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

Understanding the reality of entities can be approached through two methods a) positively, to discern the essence of the object, and b) negatively, to delineate what the object is not. This study investigates Avicenna's perspective on the essence of the soul. While previous research has extensively explored the positive attributes, this study delves into the less organized negative attributes, shedding light on the soul's distinctions from nature, the Spirit of vapor, temperament, body, corporeality, intellect, and vitality. The significance of the soul's divergence from corporeality lies in its implicit deviation from temperament, the Spirit of vapor, the physical body, and other material elements. Notably, disassociating the soul from intellect is essential to prevent misunderstandings, avoiding the misconception of the human soul as a purely abstract concept. Furthermore, examining the soul's connection with vitality elucidates shared attributes and encompasses a diverse spectrum of entities characterized as living.

The aim of this research is to explore the reports that indicate the belief of the early Twelver Shia in corporeality and anthropomorphism. Among these Shia individuals, corporeality and anthropomorphism have been attributed to Mu'min al-Taq, Hisham ibn Hakam, and Hisham ibn Salim. Thus, considering, the kinship and the close relationship between the early Shi'as and the Imams and the exceptional importance of the issue of corporeality and anthropomorphism in theology, we seek to investigate the reports from both Sunni and Shi'a sources through using a descriptive-analytical method. The findings reveal that Sunni reports on this matter are conflicting, while the reliability and substantiation of the Shia sources are found to be inadequate, conflicting with the authentic reports that reject the notion of corporeality and anthropomorphism. It appears that individuals such as Mu'min al-Taq and the two Hishams, who were knowledgeable in theological issues, endeavored to offer a meticulous elucidation of the essence and attributes of God and resolve conflicts, such as those arising from the hadiths regarding the creation of Adam (a). Their intention was to convey a more accurate meaning in explaining the essence and attributes of God, contrary to simple metaphorical interpretations of anthropomorphism.

This research has examined the position of corporeality in Sadra's transcendental epistemological system by a descriptive-analytical method. The necessity of such research is that there are some significant evidences in this system that indicate to the rejection of the human body and the material world in the process of acquiring knowledge. In fact, contrary to certain epistemologists who consider the physical aspects as one of the main pillars of acquiring knowledge, it seems that Mulla Sadra did not consider the corporeity and its requirements, important in true knowledge and preferred to acquire such knowledge through the immaterial soul and  meta-physical (above tangible) worlds. Analyzing the important components involved in the process of knowledge in Mulla Sadra's expression and despite the existence of seven evidences of rejecting the physicality, in general, it seems that Sadra's epistemology cannot be considered as an anti-physical system, but regarding the various affirmations of physicality in this system- including the causality of the physical objects and the effective intervention of the physical requirements  of perception to attain the first level of knowledge, and the realization of perfection for the human soul by obstructing bodily affairs- this negative evidences should be considered, instead of rejecting the physicality and humiliating of natural sciences, as a sign of the concerns of transcendental philosophy to exalt all human sciences, including the humanities, experimental and technical sciences.

The thought of seeing God is very bold in Ibn Tamiyyahs teachings who is considered an apprentice of Ahmad Ibn Hanbals School. His citation to superficialism about Gods stative traits has led him to believe in corporeality and spatiality of God. Although Ibn Taymiyyah sees himself from the followers of Self, he believes that nothing is mentioned about corporeality or lack of corporeality of God while by citing Imam Alis words in Sunnis initial texts who is considered to be among the Self of the Prophet Mohammads Ummah and te fact that Ibn Taymiyyah sees himself obliged to follow them, the issue of seeing, corporeality and spatiality of God are totally rejected.

The expression “corporeality of Soul” in Sadra’s works can be interpreted on the basis of two different views: that of corporeality origination of soul according to which the soul in its initial stages of existence is “imprinted’’ and immanent in matter. In the second view, however, the soul is of “essential relatedness” in virtue of which it has a relative being and thus is existentially related to matter. It seems that without distinguishing between these two views one cannot have a clear understanding of the term “corporeality” as it is used in Mulla Sadra. Moreover, with this distinction one can reach two different interpretations of corporeal origination and spiritual immortality of soul of Sadra both of which seem to have been emphasized by him.

The expression “corporeality of Soul” in Sadra’s works can be interpreted on the basis of two different views: that of corporeality origination of soul according to which the soul in its initial stages of existence is “imprinted’’ and immanent in matter. In the second view, however, the soul is of “essential relatedness” in virtue of which it has a relative being and thus is existentially related to matter. It seems that without distinguishing between these two views one cannot have a clear understanding of the term “corporeality” as it is used in Mulla Sadra. Moreover, with this distinction one can reach two different interpretations of corporeal origination and spiritual immortality of soul of Sadra both of which seem to have been emphasized by him.