Philosophical Concepts from Sheikh Surawardi’s View
Masoud
Esmaeeli
عضو هیئت علمی گروه فلسفه پژوهشگاه فرهنگ و اندیشه اسلامی
author
text
article
2012
per
Surawardi believes all philosophical concepts are universally subjective and maintains no merit of origin in external world for them even as objectivity with subject. Surawardi is strongly influenced by Peripatetic especially Bahmanyar in the major structure thought of this debate and to some extent on presentation of it. He presented all his explanations in a way to be agreeable with the essentialism of philosophical intelligibles. He regards predication of concepts on essences and external objects as subjective predication and addition of concepts to externals by faculties of mind. As it is Surawadi considers both descriptions and accidents of philosophical concepts to be subjective –like logical concepts. .
Journal of Philosophical Theological Research
University of Qom
1735-9791
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2012
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https://pfk.qom.ac.ir/article_107_96df289a4e67fcd9347aeba004f4ef2e.pdf
dx.doi.org/10.22091/pfk.2011.107
To Submit a Proposal of New Division of Positive
Attributes of God for Muslim Theologians’ Theory
Ali
Alah bedashti
استادیار دانشگاه قم
author
text
article
2012
per
The subject of divine attributes is one of the most extensive subjects in
history of Islamic thought. Muslim theologians have divided divine
attributes –looking for a better understanding of it-over different factors.
One of them is division of the divine attributes into Active and Essential.
Reflection on Active attributes helps to find two different groups of these
attributes. The first group predicated on The Supreme by means of addition
of actus; such as Reviver, Creator, Sustaining … .There is other wellknown
group called Actual Attributes. In fact, they are the attributes of
action of The Supreme and predicated on him-The Supreme by means of
that action, such as Veracity, Justice, and Wisdom. In this essay, we are to
prove the second group attributes besides its distinction with the first group
attributes.
Journal of Philosophical Theological Research
University of Qom
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2012
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https://pfk.qom.ac.ir/article_109_1279dfbf7cd3de1bda82d002684dbc28.pdf
dx.doi.org/10.22091/pfk.2011.109
Providence of God in Avicenna’s point of view
Javad
Hajipoor
دانشپژوه دکتری مؤسسه تخصصی کلام
author
Seyed Mahmood
Musavi
عضو هیئت علمی دانشگاه باقرالعلوم
author
text
article
2012
per
The fundamental concept of divine Wisdom grew out of deep discussions
on God's Knowledge and it can be properly analyzed when related
arguments about the purpose, agency and Providence of God are also
treated and truly understood. Of Islamic Philosophers, Avicenna was the
first to give a conceptual clarification of the divine Wisdom and explain its
constituent elements. In analyzing and scrutinizing this concept, he refers
to three components of knowledge, efficacy and pleasure contained in the
notion of divine Wisdom. In order to explain the Wisdom of God,
however, Ibn Sina appeals to other propositions in terms of his
philosophical system including "the principle that the higher being does
not care about the lower, " providential agency of Necessary Being,
Knowledge by providence, act of knowledge by Necessary Being, order of
causes and effects, essential goodness of Being.
Journal of Philosophical Theological Research
University of Qom
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2012
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https://pfk.qom.ac.ir/article_112_23895e0369f270fd8412fb0e189fc425.pdf
dx.doi.org/10.22091/pfk.2011.112
Historically Semantic Consideration of the word "ORIGINALITY"
Mohsen
Talaee Mahani
استادیار گروه فلسفه دانشگاه زنجان
author
text
article
2012
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In this essay, evolution of the word Originality in ancient languages is
considered using historical semantics or philology that is study of the
formation process of meaning. The hypothesis of this essay proves that the
meaning of the word "Originality" in different cultures and ancient
languages is Existence and Being as its common usage in Islamic
philosophy. To sum up, Originality means Existence and Being. The
content of philosophical meaning of this word has been included in Greek
so this is why we have such an approach on this word. In the essay, we find
this hypothesis completely correct, especially by referring to the famous
text of Aristotle and his book Metaphysics.
Journal of Philosophical Theological Research
University of Qom
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https://pfk.qom.ac.ir/article_113_8ffba63e5287fbec709a2f2fc80529fe.pdf
dx.doi.org/10.22091/pfk.2011.113
The Cultural and Social Essence of Language in Continental and
Analytical Philosophies
Mohammad
Ra'ayat Jahromi
عضو هیئت علمی پژوهشگاه فرهنگ و اندیشه اسلامی
author
text
article
2012
per
Systematization, antimetaphysics and historicism cause to separate
continental and analytical philosophies - two big philosophical realmsfrom
each other. Yet, language could still live as matter of common
concern amongst contemporary philosophers. To explain it more, language
has alienated from its real function and has taken cultural and social content
instead .While, Truth is not in line with the adaptation claims ,and
became an intersubjective topic which drawn out through dialogue between
traditions and cultures. This discourse re-examines the mentioned basis in
the gist of Husserl, Heidgger, Gadamer and Wittgnstein's thoughts-the
most eminent philosophers of these two realms of thinking.
