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      • Open Access Article

        1 - سخن سردبیر
        Hossein  Kalbasi Ashtari
      • Open Access Article

        2 - foreword
        Hossein  Kalbasi Ashtari
      • Open Access Article

        3 - 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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        4 - The Idea of Order in the History of Greek Philosophy: A Study of the Epistemological-Ontological Aspects of Order in Plato’s Political Philosophy
        Abdulrasul  Hasanifar Hamzah  Alimi Cheraghali
        One of the issues which has united the ontological, epistemological, and anthropological dimensions of philosophical thought in the course of history and has continually affected and determined the related social and political directions and general trends is “order”. I More
        One of the issues which has united the ontological, epistemological, and anthropological dimensions of philosophical thought in the course of history and has continually affected and determined the related social and political directions and general trends is “order”. In other words, order enjoys three ontological, epistemological, and anthropological aspects with respect to political life in society and can function as the basis for the interpretation and formation of the history of philosophy. In Greek philosophy, order is one of the philosophical principles which, due to its influence over different schools of philosophy and philosophers during the whole history of philosophical thought, enjoys an important and unique role and status. The issue of order in Platonic philosophy proved to be a turning point in this regard. Accordingly, in this paper it has been tried to explore the philosophical concept of order from its epistemological, ontological, and anthropological aspects in the history of Greek philosophy ,in general, and in Platonic philosophy, in particular. The writers have also aimed to demonstrate its influence and directive role in Plato’s political philosophy. Therefore, following an analytic-descriptive method, they firstly cast a historical glance at the concept of order in the works of pre-Platonic thinkers. Then they investigate his general philosophy and, particularly, his political philosophy with respect to the above-mentioned dimensions while emphasizing his desirable political and educational systems based on his idea of order. Their findings indicate that a philosophical thought based on order might begin with a mythological and naturalist view; nevertheless, with the later development of human thought, it shifts its attention to a kind of order with mathematical, cosmological, and metaphysical tendencies. Following this process, the Platonic natural and mathematical view of order unites with a divine and virtuous view of order. Consequently, as both the context and basis of other virtues and also as the ultimate goal of philosophy, it develops a political-social form in connection with law. Manuscript profile
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        5 - foreword
        Hossein  Kalbasi Ashtari
      • Open Access Article

        6 - The Criterion for Detecting the Problems of Prime Philosophy and the Extent of Islamic Philosophers’ Commitment to them
        Mansour  Imanpour
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the w More
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the works of Greek philosophers, particularly Aristotle, indicates that Aristotle’s words regarding the subject of prime philosophy are diverse and divided. It also reveals that the problems of prime philosophy have not been inferred and formulated with reference to a specific subject in an organized manner. In spite of the entrance of Greek philosophy and all its concomitants into the world of Islam, Islamic philosophers, especially Ibn Sina, tried to explain the subject of prime philosophy and its problems, dissect the relationship between them, and provide a criterion for distinguishing philosophical problems from the problems of other sciences. They often considered the subject of prime philosophy to be existent qua existent and assumed that its problems include predicates which are deemed to be among the essential accidents of pure existents. Therefore, the main criterion for identifying the problems of prime philosophy and distinguishing them from each other was introduced as follows: the predicates of those problems had to be essential accidents for absolute existents. Nevertheless, in reality, these philosophers discussed some problems the predicates of which did not follow this rule. A study of the works of Aristotle and Islamic philosophers reveals that the secret of this ambiguity is hidden in an approach according to which they firstly divided theoretical sciences into three categories: natural sciences, mathematics, and prime philosophy. Then, in reality, they transferred the problems that could not be discussed in the other two sciences to the domain of prime philosophy while the equivalence of their predicates with essential accidents for existent qua existent were questionable. The present paper aims to analyze and explain the above claims in detail based on reliable documents and arguments and disclose the main reason behind the lack of conformity between the problems and the subject of prime philosophy in the history of Islamic philosophy. Manuscript profile
