List of Articles
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Open Access Article
1 - يادداشت سردبير
Hossein Kalbasi Ashtariدر خلال دو قرن اخیر، دربارة مجموعه نوشته‌هایی موسوم به رسائل اخوان‌الصّفاء و خُلان الوفاء پژوهشهای مختلفی صورت گرفته است؛ پژوهش پیرامون این پرسشها که نویسندگان این رسائل چه کسانی بوده‌اند؟ و اینکه زمان و مکان نگارش، مقاصد و اهداف و مخاطبان این نوشته‌ها چه بوده و نگارش آ Moreدر خلال دو قرن اخیر، دربارة مجموعه نوشته‌هایی موسوم به رسائل اخوان‌الصّفاء و خُلان الوفاء پژوهشهای مختلفی صورت گرفته است؛ پژوهش پیرامون این پرسشها که نویسندگان این رسائل چه کسانی بوده‌اند؟ و اینکه زمان و مکان نگارش، مقاصد و اهداف و مخاطبان این نوشته‌ها چه بوده و نگارش آنها آیا به قلم یک تن یا گروهی از نویسندگان بوده است؟ از زمرة نتایج پرثمر این پژوهشها تعیین زمان و مکان نوشته‌هاست که برابر قرائن و ارجاعات و سبک و ادبیات نگارش آنها معلوم شده که بلحاظ زمانی در اواخر قرن سوم یا اواسط قرن چهارم و بلحاظ مکانی به‌احتمال زیاد، در قلمرو حاکمیت فاطمیون مصر و قرامطه پدید آمده‌اند. همچنین روشن شده که عناصر و مبادی شکلگیری اندیشة اخوان‌الصفاء ـ‌که بیتردید متنوع و چند وجهی است‌ـ به کدامین مکاتب و جریانهای فکری آن عصر باز میگردد و از این طریق تأثیر خطوط فکری مکاتبی چون نوفیثاغوریان، افلاطونیان، مشائیان، نوافلاطونیها و همچنین نحله‌هایی چون غنوصیها، صائبین و هرمسیها در این نوشته‌ها پیگیری و ردیابی شده است. در کنار این پژوهشها، اما بلحاظ تاریخ فلسفه دست‌كم سه مسئله همچنان محل تأمل و تحقیق است: 1) دلیل یا دلايل پنهان داشتن نام نویسنده/ نویسندگان این رسائل چه بوده است؟ 2) آیا میتوان این مجموعه را به سنخ نوشته‌های حوزة اسکندریه ـ‌یا بطورکلی مکاتب اسکندرانی‌ـ مربوط دانست؟ 3) نسبت این نوشته‌ها با سنت عقلايی مشارب امامیه و معتزله چه بوده و آیا میتوان آنها را به چنین مکاتبی قابل تحویل دانست؟ در مورد نکتة نخست، کافی است به شیوه‌های نظری و سلوکی نوفیثاغوریان، نوافلاطونیان (بویژه شیوة آمونیوس ساکاس و شاگردش افلوطین)، غنوصیّه و اسماعیلیان در متن تاریخ فلسفه و دلایل پنهان‌نویسی و غیرعلنی کردن آموزه‌های آنها ـ دست‌كم در مقطع یا مقاطع زمانی خاص‌ـ توجه کنیم، تا از این راه مشابهت یا عدم مشابهت شیوة آنها با نویسندگان رسائل اخوان‌الصفاء مقایسه و تحلیل گردد. در مورد دومین نکته، باید گفت برغم تتّبعات و تحقیقات وسیعی که دربارة حوزۀ فلسفی اسکندریه و مکاتب اسکندرانی صورت گرفته، همچنان پرسشهایی مهم و کلیدی باقی مانده است؛ از قبیل اینکه نحوة انتقال و ترکیب عناصر متفکر فرهنگی، دینی و عرفانی در این حوزه چگونه رخ داده و اینکه نحوة اتصال و پیوند این هیئت تألیفی با فرهنگ و تمدن اسلامی از چه طریق و طی چه فرایندهایی بوده است؟ دربارة سومین نکته، یعنی امکان ارتباط معنایی این نوشته‌ها با شیوة و مسلک عقلايی امامیه و معتزله نیز هرچند در میان پژوهشگران این حوزه اتفاق‌نظر نسبی وجود دارد، لیکن آنچه مسلّم است ـ‌برغم تسلط اندیشه‌های اسماعیلی در آن مقطع زمانی در حوزة غرب عالم اسلام‌ـ چگونگی اقبال اخوان‌الصفاء به اندیشه‌های معتزلی و بویژه دیدگاههای امامیه، نیازمند تأمل و تحقیق بیشتری است، از اینرو که امکان تحویل و تقلیل کامل این رسائل به اندیشه‌های اسماعیلی منتفی است و نقدهای کوتاه و مفصلی که در این رسائل نسبت به افکار و نحوة عمل اسماعیلیان بیان شده، حکایت از تمایزات فکری نویسندگان آن با نحلة اسماعیلیه دارد. بهر حال، اهمیت این مقطع تاریخی وقتی دو چندان میشود که رسائل اخوان‌الصفاء بمثابه پل ارتباطی و محل تلاقی سنتهای فکری، دینی، فلسفی و عرفانی شرق و غرب و مهمتر از آن، تقید و تمسک این مکتب فکری به شیوه‌های عقلانی مکتب امامیّه و جدا شدن از بدعتها و بدعت‌گذاریهای رایج آن عصر که در سراسر این نوشته‌ها مورد تأکید قرار گرفته، مورد توجه قرار گیرد. Manuscript profile -
Open Access Article
2 - A Comparative Analysis of the Relationship between Tyche or Chance and Techne in Aristotle and Plutarch
