جستجوی مقالات مرتبط با کلیدواژه « intellectual intuition » در نشریات گروه « فلسفه و کلام »

Art by making ideas sensuous brings our conscious ideas into harmony with what is given to us unconsciously by nature. For Schelling, aesthetic intuition is the real expression of reason; it objectively produces what philosophy can only address ideally through intellectual intuition, thus art is the eternal organ of philosophy. The production of the artwork, which comes about through the work of genius, begins by the free conscious act, brings the identity of freedom and necessity, and ends in objective unconsciousness act of artwork. In the work of art, there is an identity between freedom and the necessity and also between subject and object; what brings harmony in the artwork  between the free conscious act and the objective unconscious act is the absolute, which initiates philosophy. By showing the inadequacy of practical reason, which is based on the division between subject and object, Schelling deviates from Fichte’s transcendental idealism. So the philosophy of art must be considered as a subversion of Fichte’s focus on practical reason, where Fichte grounds his system in the self’ s free activity, Schelling now argues that the true realization of human activity is in the work of art, which is objectively produced. This essay examines the position of genius in art product, by explaining the relation between the conscious act and the unconscious act and demonstrating the identity of the two in the production that is called the highest expression of nature. Therefore, with a focus on demounting the subversion of practical philosophy, the aim is to show how the absolute is objectified in the work of art, which is achieved through genius and aesthetic intuition.

Plato and Plotinus, both as the two of the most influential philosophers of the classical period, had special attention to intuition. Given the different approaches to the different philosophical issues that they have, it requires us to doubt their unique visions upon intuition. The exact matter of the present paper is to consider what it means “intuition” to each of these two philosophers? By what method to be achieved? What are its characteristics and what things belong to? The response to the question, which will be clear in the end, is that the intuition for both of them is an immediate awareness that is happening to human intellect; though both Plato and Plotinus, in order to achieve intellectual intuition, recommend activities to the seekers which are primarily of two types of intellectual practice and self-purification activities. In addition, in the end, we will be led to the conclusion that, regardless of significant differences between the two philosophers on the philosophical line and the way they interpret the issues, they both apply the intuition in a single meaning that can be achieved with respect to both theoretical and practical aspects.

Johann Gottlieb Fichte, one of the Kant's followers and founders of German idealism, claimed that is the only philosopher that found the spirit of Kant's philosophy. Despite this claim, he is opposed to Kant in some of the most important issues. One of them is the problem of intellectual intuition. Kant explicitly disputes the intellectual intuition, whereas Fichte bases the consciousness on it and even he proves that without the intellectual intuition the knowledge is impossible in human kind.
He asserts that intellectual intuition in his opinion is something different from Kant's and itsname is the only common factor between them. He also says that Kant agrees with him and even this point is the spirit of the first critiques.
This assay is to study this issue and clarify the subject matter, then it turns out that in the point of intellectual intuition, spite common denominator between them, Fiche disagrees Kant. There is a difference of opinion in respect of "transcendental I". In this case what Kant explicitly denied is the same as Fichte proves.

Mulla Sadra mentioned some meanings for intellect which some of them refer to practical wisdom and others to theoretical. Mulla Sadra believes that intellect is continuous reality in man who is capable of becoming incorporeal essence by Substantial Motion under the shadow of Active Intellect. Descartes believes that reason distinguishing right from wrong makes a distinction between man and other creatures and has the potentiality of right judgment. In his opinion, this is a similar faculty in all human beings. The meaning of reason in Descartes should be found by its function in philosophy that derives from Mathematics. Reason and method are different just conceptually. Reason in Descartes is the same level of Habitual Intellect (Aql bi al-Malaka) in Mulla Sadra's Philosophy but it is not enough for Mulla Sadra; so he expands it and considers some levels for it. Both philosophers meant reasoning under the shadow of intellect and intuition. Mulla Sadra believes that human's intellect can reach to ontological end to see Separated Intellects and to receive intellectual Forms but Descartes believes that the light of reasoning is the same innate reason that understands things clearly and distinctly.

