جستجوی مقالات مرتبط با کلیدواژه « beauty » در نشریات گروه « ادیان و عرفان »

Beauty is one of the fundamental concepts in Kabbalah mysticism.Kabbalah is the main current of mystical tradition in Jewish religion.In this mystical theory beauty is considered as one of the divine manifestations of God.The companions of perennial philosophy also discussed this concept as an important concept in the mystical theories of the pre-modern era.They contrast this concept with the modern perception of it and consider God as a source of beauty.The problem of this research is what beauty is in Kabbalah according to the approach of perennial philosophy.Research questions are:What does beauty mean in Kabbalah?What topics are this concept expressed under?This research with the approach of the perennial philosophy and referring to the opinions of Jewish scholar Gershom Sholem aims to analyze and explain the concept of beauty in this mysticism.The goals of the current research are to explain the concept of beauty in the Kabbalah and to explain the topics under which this concept is expressed.The results show t:beauty is used with the term Tiferet is mentioned under the topic of God's manifestations and it means harmony and balance.This is a universal harmony that includes the harmony between the two attributes of God,harmony in the world and human soul.

Sheikh Rozbahan Baghli Shirazi is one of the most influential people in the development of Sufism, which is less known due to the complexities of his intellectual and linguistic system. One of these complications that is at the center of his mystical attitude is the term "Eltebas". This term has an inseparable connection with the fundamental trinity of his intellectual structure, i.e. love, beauty and epiphany. In spite of the complexity of the concept of "Eltebas" and its importance in the field of understanding the mystical worldview of Rozbahan, no research has been done that will clarify all aspects of this term. In this research, by investigating and pondering the opinions of the sheikh, it became clear that the term "Eltebas" refers to one of the types of epiphany, which is like a curtain or a covering to cover the light of God or the eternal beauty. A Sufi observes God's light from behind a curtain ("Eltebas"), which is of course the medium of epiphany perception, and prepares to observe and meet this light directly. If we assume that Sufism accepted by Roozbahan has three main steps (human love, divine love, knowledge and monotheism) "Eltebas", with three different layers of meaning, has an active presence in all stages.

Roozbehan is a mystic who loves beauty, and "revelation and intuition", "love" and "hope" are the three distinctive features of his mysticism. The current research is focused on this fundamental question: how does Roozbehan think about "God", "man" and "being", when his mysticism focuses on the aforementioned three characteristics? In order to find the answer, we have analyzed Abar al-Asheqeen with a descriptive and analytical approach and focusing on the fundamental concepts of "God", "man" and "being". In Roozbehan’s view, on the one hand, eternity is understood with beauty and light, and on the other hand, creation is the result of the manifestation of eternity in two intrinsic and current forms, which leads to the emergence of old and created concepts. "Manifestation of works" implies love and hope, and "metaphorical relationship" of accidental and eternal beauty implies discovery and intuition in the mystical view of Rozbahan. Also, all aspects of the metaphorical relationship between accidental and eternal beauty are gathered in the term "Eltebas". This concept is also based on the field of human "imagination" which ultimately creates the kind of discovery of Roozbehan.

Since eternity without beginning (Azal), human has never been able to take no notice of the sacred attribute of beauty. That’s why philosophers and theorists in the field of art and literature have always considered the category of beauty. Therefore, the present paper aimed to analyze the equal terms of beauty in Attar’s poems based on descriptive and library studies, then compare it with Plotinus’ school of aesthetics and investigate the differences and similarities of their viewpoints. According to conducted research, Plotinus’ and Attar's thoughts collision showed that beauty is something graduated and whether in the sensible world or invisible world, it comprehends that human can fifure it out in three different aspects of beauty: by sensation, by intellect and by soul. The provoking point of their different thoughts is that Attar finds sorrow as a way to achieve the beauty of the beloved one but Plotinus believes that understanding of the happiness of the divine beauty is the basis of spiritual enjoyment. Moreover, Attar agrees with Plotinus' viewpoint and gives a religious and mystical feature to the category of beauty.

A common topic in religious sources is the recognition and application of beauty in life. The desire for beauty and the intellect’s order for beautifying oneself and one’s life are intrinsic. The Holy Qur'an also acquaints people with beauties and guides them to create them in their lives. The Holy Qur'an teaches man the levels of beauty, which include tangible, intangible, sensible, and ultimately absolute beauty- which is specific to God's beauty- and asks him to use rational and spiritual beauties to achieve the desired perfection, based on his natural tendency to beauty. On the other hand, there is a need for being deeply aware of the correct lifestyle, since one’s lifestyle has lots of effects on him and because he must correct it to achieve perfection and happiness. The study of (Islamic) religious texts teaches us that only through learning about and employing  reasonable beauties one can improve one’s spiritual lifestyle in various dimensions, especially in establishing proper communication between different people in the society and also especially in cultivating the spirit of self-sacrifice. The lifestyle based on moral beauty, which is described in the Holy Qur'an as "Hayat tayeba”(i.e. a pure and beautiful life), is reserved for those who believe in God and do righteous deeds.

