Sophia Perennis
Year:2019 | Volume:15 | Issue:34|Papers Count:13

Ethics reviews conceptive and statement basic of morality. Ethics include four part: moral analytic, moral epistemology, moral ontology and logical discussion. One of the issues in Ethics is logical discussion that reviews deduction of moral conception and statement and moral false reasoning, therefor logical discussion reviews relation between “ Is” and “ Ought To” in the view of Allameh Tabatabai that hasn’ t been critic up to now like this way. The author tries to critics the view of Allameh Tabatabai in this problem in all aspect. Allameh Tabatabai argues that moral statements are reductive, predicative and also logically. He calls it debate. But it is possible to certainty and we are capable to answer problems to certainty. In any way he believes debate for moral statement and it is based on reality. However Allameh Tabatabai don’ t accept moral relativism and he reductive relation between “ Is” and “ Ought To” to “ is” and “ is” .

On the symbolism of water, two esoteric doctrines of the Far-Eastern and Islamic traditions, i. e. Daoism and Sufism, have many comparable teachings. Although different points of view would take different aspects of the symbol into account, the teachings in question come to interesting analogous points around the life-giving aspect of the symbol. Above all, water represent the source of life equally and simultaneously containing all the possibilities of manifestation and seeds of life of everything. In thins meaning, water represents the Great Element of the Throne of Life in Ibn 'Arabī 's teachings, equivalent to the state of the Submerging Cloak (hunlun) or Water as the first epiphany of the Great One (taiyi) in Daoism. This pre-eternal water of the unmanifested state is also manifested with the same quality in the states of the Being. This paper first takes a short survey of different symbolical aspects of water in Sufism, and after explaining the place of the idea of life in Daoism, it presents major connotations of the symbol in Daoism from a Sufi point of view. .

Suhrawardi considers the imaginal perception as the illuminated adjoining of the lightning soul with the suspended forms in the imaginal world free from man's soul. in this process he does not consider any mediation even for the perceptual forms. Thus by eliminating the involvement of mental forms in the imaginal perception the discussion on mental forms is irrelevant with the external matters. A new thing that happens in imaginal perception as a new matter is the pure illumination adjoining that the perception was devoid of before. In illumination adjoining of the soul with imaginal world the immediate presence of the suspended forms in the soul’ s conscience is the passive aspect of the soul and the attention of the soul to this presence is the active side of the soul. The imaginal perception is a combination of the soul’ s interactions. Suhrawardi believes that human imagination has the bilateral relationship with the imaginal world. On the one hand the imaginal perception is realized in the relationship between soul and imaginal world. On the other hand the soul could create suspended forms in the imaginal world independent of himself. According to Suhrawardi though mental forms never interferes in the imaginal perception They could be used by soul as tool to create suspended forms and possess in the non – contiguous imaginal world with all souls are its subjects. The bilateral relationship between the soul and imaginal world can explain a great deal of mental problems ranging from the artistic creation to corporeal resurrection.

Contemplation is one of the most important philosophical issues discussed in philosophical systems. Sadr al-Mota'alahin believes in being in existence and by inspecting the system of the Muslims, he also considers them to be special. However, the reading of Sadrà and his citizens is irrelevant in the context of the Illuminationist system. Because Sadra considered the validity of existence in the philosophical system of the Sheikh of Ishraq as a reasonable rational second, therefore, Sheikh Ishraq is considered as a material origin, and has conveyed its artistic arguments in the nature of nature. The author believes that, firstly, the validity of existence in the system of ishraqi is not reasonable in the sense of the Secondary, until Sheikh Ishraq is considered to be the material origin, but he believes in the objectivity of existence, and credibility is a reasonable mean of philosophical second. And secondly: Sheikh Ishraq has not only raised the issues in the nature, but has also made a distinct distinction in the field of existenceAnd thirdly: if he believes in the material creation, it is because of the fact that he does not distinguish between existence and nature in the external world, and thus the existence of existence leads to the appearance of the external nature.

