HISTORY OF PHILOSOPHY
Year:2020 | Volume:10 | Issue:3|Papers Count:7

The established view about Plato’ s take on the immortality of the soul regards it as the indestructibility of a substance, at least the rational part of it, nous, akin to the Forms or Ideas and therefore something to remain as unchangeable and essentially the same in the flux of the sensible world, flying to the super-sensible realm of the Forms to persist there forever. In the Symposium, however, Plato seems to contradict this characterization by presenting a Humean picture of the mortal soul and attributing the desire for immortality to eros. Here, the immortality of our mortal and changeable souls is at best possible only through the dynamic process of birth, generating and nurturing different kinds of offspring, including at the top producing discourses about true virtues instead of images of virtue, which provides the lovers with immortality by creating remembrances or memorials that will outlive them. In this article, I will explain this concept of immortality by describing the common and most important features of four models of immortality and its connections with remembrance and mediate/indirect effect on the world.

The phrase of the "Eternal Ferment" and its relation to "the Khosravani wisdom" in the Illumination wisdom has been an excuse for some scholars such as Henry Corbin to regard the main purpose of this wisdom as reviving the Iranian ancient wisdom which known as the wisdom of Khosravani. There is much evidence in the Illumination wisdom that shows Suhrawardi's work is the foundation of a new wisdom, not merely the revival of an existing tradition. The conceptual analysis of the "Eternal Ferment" and its peripheral concepts, and the consideration of the instances of the Eternal Ferment in the heart of different civilizations, reveal the truth of Sheikh Eshraq's view contrary to these claims. There are many differences between the word "Established" and "resurrected"; the resurrection is secondary, subordinate, and imitative, but the establishment is a genuine, fundamental, and innovative one that can also lead to the resurrection. "Resurrect" is consistent with the influence of the historical line while the Eternal is not the historical but beyond the historical, and receiving from the Eternal Ferment means receiving from a source beyond the historical truth. Therefore, the relationship between Iranian ancient wisdom and the Suhrawardi's illumination wisdom cannot be the innately aim of Suhrawardi's philosophical activity. If sheikh Eshraq considers Khosravi's wisdom to be a manifestation of the Eternal Ferment, so is his view of Pythagorean wisdom that emerged from the Eternal Ferment, as well as other wisdoms in civilizations such as India and Babylon. Proponents of the claim to revive Iranian wisdom must therefore repeat the same thing about the revival of Greek wisdom and other wisdoms. Thus, the main purpose of Suhrawardi, contrary to scholars claim, is to establish Illumination wisdom, not to revive Khosravi's wisdom.

Knowledge in Pahlavi texts like Avesta is crystallized in the word "wisdom"; in these texts, Ormazd It is the source of wisdom, and with its conscious wisdom it marks the beginning and the end of creation. Also, the Bahman is the symbol of the wisdom of the omniscient consciousness of the creatures through which human beings gain knowledge of religion and ormazd. This descriptive-analytical study examines and reflects on the concept of knowledge and its implications in Pahlavi texts and examines how it relates to ethics and education. Ethics as the ultimate goal in Zoroastrianism, in Pahlavi texts. The term Payman or moderation is realized, and the basis of this ethics virtue is knowledge; furthermore, in later texts, education is the Foundation of breeding ā sn xrad (Innate wisdom), Wisdom and the selection of ethics virtues; so Knowledge has a morality purpose and purpose in Pahlavi texts and for this reason is one of the Perennial Philosophy.

An important part of the opposition to the Greek sciences in the history of Islamic thought is devoted to logic. Abū Saī d al-Sī rā fī ’ s (d. 368/979) dispute with Abū Bishr Mattā (d. 328/940) is among the earliest manifestations of this opposition. In the researches focused on this debate, it has mostly been tried to shed light on al-Sī rā fī ’ s attempt to show the superiority of grammar over logic. This has automatically given the debate a grammatical look which, in turn, made it hard to see other aspects of it. In what follows, it will be shown that there lurks an important methodological and epistemological point of view in al-Sī rā fī ’ s discussions, which seems ironically to have been at the core of the debate, and which appears to be adopted by later Islamic philosophers as an independent cognitive avenue to knowledge.

One of the least studied Shiite religious scholars is Mulla Mohammad Kazim Hazarjaribi Esterabadi. He has made numerous scholarly endeavors in various theological fields, especially the doctrines contained in his manuscript. He noted in his writings that his writing should be widely used by the Taliban in theology, and that is why his writings were in Farsi. This paper addresses the question of what are the most important millennial debates on theology by using descriptive-analytical methods and using library resources, especially manuscripts. As a result of the research, it can be pointed out that he accepted the innate theology of nature but opposed the innate nature of Islam. He used convincing evidence such as the possibility of necessity, the order of nature, and the argument of nature, to prove the existence of God. Also, in order to resolve some doubts in theology, he applied the semantics correctly to some divine attributes such as will, justice, and wisdom.

The al-Wahid principle has been constantly drawing attention from Muslim philosophers and theologians throughout the history of Islamic thought, while some have sought to substantiate this principle and some others have attempted to criticize and reject it. It was not only theologians who challenged the principle, it also did not sit well with some philosophers who were critical of it. One of these philosophers was Aliquli Bin Qarachghai Khan Torkamani, a Safavid era philosopher and pupil to Mulla Rajabali Tabrizi. He challenges Ibn Sina’ s arguments for the al-Wahid, believing that if we consider the Necessary Existent as a pure simple entity that is aware of oneself and others and is also able to create others, then, knowing that knowledge and power are identical with His essence, we can say that the emanation of the multiple from the Necessary Existent will not require existence of multiple aspects within Him. Accordingly, we can accept the emanation of the multiple from the one. In this article we undertake an explication and critique of Aliquli Bin Qarachghai Khan’ s view of the al-Wahid principle. In brief, this article argues that although to some degree his critiques of Ibn Sina’ s proofs are successful, he fails to take an all-inclusive approach to the issue.