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

Unlike other religions and professions that focus solely on either individual or social dimensions, Islam uniquely emphasizes both aspects, providing instructions for the enhancement of both individual well-being and social interactions. This comprehensive approach has earned Islam the recognition of being the most complete of religions, establishing it as an individual-social belief system. In accordance with its teachings, a person who does not actively engage in society may not fully realize the goals of the religion. Since the development of social personality occurs within society and through interactions with others, this research utilizes the native Qajar housing of Isfahan as an introverted model that complicates the dynamics of presence and sociability. Through the syntax method, the study analyzes the spatial configuration, examining how it influences vitality, a sense of belonging, the creation of social identity, and the enhancement of presence. The results reveal a significant difference in the value of choice and control within the courtyard, despite its central placement, which can enhance depth and privacy. This distinct quality positions the courtyard as the most accessible space, shaping perceptions of its significance within the overall spatial arrangement.

In this study, an attempt is made to explore the nature of understanding based on the foundations of transcendent wisdom and, accordingly, to examine how understanding and its probable levels can be realized. Using an analytical-documentary approach and theory generation in the field of ontology of understanding from the existing foundations in transcendental wisdom, the process of understanding and its probable levels are examined. The analysis reveals that understanding arises from the existential union of the perceiving subject with the object of understanding. Therefore, an understanding that is reliable and dependable maximally aligns the subject with the content. Since the desired understanding of a phenomenon must also induce changes in the behavior of the understanding subject, the process of understanding formation should take place within the framework of volitional acts. Therefore, in proportion to the union achieved between the understanding subject and the object of understanding, which leads to a change in their behavior, the six-level level of initial notion, preliminary understanding, analytical understanding, practical understanding, argumentative understanding, and creative understanding can be considered for understanding.

Issue: 

Avicenna presented his "flying man" or "floating man" argument as a means to establish the existence of the soul, its immaterial nature, and its distinctiveness from the body. While originally conceived with an ontological focus, subsequent scholars have often employed this concept in an epistemological context, asserting that Avicenna’s flying man not only exists, but also knows that he exists. Such an interpretation of the flying man argument seems to be at odds with his own principles, his passages throughout his works, and what he pursued to establish through this scenario.

Deploying a descriptive and analytical method, it may be said that.

Avicenna believes that perception begins from senses, and the first stage of the human reason is material or hylic reason or pure potentiality. Moreover, there is a difference between consciousness (shuʿūr) that is actually obtained by humans since the beginning of their existence and consciousness of consciousness (al-shuʿūr bi-l-shuʿūr), which he believes to be a potential character that needs to be acquired, while our primary consciousness of the soul is the existence of our soul. Thus, the flying man is solely the existence and presence of the soul before any actual consciousness.

In view of the fact that man was suspended in space at the beginning of his creation and Ibn Sina considers the human soul to be the event of the body and in the order of the beast intellect and pure power, which lacks any perception and becomes actual through sensory perception, it should be said : The human being suspended in Ibn Sina's space can have an existential quality and in fact, he is observing the position of presence, existence, and mere existence. In addition, Ibn Sina, emphasizing the two positions of consciousness and consciousness to consciousness, believes that consciousness is actually and permanently suspended in man, but consciousness to consciousness is potential in him. Therefore, it seems that the soul at the beginning of creation, although it is present and proven, but it cannot be said that it has knowledge of itself; That is, the soul initially lacks attention to itself, and this lack of attention prevents any self-perception of the soul.Innovation: In fact, regarding "Avicenna's suspended human being in space", it can only be said that "a human being is conscious (without any actual awareness)", but it cannot be said.

Phenomenology is a kind of return to the beginning and the source and an action in the direction of resuming the living relationship with reality. Also, the phenomenologist tries to establish a new, alive and active relationship with things with steps such as suspension and eidetic reduction and phenomenological reduction according to Husserl's account and reduction, calendar and deconstruction from the point of view of Heidegger and other components. The basic questions of this research are: What is theological phenomenology? And how can fasting be analyzed according to the theological phenomenological approach? Some of the achievements of this research are as follows: 1. In theological phenomenology, according to the author's account, the heart is the focus of pre-reflections, and the mind, as the dignity of the heart, is the focus of reflections, and God is the guide of the whole of phenomenology; Second. Theological phenomenology has three basic steps: withdrawing the heart from self and familiar appearances and phenomena, withdrawing the heart from holy manifestations and turning attention to the source of manifestations, and translating pre-contemplative findings into the field of reflection with the help of reason; Third. Another component that plays an essential role in theological phenomenology is the perfect human being, and precisely for this reason, verses and traditions play an important role in theological phenomenology. Because the verses and narrations are a kind of discovery of the whole and the atom of a perfect human being; Fourth. According to the theological phenomenological point of view, in the position of translation and reflection of reason, the Eidos of fasting can be seen as presence, meditation, and submission. the fifth Theological phenomenology is the expression of the invisible and invisible hidden in that which is visible. In the process of phenomenal salvation, fasting is not limited to one or more aspects of this world or supernatural. In other words, the researcher in phenomenological reflections should make arrangements so that one manifestation of fasting does not hide other manifestations.

