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

In the thoughts of theologians and philosophers of religion, symbolism and cryptic language are used as a means to convey the immaterial world and express metaphysical truths. This functionality is also employed in certain philosophical texts to describe the relationship between humans and God. The aim of this article is to explore the general concept of symbolism from the perspectives of Suhrawardi and Jaspers. After explaining and analyzing the nature and reasoning behind symbolism, as well as its characteristics and specific use in elucidating the concept of its role in the relationship between humans and God, the article compares the views of these two philosophers, identifying similarities and differences. For instance, Suhrawardi uses cryptic language to conceal meanings, while Jaspers aims to clarify the truth as much as possible through symbolism. According to both philosophers, the main feature of symbolism is its representational nature, and what is intended is an inner meaning, which ultimately cannot be fully deciphered. Suhrawardi believes that the encounter with symbolism occurs in the world of imaginal forms, while for Jaspers, it takes place in this very world. From Suhrawardi's perspective, symbolic language is not the only way to connect with God; God is not the sole creator and source of symbols. However, according to Jaspers, the transcendent manifests solely through symbolism, and the purpose and origin of symbols are solely attributed to God.

The purpose of this paper is to analyze the reading that Armstrong draws from the Axis theory in order to provide a semantic approach to emerging from contemporary challenges, and to what extent this reading is based on Jaspers' thought about the Axis Age and the specific human existence (Existenz). The hypothesis of the article is that we can give a deeper reading of Armstrong's account. This Research leads us to a model called "empathic spirituality" which comes under two categories of consistency: First, the subjective aspect as self-reflection which emphasizes existential transcendence to "self-fulfillment". Thus, self-fulfillment is a transcendental attempt and an existential jump that is carried out with philosophizing and the existential effort to appear in the realm of existentialism. Second, the objective aspect as the connection that emphasizes the kind of relationship that is being used for "other flourishing". Thus, other flourishing is accompanied by the transcendental-self that efforts to have a relationship with another which is carried out with philosophizing and realization of a benevolent connection. This aspect confirms that "I will not be spiritual except in the light of the quest for spiritualization of "other one".

The concept of death inspires many philosophical reflections about human existence which can affect the human attitude and lifestyle. As two existentialists, Mullā Sadrā and Jaspers have paid attention to the issue of death and its various dimensions. The comparative and analytical comparison of these two philosophers' opinions shows that from the religious and mystical perspective, Jaspers considers the human encounter with the issue of death, as a boundary situation, one of the most effective factors in the formation of identity and finding the real Human self. By distinguishing the three stages of human empirical being from existenz, he believes that in the transcendental level of existenz, man has the ability to understand immortality or in other words "deathlessness" and the "experience of immortality" and without having an immaterial dimension, he can experience it throughout his life. On the other hand, according to Mullā Sadrā, death and immortality have a broad and systematic conception that is derived from his philosophical and religious foundations. In Sadrā's philosophy, there is a correlation between the immateriality of the soul and its immortality; the soul has different levels of existence, which can achieve the level of immateriality through undergoing the substantial movement and passing its evolutionary levels of existence. The soul does not disappear with the destruction of the body, but, because of being immaterial, it will survive forever as eternal and immortal. He considers immortality to be a graded truth which exists both in this world (through voluntary death) and in the next world.

Freedom has attracted attention in the long run of history. A glance at the history of philosophy shows that the theory of human freedom has been long discussed. Freedom has been a critical need and a standard in the social and individual life of Man. Therefore, states build popular credibility only when they secure their relationship with freedom according to the regulations and conditions. Yet, despite the agreement on the efficiency of this concept in governments and communities, philosophers and thinkers have disputed the quality and quantity of applying freedom. Among these thinkers, Shahid Motahari and Jaspers hold valuable views on freedom. Thus, this research is intended to explain the concept of freedom and investigate this concept from the views of Shahid Motahari and Jaspers. It was revealed that both thinkers view freedom as a critical issue in human life. Also, they believe that valuable freedom is one that pertains to God. In the view of both thinkers, freedom is the point of distinction between humans and non-humans. However, Shahid Motahari believes that freedom is a path toward elevation while Jaspers stays loyal to the freedom itself and puts emphasis on it. This descriptive-analytical research is conducted through the library method.

The core of Jaspers’ philosophical thought is the human existence, particularly reflected in the term Existenz. All other philosophical thoughts of him are related to this axial concept. Jaspers’ concept of Existenz expresses a non-experimental, non-concrete reality of the real individual and personality that can go beyond the objective time. This article investigates Jaspers’ perception of death. Using the thematic analysis method, the article tries to clarify his stance to death and the deathlessness of the Existenz and to give in a better understanding of the human existence in this world. From Jaspers’ viewpoint, the reality of biologic death is related to Dasein, while the borderline position of death – that might lead to the realization of the real self of the individual – is related to Existenz. He tries to show that although the human is a mortal creature, he has a transcendental dimension, too, and cannot be reduced to a mere physical creature in the world. Trying to explain the transcendental aspect of the human, Jaspers deems Existenz as immortal and unlimited. From the viewpoint of Jaspers, the immortality of Existenz does not mean the continuation of life in another realm after death; rather, the person can experience the immortality feeling in an existential moment while he is alive. According to this viewpoint, this immortal moment is timeless, i.e., the past, present, and future relations are not present in it (the way we perceive them); rather, they are perceived simultaneously in that timeless moment.

The purpose of the present survey is to study innate alienation in the philosophical anthropology of Jaspers, through the viewpoint of Allameh Tabatabai and to present some critiques.

the method of the research is a library- documantry method.

