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.
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.
Tannaz Rashidinasab; Azim Hamzeian; Rostam Shamohammadi
Abstract
The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm ...
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The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm of early thought; rather, it must be acknowledged that it must be considered in the realm of a secondary thought. In Marcel's view, too, the secret of love belongs to the realm of "being," not to the realm of "having." In this article, in a descriptive-analytical way, we have tried to express the general lines of his thought in this regard and its epistemological implications from the perspective of human relations and acceptance of the existence of others in the romantic network between human beings and acceptance of the existence of a transcendent being in supernatural love. Let us also discuss the negation of skepticism and the proof of the existence of the world and the abandonment of Descartes' belief in subjectivity and subjectivism.
Hamidreza Mirzaei
Abstract
This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings ...
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This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings to the highest ones, love permeates through the entire world of existence. From Sadraii's wisdom viewpoint, animals are one of the creatures in the essence of existence that possesses their own perfect attributes. Animals have souls, the effects of which are life, perception, free choice, and love. Love is one of the hallmarks and perfections of existence in animals. Animals have an order for their existence, and they are attributed with perfection to the extent of their intensity and weakness. That is to say, all animals are not at the same level. Their perfection is also the same as their existence. There are life, perception, and love in animals, but depends on their proportion of existence. All animals are in love, but every animal having the highest share of its rank enjoys more love. Mullah Sadra's ontological principles in proving the existence and flow of love in animals are that the existence is “original”, “non-composite”, “equivocal” and “coextensive” with life, conception, and love, and “God, the Almighty, is the true Beloved of all beings including animals’ souls.” Evolutionally, animals can only move to the point where the humanity of human beings.
