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

The existence of nature in humans and its role in knowledge have been discussed. Some scientists have taken its existence for granted and have talked about its extent and nature, while others have denied it. Among Islamic scholars, the existence of nature is considered almost certain and the talk is aimed at the influence and how it affects. Among Western,ers Descartes fully emphasizes the place and role of innate concepts in epistemology and its scope. In a brief comparison between what these two philosophers have said, we find out their differences and possibly their commonalities.From Descartes' point of view, man understands the existence of God, man and nature in a clear and distinct way that is characteristic of natural concepts. According to Ayatollah Javadi, human nature also knows the existence of God and his attributes such as monotheism, prophethood, and resurrection, and in general the principles of belief, morality, and even behavior.It has been objected to both philosophers that we do not find these natural concepts at the beginning of our life. By accepting the lack of innate concepts at the beginning of human creation, Javadi considers this type of knowledge to be intuitive based on the existence of nature and the single soul of man, but Descartes, without emphasizing on intuitive knowledge and merely mentioning intellectual intuition, found these innate concepts at the beginning of human creation. they know, but in a latent form that is revealed with the emergence of the background and discovers their intellect.

The term 'industry' now signifies art in today's common understanding. Historically, 'industry' was employed in a broader sense rather than referring to art, and it underwent analysis and scrutiny by thinkers. For instance, in literary texts, it was depicted as a virtue, and in Islamic wisdom and Sufism, it was denoted as a profession imbued with sanctity, encompassing both physical and spiritual dimensions. Each Islamic sage and philosopher interpreted it similarly, leading them to view the creation of artificial works from a spiritual perspective. Undoubtedly, the primary source of discussions on industry, including the views of pre-Socratic critics, can be traced back to Greek sources. Qutb al-Din is undeniably indebted to these profound ideas within the realms of philosophy, ethics, and spirituality. This study, utilizing a descriptive-analytical approach, seeks to address the following questions: What is the relationship between industry and art in Qutbuddin's works? How does Qutbuddin's conception of industry differ from the contemporary understanding of art? The findings indicate that Qutbuddin's industry was associated with a profession, with a broad application, and he approached it from a perspective of spiritual conduct. According to this sage, the concept of art differs significantly from its contemporary interpretation. Allameh's classification of industries acknowledges that they all stem from knowledge, emphasizing that one lacking manufacturing knowledge would be unable to produce industries.

Perfection-seeking is one of the important features and principles in the development of an optimal civilizational system. Relying on the human truth, which consists of appearance and innermost, Mullā Ṣadrā aims to portray a social system based on Man’s ontological potentials. The reason is that human beings, due to their primordial nature, are in pursuit of civil life, and their worldly and otherworldly goals can only be achieved in the context of a civilizational system. The purpose of the present study is to present a plan in relation to the development and reinforcement of a civilizational system relying on three principles that originate in Sadrian philosophy. The first deals with the origin of perfection-seeking and its effect on social life. The second is related to the issue of property and law, which pave the context for the rise of a civilizational system. The third principle pertains to the identification and suggestion of philosophical strategies for resolving civilizational crises. The purpose of examining these principles is to pay attention to human capabilities and potentials and discover how a perfection-seeking human develops the ability to attain supreme goals. The findings of this study indicate that the Transcendent philosophy, on the one hand, seeks to introduce a plan and program for optimizing the civilizational system through paying attention to Man’s ontological levels and potentials of a civilizational system. On the other hand, it can provide a desirable model for the flourishing of civilizational life through organizing Man’s achievements in nature in the light of science, power, and creativity.

One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.

The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment of Tehran’s philosophical school, and the beginning of cultural change and rationalism in this city resulted in its scientific and cultural flourishing. On the other hand, this period marked the commencement of cultural relationships with modern Europe and introduction of modern Western philosophy to Iran through the translation of educational and political texts and books. However, this event was not taken seriously by either masters and researchers of Islamic philosophy or intellectuals and did not lead to a serious philosophical challenge during this period. Using a descriptive-analytic method entailing library research and document analysis, this study investigates two main approaches to modern Western Philosophy, modernist and kalami, in Qajar Period. The focus of this paper is on the encounter of masters of Islamic philosophy with modern Western philosophy. The findings indicate the lack of a serious attention to this philosophy in the traditional field of Islamic philosophy, particularly in Tehran School and lack of any interaction with it on the part of philosophers, teachers, and researchers engaged in Islamic philosophy. Here, while criticizing this encounter and investigating its various cultural, social, and epistemological reasons, the author suggests a dialog and interaction with modern philosophy instead of banishing and ignoring it.

