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

In this research, based on the views of Plotinus and Ibn Sina about The correlation of love and knowledge in human, their views are examined and analysis these differences and similarities. In The correlation of love and knowledge in human discussed the effect of love for the desire for knowledge for the attainment of goodness and beauty, the attainment of moral properties, and the union with the general forms and God is considered. The most important issue of the research was to test the hypothesis whether Ibn Sina in the foundations and the correlation of love and knowledge in human was influenced by Plotinus's philosophical foundations while discussing the love of knowledge? Relying on a descriptive analytical method, this article finally concludes that in the epistemological view received from Plotinus's views on love, love is the opposite of the path of knowledge, the path to achievement and union with one. Love is able to achieve something that has no limits and no form. But this view is ontological for Ibn Sina because the perfection of the human`s souls is the same as the essence of absolute goodness and the issuance of moderate actions such as human virtues and stimulating the heavenly souls towards the heavenly substances which are due to the likeness of absolute good and the end of this similarity. It is an approximation of absolute goodness through virtue of perfection and virtue. In addition to being influenced by religious views, Ibn Sina was also influenced by Plotinus and directed the flow of Islamic thought towards illumination and mysticism.

Using a descriptive-analytical method, this study seeks to find the interaction between wisdom and religion based on the causality proven in the philosophy of Ibn Sina and Malebranche. These two philosophers, with a God-oriented view, sought for presenting a causality under which a divinity compatible with religion has been proven, illustrating a rational picture of the world that is compatible with religious principles. At the apex of Ibn Sina’s world, it is God who is the cause of the causes, and at the length, there are the second causes that play roles in a chain of causes and effects. Malebranche reduced the causal relations to a kind of sequence of phenomena. Occasionalism is a unipolar causality, on one side of which, there exists the omnipotent God as the real cause, and on the other side, there is an inanimate and ineffective matter. Malebranche attributed all the effects and impressions of the world to God. Malebranche’s God-oriented perspective and his direct attribution of man’s volitional action to God made him oriented toward determinism, opening the way for extreme empiricists such as Hume. Conversely, under the proof of abstracts, active intellect, and the Ten Intellects (longitudinal order), Ibn Sina recognized the free will of man and considered man’s will to be effective.

In general, feminism is a theory that seeks gender equality. During the three periods Feminism has gone through, it has undergone many changes and has seen various types such as liberal feminism, Marxist feminism, radical feminism, social feminism and post-modern feminism and also Islamic feminism. This article examines the issue of motherhood in radical feminism and then reviews its components based on the opinions of some contemporary Muslim scholars. Radical feminists deal strongly with issues such as marriage, reproduction, motherhood, and the family in general. They consider marriage equal to prostitution and consider motherhood as a big obstacle on the path of women, whose purpose is to suppress women. In the context of contemporary Islamic thought, thinkers such as Allameh Tabatabaei (RA), Shahid Motahari (RA) and Ayatollah Javadi Amoli and some others have had a different view on the issue of the family, especially the issue of motherhood. Their view is discussed. Despite the radical feminists who consider motherhood as an obstacle to women's happiness, Islam and Muslim sages generally consider motherhood as a bridge that can bring women to high spiritual positions. In other words, one of the ways to achieve the happiness of this world and the hereafter is through the relationship between a mother and her child. In this regard, the comparison of different opinions and views will lead us to a deeper and different understanding of the issue of motherhood and childbearing.

Khosravani's wisdom has a close relationship with mysticism. Irfan has the ability to communicate with the audience. In the era in which we are living, it is possible to find the influence of "Khosravani's wisdom" in the mind and language of Mehdi Akhawan-e-Sales (M-Omid) with the knowledge of mysticism. The reason is that if we delibrate on it, Khosravani's wisdom is one of the most used sources in mystical literature. religiosity, patriotism, truthfulness, bravery, antiquarianism, in other words, the idea of Iranian archetypes "Sunamun" and the idea of "Ērānšahr" are reflected in Akhawan’s poetry, as one of the prominent contemporary poets. This article aims to find and analyze "Khosravani's wisdom" which is a mixture of Islamic myth and mysticism in Mehdi Akhawan-e-Sales’ point of view. In the foundation of his thought, as one of the prominent contemporary poets, there is a special interest in Iran, his homeland, "Ērānšahr". The method used in this article is a descriptive- analytical research. Let's give a clear and new explanation of the concept of "Khosravani's wisdom" in the mind and language of Akhavan which is one of the basic foundations and important elements of his poetry.

