About 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 4 , Vol. 13 , Spring 2023تفکیک و تمایز علوم از جهت روش، هدف، موضوع و مسائل ـ‌که ازجمله موارد رئوس ثمانیه بشمار میروند‌ـ همواره مورد توجه دانشمندان دورۀ اسلامی قرار داشته، بگونه‌یی که در آغازین سده‌های هجری قمری، مجموعه‌یی از آثار ذیل عنوان طبقه‌بندی علوم به قلم آنان به رشته تحریر درآمده است؛ آث Moreتفکیک و تمایز علوم از جهت روش، هدف، موضوع و مسائل ـ‌که ازجمله موارد رئوس ثمانیه بشمار میروند‌ـ همواره مورد توجه دانشمندان دورۀ اسلامی قرار داشته، بگونه‌یی که در آغازین سده‌های هجری قمری، مجموعه‌یی از آثار ذیل عنوان طبقه‌بندی علوم به قلم آنان به رشته تحریر درآمده است؛ آثاری چون احصاء‌العلوم فارابی، کشاف اصطلاحات الفنون تهانوی و مفاتیح‌العلوم خوارزمی. این امر گذشته از آنکه نشان از تبحّر و تسلّط و حتی جامعیّت دانشمندان دورۀ آغازین تمدن اسلامی دارد، بر التفات و آگاهی آنان نسبت به مقوله‌یی که امروزه به نام روش‌شناسی (متدولوژی) علوم شهرت یافته است نیز دلالت دارد. مقصود از بیان این نکته آنست که تلقی برخی پژوهشگران، بویژه از میان گروه مستشرقان، مبنی بر اینکه دانشمندان علوم اسلامی توجه کافی به طبقه‌بندی و تفکیک و تمایز علوم از یکدیگر نداشته‌اند، با واقعیت مطابقت ندارد. شواهد و مصادیق مورد استناد آنان، نزدیک ساختن و حتی ادغام دانشهای کلام و عرفان با فلسفه است و برای نمونه، نظام فلسفی کسانی چون ملاصدرا را به کلام و حداکثر نوعی کلام عقلی تقلیل داده‌اند و نویسندگانی چون عابد الجابری، ابن‌سینا را به تداخل عرفان و فلسفه متهم ساخته و حتی از اینکه عناصر نوافلاطونی را وارد نظام فلسفی خویش گردانیده، سخت او را مورد انتقاد و نکوهش قرار میدهد. مجال آن نیست که خطای فاحش کسانی چون عابد الجابری را در اینجا تحلیل و بررسی کنیم، اما به اجمال باید گفت کسانی که با سنت فلسفی حکمای مسلمان، بویژه ابن‌سینا آشنایی حتی اولیه و مقدماتی دارند، بخوبی دریافته‌اند که شیخ‌الرئیس در جایی مانند سه نمط آخر اشارات و تنبیهات، در واقع به طراحی نوعی عرفان فلسفی و دقیقتر بگوییم، فلسفه عرفان دست زده است و اگر نگوییم برای این طراحی نمیتوان نمونه و نظیری یافت، دست‌کم باید گفت کم‌نظیر است. در مورد نظام فلسفی ملاصدرا موسوم به حکمت متعالیه نیز چنین است، مضاف بر اینکه در همان آغازین نوشته‌های ملاصدرا، تعریفی که از این نظام فلسفی عرضه شده، مبادی، روش، موضوع و غایات آن را روشن ساخته است. از اینرو، اولاً به استناد منابع و مصادر متعدد تاریخی ـ‌که در برخی پژوهشهای تاریخ علم در دنیای اسلام انعکاس یافته است‌ـ تفکیک علوم و روش‌شناسی مربوط به آن در مدار توجه دانشمندان صدر قرار داشته و این خود بر بلوغ علمی آنان نیز دلالت دارد و ثانیاً، خوانش برخی از مستشرقان از نظامهای فلسفی دورۀ اسلامی دائر بر تداخل قلمروهای دانش، محل ایراد و اشکال جدّی است. مهمتر از آن، واقعیتی است که درک دانشمندان اسلامی بطورعام و حکما و فلاسفه بطور خاص، نسبت به ماهیت علم و وحدت درونی آن بگونه‌یی بوده است که با تقیّد به کثرت علوم و مرزبندیهای معرفتی آنها، به نوعی خط اتصال میان همۀ آن قلمروها قائل بوده‌اند که فهم آن با نگرشهای سطحی تحصلّی ـ پوزیتیویستی ـ و تقلیل‌گرایانه قابل جمع نیست. زمینۀ اصلی این تلقی وحدت‌گرایانه در نوع هستی‌شناسی حکمای مسلمان و نگاه آنان به هویت جمعی کائنات بوده و هست. نتیجه آنکه، در مقام ارزیابی و داوری، روش‌شناسی علوم در میان دانشمندان مسلمان را نباید و نمیتوان از مبادی وجودشناسانه آنان تفکیک کرد. امید آنکه پژوهشگران جوان و علاقمند به حوزۀ تاریخ و روش‌شناسی علوم، در بسط و گسترش آگاهی نسل حاضر نسبت به این میراث تاریخی و البته سنجش و نقد آن نیز اهتمام ورزند. Manuscript profile -
Open Access Article
2 - World-creating Vortex: reconstructing the concept of δίνη in Empedocles’ cosmogenesis
Ebrahim Ranjbar Mahdi MonfaredIssue 4 , Vol. 13 , Spring 2023It’s always said that Empedocles in his philosophy considers the cosmos as the battlefield of opposing forces. Traditionally speaking, in his world there are two forces, namely Love and Strife, which fight against each other and time to time get the superiority. Two lin MoreIt’s always said that Empedocles in his philosophy considers the cosmos as the battlefield of opposing forces. Traditionally speaking, in his world there are two forces, namely Love and Strife, which fight against each other and time to time get the superiority. Two lines of interpreters stood in front of each other and tried to devaluate the opposing side’s opinions: Orthodox and