DOCSLIB.ORG

5 Philosophy, Logic and Cosmology

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
5 Philosophy, Logic and Cosmology ISBN 978-92-3-103654-5 Introduction 5 PHILOSOPHY, LOGIC AND COSMOLOGY M. Dinorshoev Contents Introduction ....................................... 166 Classification of the sciences .............................. 167 Schools of philosophy from the eighth to the fifteenth century ............. 171 Introduction In the course of the seventh and eighth centuries, the spiritual life of the countries of Cen- tral Asia that had been conquered by or exposed to the influence of the Arab caliphate underwent changes; ethics began to give way to ontological and epistemological consid- erations in the eighth and ninth centuries, and to paraphilosophical doctrines, including kalam¯ (dialectical theology) and Sufism. Philosophical thinking acquired a mystical, eso- teric quality. In syncretic teachings such as the philosophy of Illuminationism (Ishraq¯ ), which endeavoured to combine apodeictic and esoteric philosophy, there was an attempt to develop a universal style of thinking constructed upon both apodeictic and esoteric types of reasoning. Philosophical thought in the region essentially went through two stages of development. The first stage spanned the eighth to the eleventh century, when the currents of philosoph- ical and religious/philosophical thinking referred to above first took shape, flourished and spread. Thus kalam¯ , which emerged in the second half of the seventh century as an off- shoot of the scholastic disputes of the Jabrites and Qadarites, passed through Muctazilite and Ashcarite phases to the work of al-Ghazal¯ ¯ı. Similarly, Sufism, which began as a move- ment of zahids¯ (ascetics), had developed into a fully fledged mystic philosophy by the 166 ISBN 978-92-3-103654-5 Classification of the sciences tenth and eleventh centuries with its own ontological, epistemological, ethical, aesthetic and social aspects. One of the distinguishing features of the second stage in the development of philosoph- ical thinking, which extended from the twelfth to the fifteenth century, was the fact that one of the schools of philosophy, that of the Materialists (Dahriyya), went into decline. Another feature of the period was the tendency of different philosophical schools to become recon- ciled and combine with each other. This trend had started in the previous period but became more marked in the second stage. The Aristotelian philosophy of the eastern Peripatetics (Masha’iyya¯ ) thus acquired some features of kalam¯ and Sufism, kalam¯ was influenced by the Peripatetics, and the Sufis and Sufism absorbed elements both of kalam¯ and of the teachings of the Peripatetics. philosophy was becoming even more strongly influenced by the Islamic religion: the constant references to the Qur’an, to had¯ıth and to religious authorities were an outward sign of this process, which also involved attempts to bring philosophical concepts into line with religious dogmas and basic tenets. Another particularity of philosophical thought from the twelfth to the fifteenth century was the appearance and development of commentaries. Many scholars see this as denoting a lack of creativity, but this is not entirely correct. One need only compare the Lubab¯ al- Isha¯rat¯ [The Quintessence of (the Work Called) the Indications] of Fakhr al-D¯ın al-Raz¯ ¯ı (1148–1209) and the Sharh al-Ishar¯ at¯ [Commentary on (the Book Called) the Indications] of Nas¯ır al-D¯ın al-Tus¯ ¯ı with Ibn Sina¯ ’s own Kitab¯ al-Ishar¯ at¯ wa ’l-tanb¯ıhat¯ [Book of Indications and Admonitions] to see that works described as commentaries were often entirely original. Striking proof of the creativity of philosophical thinking at the time was the philos- ophy of Illuminationism, founded by Shihab¯ al-D¯ın Yahya¯ al-Suhraward¯ı in the twelfth century; the subsequent development of philosophical thought was greatly influenced by the ideas and concepts of this outstanding thinker.1 The natural sciences and mathematics also flourished from the eighth to the fifteenth century in the regions of Central Asia and scholars there contributed much to the establishment and advancement of these branches of knowledge (see further in Chapter 6). Classification of the sciences The problem of the classification and subdivision of the sciences was posed by various scholars. One of the first models was proposed by Abu¯ Nasr al-Far¯ ab¯ ¯ı (d. 950), who viewed philosophy as the sum of all knowledge, dividing it primarily into theoretical and practical 1 See Ziai, 1990; EI2, ‘Ishrakiyyun’¯ (R. Arnaldez). 167 ISBN 978-92-3-103654-5 Classification of the sciences or civic philosophy. For him, theoretical philosophy was concerned with the knowledge of things that were independent of human action and embraced mathematics, physics and metaphysics. Practical or civic philosophy, divided into ethics and political philosophy, dealt with the knowledge of subjects that were a consequence of human action. He pro- posed the following classification of the sciences in his Majalla f¯ı ihsa¯ ’ al-culum¯ [Col- lected Work on the Enumeration of the Sciences]: 1. The science of language (cilm al-lugha): the science of simple words and of word combinations, of the laws governing simple words and word combinations; the sci- ence of the laws of writing (orthography); and the science of the rules of correct pronunciation and of the rules of prosody. 