The central issue of this article is whether one can consider the experience of Beauty or love in Plato as a religious experience. First, it describes different views on the religious experience. Then it deals with Plato's view on beauty and love and their relationship. Finally, by proving the divinity of Beauty in Plato, the article shows that if religious experience is the encounter of the experiencer with the Divine being, God, who manifests itself in various forms, and that encounter is accompanied by a direct conscious of the divine being, then the experience of Beauty or love in Plato can be considered as a kind of religious experience. However, the claim of this article is merely that the experience of beauty or love is one of the examples of religious experience and does not imply a specific epistemological view of religious experience. But the adoption of any epistemological view of religious experience logically involves an experience of beauty or love.

Augustine is the first Christian thinker that paid a special attention to art and beauty and developed a comprehensive system in this area, which later had a tremendous effect on the post-scholarly thinkers, especially in the middle Ages. The attitude of Augustine towards art and beauty, along with his complete loyalty to Christian teachings, which has fully crystallized in the God's City by dividing man into the inhabitants of heaven and earth, has created a question that, what is the status of the artist in the City of God. Using an analytical-documentary method and concerning Augustine's deep belief in the Christian doctrines, this paper studies his attitude towards beauty and tries to explain his point of view towards types of arts to know the status of the artist in the intellectual system of the City of God.

Mahdism and theory of waiting for Imam Mahdi are one of important theory in Shia that is very powerful and effective in Shia society. so it is necessary to think and research in all of its aspects. One of the important aspects of it is art. On the other hand, by attention to the important situation of Tabatabaei, The article of Awaiting Art in his theory and the consequences of his theory to this issue is explained. For this purpose, first of all, by attention to Tabatabaei’s philosophical vision on the ethics and the aesthetics and attention to the Quranic roots of his thought,is described. Afterward, aspects of the aesthetics of this Quranic ethics is clarified. At the end, the consequences of his discourse in Awaiting art by the descriptive-analytical method is interpreted.

The beauty issue has been incorporated into the foundation of all human beings, so the recognition of beauty and the pursuit of beauty is rooted in our soul, and in fact, man needs to be in relation to beauty. Therefore, without the beauty of the soul, it remains in the darkness and the violence of matter and in the domination of the quantities, the work of beauty with humanity is in fact attracting his attention. He is refreshed and meaningful in order to break down from quantity and to deal with qualities until his life. And in fact, the relationship between truth and meaning with beauty is explained in this way, because beauty is an expression of perfection or truth. In this article, we try to use the analytical and descriptive method and library studies to define the truth and beauty and the relation between two of the views of Islamic thinkers. Finally, the expression of these concepts and, in fact, the manifestation of content and truth in the body of Islamic architecture Check in. It is also possible to achieve perfection with care in a beautiful work, in addition to the fact that the sensation of human aesthetic is saturated. This is evident in the architecture of the Islamic era despite the long years of their creation due to the deep link between the artist and the eternal meanings and facts. Therefore, as far as the relationship between the three concepts (truth, beauty and art) goes further and deeper, a better and more useful understanding of beauty and perfection will arise, making the human a beautiful and humane art, as well as the ability to create works Beautiful and perfectionist, containing absolute truth.

Muslim gnostics maintain that the reality of love is indefinable, it is obtainable not something which is known. Literally, it means excessive love and has its roots in the various dimensions of human existence. Its highest level is genuine love, which is represented in the love of God and His Names and Attributes. Love of anything other than God in its different kinds is a metaphorical love. Spiritual and erotic loves are the main kind of love. Spiritual love is a love which is characteristic of man and has its roots in the mutual understanding between the lover and the beloved and the urgent need of man’s esthetic nature. If this kind of love has no suspicion of animality and is pure, it can be a bridge which leads the truth. There are indications in Islamic narrations which confirm this pure and chaste love. Erotic and brutish love is not a true love; rather, it is a surge of passion which has its roots in the carnal dimensions of man. It is perishable and a serious menace to the values of man’s existence, and hinders him/her from seeking perfection. Naturally, incase such love though it is out of one’s choice or one cannot help being with entangled in it is approved religion and observes reservation and chastity it will lead to man’s salvation.