In the history of human thought, no fundamental issue has compelled man to ponder as much as the cognition of God, which is impossible except through His attributes, and the answer to which has been a serious demand of thinkers of every age, especially philosophers. In Islamic philosophy, Ibn Sina's thought, which as the most influential and stable ideas in the field of philosophy has caused profound intellectual changes, has special advantages in this regard. In the present article, by modeling his philosophical opinions in the space of Shiite thought, we explain how Ibn Sina's views on the basic issues of divine names and attributes i.e. "identity of attributes with essence", are related to his specific theory i.e. "conceptual unity of attributes". The research finding is that according to Ibn Sina's view, the "identity of attributes with essence" is in fact the basis of the theory of "conceptual unity of attributes" and the connection between the two subjects is essential. Therefore, Ibn Sina, based on a precise understanding of the "identity of attributes with essence", proposed his own theory on the "conceptual unity of attributes" and, contrary to the opinion of opponents and critics, explained and proved it with various arguments and statements.

Ibn Sina proposes some forms for to the conditional conjugate syllogism; in the first form, which consists of two conjunctives, if the first premise contains something impossible, the syllogism will not be concluded. In this article, after explaining analogical gradation and Ibn Sina’s solution, the solutions of a number of prominent scholars of the golden age of Islamic logic are examined. In his book Sharh al-Qastas, Shams al-Din Samarqandi (766 AH) mentions these opinions, judges them and finally proposes a different solution. The solution for this analogical gradation depends on the analysis of the truth and quantity of the conditional conjugate syllogism, the type of cogent conjunctive association, real association and the verbal association (cogency), etc. so that the truth of the minor and major conditional proposition is evaluated and the correct solution is determined. Ibn Sina holds that the solution to these forms is to disturb the truth of the minor, due to its prior impossibility. But the criterion for the truth of the cogent conjunctive association is the existence of an association between the antecedent and the consequent, whether they are physical, mental or hypothetical. Therefore, the minor proposition has no flaw in terms of truth. According to the theory proposed by Khunaji and developed by Samarqandi, the minor proposition is true and the lack of conclusion of the syllogism is due to the lack of the condition of major totality in the first form of conjugate syllogism. Therefore, either the major proposition is true but lacks totality, or it is false as a total proposition.

In science, every term has an identity that is formed in the course of history. In this process, a scientific term is a being that experiences birth, growth, and sometimes death. As one of the terms of the modal logic, the general absolute has undergone a conceptual evolution and change throughout the history of logic. Among the ardent successors of Aristotle are the Muslims who developed the modal logic and the general absolute in their realm of thought and studied its effects. This study examines and reports the historical evolution of the general absolute in this realm. The research method is descriptive and the results show that the Muslim logicians disagree in both the semantics and the classification of the general absolute.

From the point of view of early logicians, aspects were always limited to necessity, possibility, and impossibility, although sometimes they also added the aspect of "actuality". Adding the aspect of permanence, Ibn Sina has consistent views in this regard. On the one hand, he accepts the duality of permanence and necessity, and on the other hand, he discusses their connection. This is why some have accused him of being contradictory. After Ibn Sina, many were divided into two groups; one group of logicians considered necessity and permanence as one aspect and another group considered them as two aspects and, accordingly, identified the types of propositions with the aspect of permanence. Therefore, the first question deals with the interpretation of Ibn Sina's conflicting views. The second question is why he believes in the connection of permanence and necessity. The author tries to answer these two questions and explain the accepted point of view and the results of the disagreement between the later scholars and Ibn Sina.

What can be seen in the mystical and allegorical stories of the philosophers and mystics, especially in their Bird Treatises, is the flight of the human soul, which is imprisoned in the exile of body, toward his own origin and truth. In these stories, the soul of the traveler or travelers is represented, symbolically, in the form of a bird or birds. Reaching the soul to its origin and at the same time arriving at a subjective relationship with a Sacred Truth is one of the central ideas in these travelogues. By using some philosophical-theological ideas, and by reviewing Bird Treatises of Ibn Sina and Al-Suhrawardi, we try to analyze and explain Attar's theological system in Manteq al-tayr about the origin of the soul and its relationship with God. Unlike Ibn Sina and Suhrawardi, who equate reaching the soul to its origin with arriving at personal and subjective relationship with the active intellect, Attar speaks of a communal subjective relationship of soul with God at the end of the journey. Attar has also discussed some important ideas which, have been neglected or disregarded in the treatises of the two other philosophers. The negation of the subjective/objective distinction concerning the relationship between man and God, taking a negative stance toward the essence and attributes of God along with a positive approach to God's actions and names, believing in the divine identity of the soul, believing in the existence of a single communal soul for multiple religious human beings, and a theory about the first manifestation of God in a personal human being, are among these ideas.