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        7 - “Gradation of Word” as the Philosophy of Language in Suhrawardi’s Illuminationist Wisdom
        Mahmoud Reza  Moradian
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the w More
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the works of Greek philosophers, particularly Aristotle, indicates that Aristotle’s words regarding the subject of prime philosophy are diverse and divided. It also reveals that the problems of prime philosophy have not been inferred and formulated with reference to a specific subject in an organized manner. In spite of the entrance of Greek philosophy and all its concomitants into the world of Islam, Islamic philosophers, especially Ibn Sina, tried to explain the subject of prime philosophy and its problems, dissect the relationship between them, and provide a criterion for distinguishing philosophical problems from the problems of other sciences. They often considered the subject of prime philosophy to be existent qua existent and assumed that its problems include predicates which are deemed to be among the essential accidents of pure existents. Therefore, the main criterion for identifying the problems of prime philosophy and distinguishing them from each other was introduced as follows: the predicates of those problems had to be essential accidents for absolute existents. Nevertheless, in reality, these philosophers discussed some problems the predicates of which did not follow this rule. A study of the works of Aristotle and Islamic philosophers reveals that the secret of this ambiguity is hidden in an approach according to which they firstly divided theoretical sciences into three categories: natural sciences, mathematics, and prime philosophy. Then, in reality, they transferred the problems that could not be discussed in the other two sciences to the domain of prime philosophy while the equivalence of their predicates with essential accidents for existent qua existent were questionable. The present paper aims to analyze and explain the above claims in detail based on reliable documents and arguments and disclose the main reason behind the lack of conformity between the problems and the subject of prime philosophy in the history of Islamic philosophy. Manuscript profile
      • Open Access Article

        8 - سخن سردبير
        Hossein  Kalbasi Ashtari
      • Open Access Article

        9 - The Relationship between Ibn Sina and Peripatetic Philosophy (Historical Semantics of the Term “Peripatetic”)
        Seyyed Mohammadali  Dibaji
        The term Peripatetic is used in contemporary philosophical literature to exclusively refer to the philosophical method of Aristotle, his followers, Ibn Sina, and a number of Muslim philosophers. On the other hand, Ibn Sina himself, who is considered to be the leader of More
        The term Peripatetic is used in contemporary philosophical literature to exclusively refer to the philosophical method of Aristotle, his followers, Ibn Sina, and a number of Muslim philosophers. On the other hand, Ibn Sina himself, who is considered to be the leader of Peripatetic philosophers among Muslims, has advanced certain harsh criticisms against Peripatetics and denounced them. Presently, the questions that arise in this regard are as follows: Has Ibn Sina criticized Aristotle or his followers? If his criticism of Peripatetics are not related to Aristotle, does it equally target the Greek, Alexandrian, and Roman advocates of this school and the Peripatetics of Baghdad during the Islamic Period? Can we consider his criticism of the Peripatetics to be a reason for his deviation from the Peripatetic philosophy and turning to a kind of Oriental wisdom? In the present paper, while providing a historical and semantic review of the word “Peripatetic”, the author argues that three groups of Peripatetics (friends of Lyceum, Peripatetics of the third to sixth centuries, and the friends of the House of Wisdom) can be identified in the history of philosophy. Ibn Sina criticizes all the three groups, particularly the third one. Moreover, in his view, one can remove all the defects of the Peripatetic philosophy and then define its modified version in a way that everyone not only accepts it but also pays attention to and emphasizes it. This can be a good strategy for justifying the essence of his Oriental wisdom. Manuscript profile
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        10 - An Analytic Study of the Background of the Growth of Philosophy in the Buyid Period
        Ali Akbar  Kajbaf Sae‘id   Moa’kedi
        Each field of science demands its own particular conditions for growth; likewise, philosophy is a science the seed of which does not come to fruition in all kinds of soil. The ups and downs of the growth of philosophy in the history of Iran testify to this fact. During More
