About the journal
In order to expand and spread research in various fields of philosophy, history of philosophy, and comparative studies of philosophical schools, Scientific Society of History of Philosophy has recently published the first volume of the first specialized quarterly on the history of philosophy. The Journal of History of Philosophy publishes papers on the topics related to the history of philosophy, schools of philosophy, comparative studies, etymology of philosophical schools and theories, relationships among philosophical theories and contextual conditions, etc.
The people involved in the publication of the History of Philosophy Quarterly consist of the following
Permission holder: Scientific Society of History of Philosophy
Publisher: Sadra Islamic Philosophy Research Institute (SIPRIn)
Director: Professor Seyyed Mohammed Khamenei
Editor-in-chief: Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University
Editorial Board
Karim Mojtahedi, Tehran University
Fathullah Mojtabaei, Tehran University
Reza Dawari Ardakani, Tehran University
Nasrullah Hekmat, Shahid Beheshti University
Ahad Faramarz Qaramaleki, Tehran University
Hamidreza Ayatollahi, ‘Allameh Tabatabai’i University
Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University
Muhammed Taqi Rashed Mohassel, Tehran University
Seyyed Mostafa Mohaqqiq Damad, Shahid Beheshti University
Abdurrazzaq Hesamifar, Imam Khomeini International University
Recent Articles
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Open Access Article
1 - Editor's Note
Hossein Kalbasi AshtariIssue 1 , Vol. 14 , Summer 2023«تاریخ متافیزیک» از زمره عناوین و مداخل پُربسامد در میان مداخل فلسفی دورۀ جدید و معاصر است. تعریف، موضوع و مسائل متافیزیک (و «مابعدالطبیعه» در ترجمه عربی و فارسی آن)، از زمان خود ارسطو و در میان شاگردان و اتباع وی در ادوار مختلف ـ از جمله در دوران اسلامی ـ محل بحث و تأ More«تاریخ متافیزیک» از زمره عناوین و مداخل پُربسامد در میان مداخل فلسفی دورۀ جدید و معاصر است. تعریف، موضوع و مسائل متافیزیک (و «مابعدالطبیعه» در ترجمه عربی و فارسی آن)، از زمان خود ارسطو و در میان شاگردان و اتباع وی در ادوار مختلف ـ از جمله در دوران اسلامی ـ محل بحث و تأمل بوده و هست. همچنین در فرهنگها و دائرة‌المعارفهای بزرگی همچون فرهنگنامه تاریخی مفاهیم فلسفه، نوشته یوآخیم ریتر، مدخل نسبتاً مفصلی به «مابعدالطبیعه» اختصاص داده شده است. در آغاز دورۀ اسلامی، فارابی و پس از وی ابن‌سینا، بدرستی در تعریف و موضوع و مسائل آن تأمل کردند؛ برای نمونه، ابن‌سینا با نقد ارسطو، خدا (علت اولی) را نه موضوع، بلکه از زمره مسائل این دانش خواند و موضوع آن را همچنان «موجود بما هو موجود و عوارض ذاتی آن» دانست. این مطلب شاید در بدو امر ساده به نظر آید، اما حکایت از دشواریها و احتمالاً ناسازگاریهایی دارد که در سخن مشائیان وجود داشت و شیخ‌الرئیس با دقت و تفظّن خاص خود، بدان راه یافته بود. اگرچه اتباع ارسطو در قرون بعد و کسانی مانند فرفوریوس، بوئتیوس، توماس آکوئینی، سوارز و دنس اسکوتوس و در قرون اخیر، برنتانو و پس از او نیچه و هیدگر نیز به این امر توجه داشته‌اند، اما در کنار تمامی این مباحث، لازم است به موضوع دیگری که بویژه از قرن بیستم به این سو مطرح شده و سخت مورد توجه اهالی فلسفه قرار گرفته است نیز بپردازیم. امروزه عنوان «تقدیر متافیزیک» به زبان بسیاری از فیلسوفان معاصر راه یافته و از پسِ آن، عناوینی چون «پایان متافیزیک» نیز بنوعی در ادبیات و گفتمان امروز مستقر شده است. در اینجا پرسشی محوری قابل طرح است: آنچه دربارۀ تقدیر متافیزیک در سیاق تاریخ فلسفه غرب خوانده شده، آیا قابل تسّری به مابعدالطبیعه در سیاق تاریخ فلسفه اسلامی هست یا خیر؟ بعبارت دیگر، بفرض تصدیق آنچه که امروزه تحت عنوان «پوشیدگی حقیقت» و «غیبت وجود» در متافیزیک غربی مطرح شده است، آیا همین عناوین را میتوان به سیر و ادوار و مراحل تاریخی تفکر فلسفی در عالم اسلام سرایت داد؟ این در حالی است که حداقل در ادوار مهمی از این تاریخ، «وجود» و حضور آن در بنیان هرگونه تأمل فلسفی مورد تأکید قرار گرفته و بنا بر رأی برخی از شارحان فلسفۀ ابن‌سینا، اطلاق اصالت وجود و عناوینی چون بداهت و تشکیک در وجود نیز مورد توجه وی بوده و این چندان دور از واقعیت نیست. جا دارد اهالی فلسفه، بویژه آن دسته از فیلسوفان که در عرصۀ تطبیق و مقایسه میان مشارب و مسالک فلسفی تأمّل میکنند، به این پرسش نیز التفات کرده و چنانچه آن را شایسته بحث و گفتگو بدانند، در محافل و مجامع فلسفی به بحث و تأمل در آن بپردازند. Manuscript profile -
Open Access Article
2 - A reflection on what is Eastern philosophy