Ibn Sina is one of the rare philosophers who, based on the knowledge of the soul, has revealed the secret of his personal experience in the form of three allegorical treatises. Ibn Sina's treatise Al-Tair is one of his mystical treatises which depicts the mystical states of man and the way of man towards the truth in the form of a beautiful allegory. In this treatise, the seeker is likened to a bird who, by freeing himself from the attachments of this world and with the help of the elder and guide of the path, achieves his true desire. In this article, we intend to explain some of Ibn Sina's mystical views in the process of the mystic's mystical journey to reach the highest level of truth. This article, after outlining the generalities and a brief description of the original story, will provide interpretation and analysis of the story and will express the views and main mystical elements of Ibn Sina.

Anselm's argument is one of the most controversial ontological arguments. According to Oppy،, this argument,, can fall into the category of modal,,meinonigian, or conceptual arguments. He believes that one of the sources of Anselm's thought in presenting the ontological argument is the ontological argument of Ibn Sina. In this study, we seek to answer these questions:Can the argument of Sinian Srddighin proof be considered as a kind of ontological argument? And is Anselm's argument an argument with two different interpretations, or are we confronted with two arguments? The purpose of this study is to compare Anselm's argument with Sina's proof. The findings of the study show that, from Oppy's point of view, Anselm has based only one argument on the existence of God in Proslogion's treatise.Although this argument is similar to the Siddighin proof in its a priori, inspired by the holy book and come to God through God, the essential difference between the two arguments is so great that these similarities can be overlooked. The ontoligicall argument begins with the " the concept of existence," while Seddighin proof is based on the " the truth of existence."And this is the beginning of the important differences between the two arguments.

The problem of soul (or its equivalents in other languages, such as “nafs” in Arabic and “jān” in Persian) is an important issue considered by people since very old times. Philosophers and intellectuals have tried to account for it in their ontologies, and have offered different theories. For Muslim intellectuals, the problem of soul has had a special place, and a variety of remarkable theories were proposed by prominent Muslim philosophers with an eye to Quranic doctrines. This paper considers two great philosophers of the Islamic world—Ibn Sīnā (or Avicenna) and Ibn Kammūna—in order to deal with an issue concerning the soul: its “eternity or incipience.” These two philosophers had different views of the matter. In this paper, we challenge these two views: Peripatetic and Illuminationist Peripatetic. We finally criticize Ibn Kammūna’s theory of the soul’s incipience and survival.

Modified propositions are among the propositions raised in Aristotle's logic and transferred from Aristotle’s logic to Muslim logicians through Ibn Honain’s translation. In his translation, he has referred to these propositions as "opposition in propositions with actualized and non-actualized subjects". Apart from defining these propositions and dividing them according to their revocation and actualization, the opposition of propositions has been raised as one of the judgments of the propositions called the square of opposition. Propositions with non-actualized subjects do not have a square of opposition, because they are not mistaken for negation. But the propositions with actualized subjects, which may be actualized or non-actualized because of their predicate, in the two states of negation and affirmation, have a quadrilateral or square form, and their relationships are examined in the width, length, and diameter of square so that the modified is distinguished from negation. The disagreement of the logicians in the meaning of non-actualized and modified caused a change in the shape and relationships of this square. Following this change, this square evolved from the quadrilateral to the cubic form, which involved a change in its inner aspects and meaning. Thus, by comparing the views of logicians, it will be explained why and how Aristotle shaped this square; Farabi put it in order and Ibn Sina expanded and deepened it.

The rational perceptions have always been one of the issues of interest to Muslim philosophers and intellectuals who have been exploring with different perspectives. Ibn Sina and Mulla Sadra, while sharing on some of the principles and issues of science and intellect, especially rational perceptions, disagree on some of the basics and issues.
According to Aristotle, Ibn Sina believes in the theory of abstraction that the flow of knowledge, in particular rational perception, is gradually derived from the sense of the passage of imagination and ultimately the attainment of reason. Mulla Sadra, based on the principles of transcendental theosophy and the various degrees of being, asserts that reaching the levels of knowledge depends on the perfection of the self in many ways, and as a result, the rational perception is achieved from the level of self-perception to the level of imagination and from the level of imagination to the universe. They are the influences of the world of reason, and they interpret it as the level of reason. On the one hand, this statement criticizes previous perspectives and, on the other hand, has registered a new theory in this field in its own name. In this paper, we will examine and adapt the views of these two philosophers through a descriptive-analytical method.