Revisionist controversy. The first one believes to the separation of the periods in which each force sits on the throne of power and the second one considers these powers as commixing ones. By concentrating the concept of δίνη, in this paper we try to reconstruct the very logic of Empedocles poem in another way. To this end, we discuss the literary logic of the poem, examine its backgrounds and consequences while keeping eye on its mythical context as well. In the following pages we reconsider the concept of Motion in a non-Aristotelian way, a way which seems to be more convenient to Empedocles philosophy. After describing this new concept of Motion, δίνη will explain how these two forces must be commixed and by doing this we will be able to dismiss the dualistic ontological distance between Love and Strife, One and Many, and get to a more vivid picture of what Greeks thought of as cosmogenesis. Manuscript profile -
Open Access Article
3 - Historical attitude to death with emphasis on Abul Hasan Ameri's point of view
عین‌الله خادمیIssue 4 , Vol. 13 , Spring 2023Death is one of the issues that has drawn the attention of various thinkers from the past to the present, and especially the new philosophers have paid great attention to it in the discussion of the meaning of life. The main problem of this research is that what is Abul MoreDeath is one of the issues that has drawn the attention of various thinkers from the past to the present, and especially the new philosophers have paid great attention to it in the discussion of the meaning of life. The main problem of this research is that what is Abulhassan Ameri's view about death? Ameri`s main concern about death is to the sensual soul and the death of the body. He considered the sensual soul to be the link between the soul and the body and he believed that at the time of death, the sensual soul and the body disappear, but the soul does not disappear In general, he had a medical approach to the issue of death, but at the same time, he was also influenced by religious texts about death, and he did not agree with the Mu'tazila's view on death for philosophical and religious reasons.to express a deeper understanding of death, he has used analogy and word "naz" meaning abstraction. He has provided reasons for the immortality of the soul, and besides that, the word vision can also be used for a deeper understanding of death. He considered the fear of death as one of the obstacles to a deep understanding of death, and in order to face this issue more accurately, he considered it necessary to understand the reality of death, to pay attention to the pleasures as much as necessary, to care for the world of light, and to change the attitude towards death Manuscript profile -
Open Access Article
4 - فارابی و حکمت مشاء اسلامی در نخستین دانشگاههای اروپایی
Reza MahuziIssue 4 , Vol. 13 , Spring 2023فارابی، فیلسوف شهیر ایرانی، یکی از شخصیتهای محوری حکمت مشاء در قلمرو اسلامی است که گسترۀ افکار وی پس از حیاتش، از مرزهای اسلامی در سه قارۀ آسیا، اروپا و آفریقا گذر کرده و اندیشمندان و حوزه‌های علمی ادیان یهودی و مسیحی و سرزمینهای غیراسلامی را نیز تحت تأثیر قرار داد. از Moreفارابی، فیلسوف شهیر ایرانی، یکی از شخصیتهای محوری حکمت مشاء در قلمرو اسلامی است که گسترۀ افکار وی پس از حیاتش، از مرزهای اسلامی در سه قارۀ آسیا، اروپا و آفریقا گذر کرده و اندیشمندان و حوزه‌های علمی ادیان یهودی و مسیحی و سرزمینهای غیراسلامی را نیز تحت تأثیر قرار داد. از این میان، اندیشه‌های فارابی و دو شخصیت محوری دیگر این جریان، یعنی ابن‌سینا و ابن‌رشد، تأثیری انکارناپذیر بر نهادهای علمی عالی قرون سیزدهم تا پانزدهم میلادی اروپا گذاشته‌اند تا آنجا که نمیتوان بدون توجه به این نقش در هویتبخشی به دانشگاههای اولیۀ اروپایی، بویژه دانشگاه پاریس و فرایند تأسیس دانشکدۀ فلسفه در جریان نزاع دو دانشکدۀ الهیات و صناعت، خوانشی مبتنی بر واقعیت از دلایل شکل‌گیری و توسعۀ دانشگاههای اولیۀ اروپایی بدست داد. این نوشتار بکمک اسناد و گزارشهای معتبر تاریخی، این فرایند اثرگذاری را توضیح خواهد داد. همچنین این خوانش، یکی از مسیرهای انتقال فرهنگ و اندیشۀ فلسفی مسلمانها به کشورهای اروپایی و نحوۀ شکل‌گیری نهاد دانشگاه در آن دوران را بصورت انضمامی بتصویر میکشد. Manuscript profile -