2. logic (mantiq): the science of all laws conducive to the improvement of the intel- lect, setting human beings on the path towards the truth, protecting them from error, enabling them to check the accuracy of knowledge and consisting of the study of the processes of conceptualization and judgement, syllogism, the rules of proof and dialectical, sophistical, rhetorical and poetic expressions of judgement. 3. mathematics (cilm al-riyada¯ ): arithmetic, geometry, optics, astral sciences (astronomy and astrology), music and musical instruments, the science of weights, the science of mechanics. 4. physics (cilm al-tab¯ıca): the study of the general principles underlying simple and complex natural bodies; of the heavens and the earth; of origination and annihilation; of actions and experiences; of compounds; of minerals; of plants and of animals. 5. Divine science (al-cilm al-ilah¯ ¯ı) or metaphysics (ma¯ bacd al-tab¯ıca): the science of the general principles of being; of existing entities; of the foundations and principles of specific theoretical sciences; of non-material, supernatural beings (particularly, the First Being, i.e. God). 6. civic science (al-cilm al-madan¯ı) or civic philosophy (al-hikma al-madaniyya): the science of happiness; of virtues, and virtuous and non-virtuous societies. 7. jurisprudence (fiqh): the science assessing any action or deed lacking clear definition in the canon law of any religion. 8. kalam¯ : the branch of knowledge concerned with defending the views and actions of the Prophet of the Muslim religion and rejecting all that ran counter to his teachings.2 2 Netton, 1992. 168 ISBN 978-92-3-103654-5 Classification of the sciences This type of classification of the sciences, which was based on the principle of the segmentation, co-ordination and subordination of the sciences according to the particular object and subject of study, was adopted and extended by Ibn Sina¯ and Nas¯ır al-D¯ın al- Tus¯ ¯ı, who did not, however, include kala¯m in their category of the sciences and omitted the section on the science of language. Ibn Sina¯ in his al-Hikma al-sharqiyya [Eastern Philosophy] or Hikmat al-mashriqiyy¯ın [Philosophy of the Easterners] divided metaphysics into theology and universal science (philosophy proper), which was a significant step in achieving independent status for philosophy. In this work, he decided to make law a fourth subdivision of practical philosophy, but his proposals here did not find favour.3 Another type of classification of the sciences was developed by Abu¯ cAbd Allah¯ al- Khwarazm¯ ¯ı (d. 997). It was based on the view of science not just as a knowledge of things but also as knowledge of God and divine prescriptions, and also as the property of a par- ticular people. The general outlines of his classification are as follows: I. The Arabic or religious sciences: 1. Fiqh, 2. Kalam¯ , 3. Grammar. 4. The secretarial art. 5. Poetry and prosody. 6. History. II. The non- Arabic sciences: 1. Theoretical philosophy: (a) physics – medicine, meteorology, mineralogy, alchemy, mechanics; (b) mathematics – arithmetic, geometry, astronomy, musi- cal theory; (c) metaphysics or theology; (d) logic. 2. Practical philosophy: (a) ethics; (b) stewardship; (c) politics. This suggests that for al-Khwarazm¯ ¯ı, the Muslim peoples had no knowledge of the nat- ural sciences or of philosophy, which was therefore taken from other peoples, such as the Greeks, reflecting the origin of the Arabs in their Arabian environment, but this was not entirely true.4 A third type of classification of the sciences was established by Muhammad al-Ghazal¯ ¯ı (1058–1111), Fakhr al-D¯ın al-Raz¯ ¯ı and Qutb al-D¯ın Shiraz¯ ¯ı (1236–1311). It is found in its 3 EIr, ‘Avicenna. vii. Practical Science’ (M. Mahdi et al.). 4 Bosworth, 1963. 169 ISBN 978-92-3-103654-5 Classification of the sciences most highly developed form in al-Sh¯ıraz¯ ¯ı’s Durrat al-taj¯ [The Pearl of the Crown], which divided the sciences into two main categories, the philosophical and the non-philosophical. The philosophical sciences were the eternal verities which were unaffected by the pas- sage of time and changes of place or from one people or country to another. The non- philosophical sciences were types of knowledge liable to change with the passage of time and from one place, people or country to another. Al-Sh¯ıraz¯ ¯ı divided the latter group into religious and non-religious sciences. The non-philosophical sciences were religious if they were based on the shar¯ıca (religious law), and non-religious if that was not the case. Although giving no clear definition of the concept of the non-religious sciences, al-Sh¯ıraz¯ ¯ı provided a detailed classification of the philosophical and religious sciences.
