fatemeh soleimani
Abstract
Islamic philosophers believe that human being is the microcosm and the world is macrocosm. Thus, according to this view, human is the essence and extract of the world and her comprehensiveness is drawn from her divine spirit breathed into her body. Among philosophers, this is Mullasadra who believes ...
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Islamic philosophers believe that human being is the microcosm and the world is macrocosm. Thus, according to this view, human is the essence and extract of the world and her comprehensiveness is drawn from her divine spirit breathed into her body. Among philosophers, this is Mullasadra who believes that by the time human's body reaches the stage of "proportionality" through substantial motion, s/he would have the necessary potential and capacity of Divine "breathing of spirit". Then, with all his Attitude and Names the divine spirit would represent as potentials within the human. Hence, as the Divine Vicegerent, human is able to understand the whole general and individual truths of the world as well as their names and characteristics. In addition, based on the rule of the union between the knower and the known, human would become an intellectual world like the outer world. Thus, the current study is an attempt to answer the following questions: Is human within the world as one of the creatures of this world, or is the world within the human? How can the world with all its greatness places within human? How is it possible for human to become an intellectual world?
reza akbarian
Abstract
The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his ...
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The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his stttcfy provide, therefore, the last link in the rycle of his cosmology and a kry for the understanding ef the macrocosm in a ivqy that it stands between all things, and all things have appan'tions and signs uitbin it and in a wqy that the elements are best mixed and all the faculties ef the Soul assembled and potentia!!J it can adopt every attribute and quality in existence. It is in the same spirit that Mui/a Sadra tells us that God has placed everything that is in the Universe in man and he is considered to be Divine vicegerent, epiphatry of divine name, and macrocosm that extends its relevanry toiuard its source, the Divine, on the one hand, and toiuard the immeasurable cosmos, on the other. Also he insists thatpotential!J every man is Universal Man but in actuality on!J the prophets and the saints can be called l?J such a title and can be foll02ved as prototypes ef the spiritual life and guides on the path ef realization. This article intend to represent a fe1.v ef Mtt!la Sadra 's teachings on man as one small example with Knmvledge and nnsdo»: as the highest attributes that caused the superiority of him 'to the others. The soul is a part andparcel ofhim that accompanies him from the highest station to the lowest level of being. Nian cannot know all that is in the Universe ry going around and stucfying because life is too short and the world too large; on!J ry stucfying himse!f can he come to the knoivledge of all things which already exist within him. This article also treats various dimensions of the knowledge of the soul and its role in the knowledge of God and the divine act (macrocosm).