Maryam SamadiehAristotle holds a dual approach to the relationship between techne and tyche (chance). On the one hand, he uses the two terms in the same meaning with the same subject in his Nichomacean Ethics, and in Rhetoric introduces chance as the cause of attaining a limited numbe MoreAristotle holds a dual approach to the relationship between techne and tyche (chance). On the one hand, he uses the two terms in the same meaning with the same subject in his Nichomacean Ethics, and in Rhetoric introduces chance as the cause of attaining a limited number of good things through techne. On the other hand, he connects techne and experience with chance and lack of experience and introduces techne and chance as two opposing concepts. This is because he believes that experience creates techne, and lack of experience exposes Man to chance and accident. A study of Aristotle’s thoughts reveals the reality that techne cannot originate in chance because it demands the knowledge of cause, while chance or luck is an accidental, indeterminate, and unstable cause. Moreover, a study of the relation of techne to aletheia or unconcealedness and disclosure indicates that techne cannot emerge from chance. The reason is that, in Aristotle’s view, techne is a rational virtue that results in revealing the truth, which is itself the result of artists’ knowledge and awareness of the outcome of their craft. Similar to Aristotle, Plutarch accepts chance as a cause; however, he maintains that the existence of techne renders chance meaningless. He believes that techne is rooted in human wisdom and cannot arise from chance. Manuscript profile -
Open Access Article
3 - The Relationship Between Sophia and Ṣūfī in Ancient Texts and Sources Based on Bīrūnī’s Narrative
Hojjatullah AskarizadehThis paper concerns the narrative by Abū Rayḥān al-Bīrūnī, the prominent scientist of the world of Islam, of the unity between Sophia and Ṣūfī as an introduction to the discussion of the truth of wisdom and philosophy in ancient texts. Most modern researchers do not see MoreThis paper concerns the narrative by Abū Rayḥān al-Bīrūnī, the prominent scientist of the world of Islam, of the unity between Sophia and Ṣūfī as an introduction to the discussion of the truth of wisdom and philosophy in ancient texts. Most modern researchers do not see any relationship between Ṣūfī and the Greek Sophia and believe that Ṣūfī is lexically related to such words as wool and woolen garments. In fact, they deny the relationship of Greek philosophy and Sophia with Sufism and Ṣūfī. Here, the author has tried to explore the origin of philosophy and wisdom of ancient Greece based on ancient sources in order to view Greek Sophia from another perspective. This study mainly begins with the relationship between Greek Sophia and Ṣūfī based on al-Bīrūnī’s narrative; however, its main purpose is to speak of the truth of philosophy and wisdom and their origin based on ancient texts. Such sources establish a specific connection between the distinguished philosopher of various ethnic groups in Iran, Greece, and India, as well as between gnostics and Ṣūfīs. Abū Rayḥān al-Bīrūnī’s words concerning the relationship between Sophia and Ṣūfī provide a number of solid proofs in this regard in ancient texts and sources. The root of the unity of Greek Sophia and Ṣūfī in the Islamic world goes beyond the history of post-Islam Sufism. It should be, in fact, sought in the historical development of wisdom originating in the philosophical thoughts of ancient Greece, Iran, and India, the views and beliefs of Harranian, the Magi, Zoroastrians, and Sabians, and their relationship with the divine prophets. Manuscript profile -
Open Access Article
4 - The Relationship Between Finitude and Pure Theory in Heidegger’s Reading of Aristotle
Mehrdad Ahmadi Mohamadreza AsadiIn Aristotle’s view, theoretical activity is an emotion-free and worldless activity that leaves all negative and resisting affairs behind. As a result, because of the falsity of finitude, error has no way into theoretical activity. Accordingly, theory enjoys a specific MoreIn Aristotle’s view, theoretical activity is an emotion-free and worldless activity that leaves all negative and resisting affairs behind. As a result, because of the falsity of finitude, error has no way into theoretical activity. Accordingly, theory enjoys a specific kind of autonomy, in other words, an individual