The primordial man in Shā hnā mah Maryam asadian 1; Babak alikhani 2 In various metaphysical spiritual traditions, especially in Taoism and Tasawwuf, two phases for a way-farer (sā lik) has been described. An instance of this doctrine can be found in Shā hnamah. In this epical masterpiece, Syā wash owns the gnostic position of the primordial man (true man in Taoism) which is considered as the first phase of human’ s perfection, so that his son, Key-khosraw, has attained the final position (universal man or Al-insā n al-kā mil in Tasawwuf). This paper is aimed not only to analyze the story of Syā wash according to Shā hnā mah, but also to illustrate the spiritual state and virtues of Syā wash. Key-words: Shā hnā mah-Syā wash, The primordial man, futuwwah, the primordial nature (Al-fitrah) 1-PhD student of Persian Language and Literature in Razi university of kermanshah 2-Associate professor of the Department of Religions and Gnostics at the Institute for Research in Philosophy

Shams al-Din al-Samarqandi, who has proposed a modern point of view in opposition of Avicenna on hypothetical syllogism, claimed that 12 of 19 moods of Avicennan valid hypothetical syllogism is indeed invalid. in another paper, I showed that if we consider only quality of propositions there emerges a surprising correspondence between his valid syllogisms and those of relevance logic. In this paper, however, I’ ll show that if we consider quantity of propositions too, this correspondence disappears. This is because discussing particular conditionals, Samarqandi held, as Avicenna did, that particular implicational conditionals can be analyzed as distinct both from universal implicational and from particular contingent (or accidental) conditionals. No analyses of particular implicational conditionals so far proposed could escape this objection

As the theory of the Big bang is being supported increasingly by experimental evidences other competitor theories, like steady state, was set aside. Also the ancient debate namely Hodooth and Eternity, was started again. But this time theologians support the Hodooth theory by quantum and relativity theory. In this paper we try to study the Bigbang theory from Islamic philosophy and we will: 1-Analyze the findings of astrophysicists about initial cosmology 2-Check the scientific validity of Big bang theory 3-Explain the peripatetic view about Big bang theory in frame of Active Intellect and fourth causes 4-Explain the substantial motion about Big bang If we clear the technical terms of the Big bang theory it is reducible to Hodooth theory. As the method of Islamic philosophy is apriori rather than apostoriori; so its arguments is more stronge than mere scientific inductions

Martin lings as one of the most important thinkers of late traditionalism, is the extender and completer of its predecessors and analyses some undeveloped spheres of the tradition; one of these spheres is the dram and dramatic literature. Before Lings, there were hardly any attention to the dram as a sacred art and so after him; great traditionalists as Genon, Schuon and Coomaraswamy paid attention to literature but not to dramatic literature; and he is from this point of view, in most part, unique in traditionalism. He attempts in "Shakespeare in the light of sacred art' to prepare necessary grounds for a sacred reading-read proper reading-of Shakespeare texts and to show practical and theoretical necessities of such texts. So " Martin lings and theatre: toward a Poetics of mystic dram" will be an attempt to show dimensions and implications for reading dramas with mystic themes.

Time as a concept despite its simplicity and clarity seems to be one of the most complicated and controversial categories in intellectual area. Whether it is only due to the presence of human being that time turns questionable and thus it only exists in human mind? Given the existence of time in the outside world does it have an independent existence of other creature or should be understood as their features? Given the aforementioned point is time related to certain cosmological levels or it embraces the whole hierarchy? Questions like these have been answered in various ways by philosophers, theologians and mystics. Time as conceived by the greatest Muslim mystic Muhy al-Din Ibn Arabi is of different depiction. According to his own particular method of discovery of truth and relying on certain ontological hypotheses and grounding his arguments on a number of verses of Quran and prophetic traditions, Ibn Arabi seeks to demonstrate that time or Dahr (eternity) is the endless manifestation of God through Divine Names that are continuously revealed in a hierarchical fashion. The chief goal of current essay is providing a “ descriptive-analytic narrative” of Ibn Arabi’ s view focusing on what has been presented through Al-Futuhat al-Makkyya.

Semiotics is a knowledge that its purpose is how to find meaning of sign and it is an objective presentation of an absent concept or phenomenon to communicate with the audience. Roman Jakobson and Umberto Eco attribute the semiotics as an outcome of language; Jakobson has introduced semiotics as a process of meaningfulness based on texture and Eco has recommended Architecture semiotics as a cultural phenomenon and a tool for communication; Cities in Islamic societies have signs and the mosque is the most significant architectural representation in them, and the use of its physical elements has made it known as a means of communication with the mind of the audience, in such a way that they are comprehensible for inhabitants by having these signs. The purpose of this research is to analyze the elements in the architecture of the mosques that have become a sign of communication in the cities over time to answer this question: what component of the physical elements of architecture have been changed to communication tools? This research has been investigated by descriptive-analytic method based on the analysis of the elements of the Jakobson verbal communication theory including context, message, sender, receiver, channel and codes in semiotics and their adaptation to the ECO’ s view in architectural semiotics and these factors has been studied in the signs which are used in Tabriz Kabood mosque as a case study for realizing how to communicate