Jaspers used the phenomenological method instead of philosophical analysis and identified absolute freedom inherent in human beings, thus questioned the inherent basics and divine nature and presented it as the violating factor of human existence, while Allameh, using the analytical method, defined innate basics, such as the principle of causality, as the basis of self-awareness and the way to overcome alienation, and introduced freedom as a tool for innate goals. If Allameh found innate alienation causing of neglecting the innate basics, with the principles of his "philosophy of existence", considered adherence to a priori restrictions such as innate affairs as alienation.

The present study, through evaluating the epistemological foundations of two thinkers, has proved the nature of the innates and introduced the inattention to innate consciousness as a factor of alienation.

As an Existentialist, Karl Jaspers calls the nature of the human being “the existence” and believes that knowledge of the self through introspection leads a person out of himself, towards the transcendent. Jaspers maintains that in some moments in human life, the existence would be revealed as interpreted and becomes conscious of itself by going beyond the boundaries of the subject. On the other hand, Muslim philosophers say that the knowledge of the human being is possible and tied to the transcendent. As a Muslim philosopher, Jawadi Amuli addresses philosophical anthropology in a specific way. He has based his main idea about the knowledge of the human being on the notion of Fitrah. By taking different ways of the knowledge of the human being into account, he recourses to the notion of Fitrah, and by using some Quranic terms, proposes two concepts, the muhkam, and the mutashabih man. Contrary to Jaspers, who holds that existence never emerges in a single and universal form, and therefore there is no single version to know the human being, Jawadi Amoli paves the way for the genuine knowledge of the human being by drawing the idea of the muhkam man. According to Jaspers, the human being perceives “the existence” existentially by going beyond himself and in relation to the transcendent. Furthermore, Jawadi Amoli has also emphasized the relationship between self-knowledge and the knowledge of God.

“Existence”، and “The Existence preceding the essence” are the key phrases in philosophy of Mollasadra and the existential philosophy. Because of this similarities، at first glance، it seems it is possible to have a comparative study between them. For examining this theory it is necessary to make the concept of human، and human existence clear and also it is necessary to study the approaches in atheistic existentialism (Sartre) and theistic existantialim (yaspers) and their goals، basis and main elements. The basic feature in existentialism in which human is the main subject، is returning to objective approach with phenomenological view which is kind of response to idealistic philosophies. But in the transcendent philosophy of mollasadra، human is regarded as his final direction witch is the god، and its philosophical approach is Foundationalism and accepting abstractive concepts. In mystic view of human which mollasadra is influenced by، human is the center of the universe and the whole being is because of him، but all of this is because he is related with the god. And this is the main differences with existential philosophies.

Faith is one of the central concepts in religious thought and in philosophy of religion. But there is not a unique understanding of this concept among theologians and philosophers. Some define faith as belief in proposition and others, criticizing the propositional view of faith, define it as facing God, belief in God, and committing to him. In this paper we will compare the views of two philosophers from two different cultures in this subject. We should consider both revelational and philosophical elements in Mulla Sadra's concept of faith while Jasper's faith is not based on revelation but only on his philosophical concepts such as existence and its different levels, God and transcendence, human's freedom and free will, and historical and subjective dimensions of the truth. Mulla Sadra has a propositional view in this relation and sees faith as an epistemological issue. So we can find some similarities between these two thinkers.

This article is an effort to survey standpoint of Existentialism about one of the issues in classic philosophy on ontology. This issue is important especially because followers of this school, instead of managing universal concepts, try to identify the real existence of human that involve with different problems during the life. Therefore revising of their viewpoints seems worthy. Avoiding from confuse speaking, in this article we have chosen Karl Jaspers (1883-1969) who is, after Soren Kierkegaard (1813-1855), the most important person among the divine Existentialists. Between numerous issues in philosophy of Jaspers, first a report is given about Jaspers`s ontological and anthropological views (including world, transcendence, empirical being, Dasein, consciousness at large, spirit, existenz, and some of the main characters of special human existence) and then, it is considered Jaspers`s views about causality, that is an important subject of ontology in classic philosophy on one hand, and on the other hand it gets more importance because of the idea of necessary connection between "efficient cause" and "effect" and its challenge with human`s free will. Jaspers has some words in acceptance and denial of causality, so there are some solutions at the end of the article to eliminate this inconsistence and to make coherence between his words, such as this solution: we can consider standpoint of Jaspers like the Muslim philosophers, and say he believe in linear chain of causality

We can not find any philosopher, in the history of philosophy, who has not thought on the existence of God, despite his acceptance or rejection of God. In this paper we have compared the viewpoints of Mulla Sadra and Karl Jaspers on the subject of God and have reached the following 1- Although both philosophers have been considered as existential philosophers, their approaches to existence are different,2- Sadra's God is the God of religion contrary to that of Jaspers. 3- Both of them use intuitive approach in understanding God. Discussing God's existence and attributes, Mulla Sadra represents a positive theology and Jaspers represent a negative one.

Karl Jaspers, as a German existentialist philosopher, tries to fill the gap between ancient epistemology and ontological philosophies by recognizing the realms of being. Their mistake was that they conceived the realms of being are unique and that they could be studied objectively with a single method. However, Jaspers maintained that being has different realms which must be studied with different methods. He recognized six realms of being: Dasein (or world), Ichsein (or my-being) and An-sich-sein (or Transcendance), and Ichsein's four states: Dasein, universal understanding, sprit, Existenz. These realms of being must be studied using different methods. Dasein is studied by means of empirical method, which is a matter of Empiricism, Pragmatism and Positivism; Universal understanding is a matter of rationalism; Spirit is something related to Hegelian rationalism. And Existenz is a matter of existentialist philosophy. Transcendence is a fact that surpasses the universe and can be reached only by a human with Existenz, and it cannot be understood through perception or reason.