Open Access Article
5 - Historical investigation of Muslim philosophers' tendency towards Aristotle's and Plato's definitions of time
SEED MOHAMMAD MOUSAVI Mohammad amin AfzalzadehIssue 4 , Vol. 13 , Spring 2023Time has always been a debate among philosophers, and philosophers have mentioned different definitions for it, and in many of these definitions, the concept of movement has been used to define time. Because; Movement and time are two truths very close to each other. Ac MoreTime has always been a debate among philosophers, and philosophers have mentioned different definitions for it, and in many of these definitions, the concept of movement has been used to define time. Because; Movement and time are two truths very close to each other. According to Aristotle, time is different from movement, but despite this, there is a two-way relationship between time and movement, on the one hand, time is existentially dependent on movement, and on the other hand, time gives movement value. Accordingly, Aristotle defined time as the number of movement in terms of progress and delay, which do not add up together. But in contrast,His teacher, Plato, defined time as a substance that is equal to the self and independent from the essence, which is a detailed form of the eternal world or the same world. Philosophers after Plato and Aristotle have usually been inclined towards one of these two definitions and have rejected the mastery of the opposite definition. Some Muslim philosophers, such as Ibn Rushd, Ibn Sina, and Suhrwardi, have tended to Aristotle's definition of time; Of course, this does not mean that these philosophers' ideas about time are fully compatible with Aristotle's theory. On the other hand, some thinkers such as Zakariya Razi and Fakhreddin Razi are inclined to Plato's definition of time, or others like Abul Barakat Baghdadi presented a new definition of time. And they have doubted the Aristotelian definition of time. The supporters of Aristotle's definition have tried to answer the problems. Manuscript profile -
Open Access Article
6 - درآمدی بر صورتبندی اخلاق سیاسی در تاریخ فلسفۀ چین (با تأکید بر چین باستان)
Ali AqajaniIssue 4 , Vol. 13 , Spring 2023The history of thought in China has always had moral and political roots since its inception and then its evolution. The dependence of the value and credibility of the state and sovereignty on its moral dignity is a common feature among all Chinese political philosopher MoreThe history of thought in China has always had moral and political roots since its inception and then its evolution. The dependence of the value and credibility of the state and sovereignty on its moral dignity is a common feature among all Chinese political philosophers, despite all their theoretical differences. They were trying to achieve moral principles in this way so that they could bind the Chinese to harmonize with an ideal government. Based on this, by acknowledging the linguistic and semantic ambiguity and the different opinions of experts, the present article deals with the nature of political ethics and its relationship with the state in Chinese political philosophy (with an emphasis on ancient China) with a comparative method and proceeds with this hypothesis. that despite the general and common views, there are different approaches about what and how political ethics is and its relationship with the government institution and its moral-political duties and powers. The difference between the approaches can be traced on the one hand in ontology, epistemology and anthropology, and on the other hand, in the relationship between ethics and politics, the nature of the state, the legitimacy of the state and the duties of the state. For example, in the matter of the nature of the state, Lao Tzu, Yang Tzu and Tsung Tzu, who are Taoists, criticize the institution of the state and consider it as a kind of unnecessary evil that has no effect other than adding to the complexity and deterioration of the situation; Therefore, they voted for a minimal government and the absence of a centralized and dominant power, and prescribed the political harmony of humans with decentralized nature. On the other hand, Confucius, Mencius, Tong Chong Shu, Han Fei Tzu, and Cho Hsi consider the government as a necessary good and assign maximum moral-political duties to it. Manuscript profile -