The main issue addressed in the present study is whether Mullsadra, as a sage and philosopher, has a philosophical statement about art. The importance of the discussion of art is such that it has been discussed since the time of the early Greek philosophers such as Socrates and Plato, until the present time, and reflection on the nature of beauty and art has been part of the preoccupation of great philosophers. The Greek equivalent of art in ancient Greece was techne; the word techne in ancient Greece referred to techniques and crafts, both artistic and applied crafts. In this research, the thought of the founder of sublime wisdom, Sadr al-Din Shirazi, is investigated with a descriptive-analytical method based on the library method.

 Haqq (Right) is used in the sense of "someone's authority, privilege, and dominion over a person or something" and the meaning of God's worship right is that when we compare divine obedience with its goals, we can rationally extract a kind of exclusive merit from it and to reach for those goals, divine obedience becomes necessary, and we interpret it as "the obligation of obedience". In order to accept the right of obedience and the obligation to obey, we must consider some attributes in the Almighty God; Attributes such as knowledge, power, grace and divine governance. The explanation of thinkers about this category is different, some of them can be accepted and others can be criticized. Some of the results of this article, which have been done in a descriptive-analytical way are: On the basis of the perfection attributes of God, the exclusive right to establish laws and the power to implement them is from God, and this is one of the reasons that prove the obligation of God's obedience to the servants. All divine commands that command obedience must ultimately lead to instructive and rational commands, even though they can be obligatory by God (molavi) and lead to a rational obligation; And that in a sense, the right to obey God includes possible tasks, although from another point of view, this inclusion is a place for reflection.

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.

One of the major issues of philosophy and wisdom, especially religious/Islamic, is the issue of occurrence and progress, and one of its important sub-branches is the issue of non-opposite and non-composite, which refers to the integration and subtraction of non-existence and existence. And there is a distinction between existing existence and non-existent existence, in other words, there is a coexistence between the causes and the effects as an inherent occurrence, and there is a contrast and contradiction between the absence and the existence of the effect. The stories mention the destruction of the entire existence except for the face of the Almighty God. What seems to be the multiplication of these two verses indicates a similarity with the theory of non-assembly. Hazrat Ayatollah Javadi Amoli, with mastery of the Qur'anic and proof principles, in the book of Tasnim. Extended Commentary on the Noble Qur'an) commented on the similarity between the theory of the absence of assemblies and the above verses. If these two verses have the same meaning with the theory of the absence of assemblies and harmony between the Qur'anic ruling and the philosophical claim, the claim of no difference between the Qur'an and the argument can be confirmed. In this article, in a descriptive/analytical way and with the help of the library, an attempt has been made to explain how to combine existence and non-existence by emphasizing the verses of the Holy Quran.

One of the facts of the universe is the existence of mediators between God and mankind. In many verses of the Qur'an and narrations, the existence of material and spiritual mediators (such as angels) and their roles are mentioned in more detail, and the intellect, the soul, the pen, etc. are mentioned as mediators. The subject of the wisdom of mediators and their role in the world has a special and great place in Islamic sciences. Commentators, theologians, philosophers and mystics have proposed different topics in their writings and independently to explain and investigate this issue. This discussion is a necessary introduction to solve some other issues. Muslim scholars have paid attention to this issue according to the Qur'an and hadiths. The discussion of mediators and their role in the world and the relationship between their influence and God's activity is very important. Many of the problems of Wahhabis and Wahhabi sects are solved by explaining this discussion. The reason why Wahhabis say why should we bring intermediaries with God Almighty and why should we bring anything other than God at all is that they have not resolved the issue of intermediaries and their role in the world from the perspective of verses, traditions and reason. In this research, after explaining the types of mediators between Almighty God and creatures, we discuss the reasons and wisdom of the existence of these mediators. The reasons that God performs His actions through mediators are: The failure of God's purpose of creation without some mediators. like the prophets, introducing the greatness of these mediators to encourage adherence to them, the orderliness of the universe.

