Showing 14 results for Soul
Volume 1, Issue 1 (1-2021)
Abstract
According to Avicenna's theory of knowledge, intellectual knowledge in human beings is explained via the inherence of intelligible forms in the soul. In this paper, I will show that the inherence of intelligible forms in the soul is at odds with the soul's immateriality.
Volume 1, Issue 4 (12-2021)
Abstract
Emergentism bears similarities to the Islamic Transcendent Philosophy about the relationship between the soul and the body. At the same time, despite these similarities, there seem to be fundamental differences in the ontological picture of these two. The main issue of this paper is to identify these differences. The result of this effort can be summarized as saying that the ontological foundations of Emergentism are consistent with scientific findings, while this is not the case with Transcendent Philosophy, and that there are fundamental differences between the ontological picture of Transcendent Philosophy and Emergentism in relation to the soul and the body relation; Differences rooted in the contradiction between the classical or Aristotelian image of the world and the new scientific image of the that.
Volume 2, Issue 1 (3-2022)
Abstract
The subject of this article is the relationship between the soul and the body and its problem is the conflict between the philosophical doctrine of "the physical occurrence of the soul (Nafs)" and the Quranic doctrine of "blowing the spirit (Rooḥ) in the body". Solving this conflict is our goal and its method is first to describe both doctrines in their context and then to analyze the conflict and resolve it based on the principles of transcendent wisdom. Blowing the spirit in the body means degrading and connecting the spirit to the body to plan and control it. The physical occurrence of a partial soul for a body means the occurrence of a rational and general tactical attention of the soul to this imaginal or corporeal body. It seems that the spirit is the intellectual level of the soul and the blowing of the spirit is the physical occurrence of the soul. Therefore, the spirit or the rational soul is not a creature with an occurrence, but something with its occurrence as belonging to a body. Blowing the spirit into the body or the physical occurrence of the soul means its control relationship with the body, not it means being at the level of the corporeal body.
Volume 4, Issue 3 (10-2024)
Abstract
Relying on the psychological theories of Ibn Sina and Mulla Sadra, this argument examines the movement of the human soul in two stages: “when the soul is connected to the natural body” and “after its separation from the natural body”. By demonstrating the possibility of movement in the immaterial soul, it is also possible to prove and explain the movement of other non-material beings. When the soul is connected to the natural body, the unified human soul can move and change independently of the power and matter within the body. This independence suggests that other non-material beings can also undergo movement without reliance on matter. However, after the soul is separated from the material body, Ibn Sina considers the possibility of the soul’s evolutionary movement but lacks sufficient grounds to prove it. In contrast, Mulla Sadra explicitly denies the evolution of the soul in the intermediate state but provides psychological foundations that support the possibility of the soul's evolution. These same principles can also demonstrate and explain the movement of other immaterial beings.
Volume 4, Issue 3 (10-2024)
Abstract
From the perspective Islamic of Philosophers, particularly the Peripatetics, cognition is primarily an act of the soul rather than the body. While conventional philosophical approaches often view cognition as entirely separate from the body, this article employs an analytical-descriptive methodology to explore how the body might influence cognition within Avicenna's philosophical and medical frameworks. Despite Avicenna's dualistic view that soul and body are distinct entities and his identification of the soul as the primary agent of cognition, his understanding of the soul-body relationship allows for a form of embodied cognition. In this view, variation or changes in the body at any level of perception can affect the soul, thereby altering the cognition of a single known object. However, Avicenna's concept of embodied cognition is fundamentally different from physicalism, as the soul retains its role as the essential principle in the emergence of cognition.
Volume 5, Issue 18 (3-2008)
Abstract
M. Sarrafi.PH.D.
Abstract:
The present essay is written through a referential method for the analysis of bird symbols in Rumi’s work; Massnavi. Once the author derived all the functions of birds, he categorized, described, and also explained the symbolic concepts of each through context analysis as the major technique. On the basis of these findings, there are about 30 birds mentioned by their names, while about 100 birds are mentioned without referring to their actual names. These create merely a part of Rumi’s creativity in symbolism. One of the most significant findings of this paper is; regarding the final analysis of birds; they are actually a symbol and sign of fate of the human soul within the prison of body and the materialistic world.
The meanings and symbolic concepts of birds hold an inseparable connection with their natural characteristics. Furthermore, the religious, cultural, and mythological teachings, which have been created about each of them throughout time, all enjoy a stunning role in the particular concepts given to them by Rumi. In overall it can be said that some of Rumi’s interpretations and understandings on the birds are quite new and innovative; while some of the others are rooted within the cultural traditions. The construction of symbolic concepts regarding birds in Massnavi derives from Rumi’s unique and special approach on one hand, while it is the result of his personal findings and understandings added to his potentiality and talent on the other hand.