The present paper presents a definition for “intellectual intuition” in Ibn Sina’s Oriental epistemology as referred to in his Rasa’il mashriqi. Accordingly, in the first part, the writers initially explore the different meanings of intuition. Then, through an analysis of Ibn Sina’s epistemological system, under titles such as “A Study of Different Stages of Acquiring Knowledge” and “A Study of Various Stages of Conjecture”, they try to explain Ibn Sina’s specific definition of intellectual intuition. Finally, by comparing his definition with other ones, they pinpoint their differences and similarities and refer to his all-inclusive definition of intellectual intuition. In the second part, through investigating the specific features of Ibn Sina’s definition of this concept, the writers introduce the objects of intellectual intuition, the good and evil moral attributes of the soul, the evident ethical propositions, and the particular ethical acts.

The purpose of this paper is to determine the nature of Ibn Sina’s idea concerning the ethical epistemology of oriental works entitled “intellectual intuition”. In the study of the nature of intellectual intuition, the focus is placed on its component parts. In other words, we will pay attention to elements which Ibn Sina considers as the sources of the acquisition of ethical knowledge under the title of intellectual intuition, and it appears that this kind of intuition results from a combination of these elements. Therefore, here the writers initially introduce the epistemological elements of intellectual intuition following a modern approach and maintain that intellectual intuition consists of three epistemological elements of intuition, introversion, and intellect. Then they clarify the role of each of these elements in the epistemological functions of intellectual intuition in Ibn Sina’s view. Next, through explaining the role of intuition in the ethical epistemology of contemporary intuitionists, they try to explore the particular functions of this epistemological layout in the eyes of contemporary thinkers. Finally, through a comparison of their ideas with those of Ibn Sina, the writers provide a more accurate picture of the whatness of intuition and its constituent elements in Ibn Sina’s philosophy.

The idea of relation between religions is one of important subjects in comparative religion، philosophy of religion and new theology. In this respect، from one hand the theory of plurality and diversity of religions، and on the other hand globalization، which is one of outcomes of our modern world، has lead human beings on some new attitudes about relation of religions like: exclusivism، pluralism and inclusivism. Frithjof Schuon and other Traditionalists believe in ''The supreme Unity of Religions''. According to him there is a real unity between religions which is internal and supreme. with emphasizing on Divine origin of religion and distincting between form and substance of religion (whether it is exoteric or esoteric)، and with applying useful concepts and keys such as ''absolute and relative'' he concludes that diversity of religions is an effect of differentiations of inspirations and it''s compatibility with human beings capacity. In his metaphysical view point، diversity of the sacrifice forms is not an obstacle for real unity of religions in highest degree of existence، and Although the majority of human beings، or at least advocates of exotericism cannot realize this supreme unity; but theosophies who have gnostic or esoteric thought، will realize the internal and supreme unity of religions through intellectual intuition and spiritual.

Reason has a great role in directing human behaviors toward moral virtues and values. Qazi Abdul Jabbar is among moral thinkers who paid attention to this problem and found his moral thoughts on the basis of rationality. His view concerning the functions of reason in ethics can be studied in epistemological, ontological, and motivational approaches. From the epistemological dimension, reason can discover the basic statements of moral system and then apply them to the particular instances and discern the good or bad sides of moral actions as well. In the emotional dimension, reason discerns truly the ends and results of actions and stimulates motivational faculties to realize the actions. And from ontological aspect, man will realize himself by making rational choices.

Alongside with acquired knowledge, in a long run, another type as presence or intuitive knowledge has been introduced. Among the group of philosophers, some believe intuition takes place only by means of intellect, whereas, some hold it as a result of human soul which causes certainty, while the rest are not worthy of trust. Plato is of the philosophers that give accuracy to intuition, but always this question has been raised by the philosophers after him that the intuition, in his opinion, was of rational or mystical kind. With reference to the works of Plato and extracting the characteristics of his intuition and comparing it with those of mystical schools and religious experiences, this assumption is verified that it would be of the mystical. However, the opponents of this opinion express their own strong reasons.