Open Access Article
7 - Explaining the historical metamorphosis of the Platonic-Aristotelian doctrine of friendship and love in the thought of Farabi and Tusi [in the field of human relations]
Fereshteh Abolhassani NiarakiIssue 4 , Vol. 13 , Spring 2023The problem of the present thesis is "Description and explanation of the historical development of the Platonic-Aristotelian doctrine of friendship (love) in the thought of Farabi and Tusi". The research method is a historical study that, in addition to description, als MoreThe problem of the present thesis is "Description and explanation of the historical development of the Platonic-Aristotelian doctrine of friendship (love) in the thought of Farabi and Tusi". The research method is a historical study that, in addition to description, also deals with the why of this development. Friendship was theorized in Aristotle's opinions in Nicomachus, in which traces of Platonic teachings can be detected, and in the philosophy of the Islamic period, it underwent a metamorphosis in some ways: [1] in terms of the variety of popular (and the highest popular ), [2] in terms of scope (individualistic or socialistic), [3] in terms of selfishness or altruism. In terms of popular diversity, it has reached from friendship with virtue to love for the Wise (God), and in terms of scope, we are witnessing a change in the discourse from social political friendship to love as a kind of inner trait that has individual and social effects and from selfishness and Altruism has passed and according to the rule of Sankhit, it has reached the love of Him (God). Being influenced by Plotinus, as well as the role of religion, culture, mysticism and mediators such as Ibn Sina's opinions, works of Ibn Maskawayh and Sheikh Ashraq are important in explaining this metamorphosis. The special philosophical and theological foundations of Farabi and Tusi, as well as some of their moral opinions, are the most important factors for explaining the reason for this metamorphosis. Manuscript profile -
Open Access Article
8 - مطالعۀ تطبیقی مسئلۀ شر از دیدگاه فلوطین و ابن‌سینا (با تأکید بر وجه تاریخی آن)
Mahmoud SaidiIssue 4 , Vol. 13 , Spring 2023پژوهش حاضر به بررسی تطبیقی دیدگاه فلوطین و ابن‌سینا در مورد مسئلۀ شر میپردازد. برغم تفاوتهای موجود در اندیشۀ این‌دو فیلسوف، اشتراکات زیادی نیز بین آنها دیده میشود و میتوان گفت ابن‌سینا در پاسخ به مسئلۀ شر متأثر از فلوطین است. بدیهی‌بودن وجود شرور، انحصار تحقق شرور در عا Moreپژوهش حاضر به بررسی تطبیقی دیدگاه فلوطین و ابن‌سینا در مورد مسئلۀ شر میپردازد. برغم تفاوتهای موجود در اندیشۀ این‌دو فیلسوف، اشتراکات زیادی نیز بین آنها دیده میشود و میتوان گفت ابن‌سینا در پاسخ به مسئلۀ شر متأثر از فلوطین است. بدیهی‌بودن وجود شرور، انحصار تحقق شرور در عالم ماده و عدم تحقق آنها در عالم مجردات، عدمی و غیروجودی بودن شرور و خیربودن هستی همۀ موجودات با نگرش کلی به عالم، از اشتراکات دیدگاههای این‌دو فیلسوف در این حوزه است. اما اختلافاتی نیز میان دیدگاه این‌دو وجود دارد. ابن‌سینا بر خلاف فلوطین، ماده را شر بالذات و عدمی نمیداند، بلکه ماده از نظر او شر اضافی و قیاسی بوده و امری وجودی است. فلوطین نسبت میان خیر و شر را از نوع تضاد میداند، ولی از نظر ابن‌سینا این‌دو، نسبت عدم و ملکه با یکدیگر دارند. دیگر اینکه، از نظر فلوطین ماده یا همان شر بالذات، از روح جزئی ایجاد میشود اما طبق نظر ابن‌سینا، امکان ذاتی عقل فعال، سبب صدور ماده و وجوب غیری آن، سبب صدور صورت میگردد که در برخی موارد شر بر آن عارض میگردد. Manuscript profile
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Open Access Article
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 -
Open Access Article
4 - 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
