Biannual Journal
Mohammad Javad Esmaili; Mohammad Ghomi
Volume 6, Issue 4 , March 2016, Pages 1-27
Biannual Journal
mohammad asghari
Volume 6, Issue 4 , March 2016, Pages 29-51
Abstract
Abstract
Despite the temporal or historical and geographical differences between Japanese Kyoto Philosophical School in twentieth Century and Islamic Philosophy, there are remarkable similarities for doing comparative studies and therefore, according to the author, ‘the possibility of dialogue’ ...
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Abstract
Despite the temporal or historical and geographical differences between Japanese Kyoto Philosophical School in twentieth Century and Islamic Philosophy, there are remarkable similarities for doing comparative studies and therefore, according to the author, ‘the possibility of dialogue’ between them is conceivable. However, this article does not claim that a full logical correspondence between these two schools can be established. Kyoto is rooted in traditional Japanese school of Zen Buddhism and mystical and philosophical thoughts of the West. Key representatives of the school are Kitaro Nishida, Nishitany Keiji and Tanabe Hajime, which, in this article, we will focus mainly on religious and mystical ideas of Nishida and Nishitany. Nishida Kitaro is considered as the founder of Kyoto School. The prevailing thought of the school is based on the concepts of nothingness, God, manifestation, love, religion and soul. On the other hand, we encounter almost the same concepts in Islamic philosophy in the thoughts of its prominent representatives such as Rumi, Ibn Arabi, Sadra affected by religious tradition, the Quran, and Greek philosophy (including the Neo-Platonic philosophy). Focusing on concepts like God, divine manifestation, divine love, religion and soul on both sides, this paper seek to show the ‘possibility’ of dialogue between them.
Biannual Journal
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.
Biannual Journal
mohsen habibi; atefeh nasiri nasr
Volume 6, Issue 4 , March 2016, Pages 75-98
Abstract
Abstract
Shahab al-Din Suhrawardi is the founder of philosophical illumination school (The Wisdom of Ishrāq). For Suhrawardi, reasoning (using rational arguments) is not sufficient to obtain truth and undertaking an esoteric way is essential to seek wisdom. He says that the content of philosophy is ...
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Abstract
Shahab al-Din Suhrawardi is the founder of philosophical illumination school (The Wisdom of Ishrāq). For Suhrawardi, reasoning (using rational arguments) is not sufficient to obtain truth and undertaking an esoteric way is essential to seek wisdom. He says that the content of philosophy is in complete harmony with religious texts and religious doctrines. Therefore, he refers so many times to Quranic verses and divine sayings and even sometimes (occasionally) in philosophical argumentation he prays to God. He has taken some of his invocations and prayers from Islamic sources and (infallible) Imams and he wrote some of them personally. He rejected the opinion of exclusivity of the names of God, and addresses God in accordance with his mystical dispositions and in his special philosophical terminology. In his prayers, Shayakh, does not ask something form God and they are sometimes just for praising Him. He also addressed wayfarers, prophet and his household, soul, perfect natures, Bahman, second intellect, angels, heaven of oblation, heaven Saturn, Jupiter, Mars in his prayers.
Biannual Journal
maryam dashtizadeh; asghar javani; farzan sojoudi
Volume 6, Issue 4 , March 2016, Pages 99-115
Abstract
Abstract Islamic Arts in Museums, are distracted from their original function and placed in another world. Though the role of museums in the semantic transformation of Islamic arts is an open question in this study. In this regard, the formation of the first collections of Islamic art (from the late ...
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Abstract Islamic Arts in Museums, are distracted from their original function and placed in another world. Though the role of museums in the semantic transformation of Islamic arts is an open question in this study. In this regard, the formation of the first collections of Islamic art (from the late 18th century to the twentieth century in Europe and then in America) is of great importance. Hence our present understanding of Islamic arts is significantly influenced by the legacy and dominant discourses of those first temporary exhibitions in the West and their approaches. This study is qualitative and used descriptive and analytical method. The article assumes that Islamic arts experience different valuesat Western museums, though, an analysis of the literature is presented and three dominant approaches of orientalism, art history, and cross-cultural studies at museums. The results show that domination of the mentioned epistemological Systems, in early museums of Islamic art in the West, has affected our understanding of Islamic heritage as "goods", "art" and “Cultural Goods", and correspond to three distinct values, i.e. economic, aesthetic, and symbolic, in Islamic art. According to this study Semantic transformation and assigning different values are the consequences of representation of Islamic art in museums.
Biannual Journal
raham sharaf
Volume 6, Issue 4 , March 2016, Pages 117-133
Abstract
Abstract
Social life requires acceptance of some norms by individuals which in turn restrict their freedom. Though the norms or so-called laws are essential to preserve order and security in the society, the laws conflict with individuals’ freedom in some cases. Due to the importance of law and ...
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Abstract
Social life requires acceptance of some norms by individuals which in turn restrict their freedom. Though the norms or so-called laws are essential to preserve order and security in the society, the laws conflict with individuals’ freedom in some cases. Due to the importance of law and individuals’ freedom and the impossibility to rule out both, a kind of philosophy is needed to resolve any possible conflicts. Ayn Rand is a philosopher who has become known as an advocate of ethical egoism. In this paper, I first discuss how previously mentioned conflict can be resolved by adopting her philosophical and ethical foundations and since it is based on her ethical theory, a brief report of her ethical egoism will be presented. Next, it will be discussed, from Rand’s point of view, why an individual enters the society. According to Rand, a rational egoist individual enters society and communicates with other individuals to receive benefits through career and knowledge. However, the individual’s interests may conflict each other. Here Rand holds that the concept of politics and government is raised to protect individual’s freedom and establish public order in the society. Finally, Rand’s response to the conflict between law and individuals’ freedoms will be analyzed and its strengths and weaknesses will be expressed.