 Wisdom and philosophy in Iran have an ancient history. In ancient Iran, especially during the reign of Khosrow Anushirvan, a lot of effort was made to develop philosophy and wisdom in Iran. With the coming of Islam to Iran, this process continued until it reached Suhrawardi. Suhravardi is the link between the philosophy of ancient Greece, ancient Iran and the philosophy of Islam. By accessing ancient sources, especially Zoroastrian Avesta and Ferdowsi's Shahnameh, he created a remarkable link between Eastern and Western philosophy. As a revivalist of the wisdom of ancient Iran, with full knowledge of Iranian philosophical thought, Suhravardi presents a mystical interpretation of the personality and actions of the legendary heroes of Iran, such as: Ki Khosro, Fereydon and Kiyomarth. Also, Suhravardi's special attention to "Nooral Anwar" shows his affinity with the Quran and ancient Iranian culture. The description that Sohrvardi gives of Zoroastrianism and Zoroastrian concepts in terms of attention to light, fire, divine furnace, division of the world into two parts, Minoan and Gitian, as well as Zoroastrian angels, clearly shows the extent to which he was influenced by the wisdom of ancient Iran. In the discussion of aesthetics, Suhrvardi pays special attention to all aspects of "moral function", "world of example", "beauty and love" and "epistemology". which can be cautiously considered as a special science originating from "aesthetics". In this research, an attempt is made to reflect on the wisdom of ancient Iran and on the beauty and mystical love of Sohrvardi, relying on the philosophy of aesthetics.

In Master Motahhari’s view, contrast is inconsistency and conflict between two beings that are at the same time together; and this contrast is directly related to the material world. The writer, in the present article, is seeking to explain the reason and the mode of contrasts, conflicts, benefits, blessings, wisdoms, and positive effects of the material world from Master Motahhari’s view. It pursues this goal in a qualitative form through a descriptive-analytical method by studying his hermeneutic writings. On the one hand, Master Motahhari maintains that the main reason for contrasts and conflicts of the material world is its existential order and its ‘having matter’ as well as the essential nature of ‘potential and possibility for this matter’, which moves continuously towards actualization and new perfection. And on the other hand, he considers these contrasts as enjoying blessings, wisdoms and positive effects, including preparing the ground for emergence of human’s free will, possibility of knowing things better, unveiling goodness and beauties and making them meaningful, perfecting the souls of divine saints, and hiding felicity inside troubles. Thus, conflicts in the world are seen, in the superficial look, as evil; and in a deeper look, they are otherworldly, good and desirable.

One of the most important concerns of Sanai is confrontation between reason and religion and their commonalties. Sana'i's varied opinions on reason and Sharia have led some to consider him a theologist, and some have called him a religiously devoted poet. In some cases, he has even been considered anti-rationalist. Seemingly, the main reason for these varied reactions to Sana'i’s views on these issues is his consideration of the various aspects of reason and religion. The main question is what reason and sharia meant to Sana'i and under what conditions he preferred reason to sharia and sharia to reason. In this article, adopting a library type of research, we try to explain the contradictions in his statements on this topic. The conclusion is that Sana'i did not see any conflict between rationality and religiosity. He rather considered the two to be complementary at a level that transcend linguistic expression.

Since the onset of intellectual development, belief and faith have played a natural part in human institutions, either rightly and intentionally or subconsciously and by imitation. The rise of schools, faiths, and other religions has been attributed to this. The masses of people frequently form their beliefs based on mindless imitation, while the elites, who truly serve as the leaders of various masses, frequently adapt and convey their opinions based on knowledge and research. The issue of reason, to which most philosophers and intellectuals have attempted to find a solution, is unquestionably one of the fundamental problems of the human mind. One of the Islamic philosophers, Sadr al- Mutalahin Shirazi, also known by the moniker Mullah Sadra, was able to synthesize the philosophy of the Masha'i and the Ishraqis and adapt it to Islamic teachings in a way that resolved the fundamental issues that the sages of the Masha'i and the Ishragi were facing. Mulla Sadra integrated the three approaches of self-improvement, revelation, and reason. This strategy had a significant part in developing religious knowledge and philosophical ideas. The current study uses a descriptive-analytical approach to analyze Mulla Sadra's theories and establish the role and levels of reason in transcendental knowledge.