“Solomon's Ecclesiastes” is attributed to Prophet Solomon. As the Bible testifies, Solomon’s theosophy was a God-given theosophy. However, unwise viewpoints, such as determinism, nihilism, hedonism, pessimism, and hopelessness are attributed to him in this book. By making a semantic review and analysis of the term "theosophy" together with the inspiration of pure Islamic culture and adding the element of beauty we can get a more precise meaning of “theosophy”. According to this semantic change, “Solomon's Ecclesiastes” can be screened and the meaning of the theosophy, which Prophet Solomon requested from God, can be reread. Thus, the two kinds of theosophy, i.e. emanating theosophy and instructive theosophy constitute the origin of beauty and beauty constitute the manifestation of theosophy. In fact a real theosopher views the whole universe with respect and the whole system of creation seems to him beautiful and best. Therefore, the idea of attributing unwise attitudes to Prophet Solomon in this book is unacceptable because it does not conform with the idea that theosophy was bestowed upon him through divine grace.

In this paper, the definitions of art, beauty, imagination, and the imagination are presented.Discussions about celestial art and the artist's role in refining the art and the impact of the artist's soul and its relationship to fantasy worlds and the use of a divine authority agency are explained. Also discussed are the roles of ethics in art and its cleansing power for imagination, and the external and internal controls and functional aspects of the underlying art for preparing the Appearnce of Mahdi are discussed. Among the topics that will be addressed are art in its manifestation of underlying dimensions that are discussed in this paper, which is proposed to have five dimensions: 1. Every human is only an agent in light of the his Imam's agency 2. The impact of ones beliefs and values on his art; 3. The role of morality in purification of the soul of and the fantasy of the artist; 4. Existance of an element of elegance and beauty in Art 5. The use of Art to describe a romantic and the awe inspiring fantasy in service of the Mahdavi culture.

The Hosn or Beauty is one of the most important topics in the theosophical thought. At the first glance، it seems that the word of Hosn or its Persian equivalent «Nikoii» has moral implication. Words such as beneficence (Ihsan) and beneficent (Mohsen)، which derives from Hosn have moral application. This fact implies that discussion of beauty or Hosn in Islamic theosophy is not a mere aesthetical one. And in a way، we must explain the relation of beauty and morality in this field. By presenting general definition of Hosn and its kinds، this article attempts to provide a background to this relation. In other word، the goal of this paper is to find a metaphysical base for this connection.

In this "era of poverty" that people take advantage of modern technology and see the humanity reduced to the degree of mastering the nature, Martin Heidegger, finds Art as the only way to break out of the modernity crisis. Art means a special and unusual concept, playing a exceptional role in the thought of this German philosopher. Art, in the ontological sense, is exploration of truth and truth itself is the reality of development. For Heidegger, the art itself is a piece of poetry in nature and poetry is so high as the language. In this philosophy, language has an ontologic meaning and is the place for interpretation of appearance and truth. This article begins with prsenting a structural interpretation of Heidegger’s “Beginning of an artistic work” and ends with an artistic and aesthetic consideration in the thought of some Muslim thinkers and elucidates that the horizon Heidegger depicts is not unfamiliar to the Islamic East thinkers in terms of Art.

As a creature having wisdom and in line with achieving felicity and beauty through spiritual journey and obtaining merits, human being begins with returning to his original home land from which he had set out. The ascent and descent of mankind in the spiritual journey doesn’t mean detachment of soul from body, rather, it means detaching from the whole earthly belongings and above. Only those bodies can reach the extraterrestrial Almighty that have intuition over the overall or most of rational world before descend, coming down into the world of tangibles, including philosophers, musicians, and lovers, each of whom will begin their journey through the instructions of their mentors and some procedures and achieve their goals. This paper seeks the explanation of conditions and the procedure of spiritual journey of human being and achieving authentic felicity from platonic point of view.

Given the multiplicity of the meanings and referents of art and its deterioration in some intellectual and practical fields, it is necessary to rediscover this concept compatible with its genuine examples which nurtures true beauty in itself in order to introduce its sublime glory which is being sacrificed (victimized) in the slaughter house of false referents. Once this meaning is achieved, a theoretical analysis of music too will enjoy a special status, for the inspiring aspects of music will endow it with a sublimating role. This sublimation will bear fruit in the revival of love and expression of the truth and thereby the wayfarer of the abode the Friends would compensate the agony of estrangement with the ghazal of feeling of being present in His presence as well as through the music of being with Him which promotes love and knowledge.