ORIGINAL_ARTICLE
Development of Soul Through Contemplation and Action Seen from the Viewpoint of lslamic Philosophers and Gnostics
For a long time, philosophers have considered contemplative knowledge and thinking to be the specific perfection of the human species.
From this point of view, philosophers such as Aristotle and Avicenna thought that the act of thinking was the highest activity leading to man's happiness. On the contrary, illuminative philosophers and gnostics in the Islamic world only considered speculative philosophy to be a preliminary to the attainment of noble qualities of character and moral virtues ; in other words, they thought that practical philosophy was the only necessary criteria leading to practical happiness.
This article presents the different theories of Islamic philosophers which aimat justifying the development of the human soul through knowledge and speculative sciences. The main justificatory theory in this field is the theory of the unity of the intellect and the intelligible which is a legacy of Neoplatonic philosophy and was revived by Mulla Sadra. In addition to the theory of the mental existence, this theory may be considered to be the basis of the theory of the soul’s development. However, this article will show that Mulla Sadra's statements on this matter are not clear and are subject to serious criticism. Finally, through the reorganization of the sadrian pattern, Gnostic theory and transcendental philosophy will remarkably get closer to each other.
https://jop.ut.ac.ir/article_35785_d568a87160c2d8da006d8aba83819c19.pdf
2011-02-20
1
34
The perfection peculiar to human species
contemplative wisdom
practical wisdom
the unity of intelligent and intelligible
mental existence
the development of soul
Hossein
Ghaffari
hghafari@ut.ac.ir
1
Associate professor, University of Tehran
AUTHOR
منابع فارسی:
1
1. ارسطو، متافیزیک، لامبدا، 1072ـ1073.
2
2 .افلاطون، نامة شمارة 7، فقرات 341ـ344، مجموعه آثار افلاطون، محمدحسن لطفی، ج 3، ص 93ـ1988.
3
3. همان.
4
4. محی الدین ابن عربی، فصوصالحکم، 2 جلدی چاپ انوارالهدی، ج اول، ص 9 مقدمه.
5
5. ابن سینا، الهیات شفا، مقاله اول، فصل اول، صص 3-4، چاپ مصر.
6
6. ابن سینا، الهیات شفا، مقاله اول، فصل اول، ص 4، چاپ مصر.
7
7. ابن سینا، الاشارات و التنبیهات، الجزء الثالث، فی علم ماقبل علم الطبیعه، صص 296ـ 293، چاپ تهران، 1379 هجری قمری.
8
8. ابن سینا، طبیعیات شفا، النفس، مقاله فصل ششم، ص 212، چاپ مصر.
9
9. ابن سینا، الاشارات و التنبیهات ، الجزء الثالث، فی علم ماقبل علم الطبیعه، ص 394.
10
10. ابن سینا، نفس شفا، المقاله الخامسه، صص 218ـ 217.
11
11. محی الدین ابن عربی، فصوص الحکم، با شرح قیصری، ج اول، ص 467، چ انوار المهدی.
12
12. حافظ ـ غزل با مطلع «من نه آن رندم که ترک شاهد و ساغر کنم».
13
13. مثنوی معنوی، دفتر دوم
14
14. صدر المتألهین، اسفار، چاپ حروفی، ج 3، ص. 32 حاشیه سبزواری
15
15. صدر المتألهین، اسفار، چاپ حروفی، ج 3، ص 339.
16
16. حاشیة مرحوم ملاهادی سبزواری بر اسفار، ج 3، ص 320.
17
17. صدر المتألهین، اسفار، چاپ حروفی، ج 1، ص 290ـ288.
18
18. حواشی علامه طباطبایی و مرحوم سبزواری، ج 1، ص 303.
19
19. صدر المتألهین، اسفار، چاپ حروفی، ج 1، صص 290-288.
20
20. ابن سینا، الهیات شفا، مقاله نهم، فصل 7، صص 426- 425.
21
21. همان.
22
22. همان، صص 427-426.
23
23. صدر المتألهین، اسفار، ج 1، ص 292.