The method of the works of these sages when compared, it may be said that one of the most important epistemological topics of the illuminative philosophy is the emphasis on the discussion of knowledge in presence and intuition. He considers the knowledge in presence to be infallible and true knowledge, but he considers the acquired knowledge to be a pure mental imagination which has no benefit from the  reality; Rather, what it has is only a form and an image of an object in the mind with external reality; of course, in the discussion of truth and falsehood, it agrees with the "theory of conformity" and in the discussion of the value of knowledge, it is "fundamentalist". Unlike Sheikh Ishraq, Allameh believes in a purely rational way that first; The origin of all knowledge and perceptions, even axioms, is  senses and sensual perceptions, and the abstraction of axioms from sensory concepts is unimpeded; He also attributes the formation of self-evident intelligences to another activity of the mind, which is the abstraction and derivation of philosophical second intelligences; Acquired knowledge is a rational derivation obtained from a known  in presence to which the intellect has inevitably admitted, and it is the known in presence of an imaginal and rational being which comes to the present of knower with its external existence, and this is the basis for Allameh to enter Discussion of knowledge in presence. Allameh, like Suhrawardi, believes in the "theory of conformity" and "foundationalism".

The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject of philosophy in some positions such as Avicenna, but he finally separates his path and chooses the truth of existence as the subject of philosophy. He considered two criterions of originality and generality in proving the subject of philosophy such as the previous philosophers. The originality and the generality of existence in Sadra's philosophy fits to the truth that is same as exteriority and the originality of the effect, but the originality and the generality of existence in Avicenna's philosophy points to a concept that contents all the creatures of the world by its extent with uncertainty. The theme of truth in the wisdom of Sadra and its main role in philosophical issues requires the presence as the main part in the field of epistemology of this wisdom. Because knowledge of existence is not possible except through presence and Visual knowledge and what is obtained from the truth in the mind and through adventitious knowledge is a weak view of it. The existence presents truth and presence and this coherence of existence and truth and presence is the main part of ontology and epistemology of Mulla Sadra's philosophy.

AbstractRelying on Fusus al-Hakam, this research deals with the sacred and present, connective and intuitive behavior in the esoteric perceptions and Ibn Arabi's mystical and heart experiences in the application of acquired and present knowledge. In addition, mystical ideas, the originality of grace and attraction to deliberation and effort, liberation from sensory affairs and material interests are presented as a dogmatic and sure way to achieve the true desirable in the view of this precious mystic.Ibn Arabi considers what is a necessary science that is the result of discovery and believes that this science is never subject to doubt, but at the same time it does not violate the path of reason as long as it maintains its limit, and all they say is that The only means of knowing is the "divine definition."According to Ibn Arabi, intellect and superficial knowledge strive within the limits of mental forms and its goal is to achieve perception, but the goal of enlightened science; It is the opening of the eye of insight and perception of the kingdom of the universe and the understanding of truths and the attainment of truth, the true source of which is the inner soul, soul and heart of the perfect man.Keywords: Ibn Arabi, acquired knowledge and presence, esoteric understanding, originality of discovery and intuition

The present study tries to explain the role of architects in obtaining wisdom by analyzing the two components of opinion and practice in the knowledge of the law. 

The present study has used qualitative content analysis to analyze the data extracted from islamic sources with documentary studies.

The union of opinion and action is achieved by understanding the presence and understanding of the limits of the architect in the position of opinion and maintaining the presence and maintaining the limits in the position of action, so that it provides a safe valley for him that leads to the manifestation of wisdom in Islamic architectur.

Manifestation of wisdom in architecture is not possible without the training of a wise architect in architectural works. The relationship between thought and action in wisdom and the mediator that connects the two has been neglected in today's knowledge of architecture. In line with this process, it has become .