        Each field of science demands its own particular conditions for growth; likewise, philosophy is a science the seed of which does not come to fruition in all kinds of soil. The ups and downs of the growth of philosophy in the history of Iran testify to this fact. During the Buyid Era, this discipline experienced such a considerable growth in the writing and translation of related books and in the attention to philosophers and training philosophy students that one inevitably inquires about the underlying factors of this phenomenon. In order to provide an answer to this question, the authors of this article have explored and analyzed the background of the growth of philosophy in this historical period of Iran. The findings of this research, which was carried out following the descriptive-analytic method, indicate that various scientific-cultural and political-religious factors affected the trend of this growth both directly and indirectly. Here, the authors have tried to examine the influence of these factors over the growth of philosophy in the Buyid Period. Manuscript profile
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        11 - foreword
        Hossein  Kalbasi Ashtari
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        12 - Principle of the Identity of Quiddity and Existence in the Truth in Islamic Tradition and Greek Philosophy
        Huda  Habibimanesh Shamsollah  Seraj
        The problem of the identity of existence and quiddity in Almighty Necessary has been referred to as the identity of existence and quiddity in the Truth in the works of Muslim philosophers and is dealt with as a philosophical principle. The great figures of Islamic philo More
        The problem of the identity of existence and quiddity in Almighty Necessary has been referred to as the identity of existence and quiddity in the Truth in the works of Muslim philosophers and is dealt with as a philosophical principle. The great figures of Islamic philosophy have provided different interpretations of this principle and derived various consequences from it. Undoubtedly, the ideas of Greek philosophers and the teachings of Islam have played a significant role in the development of this principle by Muslim philosophers. The present paper intends to analyze the roots and origins of this principle, and it appears that a conceptual analysis of the technical terms used there could help researchers to derive better and more profound conclusions from this principle. Manuscript profile
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        13 - Origin of Iranian Philosophy
        A‘ala  Torani Fariba  Rokhdad
        Perhaps 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 More
        Perhaps 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
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        14 - Origin of Islamic Philosophy
        Ghasem  Purhassan
        The question of the nature of Islamic philosophy has triggered an extremely important conflict over a very long time. The quality of dealing with this question can play a determining role in our approach towards Islamic philosophy. Generally speaking, there are three ap More
        The question of the nature of Islamic philosophy has triggered an extremely important conflict over a very long time. The quality of dealing with this question can play a determining role in our approach towards Islamic philosophy. Generally speaking, there are three approaches in this regard each deserving due attention and critical analysis. The first approach emphasizes the Greek origin of Islamic philosophy and considers it to be the extension of a philosophy which is called the Greek tradition. Advocates of this approach claim that all the philosophical trends in all periods have originated in or been influenced by Greek philosophy and must be studied in the light of the theory of linear continuity. According to this view, the assumption that rational thought has its origins in Iran, India, or China and also Babylon and Mesopotamia or Egypt is not much valid. The second approach insists that Islamic philosophy has no referent at all. The followers of this approach believe that, basically, all religious philosophies lack any kind of referent. They maintain that if we believe in Islamic philosophy, we will encounter some intricacies such as sacredness, contradiction, text interpretation, and the lack of growth and expansion of philosophy. This group claims that if we support the existence of Islamic philosophy, it would necessarily entail sacredness, and then any criticism of this kind of philosophy would be equal to a criticism of religion. However, this necessity is false. Regarding the problem of contradiction, it is claimed that it is not possible to reconcile the Qur’anic and traditional view of philosophy with that of the Greeks. Hence, the Greek view of happiness is in contrast to the Qur’anic one. The third approach emphasizes that Islamic philosophy is the expansion of Greek philosophy, and if we fail to provide a correct interpretation of their commensurability, we can never present a correct explanation of the nature of Islamic philosophy and its essential differences from Greek philosophy. That the number of philosophical problems in Greece was limited to 200 but increased to 700 during the Islamic period does not by itself provide a correct description of the nature of Islamic philosophy. Neither can it justify the Islamic nature of this kind of philosophy or defend it convincingly. The main point here is that the origin of Islamic philosophy is not Greek philosophy; rather, it is rooted in the Qur’anic verses, prophetic traditions, and religious prayers and texts. One cannot discuss the religious origin of Islamic philosophy