Journal of Philosophical Theological Research
University of Qom
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86
https://pfk.qom.ac.ir/article_114_b16be598c8cac3bd662c8d559159e71c.pdf
dx.doi.org/10.22091/pfk.2011.114
Avicenna and Surawardi and Mulla sadra’s View
On Sense Perception
Ghasem
Sobhani Fakhr
استادیار دانشگاه بوعلی سینا
author
text
article
2012
per
This essay explains the meaning of knowledge and perception as well as
different kinds and levels of them, moreover, illuminates sense perception
from Avicenna, Surawardi and Mulla sadra’s point of view. Avicenna and
Surawardi define knowledge and perception differently. But Mulla sadra
criticized their explanations innovating in the definition of knowledge and
perception. He believed the origin of knowledge and perception is
Existence but not Essence. In Avicenna’s eye, knowledge and perception
are divided into four main categories: 1: Sensory, 2: Imaginary, 3: Illusory,
4: Intellectual although Mulla sadra and Surawardi divided them into three
categories. Having a closer look, surawardi inserted illusory knowledge in
imaginary one, but Mulla sadra inserted it in intellectual knowledge.
Avicenna regards sense knowledge as material one while it is regarded as
abstract knowledge in Mulla sadra's eye. In fact, Mulla Sadra regards the
created form by soul similar to the form of appearance as sense knowledge.
Journal of Philosophical Theological Research
University of Qom
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https://pfk.qom.ac.ir/article_115_8389bdfbcdfe265cc34450014ce4af68.pdf
dx.doi.org/10.22091/pfk.2011.115
Forgiveness at Psychological and Christian Theology's view
Majid
Daneshgar
دانشجوی دکتری الاهیات و علوم اسلامی پژوهشکده مطالعات اسلامی
author
text
article
2012
per
Forgiveness is one of the fundamental subjects regarded in several fields
such as sociology, ethics, philosophy, psychology, and theology. The
various definitions and explanations of Christian theologians and western
psychologists on forgiveness indicate how comprehensive the subject is in
Christianity. In this essay, we consider forgiveness at psychological and
Christian theologians 'view and also the different kinds of forgiveness at
both viewpoints.
Journal of Philosophical Theological Research
University of Qom
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116
https://pfk.qom.ac.ir/article_116_4fe6a0311a6be33ee1aaae503d341944.pdf
dx.doi.org/10.22091/pfk.2011.116
Knowledge by Presence and its Place in Descarte’s philosophy
Hasan
Ghanbari
استادیار دانشگاه ایلام
author
text
article
2012
per
Here, first, we are to define knowledge by presence and then have a brief
look at its history in Plato and Aristotles’s works. We also discuss its
importance in Descarte’s philosophy besides the instances in his
philosophy. Finally, we conclude knowledge by presence is actually the
main subject of Descarte’s philosophy as though we might claim
Descarte’s philosophy is established on Knowledge by Presence.
Journal of Philosophical Theological Research
University of Qom
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https://pfk.qom.ac.ir/article_117_b5de89e691487ea9f6001d695a679bb2.pdf
dx.doi.org/10.22091/pfk.2011.117
Deliberation of Different Critiques on Sadraee Existentialism
By Surawardi and Seyyed Abdola’ala Sabzevari
Yaser
Salari
عضو هیئت علمی دانشگاه آزاد اسلامی واحد کرمان
author
Mahdi
Afchangi
عضو هیئت علمی دانشگاه آزاد اسلامی واحد گرگان
author
text
article
2012
per
The theory of Existentialism-regarded as the grounds for Transcendental
philosophy-has changed completely Islamic philosophy, in addition, has
been accepted as a dominant theory by philosophers in no time. On the
opposite side, some philosophers refused to accept Existentialism theory,
even tried their best to mount challenges to this theory. Surawardi and
Seyyed Abdola’ala Sabzevari keep critical view on Existentialism, and are
for Essentialism theory. To be precise, the two philosophers have used
different reasons and methods as refusal of Existentialism theory. Sheykh
Surawardi has given several reasons to confirm Essentialism theory so he
is regarded as critics of Existentialism theory though he was living much
earlier than Molla Sadra and his theory. Seyyed Sabzevari accepts clearly
Essentialism by means of analysis and critique on the principles originated
Existentialism-like “impossibility of composite instauration between
Essence and Essentials” and “possible beings are composed duality of
Essence and Beings” in addition denying of cognation principle and also
univocality. In fact, surawardi accepts Essentialism theory taking the
conceptual approach, while Seyyed Sabzevari accepts Essentialism by
having an analytical approach and critical thinking of the principles of
Existentialism theory. In this essay, the writer is to consider how valid and
efficient the reasons for critique of Existentialism theory by Surawardi and
Seyyed sabzevari are with the explanation of their different approaches.
Journal of Philosophical Theological Research
University of Qom
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https://pfk.qom.ac.ir/article_118_618bbc8a25d701b1e555b37ba47b1eac.pdf
dx.doi.org/10.22091/pfk.2011.118
The Essence of Intellect and its ability in the Cognitive process
Zahra
Kheirollahi
مربی گروه فلسفه اسلامی دانشگاه پیام نور
author
text
article
2012
per
In this piece of writing, we have considered the essence of intellect and its
limit and ability in the cognitive process. For the purpose of this study,
three different viewpoints- philosophy, Gnosticism and religion –have been
considered. While considering various viewpoints, we’ve encountered
disagreement, contradiction and diversity of opinions on intellect in itself
and its cognitive limit. All in all, we’ve met a comprehensive knowledge
on intellect; meaning understanding. Intellect as understanding concludes
that intellect prepares its ingredients and instruments from experimental,
philosophy, Gnosticism, religion and other knowledge then analyses each
of them. Each of these cognitive instruments has especial realm of study so
none of them are able to know or deny the other. Conclusively,
contradiction among them is sensible furthermore none can deny the other.
.
Journal of Philosophical Theological Research
University of Qom
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https://pfk.qom.ac.ir/article_119_a25a71c28e6bfe5ba2af04a74fc10bd5.pdf
dx.doi.org/10.22091/pfk.2011.119