Reza Gandomi NasrabadiIssue 1 , Vol. 14 , Summer 2023Western thinkers at different times have expressed different views about the existence of philosophy in the East. Ritchie, a Christian missionary in China, wrote a book titled Confucius: Chinese Philosopher for the first time and introduced his ideas to the West, and pe MoreWestern thinkers at different times have expressed different views about the existence of philosophy in the East. Ritchie, a Christian missionary in China, wrote a book titled Confucius: Chinese Philosopher for the first time and introduced his ideas to the West, and people like Leibniz and Christian Wolf under his influence not only assumed the existence of philosophy in the East, especially in China. They believed that the problems in Western philosophy and theology can be solved through it. With Kant, a racial view from a superior position to the thinking of other nations began, and the principle of philosophy in the East was questioned. This European-centered view entered a new stage in the West with Hegel; his view of Eastern thought was contemptuous and arrogant. Schopenhauer and As a result, Nietzsche and to some extent Heidegger took advantage of Eastern sources. In general, it can be said that the denial or doubt in the legitimacy of Eastern philosophy by the Westerners lacks logical support and mostly arises from nationalistic feelings. The reaction of the Easterners is also interesting in this regard; A group of people complained that Western philosophers have not valued Eastern thought as they should and perhaps have not used their solutions to overcome the crises of contemporary man And some, along with the westerners, of course, with a different motive, refrained from applying the title of philosophy to their ancient heritage in order to protect its originality and intermingling with western thought. Manuscript profile -
Open Access Article
3 - ریشه‌های ارسطویی حدوث جسمانی نفس نزد ملاصدرا
حمیده انصاری Hassan Fathi مرتضی شجاریIssue 1 , Vol. 14 , Summer 2023فلاسفه دربارۀ چیستی و حقیقت نفس آراء متعددی مبتنی بر دوگانه‌انگاری (تجرد نفس، مبتنی بر قدم و حدوث نفس پیش از بدن، یا همراه با آن) یا وحدت‌انگاری (حدوث جسمانی نفس) ارائه کرده‌اند. ملاصدرا نفس را حادث جسمانی میداند. اصول حکمت متعالیه، همچون حرکت جوهری و اصالت و تشکیک وجود Moreفلاسفه دربارۀ چیستی و حقیقت نفس آراء متعددی مبتنی بر دوگانه‌انگاری (تجرد نفس، مبتنی بر قدم و حدوث نفس پیش از بدن، یا همراه با آن) یا وحدت‌انگاری (حدوث جسمانی نفس) ارائه کرده‌اند. ملاصدرا نفس را حادث جسمانی میداند. اصول حکمت متعالیه، همچون حرکت جوهری و اصالت و تشکیک وجود، به‌انضمام نظریۀ حدوث جسمانی نفس، قدرت و امکان اثبات معاد جسمانی را فراهم ساخته است. ارسطو نیز حدوث نفس را جسمانی دانسته است. اما اینکه ملاصدرا در این بحث تا چه اندازه متأثر از آراء ارسطوست، تاکنون مورد بررسی قرار نگرفته است. هدف این نوشتار آنست که ریشه‌های ارسطویی بحث حدوث جسمانی نفس نزد ملاصدرا را تبیین کند و برای رسیدن به مقصود، از روش تحلیل و مقایسه دیدگاهها بهره میبرد. دستاورد مقالۀ حاضر اینست که ملاصدرا در تعریف نفس به «صورت جسم طبیعی آلی» و بتبع این تعریف، جوهر صوری بودن نفس، کمال اول بودن نفس برای بدن، ترکیب اتحادی نفس و بدن و وحدت قوای نفس که همگی دال بر حدوث جسمانی نفسند، متأثر از ارسطوست. اما دیدگاه ارسطو بدلیل التباس در بعضی از اقوالش و نداشتن موضعی در باب اصالت وجود یا ماهیت و نیز عدم تصریح به حرکت در جوهر و تشکیک وجود، ابهام دارد. Manuscript profile -
Open Access Article
4 - The development of theodicy in Kant's early and late critical thought
Farah Ramin Zahra FarzaneganIssue 1 , Vol. 14 , Summer 2023Some researchers have examined the historical evolution of Kant's ideas and have divided the critical period into two periods. The explanation of Kant's point of view on the problem of evil, considering the difference in the perspective that can be seen in his published MoreSome researchers have examined the historical evolution of Kant's ideas and have divided the critical period into two periods. The explanation of Kant's point of view on the problem of evil, considering the difference in the perspective that can be seen in his published works in the early and late critical period, depicts the course of the formation of his intellectual structure in this field. The studies conducted in this field show Kant's distance from the theoretical knowledge of God and the verbal response to the problem of evil in a gradual process that reaches its peak at the end of the critical period. The principle of "freedom", which is one of the principles of morality in Kant's critical thoughts, occupies the main axis in the justification of moral evil in his works, especially in the late critical period. With a descriptive-analytical approach, this article deals with an investigation of Kant's view on the problem of evil in two critical periods. At the beginning of the critical period, Kant confirms the theory of the best possible world; Although the concept of perfection is the same as the concept of reality. But at the end of the criticism period, he distanced himself from the common definition of good and evil, and by denying the merit of philosophical theodicies, he gave a new answer to the problem of evil. In the critical period, Kant rejects the traditional and stoic interpretation of the temporal and intellectual origin of evil in human nature. Manuscript profile -
