جستجوی مقالات مرتبط با کلیدواژه "individuality" در نشریات گروه "ادیان و عرفان"

The central focus of this article is to explore how human autonomy and freedom are shaped using the principles and approaches of Christianity during the early modern period in Europe. The research adopts a historical and foundational methodology. Christianity, as interpreted in a particular way within modern philosophy, emerges as a religion of individuality, freedom, and the liberation of humans from external authority. Descartes' philosophy, in a sense, shares this central theme of freedom with Christianity. He is among the first figures in Western intellectual history to take significant steps toward liberating humanity from external authority. Descartes’ epistemological theory paves the way for greater human freedom and independence by positioning reason as autonomous and self-legislating, reliant solely on its own principles and acknowledging no authority higher than itself. With this approach, Christianity plays a crucial role in shaping Descartes' way of thinking. However, for Christianity to serve as the foundation for all modern transformations, it needed a theologian like Thomas Aquinas, who could bridge the sacred Christian principles with the secular outlook of the modern world. This article examines the relationship between Christianity, the philosophical revolution of Thomas Aquinas, and Descartes' philosophy of freedom.

In Ibn Arabichr('39')s mystical ontology, the truth of existence is unique to the divine essence. In this view, the universe is the shadow of truth; Just as the existence of a shadow is credible and dependent on the person, so the universe is in its essence nothing but a manifestation of the transcendent truth of existence. On the other hand, the concept of shadow in the Jungian school is also a key and important concept. Jung tries to explain the human psychological system by relying on the principle of archetypes in his school of psychoanalysis. Although in the school of Ibn Arabi and Jung, the shadow is a single phrase, but it has a double meaning. In Ibn Arabichr('39')s theory, the shadow has no inherent independence from the person, but in Jungian psychoanalysis, the shadow is one of the archetypes that must be known in order to achieve integrity and integrity. Recognition of the shadow strengthens the individual and brings personality cohesion and integrity. Unlike Mohi-ud-Din mysticism, in which the world, which is the shadow of the Almighty and merely the "manifestation" and appearance of truth, the shadow in the Jungian school is the hidden and dark part of the personality and the part of the "was" which requires concealment, darkness and secrecy. And in the process of self-knowledge must be known. This article tries to study the concept of shadow in these two schools comparatively and analytically and explores the relationship between self-knowledge in Jungchr('39')s perspective and cosmology in Mohi al-Dinichr('39')s perspective. And given the unity of the world and the psyche in the Jungian school, will knowing the shadow lead one to monotheism and oneness, as intended in mystical cosmology?

If we look at the characters of Hafiz's divan from the field of psychology, the presence of archetypes, especially "anima" can be seen in them. At the beginning of the lyricss shown by Anima, the beloved is usually earthly and the lyrics is romantic, and as we approach the final verses, a spiritual and spiritual sense prevails over the verses, and the beloved finds heavenly effects. In 26th lyrics (He is agitated and smiling and has a drunken smile....) It also has such a characteristic while the cause of these fluctuations and changes in the transformation of the archetype of anima to the archetype of the wise old man as well as the self-scrutiny and individuality of the poet and the whole lyrics narrates the process of this transition. The use of analytical psychology interpretation in the lyrics in question opens a window to the commentator's point of view and equips him to look deeper than traditional interpretations into the poet's poems and the fundamental and strong connection in the vertical axis of speech that in Understand the dust of conscious prejudices of the covered mind, while this inner attitude is also a suitable vehicle for mystical interpretations of Hafiz's Lyrics in question.

One of the important schools of continental philosophy in the 20th century is Existentialism that with due cares for such issues as humanexistence, individuality, ethics, and faith it has a lot of similarities with Iranian mystical and Sufi literature.Jalāl ad-Dīn Muhammad Rūmī, the great mystic and poet of Iran, is among the important representatives of the mystical and Sufi literature of Iran that his system of initiative and innovative ingenuity of his mystical and philosophic thinking is similar to that ofexistentialist thinking
In this paper, it isendeavored to investigate the similarity of Jalāl ad-Dīn Muhammad Rūmī's way of thinking with western existentialist philosophers. Thus, at first, general properties and principals of Philosophical Theory of existentialism are studied.Then,a summary ofof thinker's views at this school, includingSorenKierkegard, Gabriel Garcia Marquez, Karl Jaspers, Miguel de Unamuno, and Sartre, will be pointed out.Afterwards,some aspects of Rūmī'sthoughts that are consistent with the outstanding points of this theory are investigated, and thenthe common grounds aredepictedbetweenthinking principals of existentialist philosophers and thoseof Jalāl ad-Dīn Muhammad Rūmī

Although the manuscripts of Ibn Arabi lack any mention of the concept of unity of being (Wahdat al- Wujud) and its philosophical demonstration, the issue of personal unity of being has always been the most fundamental and at the same time the most controversial issue in the history of theoretical mysticism and transcendental philosophy. The expositors of Ibn Arabi including Ibn Turkeh as well as Mulla Sadra have tried to philosophically prove the unity of being. The contention of the present paper is that the spirit of Ibn Arabi’s mysticism is pantheism, but it is not compatible with cause-effect logic. Hence, attempts have been made to extract a triality (fardi) logic to be used as a base for explanation of unity of being. According to Ibn Arabi, until there is no individuality, there is no manifestation and singularity will remain in its single inner being. Attempts have been made in this paper to go beyond customary logical method. As the integrity of philosophy lies in explanation of existence on the basis of causality – although the effect may be the very connection to the cause – in mystical approach, which is based on manifestation, it is not appropriate to reduce the existence to causality in analyzing the structure of existence, rather it is appropriate to change the method of explanation. Hence, this individuality, which is based on the logic of perfect man, tries to show its single method in all levels of being, that is, language, mind, statement and world makes distinction between the true and borrowed beings.