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

According to the prevalent view, Suhrawardi is believed to advocate for the primacy of essence. Although this issue is not addressed in his works under the explicit title of the debate on the primacy or contingency of existence and essence in the same way it was later discussed by Mulla Sadra and his successors, Suhrawardi's thought still reflects concepts related to this debate, which can be traced in his significant works. This paper attempts to reassess Suhrawardi's views based on his prior awareness of the contingency of existence in the thoughts of earlier philosophers, as well as the necessary subsequent implications of defending the primacy of essence in shaping the belief in the contingency of existence and its consequences. The aim is to evaluate Suhrawardi's views and clarify the true meaning of this inclination, considering the definitions found in his writings and the words of notable figures like Mulla Sadra. In conclusion, the article explores the real roots of his dispute with the proponents of the primacy of existence, emphasizing the differences in the intellectual and terminological frameworks of Illuminationist philosophy and Peripatetic philosophy. Additionally, it highlights the lack of attention to the distinction between the "verbal meaning" and "nominal meaning" of existence as a key to resolving the issue.

Philosophy and theology, as the theoretical underpinnings of Islamic thought, offer a unique worldview and understanding of humanity. In many literary and artistic schools, art and literature mutually influence each other. Impressionism, an artistic movement, made its mark on the literary world, giving rise to humanistic works. The cornerstone of Impressionism, much like the Khusrawian wisdom of Bayazid Bastami, is light. This connection aligns him with the hallmarks of Impressionism. This research, employing a descriptive-analytical method, explores the interplay between Sufism and art based on the sayings and teachings of Bayazid. It aims to answer how Impressionistic characteristics are reflected in Bayazid's works. The findings reveal that fundamental Impressionistic features, such as individualism, subjectivism, metaphorical perspective, the use of nature, light and color, and the perception of the moment, are abundantly evident in Bayazid Bastami's statements. Therefore, his style can be categorized as Impressionistic and artistic.

While belonging to two different intellectual cultures and adopting different philosophical principles Suhrawardi and Descartes emphasize the role of self-knowledge in acquiring knowledge. In Descartes' philosophy, Cogito, ergo sum is considered as the basis of knowledge, from which the knowledge of other levels of Being, such as God and the world, are deduced. In Suhrawardi's philosophy, the human soul is a light of divine lights, which in the light of self-knowledge can apprehend the superior lights, the light of lights and material things. Of course, Suhrawardi and Descartes pay attention to the issue of soul and self-knowledge from two different viewpoints. Suhrawardi deals with this issue from the viewpoint of intuitive knowledge and Descartes from the rational-reasoning viewpoint. Now, according to this introduction, important issues arise: What is the difference between Suhrawardi's and Descartes' viewpoints on self-knowledge? How do the different viewpoints of these two philosophers on the issue of self-knowledge affect their views on other knowledge? This article, with a descriptive-analytical method, tries to explain how the different perceptions of Suhrawardi and Descartes about the human soul and self-knowledge cause these two philosophers to have a different view of the way to pass from self-knowledge to the knowledge of others.

Fichte, in his later philosophy, by establishing God as the criterion of morality, wants to form a link between morality and Bildung, which will lead to excellence and prosperity in people's lives. In order to get rid of Cartesian dualism and unlike Spinoza, who considers nature to be the essence of everything, Fichte considers God or "one" to be a pure existence that manifests life in the world with the light it shines on existence. In fact, for Fichte, God is seen in the emanation of that simple light that can reveal life and harmony in existence while being absolute. Basically, late Fichte considers the life and unity formed in the world to be dependent on God or absolute light. As a result, if people want to be united as "one" in life, they must achieve unity through a bildung, whose axis is morality. In principle, the creation of comprehensive unity and the understanding of God as the criterion of morals and the creator of life are two main vocation of man in Fichte's late philosophy. The main goal of the article is to clarify to what extent Fichte's ontological turn from the centrality of subjectivity to God was influential in his redefinition of the concept of bildung as a universal unity.