Open Access Article
5 - The confrontation of Islamic philosophy with Western philosophy in the Qajar period
Tahereh KamalizadehIssue 1 , Vol. 14 , Summer 2023The Qajar period is important in many ways, especially culturally and scientifically. On the other hand, during this period, Islamic philosophy and wisdom flourished in the new capital with the establishment of the Tehran Philosophical School. And on the other hand, the MoreThe Qajar period is important in many ways, especially culturally and scientifically. On the other hand, during this period, Islamic philosophy and wisdom flourished in the new capital with the establishment of the Tehran Philosophical School. And on the other hand, the Qajar period is the beginning of the cultural connection with Europe and the introduction of the new Western philosophy to Iran. This philosophy entered Iran through the translation of educational texts and political texts. But it was not raised as a serious issue and it did not lead to a serious philosophical encounter in this period. This research examines the two dominant approaches to modern western philosophy in this period, i.e. the modernist and progressive approach and the theological approach. The research method is library and document research and data description and analysis. The problem of the research is the confrontation of the professors of Islamic philosophy with the new philosophy of the West. Findings: The lack of serious attention to modern western philosophy in the traditional field of Islamic philosophy, especially the Tehran school, is the indifference of scholars, lecturers and researchers of Islamic philosophy in this period to the new western philosophy and lack of interaction with it. In this research, while criticizing this encounter and examining the various cultural, social, and epistemic causes and causes of it. Dialogue and interaction with the Modern philosophy is suggested instead of rejection and indifference. Manuscript profile -
Open Access Article
6 - A critique on the theory of the end of comparative philosophy based on Steven Burik's point of view
Maryam Parvizi Ghasem PourhasanIssue 1 , Vol. 14 , Summer 2023Since the emergence of the term comparative philosophy until today, various views have been proposed about its nature and foundations. Some thinkers emphasized the end of comparative philosophy, another group insisted on its importance and necessity, and a group turned MoreSince the emergence of the term comparative philosophy until today, various views have been proposed about its nature and foundations. Some thinkers emphasized the end of comparative philosophy, another group insisted on its importance and necessity, and a group turned to fundamental changes in it from European-centeredness to attention to the other and harmony. However, the ending has various meanings and by referring to the main meanings of the ending, three basic meanings can be considered for it. The end in the sense of inherent refusal is considered one of these flows. Its followers believe that due to its internal shortcomings and failures, comparative philosophy faced important forms called refusal in essence, and basically it should not have been formed. The end, in the sense of the emergence of all possibilities and the actualization of all talents and abilities, is considered the second approach, in which the principle of progress and perfection is confirmed. According to the third meaning, the end is the end of the past and a new beginning. Considering these three meanings of the end and examining the theory of the end of comparative philosophy, it is necessary to first explain what the proponents of these approaches mean by the concept of the end. In the present research, the theory of the end of comparative philosophy has been criticized and