Load more

Recommended publications
  • Some Characteristics of Suhrawardi's Illuminationist Philosophy
    Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Some Characteristics of Suhrawardi’s Illuminationist Philosophy Ali Nazarialiabadi Islamic Azad University of Isfahan, Khorasgan, Iran Corresponding author: [email protected] Fathali Akbari Isfahan University, Isfahan, Iran E-mail: [email protected] Seyyed Hashem Golestani Islamic Azad University of Isfahan, Khorasgan, Iran [email protected] Abstract Perhaps one of the most distinctive features of Suhrawardi’s school of thinking is the belief that anyone who does not grasp onto the divine string would necessarily have gone astray. In fact, one would find out that reconciling neo-Platonic ideas with pre-Platonic ideas and incorporating Peripatetic philosophy into the religious foundations of Islam and Iran, Suhrawardi has successfully pursued a very ambitious objective. For Suhrawardi, the followers of the Eternal Wisdom deal with revelation and intuition rather than argumentation and philosophizing. It is important to note that the key to resolving ambiguities in understanding the ideas of philosophers such as Suhrawardi is in clarifying the corresponding terminology in another language. From the point of view of Suhrawardi, all the levels of existence and wisdom as well as the beginning and the continuity of the world, and the bliss and salvation of human beings are parts of the evolution of the Light. Unlike the Peripatetic philosophers, Shaikh al- ʿIshraq (Suhrawardi, master of Illumination) considers the Most High God’s knowledge of objects in an inclusively illuminated manner. Here, we will investigate some characteristics of the Illuminationist philosophy of Suhrawardi; some of which are heeding the scripture and Sunnah, reconciliation of ideas, language networks, expressions of mystery, Perennialism, illumination metaphysics, sympathetic encounters with the ancestors, revelation/intuition and gradation/skepticism.
    [Show full text]
  • Comment Fundamentalism and Science
    SISSA – International School for Advanced Studies Journal of Science Communication ISSN 1824 – 2049 http://jcom.sissa.it/ Comment Fundamentalism and science Massimo Pigliucci The many facets of fundamentalism. There has been much talk about fundamentalism of late. While most people's thought on the topic go to the 9/11 attacks against the United States, or to the ongoing war in Iraq, fundamentalism is affecting science and its relationship to society in a way that may have dire long-term consequences. Of course, religious fundamentalism has always had a history of antagonism with science, and – before the birth of modern science – with philosophy, the age-old vehicle of the human attempt to exercise critical thinking and rationality to solve problems and pursue knowledge. “Fundamentalism” is defined by the Oxford Dictionary of the Social Sciences 1 as “A movement that asserts the primacy of religious values in social and political life and calls for a return to a 'fundamental' or pure form of religion.” In its broadest sense, however, fundamentalism is a form of ideological intransigence which is not limited to religion, but includes political positions as well (for example, in the case of some extreme forms of “environmentalism”). In the United States, the main version of the modern conflict between science and religious fundamentalism is epitomized by the infamous Scopes trial that occurred in 1925 in Tennessee, when the teaching of evolution was challenged for the first time 2,3. That battle is still being fought, for example in Dover, Pennsylvania, where at the time of this writing a court of law is considering the legitimacy of teaching “intelligent design” (a form of creationism) in public schools.
    [Show full text]
  • John Pecham on Life and Mind Caleb G
    University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions.
