Iranian Institute of PhilosophySophia Perennis2251-8932143220180319Metaphysic of ‘Act’ in
Ibn Arabi’s ThoughtsMetaphysic of ‘Act’ in
Ibn Arabi’s Thoughts5205977910.22034/iw.2018.59779FAHasan EbrahimiSeyed Amir Ashraf VaghefiJournal Article20170702This research tries to analyze Ibn Arabi’s view on ‘Act’ in a metaphysical perspective. In the medieval era, ‘Act’ was mainly known as ‘Accident’ and ‘insubsistent’ by Muslim theologians and philosophers. The research aims to answer the question whether Ibn Arabi has accepted the prevailing thought or has proposed a new idea. In a direct approach, this paper examines the phrases and texts which refer to the essence of ‘Act’ specifically. Finally, it will be proved that Ibn Arabi has had a specific idea about ‘Act’ which distinguishes him from his precedents and it is closer to Mulla Sadra’s theory regarding ‘Act’. In his view, if the term is used for physical moves and immobility, it accepts the foresaid attributes; but the reality of ‘Act’, or true ‘Act’, is an inner accident which cognates with nature of the ‘Soul’. This research tries to analyze Ibn Arabi’s view on ‘Act’ in a metaphysical perspective. In the medieval era, ‘Act’ was mainly known as ‘Accident’ and ‘insubsistent’ by Muslim theologians and philosophers. The research aims to answer the question whether Ibn Arabi has accepted the prevailing thought or has proposed a new idea. In a direct approach, this paper examines the phrases and texts which refer to the essence of ‘Act’ specifically. Finally, it will be proved that Ibn Arabi has had a specific idea about ‘Act’ which distinguishes him from his precedents and it is closer to Mulla Sadra’s theory regarding ‘Act’. In his view, if the term is used for physical moves and immobility, it accepts the foresaid attributes; but the reality of ‘Act’, or true ‘Act’, is an inner accident which cognates with nature of the ‘Soul’. http://www.javidankherad.ir/article_59779_8eda7c9cf06bd5cd446e9127afd5ab40.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180220Avicenna's Dynamics in the Commentaries
on Naṣīr al-Dīn Ṭūsī’s Ḥall Mushkilat al-
Isharat wal-TanbīhātAvicenna's Dynamics in the Commentaries
on Naṣīr al-Dīn Ṭūsī’s Ḥall Mushkilat al-
Isharat wal-Tanbīhāt21525978010.22034/iw.2018.59780FAMohammad Javad Esmaeli0000-0003-2292-3909Journal Article20180319Avicenna’s <em>Kitāb al-ishārāt wal-tanbīhāt</em> is a densely written philosophical compendium which he composed towards the end of his life. Ever since the publication of Fakhr al-Dīn Rāzī’s (d. 606/ 1209) <em>al-Inārāt fi sharḥ al-Ishārāt wal-tanbīhāt</em>, the <em>Ishārāt</em> has enjoyed the avid interest of post-Avicennan thinkers. Over the centuries, this resulted in the emergence of a vast literary corpus around this work (commentaries, paraphrases, glosses), of which Nasīr al-Dīn al-Ṭūsī’s <em>Ḥall mushkilāt al-Ishārāt wal-tanbihāt</em> constitutes the actual center-piece, while most of the other works revolve one way or another around him. If one looks at the number of copies of each of the <em>Ishārāt</em> and the <em>Ḥall mushkilāt al-Ishārāt</em> that were preserved in Iran, it is clear that the <em>Ishārāt</em> was always studied on the basis of the commentary of Ṭūsī, which was regarded as a reliable and authoritative work. Avicenna explained his dynamics in various works, such as his detailed acount in the <em>Cure</em> (<em>Kitāb al-shifāʾ</em>) or his summary exposition of it in his <em>Elements of Philosophy</em> (<em>ʿUyūn al-ḥikma</em>). From among these various accounts, the one of the <em>Ishārāt</em> stands out in that it is probably his last and also, possesses by far the largest amount of commentaries on it. In this article, the focus will be on Avicenna’s account of motion in second section or <em>namaṭ</em> (chapters six to eight) of his <em>Kitāb al-Ishārāt wal-tanbihāt</em>, Ṭūsī’s <em>Ḥall mushkilāt al-Ishārāt</em> and, notably, some of the commentaries on this latter work which have so far not been studied or published in print: Quṭb al-Dīn al-Shīrāzī, (d. 710/1310), Sayyid Burhān al-Dīn al-Bukhārī (fl. early 8th cent.), Badr al-Dīn Muḥammad b. Asʿad al-Yamanī al-Tustarī (ca. 707/1306) and ʿAlī b. Muḥammad al-Jurjānī al-Sayyid al-Sharīf (d. 816/1413). If anything, these commentaries show the vigour and importance of the commentary tradition around the <em>Ḥall</em> and the <em>Ishārāt</em>.Avicenna’s <em>Kitāb al-ishārāt wal-tanbīhāt</em> is a densely written philosophical compendium which he composed towards the end of his life. Ever since the publication of Fakhr al-Dīn Rāzī’s (d. 606/ 1209) <em>al-Inārāt fi sharḥ al-Ishārāt wal-tanbīhāt</em>, the <em>Ishārāt</em> has enjoyed the avid interest of post-Avicennan thinkers. Over the centuries, this resulted in the emergence of a vast literary corpus around this work (commentaries, paraphrases, glosses), of which Nasīr al-Dīn al-Ṭūsī’s <em>Ḥall mushkilāt al-Ishārāt wal-tanbihāt</em> constitutes the actual