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

One of the important problems that has remained untouched in Sadrian philosophy is the incremental fourth dimension. The basis of the incremental view of time is the non-existent future, while the past and present have their fixed places. Muslim philosophers have not directly addressed this idea; however, it seems to be necessary for demonstrating some statements of Sadrian philosophers about the immateriality of sensory and imaginal perceptions and memory. When we perceive something using our senses or imagination, the perception remains in our mind exactly in the same way that it had appeared. This paper is intended to illustrate that this view is, in fact, unrelated to immateriality and, in the case of admissibility of its arguments, can only prove the incremental fourth dimension. In line with this approach, the author has critically examined the literature of this dimension in pre-Sadrian philosophers, particularly Suhrawardī’s claim as to attributing the idea of the incremental fourth dimension to some thinkers. Suhrawardī maintains that, as each of the motions has come into existence, all motions have come into existence, and they share the feature of being in existence with each other.

The common view is that philosophical concepts, such as existence, unity, causality, and necessity, have no objective existence and, even if they have, Man is not capable of perceiving them. This is because Man’s encounter with the world of sensibles is through the senses, which can only perceive sensible qualities of objects and are not even capable of perceiving all accidents. Based on these two points, the abstraction of philosophical concepts from external sensible realities seems to be totally impossible. Following a descriptive-analytic method and based on some of the principles of the Transcendent Philosophy, including the subsistence and affirmation of philosophical concepts in the outside and the quality of the existence of the soul and the quality of perceiving it, this study is intended to demonstrate that philosophical concepts are attained directly and without any intermediary from the heart of sensory perceptions. Although this theory does not exist in Mullā Ṣadrā’s works, his philosophical principles fittingly provide the context for such an explanation.

How to see the object and the occurrence of sensational errors is one of the leading questions in any epistemological system, including Tusi's epistemology. The importance of this case in the opinions of Islamic philosophers is due to the fact that the senses and their data initiate the process of realizing certain and true wisdom about objects. Questions around this case just like the other philosophic matters have always been a great worry for Nasir-Aldin Tousi and he's tended and paid attention to them in his works. This article tries to express how sensational errors occur in his opinion by considering differences between emotions and sensational cognition. The negative aspects of Tousi's vision towards things expresses that errors do not occur among feeling that is related to outward attention, because visions are limited to getting placed in the middle of the sight. But the positive aspect of  his opinion expresses that errors are just related to sensational knowledge and the judgments made by the wisdom which is earned under the influence of the imaginary power. In the other words, the stems of errors in the senses and sensational matters are in tangible matching with the outward reality that this action is just placed among the borders of wisdom.

The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental characteristic of the soul is undeniable. This role expresses the active feature of the soul in sensory perception and other processes, which is based on Mulla Sadra’s specific principles underlying his view of the soul and its divine nature. Mulla Sadra's theory of attention can be explained using two bases: a) the theory of multiplicity of powers of the soul and b) the theory of the unity of powers and belief in the levels of the soul. According to the perspective of the powers of the soul which is closer to the peripatetic views, attention acts as a kind of limiting filter and a bottleneck in the process of perception and abstraction, which prevents a lot of data from moving across the stages. Based on the levels of the soul, and the specific principles of Sadra's wisdom, the soul uses the source of attention for its specific actions according to its power. In this explanation, attention is like a source of light that reflects on things sometimes involuntarily and sometimes voluntarily through the will of the soul to make them clear and presentable to the soul. The model of attention presented by Mulla Sadra has similarities with and differences from the latest models proposed by psychologists. The main advantage of this model is that it highlights attention in all in- human processes.

Maurice Merleau-Ponty is a 20th century French phenomenologist. Merleau-Ponty's phenomenology is a phenomenology of sensory perception and he is trying to describe the essence of human sensory perception as an embodied subject. In this interdisciplinary study, we use Merleau-Ponty's pheno- menology to describe the sensory perception of contemporary human beings in cyberspace. In addition to establishing physical relationships with other people, the current embodied subject creates extensive virtual relationships with other subjects on a virtual platform on the Internet. According to Merleau-Ponty's phenomenology, the embodied subject in virtual relationships faces multiple relations in cyberspace and percept too many objects. The meanings that the embodied subject receives through his modern life in cyberspace from the objects and other embodied subjects in this space are ambiguous and opaque, despite their great extent.

Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception insufficient. Thus in his collection of works, especially in the two on the self, senses and perceptible, he addressed the explanation of sensory perception. Muslim philosophers have also taken note of sensory perception. Ibn Sina and Mulla Sadra have referred to it in different books and examined its quality and types. For all three philosophers, the soul and its faculties are particularly important in explaining perception, and they regard true perception belonging to it. They divide human faculties into the internal and external. Aristotle, Ibn Sina, and Mulla Sadra know the five senses as external forces, and the common sense, among the internal faculties, as an important elucidation for sensory perception. Considering the extent of the discussion of sensory perception, this paper addresses only three issues: 1) the importance, position, and definition of sensory perception; 2) the study of external senses; 3) informativity of senses. Ibn Sina and Mulla Sadra's arguments can be said to be broader and more orderly than those of Aristotle are. Regarding the above three axes, this paper examines the sensory perception from the viewpoint of Aristotle, Ibn Sina and Mulla Sadra and illustrate the differences and similarities of their views.Keywords: Sensory perception, Sense, Perception, Self, Feeling

Mulla Sadra and Hegel both regard sensory perception as the beginning of cognition. However, Mulla Sadra considers sensory, imaginary and rational stages for identification and considers the general perception after passing through the sensory and imaginary perception, that is, the general stage of cognition. But Hegel, from the outset, sees cognition through general concepts, and considers the conflict between detail and generality in this perception to be a factor in promoting perception to the next level. The comparison of sensory perception in Mulla Sadra and Hegel shows how accepting different foundations in the fields of logic, nature, and man can lead to the beginning of a single point to different ends.Sensory perception in Hegel is the beginning of the discovery of the conflict in human perceptual activity that ends in the unity of cognition and existence. But the advance of consciousness in Sadra's philosophy is in relation to man with reality and the passage of the lower existence to the higher and the higher transcendence and expansion of the existential level of the human being.

During the sensory perception, two stages occur, one is the sensation of the sensory member and the other is the perception of the soul. The first stage is material and the second stage is single. Based on the union of the soul and the body, the soul has knowledge of the material influences that are present in the senses, and this science is of the nature of knowledge. Allameh Tabatabai and Martyr Motahhari tend to this viewpoint on the epistemological properties of this theory, the ability to explain the cause of the emergence There are some sensory errors. The acceptance of the presence of science in the material affection of the sensory member is commensurate with the promise of the acquisition of sensory perception. Ibn Sina and Sadrà believe in the achievement of sensory perception, they consider themselves to be in front of Suhrawardi and Sabzevari. According to the recent viewpoint, it finds its own soul, so the inaccuracy of perception can not be realized externally, while in the face of an external sensory instrument, in some cases the face appears inconsistent with the self, thus, it can not be The presence of sensory perception

Since Descartes and the presentation of Skeptical arguments, our knowledge of the external world is one of the concerns of Western epistemic philosophers. This concern was not an issue in traditional Islamic philosophy and in recent times and after the Muslim philosophers became acquainted with modern Western philosophy, some contemporary Islamic philosophers sought to prove the existence of the external world in response to “skepticism regarding the physical world”. Their reflections regarding this topic resulted in two metaphysical strategies: they proved the external world wither through the principal of causality or through “the necessity of conformity between sensory perceptions and physical objects”. This article shows that neither of these arguments can prove their claim; apart from this, even if their arguments were successful in proving the results, the strong and famous argument “from ignorance” which is in favor of Skepticism, is resistant against these arguments.

Christian Wolff's view regarding sensory perception – which is formed on a Leibnizian framework – forms the base of his aesthetics. He explains the concept of perfection and pleasure according to the clear but disordered essence of sensory perception that is present in this framework and through this very path guides towards the definition of beauty. Thus, according to him, perfection is the consistency or accordance of diversity or the abundance of things or their parts; pleasure is the result of the intuition of the perfection present in things; and beauty is the perfection of a thing from the aspect of it being suitable in creating pleasure in us. Therefore, in this article we intend to explore the essence of sensory perception according to him and the relation between it, perfection and pleasure with beauty in his aesthetics so that it becomes clear how aesthetics emerges from the heart of epistemological discussions in general and from the depths of sensory perception in particular. Finally, while keeping in mind the important fact that he did not directly claim to have an independent theory in the field of aesthetics, we will critique and give our views in regards to the requisites connected to his aesthetics so that the limits of his extreme rationalist views in dealing with issues such as the extent that beauty covers, the levels of beauty and the difference of views in relation to taste and liking become clear.

