Mahdi Afchangi; Yaser Salari
Abstract
Anthropology, along with cosmology and theology, are the three basic pillars of the underlying thought of any school of philosophy, theology and ideology. The identity and nature of man, the truth of his body and soul, the connection and interaction of soul and body, their story after death in the world ...
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Anthropology, along with cosmology and theology, are the three basic pillars of the underlying thought of any school of philosophy, theology and ideology. The identity and nature of man, the truth of his body and soul, the connection and interaction of soul and body, their story after death in the world of purgatory and then the resurrection day, and finally, the way the body and soul are intermingled are among the most important issues. The anthropology of Shaykhiya school has largely been affected with Sadrai school of anthropology. The impact can be attributed to Sheikh Ahmad Ahsaei’s deliberations with references to Mulla Sadra’s works. Although Ehsai accepts the essential movement of the soul and acknowledges the physical resurrection like Sadra, because of his difference with Sadra in his explanation of the human body and the nature of the world of examples, purgatory, the promise of the world of Horqalia, and finally, the resurrection day, he presents a picture different from the picture depicted in transcendental wisdom.
zahra Mousavi baygi; seyyed Mohamad Mousavi; Hadi Izanloo
Abstract
Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements ...
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Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements by some thinkers on which one can rely to understand the "human value of women" from their perspective. In Mulla Sadra's philosophy, in addition to some statements (fourteen statements) made about women, his philosophical foundations can also be helpful in inferring his view of women status. The present study, through the use of a descriptive-analytical method, tries to answer the question whether Mulla Sadra has a minimalistic view of the human position of women. To answer this question, relying on a text-based and a principle-based approach, we conclude that Mulla Sadra’s statements attributing intellectual defect to women neither have the meaning that the society infers from this concept, nor is this meaning attributable specifically to women. To Mulla Sadra, the concept is a level of human being attributable to both males and females. His philosophical foundations manifest the absolute rejection of gender-based nature of the self which can be proof of the equality of human identity among men and women. The paper also refers to several alternative positions taken toward gender-based self and their answers to this question.
Gholamhossein Emadzadeh
Abstract
Avicenna put the soul and its related issues at the forefront of his philosophical pursuits, and explained them in such a way that the later thinker could not ignore his views in their study of the topic. In his studies, he has dealt with the issues related to internal faculties of the soul in detail. ...
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Avicenna put the soul and its related issues at the forefront of his philosophical pursuits, and explained them in such a way that the later thinker could not ignore his views in their study of the topic. In his studies, he has dealt with the issues related to internal faculties of the soul in detail. One of these issues that he has introduced is the estimative faculty. He is considered as a pioneer in introducing this faculty among the other soul internal faculties. He has dealt with this faculty, its function for the soul, and its position in his works like Al Shifa and Al Isharat. The present study aimed to examine Avicenna’s views and evaluate their efficiency and characteristics. Based on the results of the study, conclusions are made about the principles of this faculty and its subordinated ones, and also distinctions are made between human beings and animals in terms of the faculty principles, their implications and products. Avicenna’s logical judgments in relation to the implications and the falsity and invalidity of a lot of judgment criteria among human beings are identified and the criteria sanctioned by Avicenna are revealed.
Parisa Taheri Vala; Abbas Javareshkian; َAlireza Kohansal
Abstract
Various disciplines including philosophy have made concerted efforts to identify and define soul and Ibn-e-Sina and Mulla Sadra, as the developers of two important intellectual and philosophical schools, have also dealt with this important issue. Adopting a library research method, the present study ...
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Various disciplines including philosophy have made concerted efforts to identify and define soul and Ibn-e-Sina and Mulla Sadra, as the developers of two important intellectual and philosophical schools, have also dealt with this important issue. Adopting a library research method, the present study is concerned with the views of these two thinkers on the issue of soul. It tries to find out the commonalities and differences between these two thinkers’ views on this issue. There is a relationship between the definitions and the principles of a philosophical system. In other words, differences in definitions reflect differences in the principles of the philosophical system. The study and analysis of the definition of the soul in the philosophical systems of Ibn-e-Sina and Mulla Sadra, in addition to clarifying and comparing the specific views of the two in this regard, can also lead to the identification of their theoretical foundations. Although defining the soul in terms of “first perfection for the natural body" and "being a simple single essence", is agreed upon by both philosophers, in other cases such as the origins of the soul, its persistence and etc., we find fundamental differences between the two that are addressed in this article.
ali babaei; mahdi saadatmand
Abstract
While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul ...
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While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul and as a result resides in it. Art is the act of soul and attributing it to imagination, which is secondary, can be considered as an act of negligence. The various manifestations of the soul constitute three stages of artistic creation, the highest stage of which is the single, concise and simple stage of the collective existence of the soul. At this stage, artistic creation is one with all the elements of perfection of the soul. Therefore, all bits of knowledge exist in the human soul, and, in this regard, there is no difference between the artist, the sage and the mystic. It is only at the next level, the level of imagination and the external manifestation of the work of art, that the collective unity of the soul is revealed in a particular artistic image.
saba fadavi; azim hamzeian; ghodratollah khayatian
Abstract
An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations ...
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An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations using cognitive sources and tools. He adds intellect to the three subtleties of insinuating self, heart and soul, but limits it to the acquisition of theoretical disciplines. He believes that heart through vision or eye of insight, insinuating self through the knowledge of insinuating self of the Prophet (P. B. U. H.) or at the state of mystic annihilation gain knowledge directly from the soul; all associated with different levels of certainty. But what highlights the role of intellect in his view is first the origin of sovereignty acting as a bridge between objective and subjective realities or as a means for translating knowledge, and second as a prerequisite for the first stage of knowledge. In general, he considers mystic knowledge as divine intuitional wisdom. He considers gnosis and mystic knowledge not just as two cognitive concepts, but as two existential worlds. That is why in Ain-al Quzat’s classification, imitative and argumentative knowledge types are not considered as stages of mystical knowledge.