24
24. همان، ص 3 و 302 حاشیة علامه
25
25. همان، حاشیة مرحوم ملاهادی سبزواری
26
26. نقدالنصوص فی شرح نقش الفصوص،عبدالرحمنبن جامی، مقدمه و تصحیح ویلیام چیتیک، چاپ اول، سال 1398 هجری قمری، ص 78، مقدمه جامی.
27
References:
28
1. Aristotle, The Nicomachean Ethics, Book X, 1177b, Complete Works of Aristotle, Jonathan Barnes, . Vol II, Princeton University Press (1995).
29
ORIGINAL_ARTICLE
Beyond Matter-Form contrast
How Schiller Uses the Concept of Play to Go beyond this Contrast
In his many works about aesthetics, morality and philosophy, Schiller always has a unique concern: radical separation or contrast that can be seen in culture, society and politics. The basis of this contrast is the same with the old metaphysical contrast between matter and form. On the other hand, he thinks that the basis of all these contrasts should be searched in human being. Modern man, opposing ancient Greek`s, is a broken one since some parts of him is always dominating over his other parts. As Schiller believes, we have two drives: sense drive and form drive. The first represents man`s materialistic dimension and the second represents intellectual and moral dimension. But there is a third drive, the play drive, that with which Schiller tries to solve the problem of contrast between matter and form or sense and reason. It is this that is our question here: How can Schiller solve this big problem of contrast with the concept of play? With this concept, he goes beyond that duality. The human being can be a human being only when he goes beyond these two drives and reaches to the third. This third drive is play drive and the perfect man is a man who plays. The play drive is not the equilibrium of those two drives but is that which goes beyond them. It is with this drive that a man can go beyond sense and reason and instead of feeling or thinking can play. It is beauty that leads human being to play drive; man plays only with beauty and this beauty is nothing except "freedom of semblance".
https://jop.ut.ac.ir/article_35786_adac937540062f736351ccc8d6418bb8.pdf
2011-02-20
57
80
matter
Form
sense drive
form drive
play drive
beauty
Mohammad Reza
Rikhtegaran
mrgran@ut.ac.ir
1
Associate Professor, University of Tehran
AUTHOR
Mohammad Bagher
Ghomi
ghomiy@gmail.com
2
Ph.D. candidate of University of Tehran
AUTHOR
منابع فارسی
1
کانت، ایمانوئل(1377)«نقد قوه حکم» ترجمه عبدالکریم رشیدیان، تهران: نشر نی
2
References:
3
1. Beiser, Frederick 2005. Schiller as Philosopher, Oxford: Oxford University Press
4
2. Bosanquet, Bernard 2005. A history of Aesthetics, New York: Cosimo Inc.
5
3. Carl Wilm, Emil 2009. The Philosophy of Schiller in its Historical Relations, South Carolina: Bibliobazaar
6
4. Cooper, David E. 1997. Aesthetics: The Classic Reading, Oxford: Blackwell
7
5. DeMan, Paul, Andrzej Warminski 2002. Aesthetic Ideology, Minneapolis: University of Minnesota Press
8
6. Gronow, Jukka 2001. The Sociology of Taste, London: Routledge
9
7. Kain, Philip J. 1982. Schiller, Hegel and Marx: state, society and the aesthetic ideal of ancient Greece, Canada: McGill- Queen's University Press
10
8. Megill, Allan 1987. Prophets of Extermity: Nietzsche, Heidegger, Foucault, Derrida, California: University of California Press