Volume 6, Issue 1 (12-2023)
Abstract
The non-generalist view of territorial identity and Considering it to be dependent on political ideas has been considered in critical political geography studies in recent years. In this regard, the primary principle of considering the territorial identity concept to be dependent on government; It goes back to Hegel's thoughts. According to his idea, the territorial identity is a rational form of thought created by government on the earth, and a form of this phenomenon appears in every history turn. In this regard, the political thought of Charismatic king was one of the important components in the construction of territorial identity in the Achaemenid era during which charismatic king were considered to be God's chosen one on earth and in his existence shadow became possible to form social cohesion. In this research has been tried by analyzing the historical texts content be explained effective components in the construction of social identity in the Achaemenid era in the Hegel's phenomenology of the soul framework. It is emphasized in research findings that the awareness creation about importance of king's position in construction of the territorial identity in the Achaemenid era was a historical synthesis result that the traditional interpretation of powerful kings is replaced by the king attributed to Ahuramzda. In addition, geopolitical alienation of the Achaemenids with the surrounding states, especially the Greek city-states was a conflict manifestation between Charismatic king thought with opposing thoughts, which was effective in building of Iranian people territorial identity.
Volume 6, Issue 22 (3-2009)
Abstract
Maryam Hosseini, PH.D
Abstract
This article surveys the influence of Sanayi's Hadigheh poets on Sohrevardi's mysterious stories .This study shows how Sanayi's philosophical thoughts and poetic images in Hadigheh leads Sohrevardi to benefit from them in creating his books like 'Gabriel's Feather Song","Red Wisdom"and "The book of lovers' companion."
and uses Hadigheh's poets in his stories.
The other issue discussed in this article is the difference of attitudes of these two 9Sohrevardi and Sanayi) on the actual meaning of "The old".The central part of the mysterious books is about the event of meeting "The old"In Sohrevardi's philosophical system "The old stands for the" active wisdom" in Peripateticism philosophy and Gabriel in religion.In Sanayi's classification of the universe,in accordance with the Neo-Platonists, the"General Soul"meets the disciple and becomes his guide.As a matter of fact, within Hadigheh and "Seir-Ol-Ebad" ,Sanayi introduces the" Genaral Soul" as a medium for the grace of the "Comprehensive Wisdom" to the material world,while Sohrevardi benefits from the Peripateticist philosophers in this regard.
The method of study in this article is comparative and we compare Sohrevardi's mysterious stories like "Gabriel's Feather Song","Red Wisdom"and "The book of lovers' companion." with poets of Sanayi's Hadigheh.
Volume 6, Issue 23 (6-2009)
Abstract
Mohammad Barzegar Khaleqi, PH.D.
Kolssom Qorbani Jooybari
Abstract:
This research analyzes the term “soul”, one of the magnificent secret codes in Shams’ sonnets; the eternal masterpiece created by Jalal-Eddin Mohammad Balkhi. Through using the diverse functions of ‘soul’ in this analysis, the variety of its meanings are perceived and the transcendental path of this concept is known. The perception of the different concepts of ‘soul’ takes place in three steps; in the first stage the lexical concept of soul is perceived through the relation existing among synonyms, antonyms and symmetry. In the second stage, the perception of the concept of ‘soul’ happens through its attributes and adjectives. And finally in the third stage the concept of ‘soul’ is perceived by figures of speech; simile, metaphor and symbol. The authors then have studied the concept of ‘soul’ throughout the great poetry book; making an attempt to elaborate and express the concealed concepts underlying it; trying to show how ‘soul’ goes beyond a mere lexical function and finally reaches a symbolic stage; while this study shows the concepts and traits of meanings it bears within each stage.