investigated with the analytical-descriptive method and relies on the opinions of Steven Burik. In this study, we find out that what the opponents of comparative philosophy emphasize is the end in the first sense, because they believe that comparative philosophy is caught up in Europe-centricity and cannot achieve dialogue with traditions and other heritages, therefore it has an inherent refusal. The results of the present study show that Burik, contrary to this theory, considers comparative philosophy necessary to get out of the isolationism of the East and Eurocentricity. By adopting a critical approach towards the comparative philosophy of the past due to its European orientation, he pays attention to the comparative philosophy of the future, which has the two tasks of preserving different ways of thinking and facilitating communication between ways of thinking without reducing one to the other. Manuscript profile -
Open Access Article
7 - From fiction to imagination; Recognizing the Evolution of the Concept of Imagination in Farabi, Ibn Sina, Suhrawardi and Sadr al-Din Shirazi
Ibrahim BazarganiIssue 1 , Vol. 14 , Summer 2023Khial (Imagination) is one of the cognitive powers of humans, which is shared with animals. This concept was transferred from Greece to Muslim philosophical tradition. In the psychology of Muslim philosophers, from Farabi to Sadr al-Din Shirazi, the problem of khial has MoreKhial (Imagination) is one of the cognitive powers of humans, which is shared with animals. This concept was transferred from Greece to Muslim philosophical tradition. In the psychology of Muslim philosophers, from Farabi to Sadr al-Din Shirazi, the problem of khial has been both important and widely used. Some theological questions have been answered through this issue. From the beginning, Muslim philosophers have dedicated a part of their essays to identifying what is the Fantazia and how to imagine. Of course, the concept of khial has not remained constant throughout history, it has found a distinct concept in each of the philosophical systems. Each of the three Islamic philosophy (maśśa, ishraq and mutaalia) has a view on this issue that is different from the other two.The purpose of this essay is to examine the views of Muslim philosophers on the nature of imagination and to reveal the differences between views. Philosophers' views have certainly not remained unchanged throughout history, and each has given a new meaning to their philosophical apparatus. The method of this assay descriptive-comparative and its final answer is that Farabi considered this power a material component of the soul but became an example era to Sadruddin Shirazi's. Manuscript profile -
Open Access Article
8 - Moral Responsibility in Aristotelian Virtue Ethics Theory
Rahim Nobahar Mansooreh Ghanbarian BanooeeIssue 1 , Vol. 14 , Summer 2023Abstract: Virtue ethics theory as a normative and teleological theory, due to its special attention to moral habits, has a new perspective on responsibility. According to this theory, a moral agent must have virtue and vice of character. These habitual traits are gained MoreAbstract: Virtue ethics theory as a normative and teleological theory, due to its special attention to moral habits, has a new perspective on responsibility. According to this theory, a moral agent must have virtue and vice of character. These habitual traits are gained by decision and are in line with the perception of human flourishing (Eudaimonia) and its realization. For this reason, since children and animals do not have capacity of decision making and therefore do not have a perception of human flourishing, are not subject of moral evaluation. Also, domain of moral agents in addition to wicked and virtuous agents contains continent and incontinent agents. Adopting a descriptive- analytic method the main concern of this article is to study that under what circumstances a moral agent`s action is a subject of moral evaluation. According to this theory, actions that are subject to responsibility and moral evaluation, must be undertaken intentionally and in the agent’s state of moral character as a non-accidental mover, even if they are not arisen from deliberation and decision; because sudden actions, under some conditions, are derived from habits. Therefore, such actions are considered as a clear instance of actions that are subject to moral evaluations. Keywords: Moral agent, Character, Unmoved mover, Self-mover, Sudden actions. Manuscript profile
