falsafe molasadra
Kokab Darabi; Seyyed Morteza Hoseini Shahrudi; عباس جوارشکیان
Abstract
Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, ...
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Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, the worlds of intellect and example have reached the world of nature, and the beginning of the ascent, the world of nature and the end of God. And other worlds are between the two. Since in conventional theory, creation is associated with revelation, serious questions arise. Is the natural world the lowest of the worlds, and are beings in this world ultimately flawed? Is the end of the ascent arc exactly the beginning of the descent arc? Is it a reasonable hypothesis that a complete being would be reduced to weakness and degraded again from the lowest point to the first? In this article, while reviewing and criticizing the common view, an attempt is made to provide a new model of the creation process while answering the questions raised. In Mukhtar's theory, creation is constantly moving towards perfection and goes from the level of necessity of existence and the existence of science that is with God Almighty to the real worlds, that is, the world of intellect, example and nature. This process of creation is constantly intensifying and completing. What is revealed from the level of God's essence after the revelation is still present in the former order, only the way they appear in the revealed order is different.
falsafe molasadra
zohre salahshur sefidsangi; Seyyed Morteza Hoseini Shahrudi
Volume 2, Issue 2 , August 2014, , Pages 23-33
Abstract
In Islamic philosophy, presential knowledge has been presented in the works of Suhrawardī. After him, Mullā Sadrā has developed the concept. Suhrawardī has defined knowledge as manifestation and light and Mullā Sadrā has used this definition. While opposed to Suhrawardī on the vision issue, Mullā ...
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In Islamic philosophy, presential knowledge has been presented in the works of Suhrawardī. After him, Mullā Sadrā has developed the concept. Suhrawardī has defined knowledge as manifestation and light and Mullā Sadrā has used this definition. While opposed to Suhrawardī on the vision issue, Mullā Sadrā is influenced by him in some other issues such as the problem of acquiring imaginative perceptions. There are a number of disagreements between Suhrawardī and Mullā Sadrā including vision issue, materiality or abstractness the imagination, and attachment of soul to intellectus agens or its identification with it. Besides, there are many agreements between them as well. For instance, they agree on definition of knowledge. These agreements and disagreements have been emerged from principles used by each of them, including soul’s activeness or passiveness in comparison to the forms and non-essential definition of knowledge. For example, whether soul is active or passive in comparison to the forms will lead to different theories on vision issue. On the other hand, agreement on non-essential definition of knowledge will lead to agreement on definition of knowledge.
