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

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to delineate the identity of ideas. Rather, it is attempted to trace these ideas in ancient Iran. In addition, to avoid a confusion of ideas as well as a historical survey of the circulation of mystical ideas amongst the mystics, only Ibn Arabi’s mysticism (as a point of theoretical mysticism amongst the Muslims at which mystical ideas are systematically conjoined) was selected and discussed in this paper. In addition, the term ‘theoretical’ tends to omit ‘practical’ mysticism. In this paper, some of the macro-notions which are the foundations of the Muslims’ mysticism including names and attributes, immutable entities and the world of imagination, the perfect man, and the oneness of being (which is the heart of these concepts) are investigated. Before this, their parallel correspondences in Iranian philosophy, i.e. Amesha Spentas, Zurvan, Faravahars, and the primitive man are discussed. It will be concluded from all these discussions that the main foundations of the Muslims’ mysticism are more or less a exegesis to Iranian philosophy.

Some basic concepts such as the Ideas and farvahar hold a particular and precious place in Plato’s philosophy and the Zoroastrian religion. In Plato’s philosophy, the doctrine of Ideas introduces the origin of the forms of the material world through explaining the concept of being. Similarly, in the Zoroastrian worldview, the creation of the forms of this world has been considered to depend on their spiritual forms (farvahar). Because of certain similarities between these two key concepts, some believe that Plato modeled Zoroaster’s teachings and maintain that the doctrine of Ideas is indeed a Zoroastrian doctrine. This paper aims to verify this claim by comparing these two concepts and checking the differences and similarities between them in terms of their characteristics and functions. Apparently, the differences between them are too great to allow the easy acceptance of the modeling theory.

The purpose of this paper is to examine the ways Plato was influenced by Eastern philosophy, particularly by Zoroaster. No human being is ever capable of establishing a philosophical system without seeking help from others’ ideas, and Plato is no exception to this rule. If this point is proved, it will not decrease his value; rather, it will add to the value, richness, and inclusiveness of his works. Here, the writer aims to explore the effects of Zoroaster’s Eastern-Iranian philosophy far from any kind of blind favoritism for ancient Iran or biased appreciation for ancient Greece.