Milad Nouri Yalghuz-aghaji; Majid Ahsan
Abstract
Modern thought, focusing on spatiotemporal connections of human beings and emphasizing science, technology, and earthy bliss, has ignored the idea of ultimate and otherworldly bliss as a form of asceticism. It thus filled with Nihilism and Dysphoria. It was while human beings in the classic world emphasizing ...
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Modern thought, focusing on spatiotemporal connections of human beings and emphasizing science, technology, and earthy bliss, has ignored the idea of ultimate and otherworldly bliss as a form of asceticism. It thus filled with Nihilism and Dysphoria. It was while human beings in the classic world emphasizing the hereafter bliss were ignoring the importance of life and happiness in this world. Nowhere, neither the results of modern thought nor the classic lifestyle cut off the earthy bliss is desirable. The issue is how to achieve an attitude beyond their problems and obstructions? This article has turned its attention to this issue through a descriptive-analytical method. It seems that on the basis of the Primacy of Existence (Isalat al-Wujud), any duality is artificial and unreal. Insisting on the unity of the modes and moments of reality, we can emphasize the unity of the soul and body, saying that happiness in this world and that world are in parallel. The result according to us is that the path of heaven passes through the earth, and the prosperity of the other world as the interior of this world can be possible only through the prosperity and protection of the present one.
monireh taliehbakhsh; gholamhossein gholamhosseinzadeh; Alireza Nikouei; mehdi moinzadeh
Abstract
The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative ...
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The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The first approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and Traditionalism," which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.
bijhan abdolkarimi
Abstract
In this paper it is tried to criticize Jalal Al-ahmad's conceptions of the notions of the West and Westernizaton, his understanding of the social and historical origins of Westernization, and his understanding of the tradition and the necessity of returning to it, the issue that have had a very fundamental ...
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In this paper it is tried to criticize Jalal Al-ahmad's conceptions of the notions of the West and Westernizaton, his understanding of the social and historical origins of Westernization, and his understanding of the tradition and the necessity of returning to it, the issue that have had a very fundamental role in the formation of the paradigm of Iranians' social thought in contemporary history. It is worthy to note that Al-ahmad's social thought has domination in recent Iranaian social sphere after elapsing about a half of century from publishing his book Westernization. Al-ahmad's veiws are criticized in the light of Iranian contemporary thinker, Ahmad Fardid's profound insigts.