Discussing and examining categories and their types is always considered as one of the most important topics among philosophical issues. Bag category is one of these ten categories. This category includes different types, of which the tangible bag is one of its types. Light is one of the perceptible qualities that Mullasadra tries to explain.In order to explain this importance, after explaining the literal meaning of this concept, he tried to express the relationship that exists between light and color and considers it to be the same as emergence and revelation. Although he is influenced by Fakhrazi's similar content in Al-Mabahari al-Mashrekhiya in expressing this issue, at the same time, he has explained his own point of view on this matter, which is contrary to Fakhr's approach.Community Verified icoh.Sadr al-Mutalahin considers light to be a creative entity whose material is not a condition for its creation, and at the same time, he considers tangible light to mean the existence of a physical essence that is present to the soul. Using the analytical-comparative method, this article aims to first explain the approach of Mullasadra, then try to defend his approach by stating the flaws.

One of the new and famous arguments in denying the existence of God is the Divine hiddenness argument. Based on this argument that was first proposed by John Schellenberg, a contemporary Canadian philosopher, God’s hiddenness is in conflict with his attribute of perfectly loving. Considering this conflict, defenders of the hiddenness argument have denied the existence of God. By adopting a new approach to the issues of being and knowledge, Shihab al-Din Suhrawardi (1154–1191) has presented a different point of view. Suhrawardi calls God the Light of all lights. In his opinion, God’s essence is nothing but his light, and light is that which is manifest (Ẓāhir). Therefore, it is necessary that God’s essence be also manifest. Of course, Suhrawardi also has paid attention to the issue of divine hiddenness and its relationship with the human soul. In Suhrawardi's view, divine hiddenness is due to man's lack of attention to the origin of the universe (i.e. the Light of all lights) and his neglect of his own existential (luminous) aspect. Nevertheless, in Schellenberg's view, God itself is the cause of divine hiddenness, and man has less responsibility. While comparing the viewpoints of Suhrawardi and Schellenberg on divine hiddenness, this article, using a descriptive-analytical method, tries to explain how God’s essence can be hidden while it is manifest, but this hiddenness should not return to his essence.

The perspective of illumination means the perspective of the role of illumination and grace of the higher world in the existence of the world and creatures, as well as in the search for knowledge of man, is an important point of view in Islamic and non-Islamic ontology and epistemology. A group of Muslim and non-Muslim philosophers and mystics have raised their epistemological issues around illumination. This article tries to analyze the concept of cognitive illumination and its important elements with a descriptive-analytical and inferential method, in order to understand the identity of this type of illumination (in the realm of intellect and super-intellect) and discover its common elements in Islamic illumination perspectives and answer this question: What is cognitive illumination or illumination in the field of cognition and what elements play a role in it? Based on this analysis, material and sensory illumination plays a large role in illumination views, and explanation of non-material illumination is done through it. One of the common elements and aspects of these views is the centrality of light and light radiation, and the other is belief in God, who is in the role of the illuminator. About what is illumination, two views can be extracted: 1. Illumination is the introduction to knowledge; 2. Illumination is related to the stage of realization of knowledge. In illumination views, the main issue is the appearance of light from the top to the lowest levels, and the revelation of the known (truth) to the illuminated one (knower subject). This truth is either light - immaterial light - or it is likened to light, or due to the activity of some kind of rational light it becomes recognizable to humans. Among the results of illuminative knowledge is the knowledge of the illuminant to the illumined, and the knowledge of the illumined to the illuminant.