center-piece, while most of the other works revolve one way or another around him. If one looks at the number of copies of each of the <em>Ishārāt</em> and the <em>Ḥall mushkilāt al-Ishārāt</em> that were preserved in Iran, it is clear that the <em>Ishārāt</em> was always studied on the basis of the commentary of Ṭūsī, which was regarded as a reliable and authoritative work. Avicenna explained his dynamics in various works, such as his detailed acount in the <em>Cure</em> (<em>Kitāb al-shifāʾ</em>) or his summary exposition of it in his <em>Elements of Philosophy</em> (<em>ʿUyūn al-ḥikma</em>). From among these various accounts, the one of the <em>Ishārāt</em> stands out in that it is probably his last and also, possesses by far the largest amount of commentaries on it. In this article, the focus will be on Avicenna’s account of motion in second section or <em>namaṭ</em> (chapters six to eight) of his <em>Kitāb al-Ishārāt wal-tanbihāt</em>, Ṭūsī’s <em>Ḥall mushkilāt al-Ishārāt</em> and, notably, some of the commentaries on this latter work which have so far not been studied or published in print: Quṭb al-Dīn al-Shīrāzī, (d. 710/1310), Sayyid Burhān al-Dīn al-Bukhārī (fl. early 8th cent.), Badr al-Dīn Muḥammad b. Asʿad al-Yamanī al-Tustarī (ca. 707/1306) and ʿAlī b. Muḥammad al-Jurjānī al-Sayyid al-Sharīf (d. 816/1413). If anything, these commentaries show the vigour and importance of the commentary tradition around the <em>Ḥall</em> and the <em>Ishārāt</em>.http://www.javidankherad.ir/article_59780_6f82bc019e048a751b3cd03ee6653a79.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319A Study Into Attar's Mistycal Stages Based On His WorksA Study Into Attar's Mistycal Stages Based On His Works53775978110.22034/iw.2018.59781FAAshraf Roshandel PourShahrokh HekmatJournal Article20170204A mystical journey can be regarded as the core of mysticism and what distinguishes it from other epistemological systems. Exercising considerable restraints on his way, the real mystical wayfarer, thanks to God's blessings and under the supervision of a spiritual master, passes through the paths of mysticism one after another and as long as he has not completed a stage perfectly, he cannot enter the next one. Attar is a great mystic, putting forth mystical stages simply and poetically. He takes <em>Tawba</em> (repentance), <em>Zuhd</em> (renunciation) and <em>Wara'</em> (watchfulness) into a special consideration, presenting other stages of <em>Faqr</em> (poverty), <em>Sabr</em> (patience), <em>Tawakkul</em> (trust) and <em>Rida</em> (contentment) in detail. This article tries to compare mystical stages in different works of Attar and examine the way they have been presented, their frequency, quantity, and quality. It also attempts to resolve ambiguities and questions arisen in this respect we apply the data through a descriptive- analytic studyA mystical journey can be regarded as the core of mysticism and what distinguishes it from other epistemological systems. Exercising considerable restraints on his way, the real mystical wayfarer, thanks to God's blessings and under the supervision of a spiritual master, passes through the paths of mysticism one after another and as long as he has not completed a stage perfectly, he cannot enter the next one. Attar is a great mystic, putting forth mystical stages simply and poetically. He takes <em>Tawba</em> (repentance), <em>Zuhd</em> (renunciation) and <em>Wara'</em> (watchfulness) into a special consideration, presenting other stages of <em>Faqr</em> (poverty), <em>Sabr</em> (patience), <em>Tawakkul</em> (trust) and <em>Rida</em> (contentment) in detail. This article tries to compare mystical stages in different works of Attar and examine the way they have been presented, their frequency, quantity, and quality. It also attempts to resolve ambiguities and questions arisen in this respect we apply the data through a descriptive- analytic studyhttp://www.javidankherad.ir/article_59781_f12c3c41fe39df04117a8274969af32e.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319The Problem of Art in Plato's Philosophy
with emphasis on the doctrine of
Intuition of The GoodThe Problem of Art in Plato's Philosophy
with emphasis on the doctrine of