"Mystical stations and states" are among the basic stages of mystical journey towards the Truth, and make it possible to unite with the Truth. According to their mystical experiences, Ibn Sina and Suhrawardi have mentioned some degrees and orders different from the others. In the ninth stage of "al-Esharat", Ibn Sina refers to nine stages, such as "khalseh, tavaqqol, estifaz, enghelab, taqalqol, mashiyat, ta’rij, taradod and vosul” which are carried out through the will power and austerity of the mystic. He goes on to sum up mystical stations in four stages: "tafrigh, nafz, tark, and rafz." In his works, Suhrawardi states some incoherent stages, but in the book Al-Kalamat al-Zawqiyah, he succinctly points out six stages of "zogh, shogh, esgh, vasl, fana and bagha”. Using the "conceptual analysis" method, this paper examines and compares the spiritual stations expressed by these two mystic philosophers. Since the views of both thinkers were influenced by the religious teachings and the rules of Islamic mysticism, some common points such as "khalseh, sakineh, tavaqol and vasl" are observed in their works. However, in most of the stages, there are differences at least in with respect to terms and idioms. Suhrawardi seems to have taken steps to complete Ibn Sina’s work by adding the two stages of "fana" and "baqa" after the stage of vasl" which is the final stage in Ibn Sina’s classification.

As a religious doctrine and principle, the resurrection has always been a concern for thinkers. As a Muslim philosopher, Ibn Sīnā takes the bodily resurrection to be a transmitted and accepted religious doctrine, but the problem in his philosophical analyses is the possibility or impossibility of the bodily resurrection. Ibn Sīnā’s views in this regard seem prima facie self-contradictory. In this paper, we seek to show that Ibn Sīnā’s final view is that the bodily resurrection is philosophically impossible, but since religions have to guide all people to happiness and the spiritual resurrection and most people fail to understand the truth of the spiritual resurrection, the prophets had to cash out the spiritual resurrection in an analogical way in terms of bodily resurrection. The analogical language of the religion about the bodily resurrection does not mean that there is no truth in it; rather it involves a secret known by wise people.

The main question in this paper is the meaning and the nature of moral actions for Ibn Sina. What are the requirements of a moral action that is, for Ibn Sina, the result of observing the middle path between two opposing temperaments? And under what conditions can an action count as a moral middle term? What are the epistemic prerequisites of a moral action? And what are its ontological features? In order to answer these questions, we should first discuss the significance of cultural and ethnical requirements in providing a meaning for an action as a middle term in Ibn Sina’s moral system, and we will then analyze how the action can turn into a habit or a temperament. We then go on to show that the epistemic nature of a moral action is formed for individuals in the society as a matter of reliance on what mystics and the rulings of sharia say. The ontological nature of a moral action will be elucidated in terms of the addition of a certain form to the forms already existing in the world.

An important issue in studies of Ibn Sina and Kalam is that of the interaction between the former's philosophical tradition with the latter and the extent to which Ibn Sina's philosophical doctrines influenced Shiite and Sunni scholars of Kalam. One consequence of the development of Ibn Sina's philosophical thoughts in the middle period was the formation of the school of philosophical Kalam among Sunni scholars by Fakhr al-Rāzī and among Imamiyya scholars by Naṣīr al-Dīn al-Ṭūsī. The introduction of Ibn Sina's philosophical doctrines into debates of Kalam led to remarkable developments in the ways in which Imamiyya scholars of Kalam treated various issues of Kalam. In this paper, I will compare the epistemological issues of the pre-philosophical Imamiyya Kalam known as the Imami School of Baghdad with those of the Imamiyya School of philosophical Kalam, and I will then explain various influences of Ibn Sina's philosophical tradition on these issues in the middle period of Imamiyya Kalam. Some important aspects of this fundamental change include: semantic developments of some epistemological terms, new categorizations for knowledge, the introduction of some epistemological principles, accounts of how human beings achieve knowledge, and new problems for epistemology.