جستجوی مقالات مرتبط با کلیدواژه "تعالی وجودی" در نشریات گروه "فلسفه و کلام"

Different interpretations have been given about the transcendence or dissolution of the "Brahman" of the Upanishads. There are some who believe that: Upanishads are a kind of return from the world to the inner person and it is a transition from polytheistic views to unificationist views in India. On the other hand, a group speaks of all divinity and dissolution of Brahman in the Upanishads. Also, according to the Upanishads, "Brahman" is sometimes described as the phenomena of this world, and sometimes it is introduced as superior to any name, description, or cognition. The writer's question is: How can the paradox of exaltation and denial of Brahman be explained? The results of this research are: 1. In the Upanishads, we are not faced with the mere supremacy of Brahman, and the supremacy of Brahman is constantly proved and denied. This apparently contradictory phenomenon in the Upanishads can be resolved by separating the two positions of essence and verb, or separating the inner and outer realms of Brahman; Second. Brahman in the position of essence has all kinds of transcendence except existential transcendence, and in this same Brahman, in the position of action, all kinds of transcendence are negated, and what is proved is presence, not solution; Third. Common names and characteristics that are common among us cannot be applied to Brahman because Brahman is infinite and common names and characteristics are determinative and limiting, and as a rule, Brahman should be abandoned and The Supreme Being of these matters is binding.

According to the Ibn Sina's thoughts, there are subtleties and inner possibilities by which one would infer the various forms of God's transcendence. The main question of the present inquiry is what forms of God's transcendence would be presented based on the philosophy of Ibn Sina? In his philosophy, God's transcendence is usually analyzed and defined in the central concept of the contradiction of existences, but in this research, various forms of God's transcendence have been presented which include: non-associational existential transcendence, classical associational transcendence, individual transcendence, epistemological transcendence, logical transcendence, and lingual transcendence. The metaphysical distinction of existence and nature is the foundation of a fourfold distinction, which Ibn Sina offers in terms of existential transcendence. These fourfold distinctions are as follows: the difference between the essence in God and the essence in the possible existents, the difference between God's identity and the identity of the possible existents, the difference of God's unity with the unity of possible existents, the difference of God's attributes with traits of possible existents. According to each one, conceptual graduate unity of existence and Non-conceptual graduate unity of existence, which can be deduced from the philosophy of Avicenna, is possible to bring up for God non-associational existential transcendence and classical associational transcendence. Often contradiction of existence and confrontation with individual unity of existence is considered as one of the most interesting features of his philosophy. But the use of the allegory of the sun in explaining the way of existence of creatures as well as the use of the mystical interpretation of appearances for creatures by Ibn Sina makes it possible to speak of individual transcendence of God In his philosophy.