11
9. Pugh, David 1996. Dialectic of Love: Platonism in Schiller's Aesthetic, Canada: McGill- Queen's University Press
12
10. Schiller, Friedrich 2007. Aesthetical and Philosophical Essays, South Carolina: BiblioBazaar
13
11. Sharp, Lesley 1991. Friedrich Schiller: drama, thought and politics, Cambridge: Cambridge University Press
14
12. Sharp, Lesley 1995. Schiller's aesthetic essays: two centuries of criticism, USA: Camden House Inc.
15
13. Spariosu, Mihai I. 1989. Dionysus Reborn, Play and the Aesthetic Dimension in Modern and Scientific Discourse, New York: Cornell University Press
16
14. Thomas, Calvin 2006. The Life and Works of Friedrich Schiller, South Carolina: BiblioBazaar
17
ORIGINAL_ARTICLE
God and Dilema of Philosophy of Critiquing
In his Critique of Purge Reason, Kant insists that the human understanding is only able to know phenomena. However, in Critique of Practical Reason, he proves the objective reality of God, freedom and immortality of soul. At first, the result of the two critiques seems to be at odds with each other, with Kant himself calling the problem, the dilemma of philosophy of critiquing. By putting forward and solving the problem, he asserts that the transcendental idealism of phenomena and the supposition of the intelligible world constitute two fundamental pillars of a single philosophy.
Based on that, having proved God as a requirement of practical reason in the second critique, he goes on to assign understanding, will and creativity to God as three fundamental determinations. Later, he connects the three fundamental determinations with another determination, which is spontaneity.
Kant is on the belief that assigning the determinations to God and proving its existence do not contradict the results of the first critique, resorting occasionally to analogy and to the different applications of categories in the first and second critiques in order to remove the contradiction. Yet, Kant seems unable to remove the contradiction between the two critiques in this way.
https://jop.ut.ac.ir/article_35787_959358eb6c8db95054cdeef945b91a31.pdf
2011-02-20
81
103
critique of pure reason
human understanding
dilema of philosophy of critiquing
intelligible world
understanding
spontaneity
Asghar
Vaezi
vaezimohammad@yahoo.com
1
Assistant, University of shahid-Beheshti
AUTHOR
منابع فارسی:
1
1. کانت، ایمانوئل (چاپ اول 1367) تمهیدات، ترجمة دکتر غلامعلی حداد عادل، تهران: مرکز نشر دانشگاهی.
2
2. کانت، ایمانوئل (چاپ اول 1384) نقد عقل عملی، ترجمة انشاأالله رحمتی، تهران: انتشارات نورالثقلین.
3
3. یاسپرس، کارل (1372) کانت، ترجمة دکتر میر عبدالحسین نقیبزاده، انتشارات طهوری، زمستان.0
4
References:
5
1. Heidegger, Martin (1990) Kant and the Problem of Metaphysics, translated by Richard Taft, forth edition, Indiana University Press.
6
2. Deleuze, Gilles (1984) Kant’s Critical Philosophy, translated by Hugh Tomlinson and Barbara Habberjam, University of Minnesota Press.
7
3. England, F.E. (1929) Kant’s Conception of God, London.
8
4. Kant, Immanuel (1929) Critique of Pure Reason, translated by Norman Kemp Smith, London, First edition.
9
5. Kemp Smith, Norman (1918) A Commentary to Kant’s “Critique of Pure Reason”, London.
10
ORIGINAL_ARTICLE
Khunaji on Verity- and Actuality- Propositions
Deviding both the subjects and the predicates of the categorical propositions into actuality and verity, Afzal Al-Din Khunaji states the actuality-parts as adjectives, but verity-parts in three forms: as simple, as relational and as conditional. Since the adjectives are formulated in Modern Logic by conjunction, we can formulate actuality-parts as conjunctions. Verity-parts can be formulated at least in three forms: simple, truth-functional conditional and relevant conditional. The relations Khunaji has stated between the kinds of the verity- and actuality-propositions correspond, in most of the cases, to the analysis of verity-parts in simple form and, in some other cases, to their analysis by material conditional and, in few cases, to their analysis by relevant conditional. He, also, in some cases, takes as granted the existential import of universal affirmatives and, in some cases, ignores it. I conclude that Khunaji does not stand on a firm point and confus
https://jop.ut.ac.ir/article_35788_17a12f518048831fba59d01bb3bd5380.pdf
2011-02-20
105
136
verity propositions
actuality proposition
conjunction
material conditional
relevant conditional
existential import
Asadollah
Falahi
falahiy@yahoo.com
1
Assistant Professor, University of Zanjan
AUTHOR
منابع فارسی:
1
1. الرویهب، خالد، (1389)، مقدمه مصحح بر کشف الاسرار عن غوامض الافکار اثر افضل الدین خونَجی، ترجمة مقدمه از سید محمود یوسفثانی، تهران: مؤسسه پژوهشی حکمت و فلسفة ایران و مؤسسه مطالعات اسلامی دانشگاه آزاد برلین - آلمان.
