ahmad asgari; maedeh eslamloo
Abstract
Abstract Plato inquires falsity alongside knowledge and tries to explain the possibility of false belief. He thus suggests two explanations of false belief, one of which is on the basis of the dichotomy between knowing & not-knowing, and the other between being & not-being. Both ways, however, ...
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Abstract Plato inquires falsity alongside knowledge and tries to explain the possibility of false belief. He thus suggests two explanations of false belief, one of which is on the basis of the dichotomy between knowing & not-knowing, and the other between being & not-being. Both ways, however, entails puzzles. Plato applies three solutions to solve the puzzles all of which fail. He thus intends to establish that relying merely on particulars as the objects of knowledge entails the impossibility of the explanation of false belief. Plato’s investigation of false belief in Theaetetus is the concern of this paper. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
philosophy
Simin Esfandiari
Abstract
IntroductionIn various philosophical perspectives, the concept of the essence and being of the universe is one of the issues that has always led to discussions and reflections among renowned philosophers such as Plato and Arthur Schopenhauer. Plato, focusing on the concept of ideas and the world of ...
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IntroductionIn various philosophical perspectives, the concept of the essence and being of the universe is one of the issues that has always led to discussions and reflections among renowned philosophers such as Plato and Arthur Schopenhauer. Plato, focusing on the concept of ideas and the world of thought, and Schopenhauer, emphasizing the will and the concept of the "thing in itself," have created various views on truth and existence, each influenced by different philosophical and historical backgrounds. This article seeks to provide a deeper insight into the concept of the essence or "being" of the universe and the epistemological function of art within it through the study and analysis of the perspectives of Plato and Schopenhauer. By examining these concepts, the role and importance of art as a means of understanding and cognizing the universe are explored. On one hand, a look into Plato's philosophy and the concept of ideas and forms is presented to understand how art relates to truth and being, and on the other hand, Schopenhauer's perspective on will and the "thing in itself" and the role of art in understanding and visualizing these concepts are examined. Given that each of these perspectives is rooted in rich and sometimes complex philosophical thoughts, the writing of this article is dedicated to a detailed analysis of the concepts and a review of various sources related to these topics. It is hoped that these analyses can present the perspectives of Plato and Schopenhauer in the context of art and knowledge to the readers in the best possible way, aiding in a clearer understanding and enlightenment of our perception of the world and art. Literature ReviewIn the articles "Aesthetics and Art in Plato's Philosophy" by Abolhasan Ghaffari (2015) and "The Role of Art in Schopenhauer's Thought" by Mohammad Javad Safaian and Amini (2009), Plato's view on art and its levels, as well as Schopenhauer's view on the role of art in alleviating pain and suffering, have been explained. However, the comparison between these two thoughts, especially the epistemic function of art in understanding the essence of the world or the thing-in-itself, is a new approach addressed in this article. Methodology This article attempts a descriptive-analytical approach. After explaining the phenomenal world and the essence from Schopenhauer's perspective, the importance and position of art, the levels of art, and its epistemic function in Schopenhauer's thought are discussed by contemplating Plato's philosophy and his view on the relationship between art and understanding the truth of the world.. ConclusionSchopenhauer, like Plato, regards this world as a manifestation wherein the essence is manifested; because behind the sensible, there is an inner and mysterious truth, the visible world is entirely subsidiary and dependent on it, and there is no intrinsic difference between this visible world and the essence for Schopenhauer, just as for Plato, there is no intrinsic difference between the natural world and the world of forms. Considering the degrees of existence and corresponding degrees and levels of knowledge, this world is a shadow of that world, and knowledge of this world is a degree of levels of cognition, and during the example, it is considered as the highest example. The essence or the being of the world for Schopenhauer is the will, but the will is not the same as the Platonic example because from Schopenhauer's perspective, the Platonic example, which is rational, is an intermediary between will as the essence and the visible. Whereas, Schopenhauer's will be not accessible to reason. This is where the role and position of art in Schopenhauer's philosophy become clear; because Schopenhauer, like Plato, believes in the epistemic function of art; because art for Schopenhauer is not the expression of emotions and feelings; rather, art is a particular understanding of reality. Art is directly and immediately, not with general and abstract concepts, seeks to reach the essence and being of the world, and with art as the power of inner thought, knowledge of the essence and will, namely, the inner and true reality of the world, is attainable. Therefore, Schopenhauer considers true art as the observation of the general and will. Furthermore, art can create a kind of deep thought in humans to free the mind from the captivity of desires and, as a result, transcend suffering and hardships in the superior world. Plato, considering the relationship between epistemology and ontology in art, like Schopenhauer, seeks to give authenticity to art. Plato, by raising the criterion of knowledge for the artist in creating an artistic work, shows that the arts, as it were, in different directions, are reflective of knowledge of truth and untruth. Therefore, for Plato, knowledge is the most important component in imitation; if imitation is based on ignorance and lack of knowledge, it has a reprehensible meaning, and imitation based on knowledge is desirable and preferred. Plato in the Republic considers imitation as a formative authority that can be multi-layered; that is, it can be close to the truth or far from it, and while being imitative, believes that to imitate well, one must know the truth. The closer an art is to the truth, the more valuable it is; therefore, any art indifferent to the truth is considered worthless.