Martin Heidegger, a German phenomenological philosopher, should be considered one of the most important critics of Western subjective philosophy, who instead of emphasizing the accepted separation of the known and recognized agent, which is especially true in the theory of context, is not the realm of understanding. The field of conformity and connection between the subject and the object, but also the field of presence in the field of understanding, is considered; therefore, in Heidegger's view, there is a connection between the way of being and the way of understanding. On the other hand, Henry Carbone, as one of the most important philosophers influenced by Heidegger, believes that Iranian-Islamic philosophy places a wider horizon for understanding in front of the philosopher. The main question of this article is what other ontological horizons did carbon seek beyond Heidegger in the context of Shiite philosophy? The authors believe that, in Carbone's view, Shiite philosophy, by believing in the skeptical realms of presence, brings a deeper and more complete understanding to the philosopher and seeker, and thus places understanding beyond world history. What is the reason for these two philosophers is discussed in this article

In one classification, issues of theoretical mysticism are divided into two sections: 1- monotheism and 2- monotheist. The latter one deals with the reality of man, his position in the system of what there is, and his relation to Allah Almighty. One important issue of theoretical mysticism which helps properly understand other key issues of mysticism is the presence of human being in different stages of existence. Evidently, the true and precise understanding of such an important issue of mysticism depends on the adequate explanation of its foundations.
    Having made use of a descriptive-analytic method in their essay, the authors went to scrutinize the ontological and anthropological foundations of man’s presence in different stages of existence. The outcome we obtained is that personal unity of existence, the all-inclusiveness of the All-comprehensive Name, the union of the Gatherer and the perfect man, that prefect man is the spirit of the world, are all the most significant foundations of such a mystical view that the perfect man is present in the world

In his Illuminationist Hikmatic System, Suhrawardi started from himself and his intuitive self-conscousness and then he reached at the God. On the one hand, he found the identity of himself and his light causes as “presence by oneself”, and on the other hand, he explained the agency (origin-ness) and the other-consciousness of substantial lights by illuminationist relation. According to those parts of the philosopher’s constructive works which are devoted to the explanation of the identity and determination of the status of illumination and intuition in the spheres of existence and cognition, one can conclude that “existence” and “presence” are identical in Suhrawardi’s philosophy and the necessary generality of this function can be proven based on the self-consciousness and other-consciousness of the Light of Lights. By this approach, any possible gap between ontology and epistemology are systematically overcome. In fact, by tracing the knowledge by correspondence (mediated) back to the knowledge by presence (immediate), by founding the human cognition upon the intuitive necessity and certainty, Suhrawardi left behind the challenge of unrecognizability of correspondence between known-by-itself (the subjective) and known-by-something-else (the objective), and explained the recognition of personal identity.

The following paper follows first of all Heidegger’s question concerning meaning of Being in his early works. Then it deals with his answer to that question, which is remainded unchanged in spite of the great transformations of his Being-problematic: According to Heidegger, the meaning of Being in the western history of thinking i.e. in the metaphysics has been understood always as “presence" (Anwesenheit). Heidegger not only doesn’t oppose this historical answer, but also has reflected it in his philosophical thinking. The most important consequence of this move is the emergence of the term Dasein, in that lies the meaning of Being or presence too. Heidegger owed this great ontological position to his lengthy philosophical dialogue with Aristotel. Finally this article shows how Heidegger develops step by step the presence from an Aristotelian-metaphysical position of being in general or being as such, into something concerning his special term Dasein, which includes exclusively the human being. Now human Dasein is presented by or for himself and in the world as Being-in-the-World.

Human’s knowledge by presence to himself is the foundation of his presence in his sight and direct intuition of the being. Mulla Sadra has rescued human being from the insurmountable gap of contradiction between subject and object relying on the self as a being which identifies the being and knowledge. The mankind by his presence finds his existence connected to the external world. Finding the self in the midst of creatures and having a specific relation with the world means being in the world. Heidegger also raises the issue of presence and being in the world regarding human’s specific relation with the world and his ability to interpret and evaluate the existence and being beyond-existence. Therefore, it can be said that human’s presence in itself is the basis of his being in the world. By this consideration, there are many similarities between Sadra and Heidegger’s doctrine.

