fateme fazelzade; Majid mollayousefi; mohammadjavad Shams; Ali Reza Kakavand
Abstract
Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines ...
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Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines his own existence and identity... Mulla Sadra believes that human existence is not limited and exclusive to this world, and has many worlds and spheres of existence, and in each world, it finds a corresponding ecstasy. Man determines Man determines his position in the system of existence with his will and free will And it can become a rational world similar to the objective world by upgrading its existence to the level of rational existence. . Both thinkers concur that humans possess a fluid and dynamic existence and a "self-determining" self. As it comes from the position of the self-discovery component in existential therapy and Sadra's attitude about this component; Sadra's view on self-discovery can be the basis of existential therapy in Iranian-Islamic culture.
Hossein Esfandiar; Ali Fallahrafie
Abstract
Metaphysical-conceptual thinking is a thinking that talks about existence with existence and tries to search for truth through conceptual explorations. This type of thinking is considered the original human thinking by metaphysicians. But "thinking" cannot be exclusive to it; Rather, we can ...
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Metaphysical-conceptual thinking is a thinking that talks about existence with existence and tries to search for truth through conceptual explorations. This type of thinking is considered the original human thinking by metaphysicians. But "thinking" cannot be exclusive to it; Rather, we can talk about an existential thinking that does not have a metaphysical-conceptual nature and instead of the existence, it cares about the "truth of existence" and questions it. This thinking, which is called existential thinking, can be proposed in the space of the Islamic intellectual-mystical tradition. Therefore, the main problem of this article is to "investigate the possibilities of Ibn Arabi's teachings in developing a kind of existential-non-metaphysical thinking. We are trying to provide a new analysis of existential thinking based on the mystical foundations of Ibn Arabi, using a library-analytical method and using the subject principle method. Therefore, by examining his teachings such as: the centrality of the truth of existence in mysticism; distinguish between being and existing; Kashf al-Mahjub; Manifestation; The mirroring of creatures to existence; openness and personal knowledge of existence; The capacity of his thought to develop a kind of existential thinking becomes clear, which claims to understand the existence through the encounter and presence (preconceptual) with the existence and a method other than the usual metaphysical reasoning. Therefore, "existential thinking" begins by focusing on the truth of existence and opening to it, then by paying attention to the poverty of existence and focusing on it, man realizes the dignity of his existence and his direct relationship to existence, and by discovering the veils of manifestations Existence is the manifestation and emergence of the truth of existence in the field of human soul. At this moment, he passes from the part to the whole and from the external to the internal and sees the absolute in the binding matter. Therefore, thinking occurs as the discovery of veiled and interpretation and promises another thought, man and world.
Mohammadhasan Mahdipour; rahim dehghan
Abstract
In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart ...
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In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart is defined as an independent agent of human perception, and other human perceptive powers, including auditory, visual, intellectual, intellectual, and prudential perceptions, are under the rule and effectiveness of the perceptive conquest of the heart. In the perceptive system of man in the Qur'an, other perceptions termed in philosophical psychology, including the perceptions of touch, taste, imagination, illusion, remembrance, memory, and thinking, are not directly attributed to the human heart, but indirect inference from the meaning and meaning of the verses. Based on the determination of examples in general perceptual topics defined in the Quran, it can be generalized in the realm of heart perceptions.In this article, all the verses of the heart are examined and the method of deducing the problem is based on the thematic interpretation of the verse by verse. One of the most important results of this problem in the perceptive system of the heart in the Quran is the direct and comprehensive influence of the type of faith and disbelief tendencies of the heart on the activities of the heart's perceptions, which in the case of attributing the heart to attributes such as nature, khatm, and kanan, are a large part of the heart's perceptions. Man becomes blocked and inactive.