From Ibn Arabi’s study of imagination to Mulla Sadra’s Epistemology
Nafiseh
Ahl-Sarmadi
استادیار گروه فلسفه و کلام اسلامی دانشگاه اصفهان
author
text
article
2016
per
Ibn Arabi and Mulla Sadra have applied the term “imagination” in different connotations among which conjoined and disjunctive Imaginations are the most common ones. Other applications of this term include everything-other-than-God, any creature, a stage in God’s locations, Soul, one of the forces of soul, and a stage in soul’s perfection. The present paper is compiled based on three later concepts and attempts to represent applications of imagination in Mulla Sadra’s egologism and epistemology, in the way that we move from the study of imagination to egologism and reach epistemology eventually, and later on, the direct route from the study of imagination is followed toward epistemology. In this regard, creativity of the soul and its substantial motion affected by the realm of imagination will have epistemological outcomes like the emanative relationship between soul and ideas along with eliminating faults in conceptual being. Moreover, creativity of soul plays a crucial role in the field of education. The change in the criterion of wholeness and inclusion, the science of matter, proving and eliminating faults in conceptual being and intuition are among the outcomes of ideal detachment in epistemology. Nevertheless, the special attention of the author is paid to elaborate on the influences Ibn Arabi’s mysticism on Mulla Sadra’s theosophy.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
5
28
http://www.javidankherad.ir/article_32816_55f33eeaa504bc7de487b1d5da255b13.pdf
Evaluating the Meaning of Right in the Philosophy of Avicenna
Mohsen
Habibi
استادیارگروه فلسفه دانشگاه علامه طباطبایی
author
text
article
2016
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Farabi has used three (Two existential and one epistemological) meanings for Right and Avicenna also following him, has considered these three meanings for right. These meaning include absolute (permanent) existence, actual existence and the truth. if a proposition corresponds with reality, it is called true and if the reality corresponds with proposition, it is called right. All Muslim philosophers have considered correspondence as a criterion for truth. Furthermore, Avicenna believes in the practical status for the wisdom from the aspect of functional intellect. Justice is a fundamental principle in functional intellect and he deems right as a criterion for justice in practical wisdom. Although Avicenna has adopted argumentative approach in philosophy, he has illuminative and mystical view either. The third aspect that Avicenna took heed to the right is the intuitive and mystical aspect of wisdom. In addition to his firm belief in the representational knowledge, he believes in immediacy (presential) knowledge. To Avicenna’s view right has an existential aspect, so it is by the belief in presential knowledge that right will be linked with the epistemological aspect and even unites with it in strict sense.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
29
50
http://www.javidankherad.ir/article_32817_c1bccc8e3e242b6941e654e4a5ea9d6f.pdf
Proclus and the Problem
of Chorismos
Amirhossein
Saket
دکتر در فلسفه و عضو مرکز دایرةالمعارف بزرگ اسلامی
author
text
article
2016
per
The separation between ideas and particulars, known as KHORISMOS, leads to some ontological as well as epistemological problems for Plato. On the supposition that Ideas and particulars are separated, we’ll face with a problem in ontology that how is it possible that Ideas be the cause of particulars which have no link with each other. In epistemology this question has to be replied that if the Ideas have no link with particulars, how is it possible to know Ideas through particulars? Plato and the following philosophers, applying their own methods and principles, suggest different solutions. To solve the problem, Proclus makes use of two principles which could be designated as “middle term” and “all in all but appropriately”, both of them have been preceded by the previous philosophers and even Plato, but he was the first who began to use them so vastly and explained them. According to the first principle, there are mediators between Ideas and particulars which transfer the emanation of Ideas to particulars and also prepares the possibility of knowing the former through the latter. According to the second principle, a form of the Idea corporifies in particulars and at the same time, particulars exist potentially in the transcendant Idea.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
51
68
http://www.javidankherad.ir/article_32818_b33d84554b9fdde449bf2fca1b55cb21.pdf
Secrecy and Symbolism in
Plato’s Philosophy
Iman
Shafibeik
دکتر در فلسفة قدیم و قرون وسطی.