philosophy
Ali Sanaee
Abstract
AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This ...
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AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This attitude is far from a realistic approach to life, because the life of living beings in general and the life of man in particular, is faced with various types of metaphysical evil, and man, as a being with authority, is also subject to or the origin of moral evil. Although based on specific reading, one can look for the plan of the world like Plato in the light of his encounter with the death of Socrates and trying to escape from it, because of the ruling attitude of the ancient world which is based on the class system, Plato also has an elitist approach and instead ofemphasizingindividual responsibilities, he points to the establishment of philosophers as a model of intellectual celibacy and moral virtues in society. This is while in modern society where individual values are important, a reliable connection is established between the issue of evil and social responsibility. By referring to the philosophy of Josiah Royce, who is also an idealist thinker like Plato, we can understand that contemporary idealism cannot ignore the reality of evil in the same optimistic and holistic view of the world. Royce looks at human sufferings realistically and emphasizes a Evil and Social Responsibility: Investigating the Requisties of Platonic Idealism and Josiah Royce's Idealistic Theresponsible approach to reduce suffering and eliminate social shortcomings according to his theoretical foundations.
Mohamadmehdi Moghadas
Abstract
In this essay, the first part of Parmenides' dialogue is analyzed. This dialogue presents two challenges to the theory of Forms: "Infinite Regress Arguments" or "Third Man Argument" and "impossibility of knowledge". At first, we try to yield a precise description of the first part of this dialogue, and ...
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In this essay, the first part of Parmenides' dialogue is analyzed. This dialogue presents two challenges to the theory of Forms: "Infinite Regress Arguments" or "Third Man Argument" and "impossibility of knowledge". At first, we try to yield a precise description of the first part of this dialogue, and then by analyzing Parmenides' arguments, we exhibit that his arguments are based on the assumptions of "Self-Predication", "One over Many", "Principle of Non-Identity" and "Principle of Uniqueness". We then make it clear that Parmenides is not justified in applying the assumption of Non-Identity and cannot make an Infinite Regress. Then we deal with the problem of the separation of Forms from the objects of this world and the subsequent "impossibility of knowledge" and by analyzing his arguments we show that Parmenides, in declaring the impossibility of knowledge, has committed at least two logical mistakes, and he then could not conclude that we do not partake of a Form of knowledge.
rohollah hadi; zahra mostafid; seyyed mohammadreza hoseini beheshti
Abstract
Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought ...
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Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought and lived experience in the domain of love and the kind of general understanding governing his formulation of romantic concepts, it seems necessary to burrow into the historic-philosophical foundation of this kind of attitude. In this path, the shadow of Platonic thought as the origin of virtue-centered evaluation in the realm of love comes to fore. In this comparative approach of philosophy and mysticism to the phenomenon of love, the roles of sensory, rational, and intuitive knowledges are determined by and through Plato's dialectical method, which has been addressed in nine different dialogues including Phaedrus, Symposium, Republic, and Theaetetus. Based on these discussions, one is encountered among Rumi's lyric poetry with layers of epistemological argumentations, particularly in the Divan of Shams, which overlaps with Plato's epistemological view of knowledge and love. This indicates the influence of Plato's ontological and virtue-centered attitude on Rumi.
Yassaman Hoshyar
Abstract
According to some interpretations, Aristotle's metaphysics is not a coherent and unified work and does not follow a single issue; in other words, in each two or three books a subject is introduced as a subject of metaphysics. ; For example, in the fourth book, Aristotle refers to a new phrase “being ...
