morteza erfani; basireh madadi zadeh; aliakbar nasiri
Volume 12, Issue 45 , April 2016, , Pages 79-92
Abstract
According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen ...
Read More
According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen in anyway, knowing him, is accessible only through rational argument and frequently news. It includes the belief in accordance with reality and with the assurance, based on rational argument, repeated news and responder of opposition's questions. According to Allameh Tabataba’i, this meaning of knowledge is not rejected, but it isn’t the complete one of knowledge. The real and complete knowledge is an intuitive and direct knowledge such as consciousness toward own nature and states. May God grant the intuitive and presence knowledge to him with rational thinking and reflecting on the verses and traditions and cultivate practical reason and purification of the soul. Accordingly, Allameh, unlike Sheikh -e- Mufid, in the interpretation of verses from the Quran related to the vision and meeting the Lord, speaks of the kind of observing God which is a presence and self-evident knowledge. This kind of knowledge is confirmed by tradition of prophet's household (A.S) too.
mohammad hakkak
Abstract
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their ...
Read More
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their acquisition through senses. A third group believes them to be rooted in the nature and mankind’s soul and, thus, illusive. Muslim philosophers consider them to be secondary intelligibles and real concepts. As a Muslim philosopher, Allameh Tabataba’i holds a noble theory about the acquisition of knowledge. Moreover, Kant has a theory about the said concepts. He considers them to be mental categories or a priori forms of knowledge. This paper investigates the possibility of Kantian and non-Kantian a priori forms of knowledge and concludes that they do not exist at all.