Intuition of The Good77945978210.22034/iw.2018.59782FAMaryam Soltani KohanestaniJournal Article20170606The relationship between epistemology and ontology in Platonic metaphysics reveals itself in art. For Plato, in the first place, philosophy is a theoretical perfection to the extent of human power; secondly, the way of showing this theoretical knowledge of ethics, politics, and art is a practical accomplishment for both the philosopher and the community. Plato believes that intuition of The Good is the ultimate aim of wisdom, and this intuition is a condition for doing any personal or social work; therefore, everything, including art, is dependent on The Good. According to Plato, any art that does not have the truth is worthless; because there is no good and the more art comes closer to the reality, it would be more worthwhile. Although this is not explicitly mentioned in Plato's works, one can say that the soul of the artist has been reached to the intuition of The Good. Through creating an artwork, the artist manifests the features such as creator, originator, and innovator. Thus, with his artistic act, he would find himself similar to the origin of the world.The relationship between epistemology and ontology in Platonic metaphysics reveals itself in art. For Plato, in the first place, philosophy is a theoretical perfection to the extent of human power; secondly, the way of showing this theoretical knowledge of ethics, politics, and art is a practical accomplishment for both the philosopher and the community. Plato believes that intuition of The Good is the ultimate aim of wisdom, and this intuition is a condition for doing any personal or social work; therefore, everything, including art, is dependent on The Good. According to Plato, any art that does not have the truth is worthless; because there is no good and the more art comes closer to the reality, it would be more worthwhile. Although this is not explicitly mentioned in Plato's works, one can say that the soul of the artist has been reached to the intuition of The Good. Through creating an artwork, the artist manifests the features such as creator, originator, and innovator. Thus, with his artistic act, he would find himself similar to the origin of the world.http://www.javidankherad.ir/article_59782_a0db20093628b98f5a9a8beb024c370b.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319Nine-Part /Two-Part Model: A Critical Study of the Development of Logic in Islamic PeriodNine-Part /Two-Part Model: A Critical Study of the Development of Logic in Islamic Period951105978310.22034/iw.2018.59783FAAmin ShahverdiJournal Article20170522In the first part of the paper, Rescher’s Western/Eastern model in studying the development of logic in Islamic period which is the first theory in this field is investigated. In this model, the conflict between Avicenna and logicians in Baghdād school is the most important event and the late development in Logic of Islamic period is explained by this conflict. After this, two interpretations of the nine-part/ two-part model which are entitled “Classic” and “Maximal” are presented. In Classic interpretation, order and coherency of logical sections, as well as elimination or addition of Categories to logical texts are investigated. In Maximal interpretation, same parameters which are investigated in Classic interpretation are used for explaining the various doctrines in the development of logic in the Islamic period. Finally, defects of Maximal interpretation in dividing Muslim logicians and explaining their logical doctrines are implied as well as some criticisms on both of models, including their disregarding the changes in the late period of logic in the Islamic period are represented.In the first part of the paper, Rescher’s Western/Eastern model in studying the development of logic in Islamic period which is the first theory in this field is investigated. In this model, the conflict between Avicenna and logicians in Baghdād school is the most important event and the late development in Logic of Islamic period is explained by this conflict. After this, two interpretations of the nine-part/ two-part model which are entitled “Classic” and “Maximal” are presented. In Classic interpretation, order and coherency of logical sections, as well as elimination or addition of Categories to logical texts are investigated. In Maximal interpretation, same parameters which are investigated in Classic interpretation are used for explaining the various doctrines in the development of logic in the Islamic period. Finally, defects of Maximal interpretation in dividing Muslim logicians and explaining their logical doctrines are implied as well as some criticisms on both of models, including their disregarding the changes in the late period of logic in the Islamic period are represented.http://www.javidankherad.ir/article_59783_bcfc6fdb7b76aa265369e9c09e74443d.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319Compare of Self-evidence's and A priori's Propositions About JustificationCompare of Self-evidence's and A priori's Propositions About Justification1111345978410.22034/iw.2018.59784FASeyed Ahmad GhafariJournal Article20161213Knowledge in the field of Islamic and Western philosophy is defined as justified true belief; the central element of this definition, i.e. justification, has been discussed among epistemologists. Muslim epistemologists, with an emphasis on sharing knowledge to self-evidence one and speculative one, could provide evidence as basic, and so they design Foundationalism Based on Foundation of speculative knowledge on self-evidence one. However, the division of knowledge into a priori and a posteriori could not