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1 - Elements and Place of the Concept of Techne in Greek Ancient Philosophy with Reference to Heidegger’s View
Hassan Mehrnia Hossein Latifi Mahdi ZakeriIssue 3 , Vol. 8 , Winter 2018One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of tech MoreOne of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of technique, industry, or art, and its place in ancient Greek works is of greater importance. Martin Heidegger was one of the first thinkers who conceived of the study of the concept of techne in ancient Greece as the introduction of a distinct perception of modern technology and held a particular view in this regard. Through the study of three groups of Greek texts, the present paper initially aims to trace the main elements of the concept of techne in the view of ancient Greek writers and thinkers. Second, through investigating Heidegger’s view, it intends to reintroduce the core of his analysis of this problem. Finally, it demonstrates that, firstly, techne is a rich concept, which, given its various elements, was so attractive to Greek thinkers that they used it in their philosophical discussions; secondly, its main elements have been repeated during ancient periods. However, in some periods, due to the existing conditions and views of different thinkers, some of its elements have become more foregrounded. The writers also conclude that reducing the complicated and multi-dimensional concept of techne into a general element does not appear to be correct and accurate. Manuscript profile -
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2 - A Comparative Study of the Concept of Generation and Corruption in Aristotle and Ibn Sina
Asghar Salimi NavehIssue 4 , Vol. 5 , Spring 2015The treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The MoreThe treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The other properties of sublunary bodies include transformation, growth and shrinking, contact, action and interaction, and mixing, which are completely distinct from each other in Aristotle’s view. He rejects absolute generation and corruption and criticizes Empedocles’ theory of equating them with transformation. The second book is mainly devoted to a profound investigation of the four primary elements (water, earth, air, and fire), their nature, and the quality of their changing into each other. Aristotle believes that these elements come into being in a cyclical fashion and none is prior to the other. Ibn Sina divided the existents of the world into four groups of intellects or angels, angelic souls, spherical bodies, and the bodies of the world of generation and corruption. He matched the ontological distinction between immaterial beings and those beings which are coupled with matter and are subject to generation and corruption with the astronomical distinction between the spheres and the sublunary world. Ibn Sina followed Aristotle in this regard. In this paper, the authors analyze the concept of generation and corruption in bodies from the viewpoints of Aristotle and Ibn Sina. They also examine the extent of Aristotle’s influence over Ibn Sina concerning generation and corruption, as well as the latter’s innovations in this regard. Manuscript profile -
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3 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
Hossein QasemiIssue 4 , Vol. 6 , Spring 2016Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged MoreKant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged the moral system of his period. The only proposition which enjoys these features is the categorical imperative. Now, the problem is how Kant justifies the objectivity and truth of this imperative. Another question is how this problem is answered in Mulla Sadra’s Islamic philosophy. In his Critique of Practical Reason, Kant maintains that practical matters are rooted in the moral law and tries to justify them by resorting to practical reason and the notion of freedom. Although Kant’s discussions in the field of philosophy of ethics proceed in a way to demonstrate nomena and, particularly, freedom, he considers them to be among axioms. This means that the reality of practical reason and freedom only justify the practical possibility of moral experience and other practical fields. In other words, admitting the reality of