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        1 - Rereading Suhrawardi’s Illuminationist Philosophy in the Light of Pierre Hadot’s Philosophical Model: Philosophy as a Way of Life
        Amir Abbas  ‘Alizamani Zahra  Rastakhiz Ghasroaldashti
        Pierre Hadot (1922-2010), the contemporary French philosopher showed the dynamism and true life of philosophy in philosophers’ everyday life through presenting a philosophical model, called Philosophy as a Way of Life, which is the product of his several years of resear More
        Pierre Hadot (1922-2010), the contemporary French philosopher showed the dynamism and true life of philosophy in philosophers’ everyday life through presenting a philosophical model, called Philosophy as a Way of Life, which is the product of his several years of research in the field of ancient philosophy. In this paper, the writers have tried to analyze and interpret Suhrawardi’s Illuminationist philosophy based on this model. Accordingly, in the first part, in addition to introducing the mentioned model, they explain its important elements such as the philosophical language of spiritual practice and its place in studying philosophical schools pursuing spiritual guidance. The second part provides an analysis and interpretation of the Illuminationist philosophy in the framework of this model. Therefore, it initially propounds the basic principles of Suhrawardi’s school regarding light, the hierarchy of lights, the soul and its significance, the world of Ideas and its necessity, epistemology, and ontology. Discussing the fundamental principles of Illuminationist philosophy helps to specify the way of life and its elements and features in this school in relation to the philosophical model of “Philosophy as a Way of Life”. Since Suhrawardi’s Illuminationist philosophy bears a tight unity with gnosis and spiritual wayfaring, it is difficult to perceive it philosophically and to demonstrate its structural coherence in explaining various philosophical problems. Through presenting certain strategies, Hadot’s model enables researchers to develop a coherent and comprehensive perception of the problems propounded in this philosophical-gnostic school and the way of life it advocates. Manuscript profile
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        2 - Historical Development of the Problem of Vaporous Spirit in Sadrian Philosophy
        Mohammad Miri
        The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – whic More
        The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – which is a gnostic term, sometimes to a heavenly body, and sometimes to the “Throne” or the “Divine Seat”. This is because all of them share the quality of being the intermediary between their higher and lower levels and affect the process of transferring emanation and prudence from their higher worlds to their lower worlds. These similies of Mulla Sadra can be interpreted in line with the principle of the correspondence of the macrocosmos and the microcosmos. Some of these similies as well as his use of the above principle in discussing the vaporous spirit were unprecedented in the history of Islamic philosophy. Mulla Sadra’s other historical innovation was the idea of the gradedness of Man’s existence. In fact, based on his graded view of Man, he considers the vaporous spirit to be the intermediary between the imaginal level and the corporeal body. In this way, he explains the place of the vaporous spirit and its grades in the graded human existence. Accordingly, he solves the problem of establishing a relationship between the immaterial soul and the corporeal body by resorting to the vaporous spirit in a way to avoid the objection advanced against the Peripatetics in this regard. In the Sadrian view, the vaporous spirit is the main body of the soul, and the corporeal body is the sheath and cover of this spirit. Manuscript profile
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        3 - The Body-Soul Relation in the Transcendent Philosophy and Ibn Arabi’s School
        Mohammad Miri
        There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. More
        There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. At the same time, while accepting the existence of a huge gap between the rational soul and corporeal body, they emphasize that the existence of the steam-like spirit is not enough to establish the body-soul relation and argue that the existence of an Ideal body and level, which stands between the steam-like spirit and rational soul, is necessary for this relation to be realized. Accordingly, based on the views of both schools, the intellectual and rational soul possesses three bodies which appear alongside each other vertically. That is, it first belongs to the Ideal body, then to the steam-like spirit, and then to corporeal body. In other words, the rational soul administers the corporeal body through two intermediaries, namely, the Ideal body and the steam-like spirit. Moreover, both the Transcendent Philosophy and Ibn Arabi’s school explain the place of the rational soul, Ideal body, steam-like spirit, and corporeal body as the levels of the microcosm and the correspondence of each with the levels of macrocosm based on the principle of the “correspondence of macrocosm and microcosm”. Manuscript profile
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        4 - An Evaluation and Pathology of the Components of Epistemology of the Modern Period in Human Sciences
        Ali  Karbalaei Pazooki Fatemeh Najafi Pazooki
        The formation of modern human sciences which are presently taught at the academic centers of the world dates back to the modern period in the West; an era which is known as the period of the separation of science, religion, intellect, and faith from each other. The theo More
        The formation of modern human sciences which are presently taught at the academic centers of the world dates back to the modern period in the West; an era which is known as the period of the separation of science, religion, intellect, and faith from each other. The theoretical principles of this field of knowledge are limited to matter from an ontological standpoint, to anthropology from a humanist standpoint, to secularism from an eschatological standpoint, and to sense perception, experience, verification, and instrumental intellect from an epistemological standpoint. The question is what the contexts and background of the formation of modern human sciences in the West are, and what epistemological, religious, psychological, and spiritual harms they might lead to. Following a descriptive-analytic design and through a historical review of the problem of knowledge in the West, the present study intends to revisit the epistemological factors influencing the formation of the human sciences of the modern period and their disadvantages. Restricting science to scientism; human being to humanism; the world of being to natural phenomena; acquisition of knowledge to sense perception, empiricism, causality, and pure rationalism, as well as focusing on an epistemological distinction between phenomena and things in-themselves, and ignoring inner sense and fitri (intrinsic) knowledge, intuitive intellect and revelation are among the significant factors which play roles in the formation of modern western human sciences. Moreover, they underlie the creation of epistemological, religious, and psychological crises; spiritual poverty; nihilism, and the like in the world today. Manuscript profile
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        5 - Explaining the Concepts of Illuminationist Philosophy in Iranian Houses
        ‏Takameh Abbasnia Tehrani Khosro  Sahhaf Hassan  Rezaei Abolghasem  Qavam
        Illuminationist philosophy is a discoursive-intuitive and light-centered school of philosophy. It has exercised a significant effect on Iranian art and architecture because of the Iranian-Islamic philosophical concepts that it employs. The present paper examines the ef More
        Illuminationist philosophy is a discoursive-intuitive and light-centered school of philosophy. It has exercised a significant effect on Iranian art and architecture because of the Iranian-Islamic philosophical concepts that it employs. The present paper examines the effects of Illuminationist views as a common language for the design of spiritual houses in the contemporary era. Hence, following a descriptive-analytic method, the authors initially explain some of the concepts and ideas in Suhrawardī’s Illuminationist philosophy and then examine their manifestation in the architecture of Iranian houses. Manuscript profile
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        6 - A Critique of the Theory of Transmigration and Shahrzūrī’s Demonstrative Arguments Based on Ibn Sīnā’s Principles
        Mahmud Saidiy
        The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the m More
        The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the most prominent Illuminationist philosophers, who has presented a coherent theory for the demonstration of ascending and descending transmigration. He has initially criticized Ibn Sīnā’s arguments on refuting the theory of transmigration and, then, provides some reasons to prove it. The present study demonstrates that Shahrzūrī’s criticisms of Ibn Sīnā’s arguments are wrong because, given the capability of the body, the active intellect grants the soul to the body. To prevent the soul’s lingering for doing acts, there must be a temporal concurrence and equality between the numbers of previous and new between-body states of the soul. Shahrzūrī’s arguments for proving the theory of transmigration are defective because the problems of the inhibition of the gathering of two souls in a body and the lack of concurrence and equality between the previous body of the soul and its next body still remain to be solved. Manuscript profile