be so effective. In other words, in the west philosophy, a priori proposition is not the principal one for a posteriori statement in justification. The purpose of a priori in this paper among eight definitions is Independence Justification of experience i.e. apparent sense. <br />In this article, despite shortage exists in western epistemology, I state the explanation about the justification of a priori and a posteriori statements presented by critical approach inspired by the model of Islamic philosophy.Knowledge in the field of Islamic and Western philosophy is defined as justified true belief; the central element of this definition, i.e. justification, has been discussed among epistemologists. Muslim epistemologists, with an emphasis on sharing knowledge to self-evidence one and speculative one, could provide evidence as basic, and so they design Foundationalism Based on Foundation of speculative knowledge on self-evidence one. However, the division of knowledge into a priori and a posteriori could not be so effective. In other words, in the west philosophy, a priori proposition is not the principal one for a posteriori statement in justification. The purpose of a priori in this paper among eight definitions is Independence Justification of experience i.e. apparent sense. <br />In this article, despite shortage exists in western epistemology, I state the explanation about the justification of a priori and a posteriori statements presented by critical approach inspired by the model of Islamic philosophy.http://www.javidankherad.ir/article_59784_78853bb21787e56f2e6a2727dc97295b.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180220Islamic Art or Muslim Art?
on the Originality of Islamic ArtIslamic Art or Muslim Art?
on the Originality of Islamic Art1351516269610.22034/iw.2018.62696FAHamidreza Farzanyarعضو هیأت علمی دانشگاه سورهJournal Article20071003The great world religions express their truths not only by the words of the sacred books, but also by the creation of arts with forms adequate to the truths of the religions. Islamic art as the art of the last great divine revelation did similarly put into form the innermost realities of Islam itself. Following its formative period, Islamic art did also influence particular aspects of art in both East and West. Some Western authors, however, have raised doubts about the originality of Islamic art by, for example, pointing to some outward elements discerned in its body, true or alleged, and thus have denied its very nexus with Islam as its source of inspiration. In the writings of these authors one finds such titles as «Muslim Art», «Art of the Islamic Countries», and the like, rather than the generally accepted «Islamic Art». By a brief review of these arguments, the present article in its limited scope tries to respond to them and shed some light upon the originality of Islamic art in its diverse manifestationsThe great world religions express their truths not only by the words of the sacred books, but also by the creation of arts with forms adequate to the truths of the religions. Islamic art as the art of the last great divine revelation did similarly put into form the innermost realities of Islam itself. Following its formative period, Islamic art did also influence particular aspects of art in both East and West. Some Western authors, however, have raised doubts about the originality of Islamic art by, for example, pointing to some outward elements discerned in its body, true or alleged, and thus have denied its very nexus with Islam as its source of inspiration. In the writings of these authors one finds such titles as «Muslim Art», «Art of the Islamic Countries», and the like, rather than the generally accepted «Islamic Art». By a brief review of these arguments, the present article in its limited scope tries to respond to them and shed some light upon the originality of Islamic art in its diverse manifestationshttp://www.javidankherad.ir/article_62696_6301cd37b92595aa03c898f8bd924261.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319Analysis and comparison of four interpretations of the Nicomachean EthicsAnalysis and comparison of four interpretations of the Nicomachean Ethics1531825978510.22034/iw.2018.59785FARoh Allah KarimiJournal Article20170704The purpose of this paper is to examine four different approaches to the interpretation of the <em>Nicomachean Ethics</em>, focusing on the habituation, and finding the answer to the question of why and how the repetition of practices attributed to a virtue can gradually create that virtue in human beings. First, according to the division of the soul into the spirited (the will), the appetitive, and the rational parts, attributed to Plato, it is claimed that the interpretations of the <em>Nicomachean Ethics</em> have focused on each of these parts. So, we could also categorize them into three groups. Since the <em>Nicomachean Ethics</em> is the most important source of Muslim