the intellect and freedom is merely based on belief and faith, consequently, moral propositions are rational rather than cognitional. In Mulla Sadra’s Transcendent Philosophy, practical propositions in individual and social fields are developed based on practical reason while attending to its relationship with theoretical reason. Moreover, the realms of both theory and practice stem from the innermost of the soul and are known through presential knowledge. As a result, all mental and rational perceptions are related to the truth of the good and its grades as an ontological affair. In this way, the objectivity and truth of these propositions are justified not based on certain axioms but by resorting to the possibility of the presential knowledge of the world of fact-itself. In this paper, the writer has tried to discuss the truth and objectivity of propositions in practical philosophy through employing a comparative method and the analysis of the philosophical principles of Kant and Mulla Sadra in order to highlight the importance of the principles of the Transcendent Philosophy. Manuscript profile -
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4 - The Relationship between Language and Reality in Plato: An Interpretation of Plato’s Cratylus in the Light of the Three Allegories in Republic
Hassan Fathi Aboubakr SoleymanpourIssue 1 , Vol. 8 , Summer 2017Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the trut MoreBefore Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the truth. For Heraclitus, language enjoys a code-like aspect similar to logos, which is mainly a phenomenon referring to the truth rather than a tool for explaining and analyzing it. On the other hand, for Parmenides, language is a deceptive phenomenon which is the product of a kind of social contract as well as a problem in the sensible world which, by itself, is not of much value. Sophists also consider language to be an arbitrary and relative phenomenon which merely functions as a medium of speech and entails no absolute truth by itself. Given this historical background, Plato set out to explore the problem of language. He developed a view in Cratylus which completed the mentioned historical background. For him, language is a deceptive and imperfect phenomenon; a phenomenon which he investigated in Cratylus based on its essence and its relationship with reality. He maintains that, since language is an artificial entity, it is essentially imperfect and, hence, incapable of providing any knowledge regarding reality. He believes that language can only be used to reflect the reality as accurately as possible, is ontologically posterior to reality, and is only temporally prior to it in terms of its instructional feature. In other words, according to Plato, one cannot attain knowledge through language because it is an artificial phenomenon which, at its best, can manifest the reality in an imperfect form. Manuscript profile -
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5 - Origin of Iranian Philosophy
A‘ala Torani Fariba RokhdadIssue 1 , Vol. 6 , Summer 2015Perhaps we can never exactly and positively decide where and among which people science and philosophy came into being for the first time. Neither can we fully explain how they were developed. However, what we know for certain is that they cannot have had a specific bir MorePerhaps we can never exactly and positively decide where and among which people science and philosophy came into being for the first time. Neither can we fully explain how they were developed. However, what we know for certain is that they cannot have had a specific birthplace. We should never assume that a particular group of people or nation created and developed philosophy; nevertheless we can discuss which nation or people took the first steps in expanding, spreading, and promoting this invaluable field of knowledge. During the last one or two centuries, researchers and Orientologists have written different books on philosophy and the cradles of knowledge and thought which often seem to be quite subjective. Most of these thinkers have tried to introduce Greece and Europe as the origin of science and philosophy. If we wish to make a fair judgment, we should say that they made this mistake perhaps because they had no access to any of the written sources regarding the brilliant scientific achievements of the East and Middle East. However, there are several