized by Islamic scholars as the real master of the first period of Islamic mysticism. Considering his ethical views in his works, Muhasibi, can be certainly mentioned as a moral philosopher. Al-Muhasibi’s most important work, Riaya lihuquq ...
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Harith B. Asad Al-Muhasibi (165-243) has long been recognized by Islamic scholars as the real master of the first period of Islamic mysticism. Considering his ethical views in his works, Muhasibi, can be certainly mentioned as a moral philosopher. Al-Muhasibi’s most important work, Riaya lihuquq Alla, is perhaps the finest manual for the spiritual life which Islam has generated. This paper presents Muhasibi’s moral system based on his views
Biannual Journal
Zohreh Mottaghi; Reza Ali Nowrozi
Volume 5, Issue 1 , October 2014, Pages 87-107
Abstract
The epistemological approach of a thinker influences his attitudes to education, and determines teacher activity in the learning process. This article through a qualitative approach and based on a ‘descriptive- inferential’ method, examines the necessity of aesthetic experience in education ...
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The epistemological approach of a thinker influences his attitudes to education, and determines teacher activity in the learning process. This article through a qualitative approach and based on a ‘descriptive- inferential’ method, examines the necessity of aesthetic experience in education based on Allama Jafari’s epistemological principles. So we at first, according to his works, consider Allama’s epistemological elements as theoretical principles, then focusing on his cognitive pluralism, explain the necessity of aesthetic experience in education, and analyze the importance of its use in the education system. The results show that regarding epistemic pluralism can get rid us of narrow perspectives in education and can lead us to a special kind of literacy i.e. aesthetical literacy
Biannual Journal
Hossein Mohammadi; Abd-al-Rasoul Kashfi; Hassan Ebrahimi
Volume 5, Issue 1 , October 2014, Pages 109-131
Abstract
One of the important issues in philosophy of mind is mind-body relationship. In this regard, there are two views: Monism and Dualism. Based on Dualism, human beings have two aspects: physical body and immaterial mind; on the contrary Monism holds that there is only one kind of ultimate substance by which ...
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One of the important issues in philosophy of mind is mind-body relationship. In this regard, there are two views: Monism and Dualism. Based on Dualism, human beings have two aspects: physical body and immaterial mind; on the contrary Monism holds that there is only one kind of ultimate substance by which the human beings are constituted.
Though Mullasadra and John Hick, from two different philosophical traditions, both believe in the two aspects, as this article wants to prove, Mullasadra’s view is monistic, however not in its prominent meaning in philosophy of mind; his view is a novel one based on his philosophical views. John Hick is a substantial dualist. He advocates his view at the cost of rejection of mind-brain identity theory and also epiphenomenalism. Nevertheless, aside his view on mind-body relationship, most of his theories are similar to Mullasadra’s theory, namely, believing in two different aspects for human beings, mind emergence procedure, mind immateriality, human physical initial creation, interrelation of mind and body, and their effects on each other
Biannual Journal
Samanbar Mirzayi; Hadi Vakili
Volume 5, Issue 1 , October 2014, Pages 133-160
Abstract
Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these ...
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Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these issues and addressed them. For Ibn-al Arabi, Imagination (Al-Qial) is the place of conflicts, a paradoxical fact which is neither available, nor destroyed, neither known, nor unknown. He believes that imagination is vastest as well as narrowest known objects with which we can understand the sensorial and imaginal forms. For him, Ama (blind state) would not appear if imagination did not exist. He believes that imagination is the slave of the rational soul and due to the ownership, it has a kind of sovereignty, the sovereignty of the imagination is that it shapes soul in any form. From the perspective of Mulla Sadra, innate power of imagination is sometimes acquisitive and sometimes indigenous. Among the ways to reach lightening objects are to prevent from eating, drinking, sleeping and getting rid of indolence. Mulla Sadra believes that the soul has an imaginational faculty by which it can create and compose forms which have no existence in worlds of intelligences and external objects, even in the world of ideas