philosophers in philosophical ethics, <em>Akhlagh-e-</em>Nasseri is intended as a reading of the <em>Nicomachean Ethics</em> and it is shown how and why Khajeh Nasir Tusi prefers the will part. Then in the appetitive reading, it is highlighted Burnyeat's interpretation, and in the rational reading Sorabji's interpretation. Then, by the internal and external critiques of these three interpretive approaches, and by using the interpretation of Nancy Sherman, we ultimately attempt to present a coherent and comprehensive interpretation of habituation in the <em>Nicomachean Ethics</em> that is safe to the critiques of previous interpretations. In this accepted interpretation, there is a strong link between emotion and cognition in order to interpret the habituation as a critical practice.The purpose of this paper is to examine four different approaches to the interpretation of the <em>Nicomachean Ethics</em>, focusing on the habituation, and finding the answer to the question of why and how the repetition of practices attributed to a virtue can gradually create that virtue in human beings. First, according to the division of the soul into the spirited (the will), the appetitive, and the rational parts, attributed to Plato, it is claimed that the interpretations of the <em>Nicomachean Ethics</em> have focused on each of these parts. So, we could also categorize them into three groups. Since the <em>Nicomachean Ethics</em> is the most important source of Muslim philosophers in philosophical ethics, <em>Akhlagh-e-</em>Nasseri is intended as a reading of the <em>Nicomachean Ethics</em> and it is shown how and why Khajeh Nasir Tusi prefers the will part. Then in the appetitive reading, it is highlighted Burnyeat's interpretation, and in the rational reading Sorabji's interpretation. Then, by the internal and external critiques of these three interpretive approaches, and by using the interpretation of Nancy Sherman, we ultimately attempt to present a coherent and comprehensive interpretation of habituation in the <em>Nicomachean Ethics</em> that is safe to the critiques of previous interpretations. In this accepted interpretation, there is a strong link between emotion and cognition in order to interpret the habituation as a critical practice.http://www.javidankherad.ir/article_59785_ae8846bf5b95438fe045c9f3bf0449c8.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319A Study on How beings are said to Be Based on Farabi's ViewpointsA Study on How beings are said to Be Based on Farabi's Viewpoints1832125978610.22034/iw.2018.59786FALeila KiankhahJournal Article20170724Aristotle considered being neither univocal nor equivocal, but as the third kind i.e. Pros hen because he believed that being is said being in relation to one point. In other words, this term is applied to the beings for their priority and posteriority in being. The first usage of the term signifies the substance and other beings are said "being" as they are in relation to substance. Reviewing Farabi's thoughts reveals that unlike Avicenna that believed in <em>Tashkik</em> of the concept of "being", Farabi followed Aristotle's' thoughts and his argument about focal meaning which doesn't refer to equivocality or univocality of "being". Farabi was of the opinion that the term isn't applied equally to all beings, but based on their priority and posteriority in being. In addition, he extended the account of Aristotle's doctrine of the different senses of being in the different categories beyond Aristotle's own use to cover the relation between sensible substances and the First and Second Being.Aristotle considered being neither univocal nor equivocal, but as the third kind i.e. Pros hen because he believed that being is said being in relation to one point. In other words, this term is applied to the beings for their priority and posteriority in being. The first usage of the term signifies the substance and other beings are said "being" as they are in relation to substance. Reviewing Farabi's thoughts reveals that unlike Avicenna that believed in <em>Tashkik</em> of the concept of "being", Farabi followed Aristotle's' thoughts and his argument about focal meaning which doesn't refer to equivocality or univocality of "being". Farabi was of the opinion that the term isn't applied equally to all beings, but based on their priority and posteriority in being. In addition, he extended the account of Aristotle's doctrine of the different senses of being in the different categories beyond Aristotle's own use to cover the relation between sensible substances and the First and Second Being.http://www.javidankherad.ir/article_59786_5b59ea32dea9928832c239f508bc2089.