    [Show full text]
  • Idealism and Realism in Western and Indian Philosophies
    IDEALISM AND REALISM IN WESTERN AND INDIAN PHILOSOPHIES —Dr. Sohan Raj Tater Over the centuries the philosophical attitude in the west has never been constant but undulated between Idealism and Realism. The difference between these two appears to be irreconcilable, being more or less bound up with the innate difference of predispositions and tendencies varying from person to person. The result is an uncompromising antagonism. The western scholars, who were brought up in the tradition of Kant and Hegel, and who studied Indian philosophies, were more sympathetic towards the Idealistic systems of India. In the 19 th century, there was a predominant wave of monism and scholars like Max Muller were naturally attracted towards the metaphysical views of Sankara etc. and the uncompromising Monism of Vedanta was much admired as the cream of the oriental wisdom. There have been different Idealistic views in Western and Indian philosophies as follows : Western Idealism (i) Platonic Idealism The Idealism of Plato is objective in the sense that the ideas enjoy an existence in a real world independent of any mind. Mind is not antecedent for the existence of ideas. The ideas are there whether a mind reveals them or not. The determination of the phenomenal world depends on them. They somehow determine the empirical existence of the world. Hence, Plato’s conception of reality is nothing but a system of eternal, immutable and immaterial ideas. (ii) Idealism of Berkeley Berkeley may be said to be the founder of Idealism in the modern period, although his arrow could not touch the point of destination.
    [Show full text]
  • Metaphysics Today and Tomorrow*
    1 Metaphysics Today and Tomorrow* Raphaël Millière École normale supérieure, Paris – October 2011 Translated by Mark Ohm with the assistance of Leah Orth, Jon Cogburn, and Emily Beck Cogburn “By metaphysics, I do not mean those abstract considerations of certain imaginary properties, the principal use of which is to furnish the wherewithal for endless dispute to those who want to dispute. By this science I mean the general truths which can serve as principles for the particular sciences.” Malebranche Dialogues on Metaphysics and Religion 1. The interminable agony of metaphysics Throughout the twentieth century, numerous philosophers sounded the death knell of metaphysics. Ludwig Wittgenstein, Rudolf Carnap, Martin Heidegger, Gilbert Ryle, J. L. Austin, Jacques Derrida, Jürgen Habermas, Richard Rorty, and, henceforth, Hilary Putnam: a great many tutelary figures have extolled the rejection, the exceeding, the elimination, or the deconstruction of first philosophy. All these necrological chronicles do not have the same radiance, the same seriousness, nor the same motivations, but they all agree to dismiss the discipline, which in the past was considered “the queen of the sciences”, with a violence at times comparable to the prestige it commanded at the time of its impunity. Even today, certain philosophers hastily spread the tragic news with contempt for philosophical inquiry, as if its grave solemnity bestowed upon it some obviousness. Thus, Franco Volpi writes: ‘Grand metaphysics is dead!’ is the slogan which applies to the majority of contemporary philosophers, whether continentals or of analytic profession. They all treat metaphysics as a dead dog.1 In this way, the “path of modern thought” would declare itself vociferously “anti- metaphysical and finally post-metaphysical”.
    [Show full text]
  • The Gnosiology As Experience of the Resurrected Christ in the Liturgical Texts of the Pentecostarion
    The Gnosiology as experience of the Resurrected Christ in the liturgical texts of the Pentecostarion CONTENT INTRODUCTION 4 The motif for choosing the theme 4 The stage of the theme`s research 5 The used method 5 The purpose of the research 5 Terminological clarifications 6 CHAPTER I. THE PENTECOSTARION – THE HYMNOGRAPHICAL IMAGE OF 11 THE STATE OF RESURRECTION IN JESUS CHRIST 1.1. The Pentecostarion – the Church`s Book of Cult 11 1.2. The Pentecostarion – the Relation Dogma – Cult – Knowledge 24 1.2.1. The Cult, Favorable Environment for Spreading the Faith and for Knowing the Dogma 27 1.2.2. The Church`s Cult, Guardian of the Dogma Against Heresy 30 1.2.3. The Dogma, the Cult and the Spiritual Knowledge 33 1.3. The Pentecostarion – the Doxological Dimension of the Knowledge 36 CHAPTER II. THE ANTHROPOLOGICAL FUNDAMENTALS OF THE ORTHODOX 51 GNOSIOLOGY MIRRORED IN PENTECOSTARION 2.1. Revelation and Knowledge 51 2.2. Image and Likeness of the Power of the Man of Knowing God 63 2.2.1. The Falling into Sin and the Image Corrupted through Passions 67 2.2.2. The Renewal of the Engulfed by Passion Image 68 2.3. Person - Communion - Knowledge 75 CHAPTER III THE CHRISTOLOGICAL FUNDAMENTALS OF THE ORTHODOX 84 GNOSIOLOGY MIRRORED IN PENTECOSTARION 1 3.1. The Man`s Healing into Christ – Premise of the Knowledge 84 3.1.1. The Embodiment of the Son of God 84 3.1.1.1. Jesus Christ True God and True Man 90 3.1.1.2. The Deification of the Human Nature into Christ 91 3.1.1.3.