2
2. خونَجی، افضل الدین، (1389)، کشف الاسرار عن غوامض الافکار، مقدمه و تحقیق خالد الرویهب، تهران: مؤسسه پژوهشی حکمت و فلسفة ایران و مؤسسه مطالعات اسلامی دانشگاه آزاد برلین - آلمان.
3
3. رازی، قطب الدین، (728)، لوامع الاسرار فی شرح مطالع الانوار، قم: انتشارات کتبی نجفی.
4
4. رازی، قطب الدین، (1384)، لوامع الاسرار فی شرح مطالع الانوار، در محسن جاهد 1384، تصحیح و تحقیق شرح مطالع الانوار، رساله دکتری به راهنمایی نجفقلی حبیبی و احد فرامرز قراملکی، تهران: دانشکده الهیات دانشگاه تهران.
5
5. فخر رازی، محمد بن عمر، (1381)، منطق الملخص، احد فرامرز قراملکی و آدینه اصغری نژاد، تهران: دانشگاه امام صادق.
6
6. فلاحی، اسداله، (1386)، «صورتبندی جدیدی از قضایای حقیقیه و خارجیه»، آینه معرفت 11: 30-61.
7
7. فلاحی، اسداله، (1388)، «صورتبندی قضایای خارجیه با محمول وجود»، معرفت فلسفی 23: 51-76.
8
8. فلاحی، اسداله، (1388ب)، «ابهامزدایی از قضایای حقیقیه، خارجیه، معدولیه و سالبة المحمول»، معارف عقلی 13: 91-121.
9
9. فلاحی، اسداله، (1388ج)، «شرطی لزومی در منطق جدید»، تاملات فلسفی 1: 7-46.
10
10. فلاحی، اسداله، (1388د)، «شرطی اتفاقی در منطق جدید»، پژوهشهای فلسفی 214: 105-133.
11
11. فلاحی، اسداله، (1388ه)، «لزومی حقیقی و لزومی لفظی»، فلسفه و کلام اسلامی (مقالات و بررسیها) دفتر 1: 107-129.
12
12. فلاحی، اسداله، (1389)، «قضیه خارجیه در منطق حذف اینهمانی و منطق مرتبة دوم هنکین»، معرفت فلسفی 28: 39-56.
13
ORIGINAL_ARTICLE
Truth and Justification
Within the linguistic paradigm, there is a problem that was always connected with coherence conceptions of truth: how we may, in light of the evidence available to us, raise an unconditional truth claim that aims beyond what is justified. In other words, within the linguistic paradigm, if the truth of a proposition can no longer be conceived as correspondence with something in the world, then how truth is to be distinguished from justification. In responding to this question, there is two major doctrines. On the one hand, from the pragmatic radicalization of the linguistic turn Richard Rorty obtains a nonrealist understanding of knowledge and assimilates truth to justification. For Rorty, because there is nothing apart from justification, and because there is no way to get outside our beliefs and our language so as to find some test other than coherence, the concept of truth is superfluous. On the other hand, others, including Jurgen Habermas, attempt to take account of realist intuitions. For Habermas, there is internal connection between justification and truth, and a justification successful in our justificatory context points in favor of the context –independent truth of the justified belief. To account for internal relation between justification and truth, Habermas only appeals to the interaction between actions and discourses. Only the entwining of the two different pragmatic roles played by the concept of truth in action contexts and in rational discourses can why a successful justification of a belief according to our standards points in favor of the truth of that belief.
https://jop.ut.ac.ir/article_35789_a3f54948edb30680f609b3fa155df27e.pdf
2011-02-20
137
174
truth
justification
Paradigm
action and discourse
Pragmatism
Saeideh
Kowkab
skowkab@yahoo.com
1
Invited lecturer of University of Tehran
AUTHOR
References:
1
1-Habermas, Jurgen, ( 2000 ), " Richard Rorty’s Pragmatic Turn ", in Rorty and His Critics, ed.by Robert B. Brandom, Basil Blackwell.