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According to some interpretations, Aristotle's metaphysics is not a coherent and unified work and does not follow a single issue; in other words, in each two or three books a subject is introduced as a subject of metaphysics. ; For example, in the fourth book, Aristotle refers to a new phrase “being qua being” and in the seventh book, he used the term “Ousia” as the subject of this episteme. In this paper, we try to clarify Aristotle's view of these terms, as well as their relationship with each other, and also with other concepts that play an essential role in Aristotle's metaphysics (such as the concept of essence and form). In this way, it becomes clear whether an alternative interpretation can be presented to show that Aristotle has been able to establish a new episteme with a new and unique subject in this book and has been able to respond to the difficulties of the Beta book (aporia of Beta) as a the guideline of Metaphysics. By concentrating on four books of Metaphysics (I, III, IV, and VII), this article tries to investigate the above items and show Aristotle's innovations in some positions, as well as some aspects of his philosophical differentiation of Plato's philosophy.
Ahmad Asgari; maedeh eslamloo
Abstract
The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, ...
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The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, one based on the concepts of knowing and not-knowing, and the other based on the concepts of being and not-being, puts two puzzles to believe in error, and both of these are two puzzles to believe in error. Then, he presents three solutions to false belief. Each of these suggestions is carefully reviewed. But all the ways will remain in vain and the efforts are fruitless. Here, Plato seeks to show that the mere reliance on detail as what true knowledge belongs to it, leads to the impossibility of explaining false belief. In this paper, different aspects of the issue of error belief are analyzed to reach Plato's views in the Theaetetus treatise.
Seyyed Masoud Hosseyni Toushmanlouei; Seyyed Mohammad Reza Beheshti
Abstract
The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased ...
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The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased from this basic insight that truth is ἀλήθεια (aletheia): the struggle between concealment and disclosure. In addition, Heidegger believes that in Plato’s philosophy, a transformation has emerged in the essence of truth, so that the truth has become Richtigkeit/correctness. According to Heidegger’s view, this transformation is the source of “Seinsvergessenheit/ forgetfulness of being” and this is the source of various forms of subjectivism and nihilism in the modern age. In contrary, Gadamer argued that Plato actually held the fundamental truth of ἀλήθεια, and that Heidegger’s view that Plato’s thought would inevitably lead to the oblivion of being and modern subjectivity is not correct. Gadamer has various strategies to prove his point of view. In this article, we will consider the status of the idea of the good in the theory of Ideas and the notion of dialectic in Plato’s Seventh Letter, and we will try to illustrate along with Gadamer that there are possibilities in Plato’s thought that can eradicate him from Heidegger’s critique.
iman shafibeik
Abstract
The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s ...
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The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s will is subordinate to knowledge as well, so that when someone knows the goodness, she/he wants it; therefore, no one does wrong willingly. Furthermore, human’s prosperity depends on knowledge; for worldly enjoyments are good only if they are used in the right way, and it is knowledge that shows the right use of them. Even moral virtues without knowledge are not true ones. Thus, knowledge is the principal condition of attaining virtue and prosperity. In the above-mentioned writings, Socratic method of dialectic is examined, and it is concluded that this method hardly ends up in knowledge. However, the way of dialectic makes philosopher’s life and existence inseparable form her/his philosophy.
iman shafibeik
Abstract
This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism ...
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This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism (denoting that each word reveals the nature of the thing named by it). Moreover, he offers a series of etymologies seemingly to show that we should not rely on analyzing the words in search of truth. Finally, he concludes that we should learn the truth independently of words. This negative conclusion, specially due to its brevity in comparison with the whole dialogue, gives rise to different interpretations in the light of Plato’s other works. The result of this research is that, according to Cratylus, any method connected to language falls short in providing pure knowledge.
Alirezā Sayādmansur; Seyyed Abbās Dhahabi
Volume 11, Issue 42 , July 2015, , Pages 23-42
Abstract
Recognized as the first philosophers who innovated some philosophical approaches to love in the Greek and Islamic traditions, Plato and Avicenna included love among the jewels of philosophical issues, and wrote some treatises on analysis of love that became the precursors of a novel philosophical approach. ...
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Recognized as the first philosophers who innovated some philosophical approaches to love in the Greek and Islamic traditions, Plato and Avicenna included love among the jewels of philosophical issues, and wrote some treatises on analysis of love that became the precursors of a novel philosophical approach. Inspired by those who followed Plato’s Symposium to explain love in the Islamic tradition, Avicenna in his Risalah fil-'Ishq (A Treatise on Love), presents some ideas that are almost parallel to those of Plato's. However we should not ignore the differences that distinguish both treatises from each other. The resemblance often lies in their ontological analysis of love and their discrepancies can be found in their semantic and methodological analysis of love. Within both philosophical masterpieces, the position of knowledge in true love, interweaving of love and need as well as the objective of love are all exposed to serious scrutiny. But their conceptualizations of love and explanation method are thoroughly distinctive. In this comparative content analysis of the two treatises, we hope to reveal latent nuances in both thinkers' approaches to love.