The creativity of human's soul is discussed in different fields such as psychology, education and upbringing – especially regarding the methods of increasing creativity in human being. This discussion is mentioned in Islamic mysticism and philosophy as well in the two fields of epistemology and miracles. Considering his special principles for egology and epistemology, Molla-Sadra has discussed the two aspects of epistemology and creativity for external objects. Regarding the epistemology of creativity, he believes, although soul's creativity is one of the Godlike aspects of human being, but God invents and originate from non-existence while human's soul uses material, intermediates and tools in all the levels of his sensory, imaginary and rational perceptions; and the meaning of soul's creativity used for God is not true with respect to human being. This research will try to study and analyze this epistemological aspect of creativity in sensory, imaginary and rational perceptions using Molla-Sadra's words in his outstanding writings and will briefly explain some of its important uses – such as proving the introductions of corporeal resurrection and fulfillment of human's real perfection and prosperity - when it reaches to the level of reason

Despite this fact that epistemology has not been regarded as a science and branch in Islamic philosophy, Islamic philosophers spoke about the ontological debates on the topic of so-called modern-epistemology. Although the approach of rationalism and experientialism has several criteria, it is undeniable that this discussion and division are among the new topics of epistemology and such terms, with the approach in epistemology, have not been popular in the thinking of Islamic philosophers. Nevertheless, it is possible to think about their way of thinking: experimentation or rationalism. The fact that is well-known is that they are rational philosophers, and Ibn-e Sina does the same. In current study, four criteria for rationality or experimentation are expressed: 1. the existence and the lack of intrinsic perceptions, 2. the means of acquiring knowledge, 3. the origin of attestation, and 4. the existence and absence of a priori certifications. Then, by referring to Ibn-e-Sina's statements, the rationale or experimental nature of the epistemic instrument examined him according to each criterion which leads to strengthening the hypothesis that, not in general, but in most of its criteria, it is more inclined to experientialism than rationalism Therefore, it is possible to sum up these two views, namely, the "authenticity of reason and experience" in Ibn-e Sina's thinking.

The first level in acquired knowledge which is achieved by human beings, is sensory knowledge. By sensual knowledge, the imaginary and rational knowledge are made. Hence, discussion on the quality of sensual perception is important. Since the sensory knowledge is provided by external senses, the question arises about the process of emergence of perceptions, what role does the body and its faculties play? Do the body and its faculties have played a role in itself or by accident? Ibn Sina and Mulla Sadra's discussion on psychology and knowledge and perception has certain principles which lead to the different views on this issue. first of all, in this paper Mulla Sadra and Avicenna’s elements on the question have been explained and then their approach to the body role in appearance of sensual knowledge has been taken into consideration. As a result, according to Avicenna’s sensual perception is material and done by the brain, therefore, the body and its faculties have the main role in emergence of the perception, but according to Mulla Sadra, sensual perception is immaterial entirely, and body and its faculties are regarded as an instrument and preparatory cause.

Sensory perception is one of the most important issues in epistemology. The main issue of this paper is to examine the nature and validity of sensory perception in the context of truthfulness. In this article, some revelatory findings have been used. Although today these findings are not so much hidden as citation for revelation is necessary, but one of the aims of the paper is to show that if the Muslim thinkers were paying attention to these findings, we could achieve the findings of this article more than a thousand years ago. In this paper, a new analysis of the nature of perceptual perception and its validity is presented. Perhaps the most fascinating finding of the article is that, without denying the personalities of personal concepts, they are considered as the result of abstraction, and reason is the agent for this abstraction. The author attempts to prove two things: first, sensory perception is the perception of the natural object through the sensory organs during its natural effect on one of the sensory organs; second, the sensory perception, in the sense of the preliminaries, of the same object is perceptible Is. Sensory perception is precedented to previous brief perception of the same object. Meanwhile, a new analysis of the types of concepts is presented.