The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network of fluid concepts of Ibn Arabi's epistemology. The approaches obtained in this research show that the five concepts of "minute", "dilution", "soul", "light" and "tip" are focused on each other in the process of revelation and complement each other. The minute positioning and determination of both sides of the main negativity provides the possibility of any awareness and emergence, such as the possibility of the emergence of legal awareness and revelation of the treatise. Thinning is the radius of the data of the nominal truths which performs the illumination of the illumination. Dilution is the radius of the data of the nominal truths which performs the illumination of the brightness and in the process of revelation, determines and mediates the names involved in revelation, that is, life, light, wise, sage, speaker, hearer, and seer at the source of the eternity of the heart. The soul is the same as the derivatives of the divine names (truth), especially the name of revelation, which mediates the determination of the truth of the invisible and reasonable, but effective name of revelation in the eyes of the nobles, especially the heart of the prophet. And light is the illumination of the truth of the name of light, which has the aspect of revealing the essence for itself and, consequently, for the manifestations of itself, and its string-like radii make it pos.

Candelabrum is a tool for creating lightness which was used widely in Islamic art and architecture. One of the most important usages of candelabrum has been hanging in religious place such as mosque and tombs, especially in their altars. Representation of candelabrum in altars according to importance of it in Islamic architecture increases the knowledge about imagination behind using candelabrum in altars. Since candelabrum has lost its usage due to modern luminosity facilities, representation of its role in altars, explain the relation between altar and candelabrum and also importance of this chandelier as a custom symbol. This paper aims to recognize symbolic meanings of candelabrum with descriptive-analytic method and answers this question: why candelabrum has been represented in altar and using of it in altars was based on which symbolic component? Papers findings according to altars ancient background in ancient Iran temples shows altar was a place for manifestations and signs of light like the place of goddess in altar and custom fire in fire temple. Candelabrum in Islamic altars reminds the customs before Islam and correlation between concept and application in ancient Iran which commix with Islamic philosophy, specially light and caused candelabrum to be a manifestation of divine light and symbolic light in altars, according to Islamic values.