based on the theory of the expansion of philosophical problems. There is a fundamental difference between a theory which considers Islamic philosophy to be rooted in Greece and limits the efforts of Muslim philosophers merely to increasing the number of philosophical topics and problems or adding variety to the related arguments or modifying or increasing them and a theory which asserts that Muslims, before becoming familiar with Greek philosophy, had already turned to rational thought. In doing so, they gradually set out to benefit from the philosophical knowledge of other nations and countries, particularly and mainly from that of Iranians, Indians, and Greeks. Therefore, the present paper intends to demonstrate that Islamic philosophy is rooted in the Qur’an and traditions. Manuscript profile
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        15 - foreword
        Hossein  Kalbasi Ashtari
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        16 - The Effects of Philosophical Trends on Teaching Philosophy in Schools in the Safavid Era
        Musa al-Riza  Bakhshi Ostad
        Not the same level of attention was paid to philosophy in schools in different periods of the Safavid era, and there were some ups and downs in this regard under the influence of the various philosophical and scientific trends dominating the society of that time. This p More
        Not the same level of attention was paid to philosophy in schools in different periods of the Safavid era, and there were some ups and downs in this regard under the influence of the various philosophical and scientific trends dominating the society of that time. This paper examines the process of teaching philosophy in schools in two halves of the Safavid era based on historical sources while employing a descriptive-analytic method. During the first half of this era, because of the dominance of rationalism over schools, philosophy, alongside religious sciences, was the focus of great attention, as it was in the pre-Safavid era. We can observe the peak of its growth in the middle of the Safavid era in the philosophical School of Isfahan. However, in the second half of this era, particularly during its last decades, with the revival of the Akhbari school of thought or the school of the people of hadith, the teaching of the Shi‘ite traditions and hadith became prevalent in schools, and the teaching of philosophy in schools was very limited and suffered huge decline. For example, in some schools such as “Sultani” and “Maryam Beigum” in Isfahan they banned the teaching and learning of philosophy and placed it in the list of subversive sciences. Manuscript profile
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        17 - سخن سردبير
        Hossein  Kalbasi Ashtari
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        18 - A Comparison of two Types of Autonomous and Revelation-Based Rationalism in Abu Hatam Razi and Muhammad Ibn Zakariyya Razi’s Debate
        Ahad  Faramarz Qaramaleki ‘Abas Ali  Mansory
        The studies on the development of the rationalist trend in the world of Islam usually discuss the challenges of rationalist groups with exoteric groups, including Ash‘ari mutikallimun and Sufists rather than compare or analyze the trends defending reason. Among such tre More
        The studies on the development of the rationalist trend in the world of Islam usually discuss the challenges of rationalist groups with exoteric groups, including Ash‘ari mutikallimun and Sufists rather than compare or analyze the trends defending reason. Among such trends, the two autonomous and revelation-based rationalist groups play more influential roles. The reason is that it is in the dialog between these two groups that the mutual dependence of reason and religion on each other is revealed. Here, the dialog moves away from a sectarian debate and comes closer to real conversations. The purpose of this paper is to investigate the favorable and unfavorable ideas of Abu Hatam Razi, Ahmad Ibn Hamdan (d. 322 AH), and Muhammad Ibn Zakariyya Razi (d. 313 AH) regarding two kinds of rationalism, namely, autonomous and revelation-based, in the third and fourth centuries, respectively. This period is of great importance in the history of Islamic philosophy because during which different philosophical debates and schools emerged and various theories and boundaries were developed. Reducing the difference of the rationalism of Abu Hatam and Muhammad Ibn Zakariyya Razi to their belief or disbelief in the necessity of prophethood is the outcome of an extremely superficial comparison which does not explain the components and nature of their rationalism. The present paper aims to inquire into the main roots of this difference and provide a clear picture of their rationalistic methods and epistemological systems. Manuscript profile
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        19 - Understanding of Truth in Pre-Socratic Philosophers
        Sa‘id  Shapouri
        The pre-Socratic philosophy of ancient Greece begins with Milesian philosophers and their search for the origin and arche of the world. By stating that nature likes to hide itself, Heraclitus was the first thinker who tried to learn about the truth. Parmenides was also More