Saeed Darvishy; Gholamreza Zakiany
Abstract
Aristotle is one of the important sources for studying pre-Platonic philosophers, among whom Heraclitus was the subject of Aristotle’s main focus. His focus on Heraclitus was most importantly for the reason that Heraclitus was, as Plato states, the intellectual godfather of sophists and was, according ...
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Aristotle is one of the important sources for studying pre-Platonic philosophers, among whom Heraclitus was the subject of Aristotle’s main focus. His focus on Heraclitus was most importantly for the reason that Heraclitus was, as Plato states, the intellectual godfather of sophists and was, according to Aristotle, the intellectual godfather of Plato himself, too. Aristotle therefore sought to make fundamental critiques of teachings of Heraclitus and to thereby attack foundations of sophist and platonic thoughts as well. This paper aims firstly to show how and in which domains teachings of Heraclitus influenced teachings of sophists and Plato’s thoughts. It seems that Heraclitus’ works to reject authenticity of sensibles and particulars convinced sophists in their idea that there is no truth, and made Plato to claim that, since there is no truth in sensibles and particulars, one should search for another container which would, based on teachings of Parmenides, provide degrees of solidarity in order for one to acquire knowledge and thought. The container Plato introduced was his theory of ideas. After examining the influence of Heraclitus on sophists and Plato, the paper then looks at Aristotle’s critiques of two famous teachings of Heraclitus, namely, the doctrine of Universal Flux and that of Identity of Opposites, and demonstrates which particular thoughts of Plato or sophist paradoxes can be the target of the criticisms. It seems that the criticisms endeavour to imply that sensibles do have some sort of solidarity. Sophists teachings will thereby be rejected altogether and Plato’s thoughts on his ideas and his creation of their container will be pointless.
shervin moghimi zanjani; hatam qaderi
Volume 9, Issue 34 , July 2013, , Pages 125-146
Abstract
Interpreters of classical philosophy, especially those concentrating on the philosophy of Plotinus, mostly believe that he, in contrast with Plato who laid the foundations of political philosophy, was not concerned with politics and the introduction of an efficient political system as the basis for the ...
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Interpreters of classical philosophy, especially those concentrating on the philosophy of Plotinus, mostly believe that he, in contrast with Plato who laid the foundations of political philosophy, was not concerned with politics and the introduction of an efficient political system as the basis for the classical political philosophy. While Plotinus did not explicitly address issues such as administration, government, freedom, and justice, the authors of this paper believe that his non-political philosophy carries some political implications which can be tapped to compile his political philosophy. Therefore, they seek to find and fit these implications together in order to complete the picture of Plotinus’s political philosophy.
mostafa younesi
Abstract
As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical ...
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As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical manner, but it does begin with a religious narration about a civic foreign religion and gradually develops into the philosophy of city-state. This occasion makes it necessary to have a deep look at this phenomenon and see what implicit points are contained. In this regard, it seems that the pair hiera / hosia can provide a suitable conceptual framework for ordering and understanding of the introduction.
ali fath taheri; mehrdad parsa
Abstract
The renowned post-modern philosopher,Julia Kristeva, tries to depict the world and flowing subject through her psychiatric and linguistic approach towards the fundamental concepts of philosophy. So, based on the concept of Chora, she tries to explain her theory. This concept was used for the first time ...
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The renowned post-modern philosopher,Julia Kristeva, tries to depict the world and flowing subject through her psychiatric and linguistic approach towards the fundamental concepts of philosophy. So, based on the concept of Chora, she tries to explain her theory. This concept was used for the first time in Plato's Timaeus in order to elaborate the development of the world, but in Kristeva's thought it turned out to be the first origin of the subject. This article is an attempt to explain the concept of Chora in Kristeva's thought and it's relevance to Plato's Chora.
reza dehghani; hoseyn kalbasi ashtar
Abstract
One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses ...