One of the disputes between the theologians was recognition of the first duty upon the Mukallaf (the religious duty-bound). The Mo’atazeleh and Asha’ereh theologians consider recognizing the Almighty God through the reasoning to be the first Wajib (Islamic duty). Some consider the reason behind it to be intellectual, and some others believe it is Sam’ee. However, they had no conflict in terms of the original topic. With this approach, the distance between the faith and the disbelief is based on the knowledge or ignorance of the Almighty God, in a way that the one who knows God is considered a believer and the one who does not know him is an unbeliever.
Ghazali, the fifth century’s theologian, opposed this thought. He took the knowledge or ignorance of the Almighty God through reasoning out of the circle of belief and disbelief. In this regard, he banned immersing in theology except for some limited cases and separated the faith from recognition (of God). With this approach, he obliged the public to imitate and surrender to beliefs, and whoever disobeyed deserved punishment.
The current study has analyzed Ghazali’s thoughts on intellectual reasoning for recognizing the Almighty God by using a descriptive-analytical method and believes that Ghazali has not obliged the Mukallaf to provide reasoning for religious principles and has supported the imitation in terms of beliefs and its derivatives.

The present essay is a study and an analysis of important theoretical principles that we might find in Protagoras. Subject of this dialogue are moral virtues: their unity/plurality and teachebility or unteachebility. Virtues generally are wisdom, justice, piety, temperance and courage. Reading Protagoras and studying its parts with some points taken from other dialogue Meno, can light on the former; because Meno’s theory of anamnesis (teaching or knowledge is recollection) as a perspective describes the meaning of to teach or teaching (Meno, 79-80). Protagoras wanting this meaning and only takes teaching as a transition of arts and virtues from the elder to the young. Our disscution of Socrates and Protagoras's ideas on education is not only based on their differences and contrarieties but also on their similarities and intractions: coversations that are going between the philosopher and the sophist depict a relative convergence of their opinions on the education of the young. Symbol of the mentioned convergence is the principal view that emerges at the end of Protagoras; Socrates suppose and say we (I and Protagoras) must revise our opinions until arrive at a consequence on the teachebility or unteachebility of the virtues: if virtue is knowledge (wisdom), then it is teachable. (Protagoras, 361a-c). This result is at the same time repeated in Meno (87) and is one of theoretical principles.

Mullā Ṣadrā believes that “gratitude” is a level and station that Man can attain and considers the knowledge and perception of the truth of gratitude to depend on anthropology. The three-fold pillars of gratitude in his view consist of knowledge, happiness, and act. Act is the prerequisite for attaining happiness, which, in turn, is a prerequisite for acquiring knowledge. Therefore, knowledge is the basis for gratitude, and act functions as a prerequisite to it. Accordingly, one can say that a truly thankful person is always happy, which manifests itself in practice in the form of benevolence, generosity, and sympathy. The reason behind this happiness and kindness to all people is the belief in God and His Oneness. In the Transcendent Philosophy, God is the source of infinite happiness; therefore, any relationship with Him is the same as being connected to the source of happiness and joy. Therefore, it can be concluded that gratitude is based on philosophical principles in Mullā Ṣadrā’s works so that reaching the highest level of thankfulness is only possible through attaining wisdom.

In this paper, the author has tried to describe the nature of philosophy and the definition of a philosopher via studying and investigating the Ibn Sina's works, This method has several benefits: 1. It is known that what some scholars of the history of philosophy (e.g. Majid Fakhri) have said without researching Ibn Sina's view is incorrect. It turns out that some later philosophers after Ibn Sina (e.g. Mullah Sadra) have mentioned them in their books in their own names and without quoting Ibn Sina. 3. It leads to the conclusion that Islamic philosophy should be learned from its main source and Ibn Sina's authority accepted - the same method that Abdul Karim Shahrestani has used in his book "Al-Mulla Wal-Nahl", which preferably considered Ibn Sina's views and opinions in introducing Islamic philosophy rather than other Muslim philosophers, and referred to him as "the sign of the people".

Although al-Farabi’s treatise al- Jam’ Beyne Ra’yy Al-Hakimayn, affirms that the scope of the subject matter of philosophy encompasses all beings, and this is, in fact, an affirmation of the Greco-Aristotelian nature of philosophy, from the attributes and descriptors he counts for philosophy it can be inferred that, in this treatise, he had the Quranic concept of wisdom in his mind for the term philosophy. The present paper argues that al-Farabi views the nature of philosophy as the knowledge of all beings, meanwhile the way he has depicted the identity of this knowledge reminds us of the religious concept of wisdom in the Muslim’s holy scripture. In a broader sense, the identity of philosophy, asdepicted in this treatise, has a Greco-Aristotelian nature with a religious identity characterized with Qur'anic terms such as persuasiveness, non-difference, lack of inconsistency in its rulings and conformity with the actual text as expressed by divine men to be received and emulated.