5 - 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 -
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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 - 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
8 - Reflection of the Philosophy of Amesha Spenta in Suhrawardi’s Theory of Archetypes
Nadia Maftouni Morteza Darrudi JawanIssue 4 , Vol. 8 , Spring 2018Following the method of content analysis, this study explores the extent of the direct and indirect effects and signs of five amesha spenta in the collection of Suhrawardi’s works. In this process, after establishing the general and particular features of amesha spenta MoreFollowing the method of content analysis, this study explores the extent of the direct and indirect effects and signs of five amesha spenta in the collection of Suhrawardi’s works. In this process, after establishing the general and particular features of amesha spenta based on Zoroastrian sources, such as Avesta and Bandhesh, and other scientific and analytic texts, the authors have searched for them in Suhrawardi’s works. They have extracted and enumerated all the cases in which explicit references have been made to amesha spenta and their general and specific features. After calculating the frequency of the features and signs of each amesha spenta, they have provided a content and conceptual analysis for them. Among the findings of this study are determining the number of explicit references to amesha spenta and the relative order of the frequency of the signs based on the order of amesha spenta, referring to the five-fold amesha spenta as accidental intellects based on their archetypal functions, providing a collection of the strongest signs in Persian texts, and reminiscing about Iranian mythical heroes. Manuscript profile -
Open Access Article
9 - 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 -
Open Access Article
10 - Historical Development of the Concept of Hyle (Matter) in the Works of Muslim Thinkers
Mahmoud Hedayatafza Mohammad Javad RezaeirahIssue 3 , Vol. 8 , Winter 2018As generally acknowledged, the term “hyle” in Peripatetic philosophy has been derived from Aristotle’s views on matter and form or potency and act. Although this term has been defined as “matter lacking actuality and enjoying pure potency” in Islamic philosophy, a study MoreAs generally acknowledged, the term “hyle” in Peripatetic philosophy has been derived from Aristotle’s views on matter and form or potency and act. Although this term has been defined as “matter lacking actuality and enjoying pure potency” in Islamic philosophy, a study of the works of Muslim thinkers reveals that, because of the integration of some philosophical views with gnostic ideas as well as the influence of Islamic teachings, this term has undergone different semantic changes. As a result, in some schools of philosophy, it has been consciously employed to refer to actual affairs. Below, the writers have provided eight meanings for “hyle”, which are listed in their chronological order of formulation: 1. Matter lacking any kind of actuality and enjoying pure potency, as accepted by Peripatetic philosophers and equivalent to its Aristotelian concept. 2. The fourth level of being, for the Isma‘ilite, which is posterior to the soul and prior to nature. 3. Pure substantial continuity, in some of Suhrawardi’s works, which, along with accidental quantity, constitutes the truth of body. 4. Matter inclusive of all possible worlds and an otherworldly expression of simple existence in the view of some gnostics. 5. One of the modes of form in line with Mulla Sadra’s view of the unitary integration of matter and form. 6. An equivalent to possible existence or created thing’s divine aspect (Face of God) in the view of Shaykh Ihsa’ei. 7. An expansion of the Aristotelian concept of prime hyle under the title of the dark nature of essence in Tafkik (separation) School. 8. An application of the matter of world to the element of water based on the religious texts of Tafkik School of thought. Manuscript profile
