aliakbar afrasiabpour; Hosein Arian
Abstract
Ibn Khaldun (732-808 A.H.), as the founder of civil engineering, is often known as a philosopher of history, sociologist and civilizational scientist; however, his research is extended to many fields of knowledge of his era with valuable outcomes one of which is the philosophy of mysticism, which has ...
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Ibn Khaldun (732-808 A.H.), as the founder of civil engineering, is often known as a philosopher of history, sociologist and civilizational scientist; however, his research is extended to many fields of knowledge of his era with valuable outcomes one of which is the philosophy of mysticism, which has not yet received due research attention. In this article, his specific point of view in this field is analyzed; the issues dealt with are originality, epistemology and mystical perceptions, and the unity of existence from the standpoint of his specefic mystic philosophy with a special analytic focus on his major views on these issues. The purpose of this descriptive study is to understand Ibn Khaldun’s sympathy with mysticism adopting a library research methos with reference to his major works. The results clearly show that Ibn Khaldun, though not a formal mystic, had a great tendency towards mysticism.
Zahra Hosseini; Fateme Sahraei
Volume 22, Issue 4 , April 2023, , Pages 47-70
Abstract
Adopting a rigid perspective toward post Cartesian modernity, traditionalists have referred to a type of knowledge which has a supernatural quality and is related to degrees of existence. Rejecting the efficacy of experience and argument which are considered pivotal to post-renaissance epistemology, ...
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Adopting a rigid perspective toward post Cartesian modernity, traditionalists have referred to a type of knowledge which has a supernatural quality and is related to degrees of existence. Rejecting the efficacy of experience and argument which are considered pivotal to post-renaissance epistemology, they assume that intuitive knowledge is the main source of intellect and getting access to truth. Intuitionism in traditionalism moves beyond methodology. It seems that we are facing a sort of paradigm shift which tries to change the established assumptions. The present article deals with the issue of whether the sacred knowledge could basically be called knowledge or not. To answer this question, we examine the two necessary elements of knowledge, truth and justification. Theconclusion is that most of traditionalists’ claims are irrational and have no justification. The realization of this knowledge in the contemporary modern world appears unrealistic.
sayyed mohammad hosain naghibi; addollah nasri
Volume 19, Issue 3 , January 0, , Pages 17-38
Abstract
There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, ...
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There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, and the soul’s apprehension is considered knowledge by presence. Some commentators of transcendent theosophy, like Allameh Tabatabai and Shahid Motahhari, support this viewpoint. From their point of view, the ability to explain the cause of sensory errors is an epistemological inseparable part of this theory. It is also an epistemic foundation upon which indirect realism theory can be defended in relation to the subject matter of sensory perception, as advocated by great scholars of Islamic theosophy. The acceptance of the knowledge by presence as belonging to the sensory organs’ sense perceptions is compatible with the concept of acquired knowledge. Ibn Sina and Mulla Sadra believe in acquired knowledge, while Suhrawardi and Sabzevari believe in knowledge by presence. According to the latter view, the soul finds its self outside, so the mismatch of perception with the outside is not conceivable, while in the encounter of sense organs with the outside, in some cases a form which is incompatible with reality presents itself to the soul. Thus one cannot imagine the presence of sensory perception.
Volume 16, Issue 2 , January 0, , Pages 19-42
Abstract
The knowledges are divided into basic believes (apriori knowledges) and non basic believes (apostoriori knowledges) In Ibne- Hazm epistemology as other classic foundationalists. He has introduced a collection of syllogistic matters in Aristotelian logic as innate and sensitive knowledges. In his theory, ...
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The knowledges are divided into basic believes (apriori knowledges) and non basic believes (apostoriori knowledges) In Ibne- Hazm epistemology as other classic foundationalists. He has introduced a collection of syllogistic matters in Aristotelian logic as innate and sensitive knowledges. In his theory, the matters of syllogism have different extentions (denotations) from current views and other knowledges (non basic believes) are consisted in these certain premises by the essential demonstration. This article discusses on the subject of Ibne- Hazm’s epistemology and his point of views about perceptual experiences, intellectual knowledges and their attributes such as their abilities and restrictions this perceptions. We grub his logical, theological and Methodology your books. Ibne- Hazm’s purpose in presentation of his epistemology is to use it for explanation of Zahiryya believes and to defend it; to criticize opponent’s believes; to create a strong fulcrum for sciences human knowledges that completely can be in the employ of religious purpose. Therefore this theory is one of the important components in your intellectual consistent system. Ibne- Hazm believes in contents of the theory are concordant with Quranic verses and it recognation instruments are divine blessing toward purpose creation of men. What is concerning consistency, we have asserted weak side and forte of this theory.
Volume 16, Issue 2 , January 0, , Pages 125-146
Abstract
Value of Knowledge in Zagzebski's Point of View
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Value of Knowledge in Zagzebski's Point of View
ali qasemi; hadi kazemzadeh
Abstract
Islamic civilization is based on several theoretical foundations which can be described as ontological, anthropological, sociological, and epistomological. One of the most important theoretical foundations of this civilization is the epistemological one that is closely related to the type of civilization ...
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Islamic civilization is based on several theoretical foundations which can be described as ontological, anthropological, sociological, and epistomological. One of the most important theoretical foundations of this civilization is the epistemological one that is closely related to the type of civilization model in society. Since getting at a model of civilization is essential, understanding and explaining these foundations is also important. Accordingly, the present article tries to explain the two important foundations of rationalism and inclusiveness adopting the textual and contextual method, as an introduction to explaining the model of modern Islamic civilization. Since such an endeavour necessitates drawing on religious texts, the present paper explains the most important epistemological theoretical foundations of modern Islamic civilization with an emphasis on Usul Alkafi.
seyyed mohammad akbarian; mohammadmahdi babapour
Volume 17, Issue 1 , January 0, , Pages 135-150
Abstract
Spirituality and rationality theory identifies the connection between rationality and spirituality as the only way to reduce human suffering. According to the theorist, modern rationality does not confirm traditional religion. Hence religion cannot play its historical role in reducing human suffering. ...
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Spirituality and rationality theory identifies the connection between rationality and spirituality as the only way to reduce human suffering. According to the theorist, modern rationality does not confirm traditional religion. Hence religion cannot play its historical role in reducing human suffering. Therefore, it should be replaced by spirituality. This theory is ultimately based on a combination of "non-realistic rationality" aiming to prove that spiritual beliefs are mysterious and reason-averting in nature and the "instrumental rationality" aiming to prove that spiritual beliefs are optimal for keeping mental., Both non-realistic rationality and instrumental rationality have been criticized by many critics. However, the more important with non-realistic rationality are its implications which undermine its basic elements. The most important element of this theory, according to the theorist, is its aim of reducing human sufferings, while this goal cannot be achieved by non-realistic rationality. The orientation of non-realistic rationality toward spirituality opens the door to the superstitious beliefs.