involved in pure theorizing perceives that in the course of theoretical activity he is immune to not only any emotion but also to any error in his purely theoretical activities. However, the essential point here is that in Heidegger’s view, Aristotle could never provide such a status for Man at the level of theory without undergoing a change in his understanding of existence and moving to the realm of poiesis. According to Heidegger, the horizon of ousiology of existence is the result of a transformation in the Greeks’ understanding of existence. As a result, the structural finitude of the emergence of existence and the finite position of the theoretician among existents enable him the develop an absolute knowledge of at least one existent, that is, theos or existing God. Therefore, the present paper aims to demonstrate how, based on Aristotle’s ousiology, knowledge in the sense of theorizing has turned into a deserving desire for all human beings and has emerged as a possibility for transcending the essential finitude of theory. Manuscript profile -
Open Access Article
5 - Foucault Against Hegel: A Study of Archaeo-Genealogy and Philosophy of History
Hasan AhmadizadeFoucault and Hegel are two influential thinkers who dealt with the problem of knowledge and history so fundamentally that without understanding the place of history in their thoughts, a correct perception of their views would be extremely difficult. Foucault has scatter MoreFoucault and Hegel are two influential thinkers who dealt with the problem of knowledge and history so fundamentally that without understanding the place of history in their thoughts, a correct perception of their views would be extremely difficult. Foucault has scatteredly referred to Hegel and his opposition to his views in this works; however, he has never clarified the details of this conflict clearly. Nevertheless, a glance at Foucault’s works, particularly those containing his views regarding archaeo-genealogy, reveals a fundamental opposition between his method and Hegel’s approach to the philosophy of history. Foucault’s view, relying on Nietzsche’s ideas, is completely against any kind of metaphysics or philosophy of history, with the former being based on plurality, discontinuity, and non-existence of any kind of universal end and the latter relying on universality, reason, and teleology. Here, the author intends to demonstrate that these two thinkers shared some of their views regarding certain fundamental problems, including those related to history, although they have provided completely different responses to them. Manuscript profile -
Open Access Article
6 - Effects of the Views of Ibn Sīnā and Fakhr al-Dīn Rāzī on Mullā Ṣadrā’s Theory of the Immateriality of the Soul
Davood MohamadianyThe immateriality of the soul has always been one of the important psychological discussions in Islamic philosophy and given rise to various related theories. Mullā Ṣadrā has discussed the problem more than any other philosopher and claims to have some innovative views MoreThe immateriality of the soul has always been one of the important psychological discussions in Islamic philosophy and given rise to various related theories. Mullā Ṣadrā has discussed the problem more than any other philosopher and claims to have some innovative views regarding the imaginal immateriality of the soul. Here, the author intends to criticize Mullā Ṣadrā’s view based on a study of the views of Ibn Sīnā and Fakhr al-Dīn Rāzī. Mullā Ṣadrā claims that he is the first to have provided a theory on the immateriality of the soul; however, a study of the works of Ibn Sīnā and Fakhr al-Dīn Rāzī reveals that this theory has indeed a longer history than what Mullā Ṣadrā attests. Ibn Sīnā’s words on the demonstration of the immateriality of the soul are quite clear; nevertheless, they raise some doubt concerning the imaginal immateriality of the soul. Ibn Sīnā and Mullā Ṣadrā adduce two different reasons to prove this immateriality. However, Mullā Ṣadrā has also demonstrated imaginal and super rational immateriality of the soul and rejected some of Ibn Sīnā’s reasons about the immateriality of the soul. The present paper criticizes Mullā Ṣadrā’s view and approach in this regard. Manuscript profile -