author
text
article
2016
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This research focuses on various dimensions of (or what may be regarded as) the terms secrecy and symbolism in Plato’s philosophy. This article reveals that Plato inherited some aspects of these two concepts from his predecessors and adopted them in his epistemological and instructional system in an especial way. These aspects could be found in Plato’s works as (1) esoteric and symbolic interpretations of some words or scripts in order to unveil the hidden meaning of them, (2) indications of secret and confidential instruction of master to disciple, and (3) recommendations for trying to avoid disseminating and uncovering the secret messages for the purpose of concealing the secret knowledge from the incompetent and common crowd.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
69
90
http://www.javidankherad.ir/article_32819_9868e5ec6a9cda21a834e291c20dd1c8.pdf
The Primordial Tradition according to Suhrawardi and René Guénon
Babak
Alikhani
عضو هیأت علمی مؤسسه پژوهشی حکمت و فلسفه ایران
author
text
article
2016
per
Suhrawardi in some of his treatises has written about the perennial tradition or a sacred tradition which without knowing it, one can’t be enumerated among the true sages. In his Mutârahât, he speaks of a primordial lost Word that is nothing but the primordial Tradition. This Word was divided into two branches, i.e. western tradition and eastern tradition; these two ultimately will be converged into one point. Suhrawardi regards himself as an inheritor of this precious tradition. The French metaphysician, René Guénon (1887-1951) in a similar way speaks of “la Tradition primordiale”, which has been manifested in Hindu and Islamic traditions. In this paper, the views of these two metaphysicians have been compared with each other.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
113
148
http://www.javidankherad.ir/article_32820_f760a896ee0828fe158a8265f2105831.pdf
Expressions and Schools of Islamic Political Philosophy
text
article
2016
per
This article assumes that Islamic political philosophy exists, so it responds to the main question of what does Islamic political philosophy mean, and what expressions, interpretations and schools have taken shape under this concept. The nature and meaning of Islamic political philosophy have been analyzed by a variety of opinions, viewpoints and schools, some of which are close or similar to others. Some of them have dealt with one dimension of Islamic philosophy. The purpose of this article is not to approve or critique these expressions and viewpoints. It is rather to discover and classify them and to understand what is the substance and boundaries of Islamic political philosophy. The expressions and interpretations of Islamic political philosophy belong to contemporary researchers, and the schools of Islamic political philosophy belong to the scholars of the early or medieval period.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
113
148
http://www.javidankherad.ir/article_32821_a4d503166f912219ab2ab0451f41c0c7.pdf
A Brief Survey of Vedāntic Oneirology
Esmaeil
Radpour
دانشجوی دکترای فلسفة تطبیقی، دانشگاه بنارس، هندوستان
author
text
article
2016
per
The Upaniṣads, as one of the trilogy of principal Vedāntic texts, the oldest and the most fundamental of them, have exposed a more or less detailed discussion on dreaming, taking it whether as the factual object of their discourse or as a symbol. However, there has been a debate between different schools of Vedāntic philosophy about oneirology, science of dreams and their interpretation, discussion of nature of the dream state, its reality and unreality. This paper, after a short study of oneirology in the Vedas and Upaniṣads, examines argumentations of four great philosophers of different Vedāntic schools, Gauḍapāda, Śaṅkara, Rāmānuja, and Madhva, pertaining to dreams.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
5
16
http://www.javidankherad.ir/article_32822_2280a834c807ff3f94f9c66736f1a585.pdf
The Right to Excellence Illumination and Human Rights
Abbas
Manoochehri
دانشیار در رشته علوم سیاسی، دانشگاه تربیت مدرس
author
text
article
2016
per
In the classical Greek thought, the notion of “right” was concomitant with the “truth”. In the modern era, however, the notion of “right” became intertwined with the primacy of “possessive individuality”. This primacy was, however, from the outset intellectually challenged. In the light of challenges posed, and by invoking the commonalities between Shahaboddin Suhrawardi and Martin Heidegger, the right to excellence is envisioned here as a maximal theory of “human rights”.
Sophia Perennis
Iranian Institute of Philosophy
2251-8932
12
v.
27
no.
2016
17
32
http://www.javidankherad.ir/article_32823_1a4be6a2752c3cf3cf11556aa32717e7.pdf