        The pre-Socratic philosophy of ancient Greece begins with Milesian philosophers and their search for the origin and arche of the world. By stating that nature likes to hide itself, Heraclitus was the first thinker who tried to learn about the truth. Parmenides was also one of the most important thinkers who, in his quest for understanding the truth, explained the way towards attaining it by showing the ways of opinion and truth in his instructional poem. Continuing the trend of pre-Socratic philosophy, the materialist Anaxagoras did not add anything to this perception of the truth; however, he mentioned that, due to their weak senses, human beings are not capable of identifying the truth. Atomists, too, did not add anything to previous ideas more than saying that the truth is hidden in a whirlpool, and we know nothing about it. All these ideas finally reach a common point by concluding that the understanding of the truth has always coupled with such words as physis, lethe, and aletheia. Manuscript profile
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        20 - سخن سردبیر
        Hossein  Kalbasi Ashtari
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        21 - Transition from Intellectual Philosophy to Esoteric Wisdom in the Ideas of Ikhwan al-Safa (An Analysis of Early Encounters of Muslim Thinkers with Philosophy)
        Hasan  Bolkhari Qehi
        The present paper initially discusses and explores the early applications of philosophical terms and their meanings in Islamic culture. Then it clarifies the dominant approach followed by those Muslim thinkers who try to reconcile Shari‘ah with philosophy through using More
        The present paper initially discusses and explores the early applications of philosophical terms and their meanings in Islamic culture. Then it clarifies the dominant approach followed by those Muslim thinkers who try to reconcile Shari‘ah with philosophy through using an acceptable concept in religion by resorting to the term hikmah (which is a purely Qur’anic term). This is an approach which managed to result in a kind of esoteric wisdom between the second and fourth centuries (AH) through employing such concepts as t’awil (interpretation) in the Qur’an and promoting the interest in piety and gnosis. Ikhwan al-Safa, who exercised a huge influence on the development of wisdom and philosophy in Islamic culture, are among the pioneers of the above approach. By composing a corpus of 54 Epistles, called Rasa’il, they took a great stride towards reconciling Shari‘ah with philosophy and explaining the concept of wisdom and, particularly, Batini wisdom. Here, following an analytic-historical approach, the writer performs a conceptual analysis of the two terms of philosophy and wisdom during the first period of the rise of philosophical thought in Islamic civilization. Besides, he deliberates on the efforts of Ikhwan al-Safa in order to reach a kind of esoteric wisdom, which is a synthesis of a completely philosophical and, at the same time, Qur’anic (and narrative) approach. This was an approach which inevitably advocated the unity of religion and philosophy in order to demonstrate such a synthesis. Manuscript profile
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        22 - سخن سردبير
        Hossein  Kalbasi Ashtari
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        23 - Background of the Cartesian Distinction in Islamic Philosophy and Kalam
        Mahdi  Assadi
        This paper intends to demonstrate that the traces of the epistemological criterion for Cartesian distinction existed previously in Islamic philosophy and kalam. Hence, the writer initially refers to Descartes’ views and follows their traces in the ideas of early Muslim More
        This paper intends to demonstrate that the traces of the epistemological criterion for Cartesian distinction existed previously in Islamic philosophy and kalam. Hence, the writer initially refers to Descartes’ views and follows their traces in the ideas of early Muslim scholars. Then he refers to the views of some Muslim thinkers such as Fakhr al-Din Razi, ‘Allamah Hilli, Taftazani, and Mulla Sadra, who were already involved in this discussion more than others and propounded more solid and plausible theories in this regard. They have sometimes reviewed the same informed theories critically before some of the critiques of Descartes. In this way, the author reveals that Islamic thinkers’ interpretation of the Cartesian distinction is closer to Hume’s more solid interpretation of this notion than to that of Descartes himself. Hume states that clarity and distinction result in possible existence rather than the very existence of the researchers. Manuscript profile
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        24 - سخن سردبير
        Hossein  Kalbasi Ashtari
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        25 - A Critical Study of the Ideas concerning the Islamicity of Islamic Philosophy
        Mansur  Imanpour
        Today, one of the questions raised regarding Islamic philosophy is what is meant by Islamic philosophy and why this philosophy is described by the attribute “Islamic”. Several contradictory ideas have been put forward in response to this question. Some believe that this More
