azizeh zirak baroqi; Seyyed Mustafa Shahrāeeni
Volume 10, Issue 40 , January 2015, , Pages 99-116
Abstract
Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two ...
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Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two forces for proving of Physical character (or Man-e jesmani) and presented them as a forces that realize they need physical and corporeal activity. Therefore, they are two forces that are not purely subjective (mental) or purely physical, but we can have them in the unity of mind and body and as a human beings composed from mind and body. Indeed, in discussing of feelings and imagination, Descartes tries to prove material or corporality in general and human bodies specially and he wants to explain how mind and body interact with different substances too. But it seems that his talk about these two forces or power is not compatible with his famous mind-body dualism system. In study and review of works of Some of the commentators Descarte's thoughts like Gary Hatfield, Bernard Williams, Margaret Dauler Wilson and Catherine Wilson, we Found that They more or less have discussed about feelings and imagination in the philosophical system of Descartes. But despite the importance of the issue in the thought of Descartes, they have passed from it briefly. Among these, John Katyngm, of the three-volume English translation of Descartes works and the owner of numerous works on Descartes thought system, more than any other commentators, is noted to feeling and imagination In the philosophy of Descartes And he Has noted different views and voted than other Descartes experts. In this article we try to show the place of feelings and imagination in the philosophy of Descartes and linking this issue with Descartes Dualism, according to the works of Descartes And referring to the vote of some commentators his works and somehow it will be shown Highlights of votes Katyngm than Other analysts or commentators.
�زیم و بهنحوی برجستگی آراء کاتینگم را نسبت به دیگر مفسرین نشان دهیم.
reza akbarian; amili noigeliz
Abstract
Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul ...
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Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul enables us to seize some of these similarities, especially concerning the aim of man's terrestrial life in light of eschatology. In both cases, terrestrial life enables man to grow progressively his own "body of resurrection" which will remain in the outer world after the death of his material body. However, on the basis of his conception of the principiality and unity of existence as well as its modulated nature, Mulla Sadra presents a conception of the relation of body and soul characterized by a deep unity, and introduces the central notion of creative imagination, whereas Boehme conceives their relation through a frame of his ontology marked by a perpetual opposition of contraries. Nevertheless, both thoughts grant a great importance to body since, although it is the place of perpetual temptation and may induce man’s fall, it is also, and above all, a "temple" in which a celestial body is progressively constituted. This "body of resurrection" will remain after the death of the corporal body, taking the shape of the person's thought and acts during his terrestrial life. Therefore, this vision led both philosophers to account for the personal dimension of resurrection, and the centrality of the individual.