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180220Explained and analyzed the place of the intuitive method in the philosophical apparatus of Sadr al-MotaalehinExplained and analyzed the place of the intuitive method in the philosophical apparatus of Sadr al-Motaalehin2132266269710.22034/iw.2018.62697FAHesamaldin Momeniدانشجوی دکتری فلسفه و کلام اسلامی دانشگاه قمAbdolhossein Khosropanahdezfuliرئیس مؤسسه پژوهشی حکمت و فلسفه ایرانJournal Article20171101One of the most important features of Transcendence philosophy of Mulla Sadra is its multiplicity in method. Sadr al-Motaalehin In his Theosophy, has used three methods, namely, intuitive, rational and revelatory. He immensely influenced the Islamic philosophy by presenting his philosophical method. So much so that one of the most important factors of the dominance of transcendence philosophy in the contemporary Islamic philosophy is this multitude of Mulla Sadra's philosophical methods. <br />In this article, the authors have explained and analyzed the place of the intuitive method in the philosophical apparatus of Sadr al-Motaalehin, and has shown that he has used the intuitive method in his philosophical system. This article also presents the patterns of the intuitive method in applying the intuitive method in the transcendence philosophy system. The methodology of the researchers in this analytical-critical research is fundamental-theoreticalOne of the most important features of Transcendence philosophy of Mulla Sadra is its multiplicity in method. Sadr al-Motaalehin In his Theosophy, has used three methods, namely, intuitive, rational and revelatory. He immensely influenced the Islamic philosophy by presenting his philosophical method. So much so that one of the most important factors of the dominance of transcendence philosophy in the contemporary Islamic philosophy is this multitude of Mulla Sadra's philosophical methods. <br />In this article, the authors have explained and analyzed the place of the intuitive method in the philosophical apparatus of Sadr al-Motaalehin, and has shown that he has used the intuitive method in his philosophical system. This article also presents the patterns of the intuitive method in applying the intuitive method in the transcendence philosophy system. The methodology of the researchers in this analytical-critical research is fundamental-theoreticalhttp://www.javidankherad.ir/article_62697_cd087c13422b773aa1f007f29320cc0f.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319Is God A Person?Is God A Person?2272585978710.22034/iw.2018.59787FAMohammad LegenhaozenMansour NasiriJournal Article20171004The most striking difference between Christian and Muslim theologies is that while, for Christians, God is a person, Muslims worship an impersonal deity. Despite the importance of this difference for a host of theological issues, it is a difference which has gone largely unnoticed by Christians and Muslims alike. Yet Christians everywhere will affirm that God is a person, while the average Muslim will readily deny this. Several arguments have been presented here. In this article, we analyzed the arguments for and against the claim that God is a person, conclude that, as a whole, the claim that God is not a person is more rational and acceptable than the claim that God is a person. <br /><span lang="FA" dir="RTL"> </span>The most striking difference between Christian and Muslim theologies is that while, for Christians, God is a person, Muslims worship an impersonal deity. Despite the importance of this difference for a host of theological issues, it is a difference which has gone largely unnoticed by Christians and Muslims alike. Yet Christians everywhere will affirm that God is a person, while the average Muslim will readily deny this. Several arguments have been presented here. In this article, we analyzed the arguments for and against the claim that God is a person, conclude that, as a whole, the claim that God is not a person is more rational and acceptable than the claim that God is a person. <br /><span lang="FA" dir="RTL"> </span>http://www.javidankherad.ir/article_59787_6ce7e90bfa9135bf70f77d3e8d266c4f.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180319philosophy of art in Avesina'booksphilosophy of art in Avesina'books2592785978810.22034/iw.2018.59788FAHossein HashemnejadJournal Article20161211Nowadays, the role and importance of art has grown ever more than ever before. Due to the growing importance of art, there is a strong tendency towards the theoretical discussions on art. This research studies the nature of art and its main and secondary components in the works of Avicenna. One of the main components of art is beauty. In Ibn Sina's view, beauty is in the general sense (sensible and immaterial), last perfection and completeness, or having all the desirable and required qualities. In his opinion, the elements of sensible beauty are order, symmetry, good combination, unity and unification. The origin of beauty is absolute beauty that is God. The creation of love, admiration and astonishment are some of the effects of beauty on the subject of perception. Beauty is a real, objective thing Art According to the views of Ibn Sina can be defined as creating