2
2- Langiulli, Nino, ( 2002 ), " Review of philosophy and the Mirror of Nature ", in Richard Rorty, ed. By Alan, SAGE publication.
3
3-Rorty, Richard, ( 1980 ), philosophy and the Mirror of Nature, Basil Blackwell, First published, 1979
4
4-Rorty, Richard, ( 1991 ), Consequences of pragmatism, University of Minnesota Press, First Published 1982.
5
5-Rorty, Richard, ( 1996 ), Objectivity, Relativism,and Truth: Philosophical Papers Volume 1, Cambridge University Press, First Published 1991.
6
6- Rorty, Richard ( 1998 ), Truth and Progress: Philosophical Papers Volume 3 و Cambridge University Press.
7
7-Rorty, Richard ( 2000 ), " Universality and Truth ",in Rorty and His Critics, ed.by Robert B. Brandom, Basil Blackwell.
8
ORIGINAL_ARTICLE
Issuance of plurality based on the Illumination Philosophy
In Suhrawardi philosophy – like any philosophy which seeks to explain the general facts of being – the issuance of plurality is an important element in the Cosmology and defers with Mashsha basis in this regard. The Issuance of plurality contains several stages in Suhrawardi's main works: Agreement with Mashsha’ on the emanation of the first caused, criticizing them for the Issuance of underneath spheres, establishing new theory using the principles such as permitting Issuance of simple caused from combined cause, formation of the universe from light and darkness, being no veil between lights, the lights resulted of viewing superior levels, the lights resulted of radiation of superior levels on low levels, prevail and dignity of predominant lights into low lights and vice versa, humiliation and love of low lights toward superior ones. With these principles, he shows the necessary points of plurality in longitudinal intellects in order to prove the issuance of multiple lateral intellects (Platonic ideas).
Suhrawardi also, by citing some affairs in the nature such as vegetable forces, duration of species and existence of low types for each species, considers them as proof for intellectual ideas.
https://jop.ut.ac.ir/article_35790_c4b942a9f74ae951011341adacfe8545.pdf
2011-02-20
175
197
Illumination philosophy
issuing plurality
predominant superior lights
latonic idea
Mohammad
Mousavi
mmusawi@yahoo.com
1
Board of Razavi University of Islamic Sciences of Mashhad
AUTHOR
منابع فارسی:
1
1. ابنسینا، حسین بنعبدالله، (1404ق) الشفاء، قم: کتابخانه آیةالله المرعشى.
2
2. سهروردی، شهابالدین، (1375) مجموعه مصنفات شیخ اشراق، تحقیق هانرىکربن، سیدحسیننصر، نجفقلى، حبیبى، تهران: موسسه مطالعات و تحقیقات فرهنگى.
3
3. شهرزورى، شمسالدین، (1383) الشجرة الالهیة فى علوم الحقایق الربانیة، تحقیق نجفقلى حبیبى، تهران: موسسه حکمت و فلسفة ایران.
4
4. شهرزوری، شمسالدین محمد، (1372) شرح حکمةالاشراق، تحقیق حسین ضیائى، تهران: موسسه مطالعات و تحقیقات فرهنگى.
5
5. شیرازی، صدرالدین محمد بنابراهیم، (1386) اسفار اربعه، قم: منشورات مکتبة مصطفوی.
6
6. شیرازى، قطبالدین، (1383) شرح حکمةالاشراق، به اهتمام عبدالله نورانى و مهدى محقق، تهران: انجمن آثار و مفاخر فرهنگى.
7
7. طوسى، خواجه نصیرالدین، (1375) شرح الاشارات و التنبیهات، قم: نشر البلاغة.
8
8 . کاشانی، فیض، (1384) علمالیقین فیاصولالدین، تحقیق محسن بیدارفر، قم: انتشارات بیدار.
9
9. میرداماد، محمد باقر، (1380) جذوات و مواقیت، تحقیق علی اوجبی، تهران: میراث مکتوب.
10