According to the authors, metaphysical auditory perception, as one of the philosophical Predications, is a perception in which immaterial agent presents as the complimentary of the auditory perception. There are no coherent and independent discussions in the Muslim philosophers’ works in general and Mulla Sadra particularly on the metaphysical auditory perception as one of the ways of understanding. So far, Independent research has not been written in this field. At this query based on interior possibilities of Mulla Sadra’s metaphysics and his scattered sayings - component and elements of metaphysical auditory perception has been considered. The main questions, in the research are: What meanings and levels of metaphysical auditory perception, have been proposed in Mulla Sadra’s philosophy? How can we explain unusual levels of metaphysical auditory perception by using his own metaphysics? Some achievements of the query include: in Mullasadra’s theosophy, three levels of metaphysical auditory perception and five features of the perception can be found and concluded. Also, accordingly another characteristic entitled "God witnesses on all hearings" in metaphysical auditory perception has been observed and approved in two approaches.

The present study deals with one of the ontological rules of sensory perception. Ontological look at sensory perception has certain rules. Among them (or even the most important one) is the abstract or material nature of perception, and among various types of perception, sensory perception –due to its direct relation to the outside world– is more liable to being material and physical. In this study, thus, we attempt to reject the views claiming that sensory perception is material. To do so, we have investigated the issue from two aspects: acquired and intuitive. To observe brevity, we have focused on the views presented by the founders of three schools of Peripatetic, Illumination and Transcendental philosophy on the one hand, and the views of psychologists of sensation and perception on the other, disregarding other issues. The results show that the views of Ibn Sina, psychologists and physiologists on sensory perception lead to its material nature and is rejected by many critiques, while the views of Illuminationists (regarding sensory perception as intuitive) and the followers of Mulla Sadra (regarding it as acquired) both lead to the abstract nature of sensory perception and are authorized and confirmed.

Error occurs frequently in everyone's sensory perceptions, and decoding the error quality and origin could influence many issues in epistemology. Reading the works Allameh Tabatabaei and Khajeh Nasir al-Din Tusi, one finds out that both philosophers believe that sensory perception is the effect of sensible on the sensory organ. In Khajeh and Allama's words, error in sensation is impossible. The origin of sensory perceptions errors has to be traced back to the correspondence of sensible with external reality which is itself a task fulfilled by human reason, though according to Khajeh and Allameh, sensory perception is among the conditions of rational judgment. Sensory perceptions, Allameh argues, have to be traced back to presential knowledge and this is an indication of their essential infallibility. However there is no sign of this view in Khajeh's works.

Sensory perception, which is one of the most fundamental and controversial issues in philosophy and epistemology, assumes a new position in Plato’s idealistic and intellectualistic view. In Plato’s epistemology, real knowledge is unmistakable and within the area of platonic archetypes, which are unchangeable. However, sensory perception is not only mistakable, but it belongs to the changing perceptible world; therefore, it cannot be considered as true knowledge.This paper seeks to investigate the possibility and role of sensory perception in Plato’s thought; a question which requires a close outlook towards Plato’s epistemology and ontology. The research results show that sensory perception is not only possible but it also constitutes an introduction to true knowledge because the perceptible world enjoys the world of ideas and has a position between existence and nonexistence, man as having a soul rather than mere sensory organs, as a knower and science as a recollection.

Sadr-ol-Motaalehin has looked at the sensory perception from multiple perspectives and, therefore, presented inconsistent views. The aim of this research is to analyze the relation between these ideas. Thus, his discussions are studied in two steps. First, his famous view, that is, the creativity of the percipience, is considered and it is tried to introduce some thoughts of Mulla Sadra as influencing parameters on this view. Also, his theory that considers these perceptions as Being is introduced and, after pointing to some of its fundamentals, probable accessories of it such as: solving the problems of subjective being, unity of the perceiver and the perceived, the conformity of the perception with the Worlds and self-evident Knowledge are investigated. After looking deeply into this attitude, it is revealed that each of these accessories is also a theory by itself and leads to other views. Therefore, there is a kind of solidarity and concomitance between these ideas. In the second step, compatibility or incompatibility of theories such as Emanation (Efaze) from the World of Command, observation of Ideal Forms and Descent of the Soul in this position is investigated systematically. How is it possible that one perception is created simultaneously out of the creativity of the Soul, emanated by Donor, being the result of observation of the incorporeal characters (Tabaye) through the Ideal and intellectual senses and created with the descent of Perceiver Soul to the level of Nature and the corporeal senses? These are the main issues studied in this research in detail.