Volume 11, Issue 1 (12-2023)
Abstract
Mohammad Rasoul Havar, an Iraqi Kurdish poet, is a contemporary poet in the 20th century, that her life time was contemporary with the dominance of fascist regimes and the shadow of imperialism's hegemony over Iraqi Kurdistan in order to advance the strategic policy of colonialism. In such a situation, Havar, as a committed poet, has turned his poems into a representation of the political-social and economic damages caused by imperialist policies. In the background of the poet's critical and anti-imperialist attitude, in addition to the occupation and colonization of the motherland, there are fundamental factors that have led the poet to anti-colonialism and anti-imperialist approach. Since an independent research has not investigated the factors of Havar's tendency towards anti-imperialist thought, the author is determined to investigate this phenomenon in his poems. The fundamental issue of the current research is that how and in what formats are the underlying factors of the anti-imperialist approach manifested in the poet's poems and with what concepts are they connected? In order to investigate this issue, the author has used the descriptive-analytical method based on the sociological investigation of the poet's compositions. War-mongering and commercial attitude towards the fate of colonized nations, depriving the colonized and paying attention to imperialist-capitalist interests, the trade and spread of narcotics in the colonies, the false claims and propaganda of imperialism about human rights, The silence of Western imperialism against the slaughter of the Kurdish people and their role in ruining the fate of the Kurds in cooperation with
Volume 11, Issue 1 (12-2023)
Abstract
Computer games, due to being new and overlapping with cinema and literature, exhibit two different aspects of themselves that deserve comparative studies. In this paper, elements of modern art and the history of modern literature are studied in the formation of video games, and then similar ones are analyzed and adapted in James Joyce's novel Ulysses and Hidetaka Miyazaki Dark Souls Games. The purpose of this research is to investigate the effect of modern art characteristics on modern literature and video games and also to express the change in the nature of their common elements. The sub-purpose of the research is to compare these games with other titles in the media of computer games and to answer the question: How can games, and new media in general, form a classic and modern identity at their core? And where is the place of the studied games in this arena? The research method is analytical and adaptive. The research findings show that the novel Ulysses by "James Joyce" and the games of the "Dark Souls" series by Hidetaka Miyazaki in the elements of "rejection of the novel's narrative method", "rejection of the traditional hero", "rejection of incident", "new linguistic experiences", "Freedom from time and freedom of time", "giving importance to the association of meanings", "not giving importance to conventions", "tendency to illusion and fantasy", "participating the reader in the novel", "proposing the issue of truth" and "discussion of opinions" and philosophies" are similar and compatible
Sajad Sadatizadeh, Seyed Morteza Hosseini Shahroudi, Abdullah Niksirat,
Volume 24, Issue 2 (5-2017)
Abstract
Trying to understand the reality of the soul and its result (Self Knowledge Theology) has always attracted philosophers’ attention and has been regarded as one of the concerns of philosophical thinking. In this article, it is specified that the peripatetic philosophers, whether Greek or Islamic, have considered the soul as a chapter of naturalia and try mostly to comment on the soul’s powers and activities; they have not had any epistemological view of it. In contrast, Sheikh Eshragh closes the psychology to the theological discussions and looks at it from the epistemological point of view. His discussion is not about soul’s powers, but he provides a way to save the soul from the prison of the body and emancipate the human being from the darkness of material world. In the illuminationist philosophy, the theory of intuition was proposed for the first time (The substantial form), so it has discussed the nature of the soul from this viewpoint. Suhrawardi’s psychology isn’t a consequence of theoretical discussion, but it results from introspection and self-awareness that is possible only through the asceticism and controlling the dragon of carnal soul. It is soul which shows not only the Light of Lights, but it becomes divine and finally through this path he founds his luminous system. The system of being is realized through the epistemology of soul.
Volume 24, Issue 2 (8-2018)
Abstract
Purgatorial perfection is one of the important discussions about human destiny as the soul, after separating from the body dwells in the isthmus realm called Barzakh (purgatory). Heavenly revelations or messages from prophets, especially Prophet Muhammad (PBUH) are the inspirational sources on the said topic that human intellect is incapable to conceive. This issue is certainly the matter of heavenly or Islamic affairs whose evolution cannot be archived unless we prove it through movement and change. Hence, the change and movement of the soul, after divorcing from the body, is proved, both for human and for the rest (in that realm) which are regarded as among abstract incorporeal beings. Islamic philosophers tried to intellectually deal with this topic of research commensurate with their own philosophical and theosophical fundamentals. Yet, the peripatetic concepts being limited, they did not present any considerable or significant results until Mulla Sadra, who rather preparing an appropriate framework for research and investigation in this field, leaves it open for his successors. The issue of the purgatorial perfection is important enough that unlike the peripatetic philosophy to which nothing can be added or subtracted, Mulla Sadra’s philosophy is flexible. Thus, this research aims to shed light on some aspects of human integration in the purgatorial realm and bring important pieces of evidence to it.
Volume 26, Issue 2 (1-2020)
Abstract
The subject of physical and spiritual resurrection is one of the most challenging theological issues among Islamic scholars. Meanwhile, Fakhr Razi and Allameh Tabataba'i believe in spiritual resurrection. In this study, we intend to analyze the content and approach of the two great thinkers about the most significant resurrection doubts. A closer look at the works of Razi reveals that his words are more explicit on physical resurrection. He responds to the Corrosive and Eaten of deceit and man. Since he considers restorations permissible and God Almighty, he concludes that Restoration of Non-being is not abstained. Razi, in the immateriality of the human soul Doubt, refers to the contradiction of the soul and the body, which is separated from him when he dies and ascends to the universe. Also, the verses quoted by him do not indicate that the soul that is other than the body is Immateriality or not Immateriality. In contrast, Tabatabai avoids the Corrosive and Eaten and the Restoration of Non-being Doubt. In his view, there is nothing in the body and soul, because the body changes to other elements, and the soul is a Immateriality thing that is not corrupted by the death of the body. Tabataba'i, in response to the immateriality of the human soul of self-objectification Doubt, considers the regards the object as object, not matter. He believes that our body in the resurrection is like the earthly body. He also considers being objective in the self and preserving the human personality.
