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

In this article, we have put the words of Abu Abu Rayhan Al-Biruni a prominent scholar of the Islamic world, on the connection between Sophia and Sufi, as an introduction to the discussion of the truth of wisdom and philosophy in ancient texts. Most of the scholars and researchers of the new era do not consider the connection between the term Sufi and the Greek Sophia, and consider the origin of the word Sufi to be wool and woolen clothing, and deny the connection between Greek philosophy and Sophia with Sufism and Sufi. In this work, as much as possible, we focus on the origin of ancient Greek wisdom and philosophy based on ancient sources and texts so that we can look at Greek Sophia from a different perspective. Although the motivation for starting this research is the relationship between Greek Sophia and Sufi, according to Abu Rayhan Al-Biruni, but the main purpose of this article is to talk about the truth of philosophy and wisdom and its origin based on ancient texts, which are among the great sages of the past of different nations of Iran, Greece and India., and mystics and Sufis establish a special bond Abu Biruni statement on the connection between Sophia and Sufi has strong signs and indications based on old sources and texts. The root of the relationship between Greek Sophia and Sufi in the Islamic world should be seen beyond the history of Sufism after Islam.

Practical philosophy is among the key concepts in ethics and philosophy of ethics. To Aristotle, knowing the quiddity of this concept is important because, on the one hand, he was a successor of great ancestors such as Socrates and Plato, and on the other hand, his books and works, after being translated and studied by Islamic thinkers such as Kennedy and Farabi, have been the foundation and source of Ethics, philosophical ethics and Islamic ethics. Thus, using the descriptive-analytical method, this paper investigates the nature of practical philosophy by comparing it with other intellectual virtues from Aristotle’s perspective. The results show that along with scientific cognition (the ability to present arguments), intuitive intellect, which deals with self-evident premises, constitutes theoretical philosophy on the subject of the best beings. The principles of theoretical philosophy are the principles of practical ability (technē/technique) and practical philosophy (phronesis). Practical philosophy or phronesis borrows from theoretical intellect and lends to practical intellect. In other words, it is the result of theoretical intellect and the (numerical) cause of practical intellect for moral action.

The relationship between phronesis or practical wisdom and Sophia or theoretical wisdom and, at another level, the relationship between ethical virtues and intellectual virtues are among the important subjects in Aristotle’s philosophy of ethics. Their importance is due to the fact that not only in case of the priority of phronesis to sophia, contradiction will arise between Aristotle’s teachings in Metaphysics and Nichomachean Ethics, but also because it seems that such a priority will eventually lead to a kind of diversion from prime philosophy and, hence, considering human being as the noblest subject in philosophy. Of course, Aristotle himself disagrees with this position. This paper mainly inquires whether in Aristotle’s philosophy priority belongs to sophia or phronesis, and what the significance and consequences of the priority of one over the other is. The authors argue that, although phronesis has a supreme place in his philosophy, it is sophia which enjoys fundamental priority. On the other hand, in Aristotle’s system of thought, eudaimonia or the highest human good cannot be attained unless through possessing phronesis and Sophia at the same time. Hence, it seems that, in order to learn about the ultimate goal of philosophy, it is necessary to further deliberate over the concepts of sophia and phronesis and their relationships with each other and with other virtues.

 The scholars have mentioned three things as the criteria for distinguishing sciences: the subject matter, the method, and the purpose. The present study, conducted through an analytical-descriptive method, aims at finding the distinction between the philosophy and other sciences. The important finding of the study is that, firstly, the criterion for distinguishing philosophy from other sciences is the subject matter, not the method. Secondly, we found nothing in the statements of early philosophers to the effect that the feature and the criterion of the philosophy is the rational method. Thirdly, the Islamic philosophy is the philosophy nourished by revelation in its foundations and explanation of its subject matter.

Phronesis or practical wisdom is one of the intellectual virtues which Aristotle has defined as a predisposition for continuously becoming involved in practice while thinking wisely about good and evil affairs. The outcome of this predisposition or phronetic act is the product of a kind of philosophical thinking which, in addition to viewing certain established principles, attends to madīna (polis) as a cradle for the development of acts; to finite, particular, and changing affairs as the subject of knowledge, and to Man as a free agent. The irregularity and, at the same time, legitimacy of phronesis provides individuals with a strategy not to surrender to fixed and strict scientific laws as the only legitimate tools of knowledge acquisition. Through making a methodological distinction between sophia or theoretical wisdom and phronesis, Aristotle has in fact founded the independence and irreducibility of practico-ethical knowledge about what is correct; practical deliberation cannot be reduced to logical arguments. In Aristotle’s ethical philosophy, accidental knowledge, as the knowledge of finite, particular, possible, and changing affairs, is a complement to essential knowledge, which pertains to pre-eternal and universal affairs and primal and fixed basic principles. Sophia and phronesis can lead to happiness only in case they function as the two sides of the same coin.

Phronesis is a fundamental term in Ancient Greek Philosophical tradition. This term is based on »wise- ruler« in Plato and »legislator- philosopher« thought in Plato. Most of Philosophers and commentators of Aristotle work relate methodical use of this term to Aristotle. This affair is the result of the manner of these two philosopher’s expression. But their ambiguity shows phronesis less importance in Plato’s intellectual tradition.Phronesis in Plato is brightness that results from good perception. But in his last work, means Plato, phronesis hasn’t only divine origin, but in the meaning of Grief and Political Knowledge, is the supplement of sophia that is the highest coordination between reason and desire in spirit. Phronesis in Plato is responsible for creating governmental- philosophical rules and practical judgment through experience and council. By this, phronesis owners can merge wisdom and politics and see better than others. So, sophia and phronesis aren't synonyms in Plato, but their conceptual application are related to each other: as phronesis owner has practical wisdom- sophia in Aristotle thought.

According to Aristotelian tradition, Thales is known as the first philosopher, but in ancient Greece, he was called a wise man or sophos. Sophos and Sophia, meaning wisdom, at that time implied two aspects of thought and action so that Thales was mentioned in the list of the seven ancient sages that except Thales, the rest were politician or legislator. Anecdotes related to Thales indicate both aspects so that these anecdotes show him a man concerning action as well as thought. These two aspects of action and thought would be better known by analyzing the conception of arche in his teaching so that upon this analysis, arche as the way that means the beginning or origin of universe and the basis of his cosmology, it implies the governance and domination and his political thought depends on this conception. This article aims to clarify two aspects of thought and action in the concept of sophia by giving such analyzing so it would appear that Thales as a sophos was not only a thinker, but a thinker who his thought was in conjunction with action.

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.