Seyyed Mohammadali Dibaji; mostafa abedi
Abstract
According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s ...
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According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s viewpoint. Suhrawardi’s cosmopolitan is investigated via the ontology of light and as a result, the meaning of homeland is explored from philosophy of illumination perspective. Since he has chosen light instead of being in ontological issues on one hand, and used the words associated with homeland including west and east on the other hand; his ontology is related to homeland and as a consequence, to cosmopolitanism. Accordingly, in his opinion, not only homeland is identical to existence but also it as the existence and the realm of homeland is expanded to all over the existence. In Suhrawardi’s cosmopolitan, since the humans belong to an ultimate reality, there is no difference among them and they are dignified in the same level. Hence, accidental differences including color, language, homeland and etc. do not offer specific right to a specific group and no group is superior to other.
Zahra Mahmood Kelaye; Reza Akbarian; Mohammad Saeidi Mehr; reza akbari
Volume 10, Issue 40 , January 2015, , Pages 145-162
Abstract
There is a basic subject about how do human achieve to common and proved facts that Augustine has faced withal in his epistemological topics. He explained the problem by using Illumination theory. His equivocal phrases in explaining the meaning and content of illumination mainly makes faces addressee ...
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There is a basic subject about how do human achieve to common and proved facts that Augustine has faced withal in his epistemological topics. He explained the problem by using Illumination theory. His equivocal phrases in explaining the meaning and content of illumination mainly makes faces addressee with this subject whether the illumination is an intellect's natural ability in understanding from the perspective of Augustine or refers to intervention of divine precept out of mind in the human perception? In this article, we have tried to examine Gilson interpretation as one of the most important Augustine exponents by referring to the different views on the interpretation of the theory of illumination. Gilson believes that Augustine has emphasized on both sides Inherent ability of reason and Illuminative divine action in process of recognition.
mehdi abbas zadeh
Abstract
This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's ...
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This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's book, al-Shifa, the present study provides evidence as to how Scotus was influenced by Ibn Sina’s viewpoints under such issues as perceptional faculties, process of perception, natural object of reason, kinds of knowledge, levels of certainty, etc. While Scotus and Ibn Sina had been both influenced by Aristotle and the peripatetic tradition, there are still observed differences between them. Logical reasons, therefore, urge us to conduct a comparative study concerning the viewpoints of the two thinkers. With the above in mind, we will take into consideration the different atmospheres and cultures in which they lived; living and thus thinking in a Christian environment for one, and in an Islamic atmosphere for the other.
sima sadat nour bakhsh
Abstract
Analysis of the epistemological system of Shahab-o-din Sohrewardi (1155-1195 A.D.), the founder of the second field of philosophical thought in the history of Islamic philosophy, is of significant importance. His epistemology analyzes the logical contrast of Peripatetic philosophical system. Sohrewardi's ...
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Analysis of the epistemological system of Shahab-o-din Sohrewardi (1155-1195 A.D.), the founder of the second field of philosophical thought in the history of Islamic philosophy, is of significant importance. His epistemology analyzes the logical contrast of Peripatetic philosophical system. Sohrewardi's theory of science has two parts: in the first part, Sohrewardi criticizes traditional theories of science, specially those that deal with science through definition, sensual perception and primary or basic concepts that precede experience. First he criticizes the structure of Aristotelian "definition" so that this criticism is the first important attempt to indicate the contrast of Aristotelian structure, and it is the first step of formulating Illumination (or Oriental Theosophy). Sohrewardi shows the defects and constraints of "definition" in achieving certainty. According to him, the proposed theories of science, while leading us to an aspect of truth and are not absolutely unreliable, cannot direct us to certainty, nor express the possibility of the reality of science. Sohrewardi not only tries to invent a formal standard for "definition", different from that of the Peripatetic, but also proposes an aspect of "definition" that is the basic constituent of his Illumination theory on the rational structure of science. This fundamental difference states the entirely different perspectives of logical and epistemological principles in philosophy and sets the second part of Sohrewardi's theory, so that in Illumination, supremacy is with intuition and is on the basis of the theory of Observation-Illumination and is formulated according to the knowledge of presence.