    [Show full text]
  • Theoretical Analysis of Depreciation in Municipalities (Gnosiology, Ontology and Epistemology)
    Trakia Journal of Sciences, Vol. 17, Suppl. 1, pp 524-529, 2019 Copyright © 2019 Trakia University Available online at: http://www.uni-sz.bg ISSN 1313-7069 (print) ISSN 1313-3551 (online) doi:10.15547/tjs.2019.s.01.083 THEORETICAL ANALYSIS OF DEPRECIATION IN MUNICIPALITIES (GNOSIOLOGY, ONTOLOGY AND EPISTEMOLOGY) D. Velikov* Department of Finance and Management, Plovdiv University "Paisii Hilendarski", Plovdiv, Bulgaria ABSTRACT The amortization charge leads to an improvement in the quality of accountability and public finance statistics. Accounting analysis is part of the information function of accounting. The aim of the publication is to analyze depreciation in municipalities and to propose a synthesis of properties and a summary of common features, trends and laws. The ontological nature of depreciation in accounting science presents the main problems solved by accounting for depreciation. Epistemological coverage of depreciation covers its origin, scope and peculiarities. The research methods are analysis and synthesis, comparison, analogy, modeling, systematization and summary, comparative and group accounting analysis. The results obtained are presented in tabular form. The conclusion is that by switching from a smaller range of the signage coverage of the unit to the depreciation in municipalities, we are targeting a wider range of sign coverage, pointing out the qualities of the different categories of depreciation in the municipalities as an internal definition and an external manifestation. Key words: depreciation, theoretical analysis, accounting, public sector, category, quality. INTRODUCTION expression of the systematic distribution of the The accrual of depreciation in the public sector depreciable value of the asset over its last life. leads to an improvement in the quality of The subject of the survey is the normative accountability and public finance statistics.
    [Show full text]
  • The Main Schools of Economic Thought
    THE MAIN SCHOOLS OF ECONOMIC THOUGHT Level Initiation 5 Modules EDUCATION GOALS Understand the different schools of economic thought Recognise the key authors of the different schools of economic thought Be able to link the various theories to the school of thought that 3 H developed them Understand the contributions and the limitations of the different schools of economic thought WORD FROM THE AUTHOR « Economic reflections have existed since antiquity, emerging initially in Ancient Greece and then in Ancient China, where market production and an economy first appear to have been developed. Since 1800, different schools of economic thought have succeeded one another: the foundations of economic science first emerged via the two “precursors” of classical economic thought: the schools of mercantilism and physiocracy; the first half of the 19th century saw the birth of the classical school; while The Marxian school emerged during the second half of the 19th century; the neoclassical school is considered to be the fourth main school of economic thought. Finally, the last school of economic thought is the Keynesian school. In this course I invite you to examine these five schools of thought in detail: What are their theories? Who were the key authors of these schools? » ACTION ON LINE / Le Contemporain - 52 Chemin de la Bruyère - 69574 LYON DARDILLY CEDEX Tél : +33 (0) 4 37 64 40 10 / Mail : [email protected] / www.actiononline.fr © All rights reserved MODULES M181 – THE PRECURSORS Objectives education Understand mercantilism and its main authors Understand physiocracy and its main authors Word from the author « The mercantilist and physiocratic schools are often referred to as the precursors of classical economic thought.
    [Show full text]
  • Elements of Sufism in the Philosophy of the Order: an Examination of The
    1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan.
