falsafe molasadra
sayed mahdi mirhadi; mohamad najafi
Abstract
The present study was conducted analytically and inferentially aiming at investigating the ontology and the perceptual role of imagination in the opinion of Avicenna, Suhrawardī and Mulla Sadra. Avicenna knows the imagination faculty and imaginative forms as a material issue, and has no belief and care ...
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The present study was conducted analytically and inferentially aiming at investigating the ontology and the perceptual role of imagination in the opinion of Avicenna, Suhrawardī and Mulla Sadra. Avicenna knows the imagination faculty and imaginative forms as a material issue, and has no belief and care to the separate ideas world. Suhrawardī knows the imagination faculty material, while he sees the imaginative forms substantive (existing in the separate ideas world) and from the Avicenna point of view, the separate imagination world in emphasized. Mulla Sadra belives in the abstraction of imagination faculty and imaginative forms and like Suhrawardī, he knows the separate imagination world as a degree of “the Degrees of Existence”. Avicenna views the imagination as the perceived and imaginative and also as the main stage in concepts’ abstraction process. Suhrawardī believes that the imagination is the perception of absent and place of appearance of ideas world’s forms. Mulla Sadra knows the imagination and imaginative forms as the factor for mind formation, basics of epistemic activities and the interface of perception transformation. Avicenna believes in impression and incarnation of forms in self resulting from his belief in materiality of imagination and imaginative forms. But, via proving the imagination abstraction and imaginative forms, as denied by Avicenna, and also proof of joined imagination, as posed by Suhrawardī, Mulla Sadra succeeded to elaborate the imagination activity and emanative imaginative forms which led to important consequences in self-knowledge, alliance of self to perceptual forms and nature of identification process.
falsafe molasadra
Sayed Mahdi Mirhadi
Abstract
The purpose of the present paper is to investigate the relation between the imagination or fantasy and the act, and to explain the role and the mechanism of the involvement of imagination in the field of human act. The essence of the imagination, the nature of the act and the relation between the imagination ...
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The purpose of the present paper is to investigate the relation between the imagination or fantasy and the act, and to explain the role and the mechanism of the involvement of imagination in the field of human act. The essence of the imagination, the nature of the act and the relation between the imagination and the act, are three main questions of the present research. To explain the subject, it was used an analytical and inferential method. Preserving the forms after sensory perception of phenomena (formgiver), capturing the preserved forms (faculty of disposal) and transforming the perceptual forms (imaginal faculty, meditator) are of the main functions of the imagination in the field of cognitive and stimulating activities of the self. For Mulla Sadra, as an external object cannot be present in the soul and it is necessary to be presented a form of it (sensual and imaginary) in the soul, the reality of the act is also the same sensual form of the act, which has the ability to communicate to and unite with the soul, and the movement of the limbs and organs are merely an introduction to the creation of that form in the soul. In his view, the act can be either physical or non-physical and of course, the imagination is involved entirely and effectively in both of them, i.e. both in physical activity and in the realization of non-physical acts. Mulla Sadra considers the imagination as the source of the will to act, the origin of the inner actions of the soul, and a kind of independent act of the self.
falsafe molasadra
sayed mahdi mirhadi; Hasan Ali Bakhtyar Nasr Abadi; Mohammad Najafi
Volume 6, Issue 2 , February 2018, , Pages 147-161
Abstract
In this study, we try to show a pattern of philosophical view of Mulla Sadra about the relationship between imagination and knowledge based on an analytic methodology. The main purpose is presenting an image of the nature of the relation between imagination and knowledge, the aspects of the relation ...
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In this study, we try to show a pattern of philosophical view of Mulla Sadra about the relationship between imagination and knowledge based on an analytic methodology. The main purpose is presenting an image of the nature of the relation between imagination and knowledge, the aspects of the relation between imagination and knowledge and the role of imagination in the process of acquiring knowledge. Imagination is a general capacity of self (Soul) to encounter and work with fancy such as saving and preserving fancy (Mosavareh), changing in fancy (motasarefeh), imagery for comprehension (Motakhayaleh) and rationalize of rational images (Motafakereh).The subjective image is a transcript of soul of external reality and preparing, preserving and expanding of subjective images have been considered in this view as an interpretation of the concept of knowledge process. The relation of imagination with knowledge has been explained in four point; imagination and mental forming, imagination and the possibility of knowledge, imagination and the existence of knowledge, imagination and expanding of knowledge.The conclusion is that: 1-The existence of mind depends to imagination and fancy. 2- Imagination makespossible the knowledge by converting external reality to subjective image of external reality and even sensorial figure to illusive one. 3- Imagination by preserving of images, keeping them accessible, leads to the preservation of knowledge. 4-Because knowledge has an integrated existence and the connection of scientific images, mentally, makes by imagination, then, imagination is the basis of new knowledge. 5- Imagination is an essential part of fanciful and rational understanding in human mind.