historical proofs and documents indicating that some of the well-known Greek scientists and scholars travelled to Egypt, India, Babylon, and Iran and returned to Greece with a great treasure of science, philosophy, gnosis, and illumination. There are also some authentic sources acknowledging that some philosophers such as Pythagoras and Socrates studied under the Iranian magi. Therefore, the magi philosophy of the Media in the land of Iran played a significant role in the history of philosophy and the science and gnosis of the different nations of the East and the West in the World. Some of the philosophers, such as Ostanes, Gobrias, Pazatus, and Astrampsychos, who were famous as Khosrawani philosophers or Persian sages played an important part in transferring Iranians’ knowledge to the whole world. Accordingly, this paper deals with two of these philosophers, namely, Ostanes and Gobrias. Manuscript profile -
Open Access Article
6 - A Critical Study of the Illuminationist Nature of Ibn Sina’s Philosophy
Abdolhossein Khosropanah Hesam al-Din Momeni Shahraki Seyyed Hamid Forghani DehnawiIssue 3 , Vol. 8 , Winter 2018One of the important problems in the field of the study of Ibn Sina is whether his philosophy is of a Peripatetic nature or an Illuminationist one. Some believe that his philosophy follows an Illuminationist approach and offer certain proofs in order to demonstrate thei MoreOne of the important problems in the field of the study of Ibn Sina is whether his philosophy is of a Peripatetic nature or an Illuminationist one. Some believe that his philosophy follows an Illuminationist approach and offer certain proofs in order to demonstrate their claim. In a general classification, it can be said that some of these proofs are based on the works of Ibn Sina himself, and some others are based on the knowledge sources he benefitted from. The writers of this paper believe that the proofs adduced on the Illuminationist nature of Ibn Sina’s philosophy are open to criticism. Therefore, they initially delve into the nature of Illuminationist philosophy and provide a concise but precise account of the proofs and reasons presented in support of the above claim. Next, they analyze and criticize them and highlight their weaknesses. This research has been carried out following an analytic critical method. Manuscript profile -
Open Access Article
7 - Nature of Place in the History of Islamic Philosophy
Abdulrassoul OboudiatIssue 1 , Vol. 8 , Summer 2017Place enjoys some specific characteristics which are accepted by all thinkers; for example, place is the receptacle of the emplaced; the emplaced occupies place; it is impossible for two emplaced things to exist at the same time in the same place; the emplaced can seek MorePlace enjoys some specific characteristics which are accepted by all thinkers; for example, place is the receptacle of the emplaced; the emplaced occupies place; it is impossible for two emplaced things to exist at the same time in the same place; the emplaced can seek for a place or leave it through motion; place can be divided into smaller places, etc. Accordingly, the existence of place in the outside is considered to be evident, and if there are any disagreements, they pertain to the nature of place. Now, the question is which entity possesses the above-mentioned characteristics. There are certain views which are clearly inconsistent with some of these features and are, therefore, rejected; for example, the place of a thing is the same as its matter or form. Regarding this issue, Aristotle’s view is more acceptable than others and has been confirmed by Farabi and Ibn Sina. They believe that place is the internal surface of the container which is tangent with the external surface of the contained. The next view which is supported by some well-known philosophers indicates that place is the immaterial dimension. However, the idea of some mutikallimun entailing that “place is the same imagined vacuum” is rejected in the view of philosophers because it refers to vacuum. Finally, more recent philosophers interpret place as volume. Manuscript profile -
Open Access Article
8 - Place of Music in Mīr Findiriskī’s Risālah Ṣanāiyyah