    [Show full text]
  • Philosophical Investigations / Vol
    The Quarterly Journal of University of Tabriz-Iran ISSN (print): 2251-7960 ISSN (online): 2423-4419 Journal Homepage: www.philosophy.Tabrizu.ac.ir Vol. 14/ Issue: 32/ autumn 2020 Mystical Awakening (Yaqzah) and Being-Mindfulness: Towards a Comparative Understanding of the Mystical Relevance of the Ontological Philosophies of Heidegger and Sadra Recived date: 2019.6.23 Accepted date: 2020.12.14 PP.169-180 DOI: 10.22034/jpiut.2018.8311 Beytollah Naderlew (Corresponding Author) PhD Student of Transcendent Theosophy, Department of Islamic Philosophy and Theology, University of Isfahan, Iran [email protected] Mohammad Bidhendi Associate Professor of Islamic Philosophy, Department of Islamic Philosophy and Theology, University of Isfahan, Iran [email protected] Mohammad Javad Safian Isfahani Associate Professor of Contemporary Western Philosophy, Department of Philosophy, University of Isfahan, Iran [email protected] Abstract Sadra and Heidegger share a common fundamental concern, i.e. the retrieve of the question of Being. Their whole philosophical career in one sense has been devoted to the accomplishment of this single task. They belong to different philosophical traditions and have lived in different worlds and have had different spiritual and intellectual ideals. However, their ontological concerns have numerous points of similarity and can be comparatively assayed. The mystical dimension of the philosophical discourses of these two philosophers of the Truth of Being is one of the significant comparative issues that can be studied in view of a certain set of mystical concepts. One of the key mystical concepts is Yaqzah or mystical awakening that refers to the existential awareness that occurs in the mystic following a Divine enlightenment.
    [Show full text]
  • Secular Fundamentalism and Democracy
    Journal of Markets & Morality Volume 8, Number 1 (Spring 2005): 81–93 Copyright © 2005 Secular Richard Ekins Fundamentalism Lecturer at the Faculty of Law University of Auckland and Democracy New Zealand This article critiques the view, which may be termed secular fundamentalism, that democracy requires religious arguments and religious believers to be excluded from political discourse. Two objections are raised against secular fun- damentalism: First, it is premised on a flawed reading of the historical record that assumes religion and democracy are incompatible; second, it falsely assumes a stark division between religious (irrational) and secular (rational) reasons. The article goes on to propound a democratic model of church-state relations, prem- ised on the “twin tolerations” and priority for democracy. Finally, it is suggested that, in certain polities at least, stable democracy may require a religiously coherent rationale. Religious believers who organize collectively and who publicly advance argu- ments that rely on religious premises are often accused of engaging in inher- ently undemocratic political action. This article seeks to refute that charge, arguing instead that regimes that entrench secularism and exclude religious groups from participation in politics are not truly democratic. In what follows, I seek to establish that the intellectual framework that stipulates that religious believers ought to be excluded from politics is an absolutist doctrine that is inconsistent with a democratic interaction between church and
    [Show full text]
  • One with God: Salvation As Deification and Justification PDF Book
    ONE WITH GOD: SALVATION AS DEIFICATION AND JUSTIFICATION PDF, EPUB, EBOOK Veli-Matti Karkkainen | 152 pages | 01 Jan 2005 | Liturgical Press | 9780814629710 | English | Collegeville, MN, United States One with God: Salvation as Deification and Justification PDF Book Scottish Journal of Theology 63 3 : Retrieved 10 January Advanced Search Links. Bestselling Series. Grand Rapids, MI: Eerdmans. Further information: Christian contemplation. Edinburgh: Oliver and Boyd. The goal of the Christian life was union with God in perfect love and holiness. Through theoria illumination with or direct experience of the Triune God , human beings come to know and experience what it means to be fully human, i. Retrieved 11 June — via Myriobiblos. Cambridge, UK: James Clarke, pp. Torrance TF. A person must fashion his life to be a mirror, a true likeness of God. Outline of Christian theology Christianity portal. In One With God Karkkainen points out that amidst all the differences between the East and West with regard to theological orientations and the language and concepts for soteriology, there is a common motif to be found: union with God. Eastern Orthodox Church. Popular Patristics Series. Joanna Leidenhag 1. Holy Things: A Liturgical Theology. In recent decades the doctrine of salvation has become a key issue in international ecumenical conversations between Lutherans and Roman Catholics and also between Lutherans and Eastern Orthodox. Part of a series on. Philadelphia, PA: Westminster. God and the Gift Risto Saarinen. For a better shopping experience, please upgrade now. A common analogy for theosis , given by the Greek fathers, is that of a metal which is put into the fire.
    [Show full text]