beautiful form. The imitation that was considered the foundation of art for Plato and Aristotle has a different meaning for Ibn Sina. According to the works of Ibn Sina. the imagination is the source of all artwork. Avicenna discusses detailed about imagination. The remote source of art in works of Ibn Sina, is a natural desire for beauty and Implicit desire to imitate. As the philosophy of the art of Ibn Sina is extracted and formulated with a proper logical structure, there will be new, and important ideas for both the philosophers and artists.Nowadays, the role and importance of art has grown ever more than ever before. Due to the growing importance of art, there is a strong tendency towards the theoretical discussions on art. This research studies the nature of art and its main and secondary components in the works of Avicenna. One of the main components of art is beauty. In Ibn Sina's view, beauty is in the general sense (sensible and immaterial), last perfection and completeness, or having all the desirable and required qualities. In his opinion, the elements of sensible beauty are order, symmetry, good combination, unity and unification. The origin of beauty is absolute beauty that is God. The creation of love, admiration and astonishment are some of the effects of beauty on the subject of perception. Beauty is a real, objective thing Art According to the views of Ibn Sina can be defined as creating beautiful form. The imitation that was considered the foundation of art for Plato and Aristotle has a different meaning for Ibn Sina. According to the works of Ibn Sina. the imagination is the source of all artwork. Avicenna discusses detailed about imagination. The remote source of art in works of Ibn Sina, is a natural desire for beauty and Implicit desire to imitate. As the philosophy of the art of Ibn Sina is extracted and formulated with a proper logical structure, there will be new, and important ideas for both the philosophers and artists.http://www.javidankherad.ir/article_59788_0153604236a928d16ab108c4fba6eb18.pdfIranian Institute of PhilosophySophia Perennis2251-8932143220180220Theory of Place
Predicate and Individualization
In Japanese Philosophy
from Nishida to IzutsuTheory of Place
Predicate and Individualization
In Japanese Philosophy
from Nishida to Izutsu5246269810.22034/iw.2018.62698FAONO JunichiLecturer, Senshu UniversityJournal Article20170519Identity of human beings is not substantial, nor solid, but variable. In the course of transferring self-recognition, Western philosophy has been introduced into Japan and this factor which made an essential change of self-awareness and representation in Japan, has been playing an important role. Understandably, thinkers in Japan grasp and represent their worldview in a state of modernity differently than before. In other words, they grounded their way and expression of thinking in the midst of modernization through rethinking their traditional terminology and rhetoric in a more univer-salized framework. Some representative thinkers, who philo-sophized from such a point of view, thematized the problems of place, predicate, and individualization in a new way. Focusing on the modernization challenge of philosophers in Japan, in this study, I deal with prominent figures like NISHIDA Kitaro, SUZUKI Daisetsu (or Daisetz) Teitaro, HISAMATSU Shin’ichi, SUETSUNA Joichi, NISHITANI Keiji, and IZUTSU Toshihiko. Among these, I would like to pay special attention to the theories of Nishida, Suzuki, Nishitani, and Izutsu, since they are very influential thinkers, who created wider philosophical discourses in the philosophical milieu in JapanIdentity of human beings is not substantial, nor solid, but variable. In the course of transferring self-recognition, Western philosophy has been introduced into Japan and this factor which made an essential change of self-awareness and representation in Japan, has been playing an important role. Understandably, thinkers in Japan grasp and represent their worldview in a state of modernity differently than before. In other words, they grounded their way and expression of thinking in the midst of modernization through rethinking their traditional terminology and rhetoric in a more univer-salized framework. Some representative thinkers, who philo-sophized from such a point of view, thematized the problems of place, predicate, and individualization in a new way. Focusing on the modernization challenge of philosophers in Japan, in this study, I deal with prominent figures like NISHIDA Kitaro, SUZUKI Daisetsu (or Daisetz) Teitaro, HISAMATSU Shin’ichi, SUETSUNA Joichi, NISHITANI Keiji, and IZUTSU Toshihiko. Among these, I would like to pay special attention to the theories of Nishida, Suzuki, Nishitani, and Izutsu, since they are very influential thinkers, who created wider philosophical discourses in the philosophical milieu in Japanhttp://www.javidankherad.ir/article_62698_f42149a1bfc40c49d75d3b2f6763f3e1.pdf