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

Since the beginning of history religion and art have existed side by side. Art with its meta-material content and divine identity cannot be considered as separate from religion. For this reason the relationship between them has always been challenging. Muslim scientists and thinkers have made great efforts to investigate the relationship between them. The aim of this paper is to investigate and compare the relationship between religion and art in the light of Seyyed Hossein Nasr and Seyyed Morteza Avini’s views. This paper seeks to explain the views of these two thinkers by investigating the principles to which they adhere. Given his definition of Perennial Philosophy and Sunnah, Seyyed Hossein Nasr tends to consider the root of divine doctrines as the source of Islamic art, basing his view on the definition of Sunnah. Therefore, he supports the idea of divine art which is detected in traditional art. Impressed by Fardid, Heidegger, the critical school of Frankfurt and, deeply by Imam Khomeini’s philosophical and mystical view, Shahid Avini establishes a new approach in the field of the art in Iran.

The present paper is concerned with the study of a controversy over the application of the term theosophy to Islamic philosophy. From the point of view of Corbin and his followers, the application of the term philosophy in its current secular meaning to the Islamic philosophy is misleading and in contradiction with some significant elements of this philosophy and its teachings. They prefer the term theosophy due to its meaning and application since the beginning of the Hellenic philosophy. On the other hand, Ha’iri considers Islamic philosophy similar to Hellenic philosophy and from his point of view Islamic philosophers have provided commentaries on and interpretations of Aristotle’s philosophy along with Quranic references and narratives. On this basis, for him the term philosophy rather than theosophy is applicable to the Islamic tradition in philosophy. The present paper argues for the insufficiency of Ha’iri’s reasoning and Corbin’s reasoning for distinguishing between Hellenic philosophy and Islamic philosophy. The conclusion is that the Islamic philosophy is substantially based on the Hellenic philosophy but it includes a lot of innovatory additions. For this reason it is more appropriate to use the transliterated form of ‘Al-Hikmah al-Ilahiyyah’ or ‘Islamic Hikmah’ to refer to Islamic philosophy.