جستجوی مقالات مرتبط با کلیدواژه "حواس باطنی" در نشریات گروه "فلسفه و کلام"

The explanation of sense perception constitutes a few principles necessary for the harmonious system of “Islamic epistemology”. Sense perception is the primary bridge between us and the world outside. Here, Mulla Sadra’s views on the issue ought not to be overlooked, for he has promoted innovations and considerable ideas about it. His ideas are sometimes articulated explicitly easy to spot such as that sensible forms are created by the soul or the Giver of forms, and sometimes implicit to be inferred from his other principles such as that sense perceptions are either husuli (indirect and through impression) or huduri (direct and by presence) and that sense perceptions by essence belong to imagination i.e. they are partially incorporeal. There are other examples, too. In their essay, the authors have challenged some of these ideas. One important outcome of such challenges is that sense perception is not husuli (indirect and through impression).

In the history of Islamic philosophy, from Farabi to the present day, the imagination and the world of imagination have been very important topics. Many intuitive, scientific, and philosophical discussions can only be explained by the imagination. In contemporary philosophy, the epistemic role of imagination as a mediator between emotion and reason has been neglected. The basic question of this paper is what does the word “imagination” mean?   From a religious point of view, what is the position of “imagination” in epistemology? What is the epistemological value of imaginary knowledge? Using a descriptive-analytical method, the findings show that, imagination is a fact that manifests every moment. It is a form that resembles reality. That is, it has the form and amount, but it has no substance and duration. Philologists have interpreted imagination with titles such as “form-like” and “shadow”.  Imagination, as part of human esoteric cognition, has a prominent place in the epistemology of philosophy, mysticism, and ethics. It plays an important role in human knowledge and his intuitions and perceptions through cleansing and purification. Imagination also play a significant role in human rational behavior.

The theory of Constructional perception has been continuously studied by many researches, critiques, and descriptors from different aspects of it over past few decades; hence there is still space for further research and investigations. On the base of the ex
planation of dependability perception given by Allameh Tabatabai, where he persist the cause of illusion force in the forming of dependability perception, also in his direct insertion in his books and in his arguments of the effect of imagination on the dependability perception , the Present manuscript tries to elevate a problem and subsequently to find out its answers. On the base of books and great thinker's views specifically on the base of the late Allameh Tabatabai views here we are following the ontological and epistemological prospective of these two forces and to find out the role of them or each of them in regulating the allowance of one thing over the other one. Current findings states that: 1) the function, role and the mechanism of these two forces are not elucidated in his writings. 2) If we focus on the reliability cycle of the human intelligence, further than the other forces the role of the supposition is not refutable. 3) Although things like metaphors and implicits are of very important brainwave sources in the dependability perception of Allameh, but there exists some essential differences. 4) Overall we can extract a definition for dependability perception, which is more complete than any existing definitions in his and the other intellectualstexts.

According to Mullah Sadra's psychology, human soul which is known for its simplicity, is united with many faculties. Accordingly, the faculties of soul are considered part of its existential states but they differ in perfection and imperfection. Therefore, each of them has a separate grade in soul. Man’s particular disciplines are related to the outer and inner faculties of perception at the animal level of soul. Man's perceptions and external perceptions are the special functions of man’s five external senses, and consolidation, transformation, and remembrance of all man’s internal and external perceptions are the functions of the five internal senses. The important role that the internal senses play in perceptions and the effect of perceptions on man’s voluntary deeds and traits show the necessity of realizing internal senses and sharpening and adjusting them. In fact, some of man’s offences and vices are ascribe to the imbalance in internal senses. Therefore, achievement of everlasting bliss demands the acquaintance with these faculties and hindering their imbalance. Using a descriptive –analytical method, this paper expounds Muslim scholar's view about the reality, function and position of internal senses.

Among the perceptual faculties of soul, common sense has a special place. Without giving a clear picture of it, Aristotle attributes functions such as perception of common sense impressions and sense impressions by accident and recognition of aspects of distinction between objects and comprehension of feeling to this faculty. Whereas Aristotle has clearly rejected common sense alongside the five senses, Ibn Sina and hisfollowers regard it as one of the internal senses and attribute some of soul`s functions to it. Islamic philosophers, notably Ibn Sina, by removing certain ambiguities, putting forward reasons for proving it, and by enumerating other functions for it have reinforced Aristotle`s theory. It seems that common sense at most can be regarded as a vehicle for accepting and perceiving the sense impressions or the head of external senses; it employs the senses and then perceives the sense impressions. For this reason the act of issuing any judgment should be regarded as act by soul or attributed to the faculty of thinking. Despite the fact that the subject of knowing soul from Aristotle and Ibn Sina`s point of view have always attracted the attention of various thinkers and also each for his own part has done his best it enrich this subject, nonetheless it should be said that there are still questions that can be raised about the relation and interaction between soul, external senses, common sense and faculty of thinking that can only be illustratedproperly by an exact study of subjects such as sense perception, imagination and faculties of soul.

Suhravardi regards a good grasp of peripatetic philosophy a prevequisite for dealing with illuminative wisdom and all his works except "Illuminative Wisdom" are mainly concerned with Ibn Sina's teachings. In his discussion of the nature of soul he has the same approach. On the problem of inner perceptions he criticizes in his "Illuminative Wisdom" the five faculties that Ibn Sina has put forward rational conceptualization. But in his symbolie stories he states all the attempt and holy struggle of wayfarer for the liberation from bodily prison. In all cases that he speaks of inner perception, he has used symbols for the five senses of Ibn Sina. Since the external senses are proposed both before and after the internal senses, all these symbols are tenfold: ten birds, ten angels, ten graves, five towers, five cells and five gates.

A lot of academic and philosophical issues can be delineated, justified and settled through recourse to imagination. The use of imagination in different philosophical issues including ontological, epistemological and eschatological ones has been of interest to Muslim philosophers. Among them, Avicenna is one of the greatest philosophers who has set out a great number of viewpoints with recourse to the moderate view of imagination. The present article, through demonstrating the pivotal position of imagination in Avicenna’s philosophical system, intends to first explain the position of imagination among the internal senses and its rationale and reality so that its function in relation to issues such as revelation, miracle, creation of things and its role in the epistemology of perception and ultimately the eschatological position of imagination in relation to the theory of evolution on which the demonstration and denial of the world of ideas is based could be explicated.