نشریه علامه
پیاپی 48 (بهار 1396)

Review and comparison of Religious Experience, William James and mystical experience Ibn Arabic.. Religious experience, as is widespread in the West, in the philosophy of religion has been proposed. However, one of the most important examples of religious experience in Islamic mysticism, intuition is known mystical experience.This article, causes of religious experience in the Christian world, including the failure of natural theology and conflict between science and religion evaluates . And the underlying look of James knows the emotional gamut And fallible and indescribable feature introduces it. Following the revelation as an admission that the mystical experience of looking at it is realized that Ibn Arabic As well as a degree of imagination to explore and learn Scripture and tradition as a criterion for separating the real mystical experience and revelation are considered misleading. And revelation excellent example of mystical experience that can not fault it knows. James also through comparison of religious experience and mystical experience Ibn Arabic and difference. In areas such as substrates for the formation and recognition criteria of accuracy downloads; Mystical experience - especially the revelation that its distinctive shape – As a way to integrate with and enhance the knowledge of the original source of truth counts.

In the realm of humanities and modern social sciences, the relationship between power and knowledge in an ontological perspective is among the most important issues that has been attracted attention particularly from the second half of the twentieth century onwards. Although the beginning of this debate returns back to nineteen century and the thoughts of Friedrich Nietzsche about genealogy in Germany, but in twentieth century Michel Foucault continuing and developing the way of Nietzsche in Genealogy, emphasized on an ontological position that power produces Knowledge and there is a mutual relationship between power and knowledge. The result of such an ontological position epistemologically is that knowledge or so called “science” especially in humanities and social sciences not only do not have any reference to objective world and not represent the truth, but on the contrary represent the will of power and human benefits. On this basis, it can be said that knowledge in humanities and modern social sciences emanated from the power relations and the role of power relations in constructing and distributing the modern scientific values against the traditional ones could be analyzed trough the genealogy of the modern discourses in social sciences. The discourses of the modern social sciences in respect to their socio-historical context of western societies, have taken Eurocentric nature and as a result with the constitution of East Studies as a theoretical approach to encounter with non-European nations and societies, construct an identity dichotomy between “we” and “they”. In modern Eurocentric discourse of social sciences, “we” as a rational subject contradicts with “they” as an irrational, superstitious and backward agent that should be controlled in different ways. The rise of post-modern thought in western societies itself represents that it’s going to born a self-critical consciousness about the historical engagement of modern social sciences with the power and interest of Europeans against other nations. This article studies this process with resort to method of discourse analysis provided by Ernesto Laclau and Chantal Mouffe and as a result shows that how modern social sciences have been constructed in a power-knowledge relation in the context of a Eurocentric discourse and denotes it’s particular articulation.

For Suhrawardi Wrath are considered as some existential link among the Lights. And since there is no barrier between the high and the low lights, naturally the latter observes the former, though have no domination over it and yet be illuminated through it. That is to say, the low lights because of their weak existence are encompassed by the high ones due to their luminous natures. . Thus, the existence of the best and most complete order of Being is the elevated lights Wrath and illumination toward lover. Suhrawardi believe, the Wrath means that the elevated light embrace toward the lover light and it penetration in the degrees of being and also the pure truth by his own light is dominator than the all things. and so the aim of this domination is the vision of pure truth and detached lights. That from the view Suhrawardi, man achieve it after the departure from body. In this paper, the contents and topics that was expressed, will be checked.

Transcendental philosophy has a philosophical attitude toward the notion of God’s word, and considers it as maturity of theoretical wisdom that can connect with practical wisdom and realize appearance of the sensible. This definition is according to theosophical progress and also the phases that the man goes through on the way of his maturity.it is also according to some other principles such as, Existentialism, Substantial motion, solitude of the power of imagination etc. it also benefits from some supplies including, the notion of Anthropocentrism in God’s words and the fact that prophet hood is acquisitive. The discourse-anecdote method tries to draw an image that is in accordance with Islamic anecdotes and the holy Quran and it does this on the basis of some principles such as the reality of science in Quran and Islamic anecdotes (revealed knowledge), citation to the surface of the words, uninterpretablity of religious facts etc. this point of view expresses that God’s theosophy and mercy necessitates him to send some prophets among people in order to transfer his words and guide people toward what is good for them. God gave his prophets knowledge and also chastity from intentional and inadvertent sins both during and before their prophet hood.