The philosophical analysis of universals needs to clarify two terms: the world and the mind. If we can understand the relation between these two, it is possible to answer two questions. First, what are universals? And second, how to make universals? The present research aims to compare universals from the viewpoint of Shahab Al-Din Suhrawardi (1154-1191 CE) and Duns Scotus (1266-1308 CE). Both of them follow the Greek legacy and are under Abrahamic religions.They distinguish between common and special features of the world when they describe it. In Islamic philosophy, these features are called "existence" and "quiddity". But Suhrawardi, by the revival of the system of light, recognizes them as the "light" or the "being". He distinguishes between existence (Wojoud) and being (Maujoud). This distinction is linguistic and ontological. Existence is always in the mind while the being is found in the world outside of the mind. He believes that the specific feature of the world is shown by the beings (Maujoudat). But Suhrawardi does not search for the common feature in existence. He explains that feature by the light (Nour) and the layout of the system patterned by the lights (Anwar). This cosmos system includes the longitudinal and widthways orders. The results of the two orders are two versions of universals.The first version (it could be named the Aristotelian version) belongs to the longitudinal dimension. This version is presented by mind functions. Suhrawardi is among a few Muslim Philosophers that highlights the mind’s function. He believes that the mind has an active and a passive role. The passive one is only a place for perceptions and memories, but its activeness or agency is introduced by the intellect-mind relation. The intellect-act (ontological and epistemological) relation is limited by the mind.Suhrawardi discusses platonic ideas in a widthways order. It results from the second version. But it is important to mention that Suhrawardi’s reading is a wider view of the universals. Suhrawardi’s reading of platonic ideas explains upward and downward lights. The upward light is the result of illumination (Ishraq) and the downward light is the result of observation (Mushahadah). The upward one expresses the Aristotelian universals, and the downward one shows the platonic version.On the other hand, in the medieval period, the term “common nature” express a major problem of universals. This term originates from the Natural Universals of Avicena. The Avicenian concept was so ambiguous, i.e, what he describes is not in the world nor the mind. So, medieval philosophers and commentators had a problem with Avicenna’s quote. The problem was how to interpret universals. Avicenna confirms that the term universal is neither in the world nor in the mind, that is, it has no necessity.Scotus confronts such a strange ontological state. He doesn’t make the Natural Universal in the mind or in the world; rather, he tries to go out of it from its contradictional state. At first, Scotus rejects the theories that consider universals only in the mind and only in the world. He stands in the middle of these two. With two ideas, the common nature goes out from its pureness: non-numerical identity and commonness. The first refers to the idea that everything that has a real identity hasn’t a numerical identity. The real identity of nature exists from the pure state, and, at the same time, it is not an objective nature. But it seems to be in the mind while it is a conceptual issue. Thus, Scotus explains commonness as opposed to universality. Considering this idea, he says that commonness belongs to actual quiddity, not to quiddity in the intellect or mind. It is noticed that two interpretations be possible from the actual quiddity; the first is the objective quiddity, and the second is the quiddity Scotus has proved, i.e, the absolute quiddity that has someplace in the world, but not a sensual object. The commonness belongs to the second interpretation. The reason why the quiddity has commonness is the quiddity itself.Scotus represents the Aristotelian version of universals. He believes that human knowledge achieves experience and separation from particulars. Cognition is divided into sensual and intellectual aspects. The beginning of cognition is sensual but it results in an intellectual path. These are the general roles of the mind. But non-numerical identity and commonness are particularly mental acts. The separation of common nature’s features is by seeing the objective order. The non-numerical identity is obtained by considering the numerical identity. Also, commonness is obtained by considering the real quiddity. Concerning the above explanations, Scotus sees the particulars’ features as real or non-numerical identities and the common features as commonness.Both philosophers believe in active and passive roles of the mind. But, the reading of the mind’s activity is different. Scotus thinks like Aristotle, i.e, perceptions are just obtained from particulars. But Suhrawardi confirms that the mind makes some concepts without world interference, which means some of the universals are made only by the mind. While Scotus believes in the Aristotelian version of universals, Suhrawardi expresses both versions of the universals, although he does not make any connection between the two versions. It is to say that their ways for the explanation of universals are different, but they consider theories on the common and special features of the world. Suhrawardi expresses the light as the special feature and the quiddity (i.e, diversity of quiddity) as the common one, and Scotus proves the real identity (or non-numerical) as the special feature and the commonness (in front of pure universality) as the common one.

The purpose of this study is to investigate the place of metaphysics of light in the thought of Saint Bonaventure. Bonaventure is one of the mystical philosophers of the thirteenth century who had many influences on later thinkers. How man achieves fixed and common truths is a fundamental issue that Saint Bonaventure has faced in epistemological discussions. He uses the theory of light to explain this issue. In this article, while proposing different views and approaches to Bonaventure's theory of light, an attempt has been made to examine issues related to the metaphysics of light. The results show that Saint Bonaventure uses light as an analogy to communicate with God and enjoy Him in life. A God-centered view that seeks to reconcile the philosophical search for truth with the ultimate truth of Christian revelation. Despite his influence on Aristotle's thought in the form of the physics of light, in the general synthesis of his thought, the use of Neoplatonic and Augustine's ideas and the metaphysics of light is evident. "Lux" and "lumen" are terms used by Bonaventure to describe the metaphysics of light. In his metaphysical thought, light is the most original form on which all other forms depend, and whatever it is, it is formed through the basic form of light.

In this article, an attempt has been made to analyze and critique Suhrawardi's psychology. Suhrawardi has made great efforts in explaining the relationship between the soul and the body. Who considered the body as a branch of the soul and distinguished between the two ‌. But in their optical system, this duality still remains; Although it was reduced in intensity, for this reason he believed in the spirit of Bukhari تا to connect the two to all through the spirit of Bukhari. In this duality, the soul is distinct from the body; A single, luminous substance, which is the soul, and a material and dark substance, which is the same as the body. It is clear that: Although Sheikh Ishraq distanced himself from the contrast between the soul and the body in Peripatetic philosophy and enumerated all the attributes and rules of the body as manifestations and manifestations of the soul and its attributes, he did not succeed in explaining it philosophically.