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One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses these three approaches in his three different works: Kant and the problem of metaphysics; What is metaphysics? and Plato’s Doctrine of Truth. In Kant and the problem of metaphysics, he indicates a special interpretation of Kant's views according to the notion of "transcendence". In what is metaphysics? Heidegger discusses the issue through the concepts of "nothingness" and "angst", and in Plato’s Doctrine of Truth, he continues the issue via the interpretation of the "Cave Allegory". Although the released times of these three books is so proximate, Heidegger seeks the foundation of metaphysics in them through completely different approaches. In the first and second book, along with Kant’s project, he attempts to find a foundation for metaphysics through the concept of "Dasein". But in the latter book, Heidegger is in the pursuit of transition from metaphysics and calls metaphysics "forgetting of being". He explains that Plato's introducing "Ideas Theory" is an origin of metaphysics and a departure point from being and forgetting it. In this essay, proposing a general approach, we try to explain the mentioned three approaches and their similarities and differences.
hasan seyed arab
Abstract
In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) ...
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In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) or "leader of philosophy" (imam-al-hokama) and etc. In fact, Suhrawardi was an impassioned believer of Platonic philosophy. In the report that he has given on Plato's views he considered those ones that are based on intuition. However he also considered Plato's ontological notions, but he finally attached them to Plato's intuition of the existance facts. From his point of view, it seems that Plato had an intuitive awareness of divine essence. Suhrawardi recognized plato as a theosophist, and tried to conjoin Palto's and Zoroaster's thoughts. He used islamic laws for joining these two types of views and representing a combinational new viewpoint.
zahra mostafavi khomami
Abstract
Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !lysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), ...
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Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !lysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), the relationship of causaliry which he has defined as actualization (Tasha'on), analogicalgradation of being (T.ashkik-e Vqjoud) , transubstantiation (Harekat-e Johan), the uniry of the Intelligence and the Intelligible (Ettehad-e 'Aghel va Ma 'ghou, and the immaterialiry of the faculry of imagination (tajarrod-e khia01 and Platonic Ideas. He interpreted the meaning of Platonic Ideas on one qf the mystical theories, i.e. ''immutable essences" (A 'ayan-e Sahetah). The present article elaborates dijferent viewpoints among the Islamic philosophers and the critiques of Sadr-ul-Muta1allehin of their perceptions such as Farabi, Ibn-e Sina (Avicenna), Suhra1vardi1 Dauani, and Mirdamad, and commenting on interpretation of Mulla Sadra and also plans to reviews his eight neu. proofs ofPlatonic Ideas.
zahra Mostafavi Khomauni
Abstract
Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !ysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), ...
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Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !ysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), the relationship of causaliry which he has defined as actualization (Tasha'on), analogicalgradation of being (T.ashkik-e Vqjoud) , transubstantiation (Harekat-e Johan), the uniry of the Intelligence and the Intelligible (Ettehad-e 'Aghel va Ma 'ghou, and the immaterialiry of the faculry of imagination (tajarrod-e khia01 and Platonic Ideas. He interpreted the meaning of Platonic Ideas on one qf the mystical theories, i.e. ''immutable essences" (A 'ayan-e Sahetah). The present article elaborates dijferent viewpoints among the Islamic philosophers and the critiques of Sadr-ul-Muta1allehin of their perceptions such as Farabi, Ibn-e Sina (Avicenna), Suhra1vardi1 Dauani, and Mirdamad, and commenting on interpretation of Mulla Sadra and also plans to reviews his eight neu. proofs ofPlatonic Ideas.
kazem Hani; Reza Soleyman heshmat
Abstract
The prevalent conception about Plato’s philosophy is that, by differentiating sensible things from the realm of Ideas, he has made a step toward establishing Metaphysics. From Plato’s viewpoint, ideas form the essences of sensible things. Ideas are the condition of both the existence of sensible ...
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The prevalent conception about Plato’s philosophy is that, by differentiating sensible things from the realm of Ideas, he has made a step toward establishing Metaphysics. From Plato’s viewpoint, ideas form the essences of sensible things. Ideas are the condition of both the existence of sensible things and their recognition. Now, considering this original ontology and epistemology, some important issues arise: how do sensible things relate to Ideas? To what extent is Aristotle’s viewpoint regarding the separation of Ideas and sensible things acceptable? What effect does the existence of Ideas have on our conception regarding human beings (Dasein) and her/his practical life? In this paper, we attempt to consider these questions from the viewpoint of two German philosophers, namely Martin Heidegger and Hans Georg Gadamer. While Heidegger believes that Plato by proposing the doctrine of ideas began oblivion of truth in the meaning of unhiddenness and disconcealment and also resulted in the oblivion of Being, Gadamer believes that Heidegger’s interpretation of Plato and the whole history of Metaphysics was under the influence of Aristotle’s criticism. On the one hand, consulting to dialogues of Plato, Gadamer clearly explains the relation of ideas and sensible things but on the other hand, he emphasizes that the Good while being transcendence and concealment is present in all of our actions.
