METAFIZIKA
Year:2020 | Volume:3 | Issue:3|Papers Count:6

This article is the first to formulate the statement that Sufi phenomenology is a new philosophical system. The article is divided into three parts. The first section-"A Brief Classification of Philosophical Systems"-explores the causes of the emergence of philosophical systems, the requirements of time and circumstances, as well as the influence of religion and ancient wisdom. In fact, the classification of philosophical systems consists in considering the general picture and determining the place of Sufi phenomenology in it. The second part of the article provides a concisely expounded description of Sufi phenomenology. A brief analysis of the main principles of the new philosophical system, that consists in the intersection of Sufism and phenomenology, is presented. The specificity of the unity of theory and practice is shown, and a method that is equally different from both Sufism and phenomenology is described. An important point here is that the Sufi methodology related to Sufism, that is associated with religion and mysticism, is based on the logic of the 20th century and represents a kind of "eternal philosophy"-"Philosophia perennis", that exists beyond the time and space. The third part of the article examines the specific features of phenomenological reduction, which is the main principle of Sufi phenomenology. First, the factor of faith is analyzed. Then, precisely through faith one can rise to the level of phenomenology, which is a "serious science. " Sufi phenomenology is not a science of faith and it does not mystify the possibilities of reason. In parallel, the ability of a person to acquire rational and irrational knowledge is considered, and faith is perceived as reason, while the reason, in turn, is perceived as an assistant to faith. The article emphasizes the fact that Sufi phenomenology includes two parallel processes of reduction which are internal (self-awareness) and external (the study of the surrounding world).

Among the dimensions of the personality of Imam Khomeini, the most crystallized is the mystical cosmological view, which is intertwined with the course of action and has made him a perfect human being and greatly influenced his personal and social life to the extent that they themselves admit that mysticism is a way of attaining truth in such a way that it expresses both the truth and the way of the truth. Given that the thoughts and the mystical aspects of the Imam have dominated and manifested other aspects of his personal and social life, and his hidden dimensions have not yet been systematically analyzed, given that the thought and other mystical dimensions have manifested and overcome the theoretical and personal dimensions, including his personal and social life, and till now the other dimension of his hidden life has not been analyzed clearly and arranged properly. The author intends to discuss the subject under discussion with reference to the Imam's works and writings, using descriptive-analytic method and emphasize that the policy should be taken to provide all the interests of society. The author further acknowledges that religious laws have come to govern the state, from the point of view of the Imam, on the social scene. In order to achieve a universal Islamic civilization, the most important step.

In the article in order to identify the theoretical and methodological foundations of the philosophy of the future is carried out a comparative analysis of the concepts of S. Huntington, F. Fukuyama and I. Wallerstein. The modern political process is most adequately reflected by the post-nonclassical ideas of I. Wallerstein, anticipating the crisis of liberalism and the need to transform the foundations of Western democracy, the collapse of the paradigms of the development of capitalism, the growth of the relationship between populism and authoritarianism, the emergence of a new transitional period characterized by system disorder (chaos), acute political struggle based on the principle “ All against all” , the lack of peaceful coexistence, stability and legality. The future appears as a bundle of scenarios of varying degrees of probability, only some of which, bypassing the zone of uncertainty, can take place. The second part of the article discusses the issues of determining the future by previous events, highlighting the main and peripheral events that lay in the foundation for the future. It is noted that even before the pandemic in the world became noticeable the flaws of democracy, the growth of anti-liberal and anti-globalization sentiments, which led to national isolation, the strengthening of xenophobia, contributing to the rise of authoritarian regimes and their image in the populist plan. It is emphasized that the majority of modern forecasts are of an alarmist nature, they are value-colored with deep pessimism and apocalyptic sentiments. Each country will have to cope with the threats independently, since the world, confirming Wallerstein's predictions, must go through destructive processes to establish a new order.

According to the opinion of philosophers any material being and to of mystics any creature that has life is in motion. The creator who is truly alive manifests through ardent desire, apparent, epiphany, evident movement. Due to perfection of the existence, gives objectivity to the Universe. On the epiphany and evident movement, it is imagining that Divine essence manifests for the essence and individualities to express his total perfection as scientific, in Muhammadian fact and then as objective and external intuition. This is to prove facilities of perfect human nature and divine essence's manifestation. Through apparent movement, the Divine essence demands to disclose his unseen and hidden identity to emerge in anyone with a special manifestation. He introduces himself by giving various and new forms to his creatures every day as everywhere and everything can't be imagine without his manifestation; so that human feels the presence of God in the universe Believes that the cause of Universe survival is his manifestation and it every day gives life to the occult and the objective world.

We do not need to reject the “ method” to assert the thesis that we cannot achieve the truth by any method. Our study, which traces the phenomenological method in Gadamer's work called Truth and Method, unveiled his connection with Husserl and Heidegger. Because convertion and changes of the phenomenological method until it came to Gadamer took a new form in Truth and Method. In our article, although the convertion and change experienced by the phenomenological method is examined, it has been shown that Gadamer’ s connection with this method in Truth and Method and how it applies it. Truth and Method work of Gadamer, which describes the state(s) of the human being exposed to the experience of truth using the phenomenological method, has also been approached from the phenomenological projection. With Husserl, the “ truth” , which started to cease to be the thing standing in front of the subject, began to be semi-hidden in Heidegger's thought and concealed as much as it reveals itself. In both Husserl and Heidegger, the phenomenological method provides our connection with the truth. For Gadamer, “ truth” radically escapes from being the thing standing in front of the subject because he does not have the idea of the subject, but it has taken a structure that is different from the semimystical nature like Heidegger, one foot is in the past and the other is in the present and in the future, which is constantly living and dialogic. Which method did Gadamer adopt in reaching such an idea in his work titled Truth and Method, which mentions the manifestations of this “ truth” in different fields, especially in fields such as art and language, and how did that method reflect in his work? Our study, which put the question to the center, started with Husserl, continued with Heidegger and reached Gadamer. Taking Heidegger’ s philosophy as the mediator it opens the horizon to look at Husserl to Gadamer, from Gadamer to Husserl.

Islamic philosophers attach special importance to the principle of causality, and according to them, the cause is an existant on which depends the realization of another being (effect). Based on the interpretation of the contingency of quiddity, according to the peripatetic philosophers, especially Ibn Sina, each one of cause and effect has a separate nature and existence, and it is the contingent nature of effect that necessitate it's existence from a cause. The relationship between cause and effect is the categorical relationship. But according to the transcendent wisdom, especially Mulla Sadra's point of view, who has considered the causality from a philosophical and mystical point of view, does not consider the cause and effect totally divergent. As per the basic principles of transcendent wisdom such as; Existence, Gradation of Being and Unity of the existence the relation between cause and effect is the Illumination relation. Secondly it negates the multiplicity nature of existence and attaches the multiplicity to the characteristics of God. According to transcendent wisdom, one of the theological consequences of the principle of causality is the belief of monotheism in creation, means the only true Creator is God, and that the creativity of other beings is in the shadow of God and subjugation of His will and providence. Therefore one of the results of the belief in causality is the belief in monotheism of divine lordship, that is, every creation in the universe is just an effect, a creation and is under the control of the Almighty.