In this article, we try to study the philosophical or metaphysical foundations of Islamic art by relying on the main currents of Islamic philosophies such as Peripatetic and philosophies and transcendent wisdom to focus on several key concepts such as the principles of light, the principle of unity and plurality, the principle of imagination. Explain the principle of manifestation, etc. and show that understanding philosophy of art or aesthetics in the general sense of the word in Islamic culture, unlike Western culture, feeds on philosophical, religious and even mystical principles. Mosques as an example of Islamic architecture as a work of great Islamic art throughout history have gathered all four principles in their various forms. The Islamic artist wears his mind and psyche on religious and mystical teachings before engaging in artistic creation. In this article, relying on the sayings of philosophers and mystics such as Suhrawardi or Ibn Arabi or Mulla Sadra, we try to show the elements or rather the above four supernatural principles by quoting the works of these thinkers and commentators of these thinkers that the content of Islamic art is completely spiritual and The boiling of this spiritual matter has been the boiling point of Islamic art throughout its long history.

Most of the traditional and Islamic philosophers believe in the realism of colours and think that the colours are physical properties and according to the natural sciences of every period (era) and their philosophy science has examined and determined the whatness of colours. The theory of realism about the whatness of colours compasses the opinions of philosophers before Avicenna and his opinions himself about colours but since the sayings of Mashaei (Peripatetic), Ishraqi (illuminative) and mutaʿaliyah (transcendent) philosophers from Avicenna by now have not changed notably and with a little change the same statements, subjects and opinions of Avicenna about colours have been transferred to the next books, too. It is important (noticeable) to investigate Avicenna’s opinions about the whatness of colours. Meanwhile presenting the traditional philosophers’ sayings this paper studies and narrates the whatness of colours by emphasizing Avicenna’s opinion; meanwhile, criticizing Avicenna’s opinion about the whatness of colours it is presented a new hypothesis that the whatness of colours is a composition of a process.

By paying attention to the correspondence between the levels of existence and the levels of perception in Suhrawardi's thought, a new definition of science can be presented, the validity of which is generally different from other theories in the field of knowledge. In the school of enlightenment, "intuition" is considered as a great support for understanding the deep degrees of truth, which can be achieved through the world of imagination and the promotion of the realm of human enlightenment. The present article intends to study the coordinates of this type of scientology in the wisdom of illumination with a descriptive-analytical method, and through this it can explain its educational results in accordance with the results of this research "Gradual evolution" The degree of "perception" and, consequently, the "recognition of different understandings of a single truth" in such a way that it does not lead to skepticism and reprehensible relativism. There are two main consequences of the theory of intensity science, the realization of which depends on the implementation of the definition and dimensions of the theory of intensity science and the adoption of appropriate solutions in the educational system; Therefore, it seems that the vast capacity of the wisdom of enlightenment in inferring the various dimensions of education and improving the components of the educational system, such as the principles, results and strategies of education, is undeniable.

The writings of Pseudo-Dionysius are a mixture of Christian thought, Late Greek philosophy and mainly neo-Platonic philosophy, which are easily integrated with religion because of his transcendence. Dionysius's view of beauty is described in Asma Elahi. It seems that his views on beauty also exist in the wisdom of illumination, so a comparison can be made between the views of Dionysius and Sheikh Ishraq on beauty. Suhrawardi discusses beauty with themes such as Noor Al-Anvar, more insight, the high ability of mystics to understand beauty, and the light that causes beauty, beauty and perfection and Dionysius refers to the trinity, infinity, connection with God, the source of beauty and etc. in his proposed criteria and also he tells about the final end of his views in the areas of origin and influence, as well as the manifestation of beauty in objects. In this study, by examining the views of Dionysius and Sheikh Ishraq, it shows the similarities between these two views.