Sahand Soltandoost Mehdi Keshavarz Afshar Asghar FahimifarIssue 4 , Vol. 12 , Spring 2022Mīr Abulqāsim Mīr Findiriskī (1562-1640), Iranian Philosopher of the Safavid era, has presented some discussions on theoretical music in his most famous work entitled Risālah Ṣanāiyyah, which has made him unique among the philosophers of this period. However, unlike the MoreMīr Abulqāsim Mīr Findiriskī (1562-1640), Iranian Philosopher of the Safavid era, has presented some discussions on theoretical music in his most famous work entitled Risālah Ṣanāiyyah, which has made him unique among the philosophers of this period. However, unlike the philosophers of early Islamic period, Mīr Findiriskī uses the example of theoretical music in order to explain different types of profession rather than teach music based on written texts. The present paper aims to investigate Mīr Findiriskī’s philosophical views in relation to music as a profession following the qualitative method of content analysis and using historical and library resources. Here, while providing a brief historical review of Mīr Findiriskī’s life, works, and thoughts, the authors have explained the theoretical foundations of the treatise and the technical terms used there in order to clarify the writer’s intention of resorting to the example of theoretical music. The most important implication of music-related discussions in this work is that, during this period, scholars made a clearly explicit distinction between the knowledge and practice of music. In fact, it was possible for prominent religious scholars to have complete mastery over theoretical music but avoid listening to music, teaching it, or practically dealing with it and warn their seminary students against any practical involvement with music. This fact can be considered as one of the clear signs of the separation of the knowledge and practice of music during the Safavid era. Manuscript profile -
Open Access Article
9 - Meaning of Truth in the View of Muslim Philosophers with an Emphasis on Ibn Arabi’s Works
Mohsen Habibi Mohammad Sadiq RezaeeIssue 4 , Vol. 6 , Spring 2016The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western phi MoreThe truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western philosophy, have paid attention to truth in its ontological sense, which is very close to Islamic gnostics’ particular impression of this word. The meaning of truth in gnostics’ view is greatly influenced by its meaning in the Qur’anic and traditional culture. One of the divine names mentioned in the Holy Qur’an is the “Truth”, and Almighty God has called Himself by this name. Some philosophers such as Ibn Arabi used to refer to Qur’anic verses and traditions in order to consolidate their religion. Muslim gnostics concede that there is only one truth in the world, and it is the Necessary Being. They believe that any existent other than Him is mentally-posited and is among the manifestations of that simple Truth. That is why gnostics, themselves, consider the religion of the philosophers who believe in the graded unity of existence to be atheistic and believe in the individual and true unity of existence. Hence, they view closeness to the truth as the only way to attain it and have always been after some ways in order to gain proximity to that original Truth. On the other hand, gnostics consider the human soul to be the most complete locus of the manifestation of God; therefore, the first step in Islamic gnosis in order to attain the knowledge of God is to attain the knowledge of the soul. Ibn Arabi also believes that wayfaring towards God is of vital importance for learning about that single Truth. Manuscript profile -
Open Access Article
10 - Place of Justice in Plato and Farabi’s Utopia
Hossein Kalbasi Ashtari Parviz HajizadehIssue 1 , Vol. 5 , Summer 2014Justice is the key term by which Farabi has managed to explicate the foundations of the genetic system of the world. Moreover, based on the same concept and following Plato, he has entered it into the structure of utopia and justified the system of individual ethics acc MoreJustice is the key term by which Farabi has managed to explicate the foundations of the genetic system of the world. Moreover, based on the same concept and following Plato, he has entered it into the structure of utopia and justified the system of individual ethics accordingly. Here, the writers maintain that it is only through matching the system of divine legislation to creation and using it as a model in establishing individual and social relationships that Man can attain happiness, which is the ultimate end of Plato and Farabi’s utopia. Manuscript profile