Discussion on time is one of the most important issues in philosophical thought. It is a problematic issue intentionally and extensionally. The both (Mulla sadra and Heiddeger) believe that the leading task of philosophy is to explain and illuminate the truth of being. One of the phenomenon of being or key of understanding being is time. There are some differences between them in definition and domination of the being, especially Heidegger, in contrast to Mulla Sadra, distinguishes some terms like existence, being and Dasien in his philosophy. In spite of the differences, the both have focused on being and its relationship to the temporality. They try to change the physical definition into the transcendental determination of time. They interpret the different aspects of time such as past, presence and future as aspects of being and Dasien. According to Heidegger, there is an endeavor to distinguish between time, temporality, history and historicity. Finally, both of them have found the deepest relationship between being and time. This paper has tried to interpret the past and the future as the existential facts.

This essay is an attempt to view deconstructed notions of “Presence” and “Absence” and to analyze readings that focus on a few paintings. The central argument of this paper has two parts. First, we explain concepts of “Presence and Absence” and “Truth in Art” in terms of Jacques Derrida. This study is based on “deconstruction”. Derrida developed a strategy called “deconstruction” in the mid-1960s. Although not purely negative, deconstruction is primarily concerned with a critique of the Western philosophical tradition. Deconstruction is generally presented to subvert, the various binary oppositions that undergird our dominant ways of thinking-presence/absence, speech/writing, and so forth. A second aspect of the negative binary oppositions is Derrida's strategy to turn over the oppositions to become the definitive meaning plural. In the second part, the four paintings of Aidin Aghdashloo (b.1319), the Iranian contemporary painter, will be analyzed through Derridian reading of deconstruction. We see here the four works of different periods of the artist's works with the topics of Identity, Oriental (Diary of Destruction), Years of Fire, Enigma III and Enigma X. Aghdashloo’s paintings, Can take a pluralistic approach, uncertainty, and ultimately eliminate the effect of the truth and turn it into a relative will. The present study attempts to investigate, how the concepts of “Presence” and “Through in Art” in opposition with “Absence” are explained in “Deconstruction” strategy and finally with this strategy how we can read some Iranian contemporary paintings. The results of this strategy are the potential of “Deconstruction” for the analysis and study of art in boarder domain.

The propositional language of Aristotelian logic concerning the existents of the world is based on his 10 categories. The habit of employing this language in everyday life and in the field of philosophy has resulted in the emergence of certain difficulties regarding some philosophical problems. From among them, we can refer to the problems related to essence or quiddity and the quality of acquiring the knowledge of existents in the outside world. The purpose of the present paper is to reveal the quality of the effect of this kind of language and, following it, essentialism in the realm of epistemology with special reference to two philosophers of existence in the East and West, Mulla Sadra and Martin Heidegger, respectively, concerning the terms “essence” and “quiddity”. Here, the writers conclude that, based on Heidegger’s philosophy and Mulla Sadra’s Transcendent Philosophy, particularly as reflected in the words of some of the commentators of the second school, the logic of essentialism and its tools are not capable of solving the problem of the conformity of mental forms with external realities and providing a justifiable criterion for defending this conformity.

The review of history of philosophy will reveal that discussion on such issues as self-consciousness, consciousness, and self-knowledge was not of so great importance until the very beginning of modern age. Medieval philosophersparticularly followers of Aristotelian tradition- held that the nature of selfconsciousness plays role only in psychology and epistemology, a view which is the natural outcome of Aristotle's definition of intellect as a mere capacity. Avicenna is the most famous exception in Islamic tradition in Medieval Age whose famous allegory, "Suspended man", is based on human soul's knowledge on itself. However, Avicenna's reaction to consciousness and selfconsciousness is never limited to describing suspended man. The early selfconsciousness has central role in providing the ground for the unification of functions of soul, especially its cognitive functions. As if Avicenna has come to observe the lack of such unifying center of consciousness which has made a great gap in Aristotelian psychology. In Avicenna's view, self-consciousness lead to sameness of knowledge and existence, because self is exactly the consciousness and the relationship between self and existence is anyway a kind of knowledge on self.

Against the metaphysics of presence، which he describes it by the concept of phonocentrism and thinks transcendental philosophies and structuralism as two fundamental types of it، Derrida introduces “différance”. So they would be the best start points to arrive it، and Derrida appeals frequently to Husserl and Saussure in his works. Différance goes beyond the opposition of presence and simple absence (absence of presence)، it goes beyond every presence (now presence and delayed presence) by rejecting transcendental signified. By turning to phonocentrism and structuralism، we will try to put différance in this manner. We want to clarify the reason of selecting such an apparently paradoxical discourse by Derrida، and the way différance goes beyond metaphysical oppositions.