Open Access Article
7 - A Semantic Study of Common Zandaqa in Quraysh in Pre-Islamic Era
mihammadhadi tavakoliSome pre-Islamic sources refer to Zandaqa as one of the common religions in Quraysh tribe. This point has often been recorded in the works written during the second century (AH), during which the word Zandaqa was used in different meanings. Hence, it is an important que MoreSome pre-Islamic sources refer to Zandaqa as one of the common religions in Quraysh tribe. This point has often been recorded in the works written during the second century (AH), during which the word Zandaqa was used in different meanings. Hence, it is an important question for historians of pre-Islamic period in which sense this word was commonly used in Quraysh. According to Ibn Kalbī in Mathālib al-‘Arab, as the oldest report available in this regard, there are some points about the Quraysh’s Zandaqa that can contribute to an understanding of its meaning. First, based on this report, the rise of Zandaqa in Quraysh was due to Quraysh’s merchants encounter with the people of al-Ḥirah, where the Christians were introduced as teachers of Zandaqa. Second, the names of the Zandaqa of Quraysh are recorded in this report. Given these two points, one can conclude that the Zandaqa in Quraysh does not indicate the Quraysh’s advocacy of gnostic religions, such as Manichaeism, nor their belief in Mazdakism, nor their apostasy and interest in the Magi’s duality. Other pieces of evidence, rather, indicate that this word was used to denote their lack of belief in the Origin or the hereafter. Manuscript profile -
Open Access Article
8 - An Evaluation of Martha Nussbaum’s View of the Non-Relativity of Virtues in Aristotelian Approach
Mohammad Saeid Abdollahi Mohamad Ali AbdollahiThe nature, role, and quality of attaining virtue hold an important place in Aristotle’s philosophy. He tried to provide a systematic account of Man’s goal of achieving virtue. Martha Nussbaum, the contemporary commentator of Aristotle, believes that some contemporary p MoreThe nature, role, and quality of attaining virtue hold an important place in Aristotle’s philosophy. He tried to provide a systematic account of Man’s goal of achieving virtue. Martha Nussbaum, the contemporary commentator of Aristotle, believes that some contemporary philosophers, although considering themselves as advocates of Aristotle, have some disagreements with him regarding certain key issues. Their mistake is rooted in their relativist approach to Aristotelian virtues. This approach stands in clear opposition to other views of Aristotle, who defended a single objective description of goodness or happiness for Man. Aristotle’s ethical virtue can explain many of the problems that relativists tried to solve and, at the same time, claim to be objective in the sense that relativism in one specific context does not mean being a relativist. For example, in other sciences, such as medicine and maritime, attention is devoted to particular cases, but it does not mean that the scholars and scientists in these fields are relativist. According to Nussbaum, Aristotelian virtues can explain virtue better than the virtues intended by relativists. However, this is the case when the specific features of a context are meticulously examined, and both shared and unshared characteristics are taken into consideration so that the best choice is made. In this paper, after explaining Nussbaum’s view concerning Aristotelian virtues, the author investigates three objections to his theory and, finally, clarifies the non-relativity of virtues in Aristotle’s thoughts. Manuscript profile