        Today, one of the questions raised regarding Islamic philosophy is what is meant by Islamic philosophy and why this philosophy is described by the attribute “Islamic”. Several contradictory ideas have been put forward in response to this question. Some believe that this philosophy is basically the same Greek philosophy, and it is unjustified to add to it the adjectives of “Arabic” and “Islamic”. Some others have reduced it to Islamic theology and kalam because of its supporting Islamic beliefs; nevertheless, there are many thinkers and researchers who believe in the truth and realization of this philosophy and its Islamic nature. These researchers are divided into two major groups: one group maintain that the title of “Islamic” has only a formal sense and argue that this school is called “Islamic philosophy” because it grew and was expanded in Islamic countries by Muslim philosophers and under the rule of Islamic governments. The other group, however, believe that this denomination is due to the nature and content of this philosophy and have provided different ideas in this regard. Some of the great figures of this group believe that, the reason for this denomination is that some of the issues and problems of this school are rooted in Islamic teachings, and some others are at the service of demonstrating these teachings. Some other thinkers also view the well-documented belief of the advocates of this philosophy in the existence of Almighty Necessary and Shar‘i and divine oneness as the main reason for calling it Islamic (in its general sense) philosophy. There are still others who introduce this philosophy as the same prophetic philosophy derived from the Book and Sunnah. The present paper, after explaining and analyzing the above views, concludes that Islamic philosophy is the birth child of the living interaction between Greek and Iranian philosophy and thought and Islamic culture and civilization. Through adhering to philosophical subjects, frameworks, and methods, this school is influenced by Islamic worldview and teachings in many respects. In fact, any kind of limitation in this regard and concentration on certain directions will inevitably lead to the fallacy of essence and aspect. Manuscript profile
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        26 - Interdisciplinary Components of the Center for Compiling a Comprehensive History of Wisdom and Philosophy: Introducing a New method for Compiling the History of Philosophy and Reviewing the Present Method of Historiography in Iran
        Reza  Mahuzi Maryam  Soleimani Fard
        The Center for Compiling a Comprehensive History of Philosophy, affiliated with the Sadra Islamic Philosophy Research Institute and the Scientific Society of the History of Philosophy has brought a great number of researchers together since 2005 in order to compile a co More
        The Center for Compiling a Comprehensive History of Philosophy, affiliated with the Sadra Islamic Philosophy Research Institute and the Scientific Society of the History of Philosophy has brought a great number of researchers together since 2005 in order to compile a comprehensive history of wisdom and philosophy in Iran and in the world in the light of cultural and social events and incidents. The general policy dominating the process of compiling the history of philosophy here dictates a collaborative and cooperative activity in which a number of professors and authorities in the fields of archaeology, linguistics, history, art, gnosis, religion, and philosophy are participating. The present paper firstly analyzes the rules and principles governing the interdisciplinary approach in the field of science and highlights its differences from the disciplinary approach. Then, based on the documents published by this Center, it presents a picture of researchers’ group work in conformity with the norms of the interdisciplinary approach and portrays and judges their present and future activities. Finally, based on the nature of this approach and the scientific expectations it arouses, the writers make some recommendations to the researchers and professors involved in this huge project. Manuscript profile
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        27 - سخن سردبیر
        Hossein  Kalbasi Ashtari
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        28 - Doxography Tradition of Ancient Greek Philosophers (with Reference to Hermann Diels’ View)
        Hossein  Kalbasi Ashtari Behnaz  Aqili Dehkordi
        In the sixth century BC, pre-Socratic philosophers introduced different research methods in the realms of science and philosophy, wrote the first scientific treatises, and presented the basic concepts in the process of deduction. However, we do not have access to any of More
        In the sixth century BC, pre-Socratic philosophers introduced different research methods in the realms of science and philosophy, wrote the first scientific treatises, and presented the basic concepts in the process of deduction. However, we do not have access to any of their independent works except for some extracts which have been quoted in the works of post-Socratic scholars. Nevertheless, this method lacks the required efficiency in understanding and evaluating the words of pre-Socratic scientists at all times. Hermann Alexander Diels presented a new method of doxography in his book of Doxographi Graeci (Greek Doxographers). He returned the tradition of doxography to the one adopted in a book by Theophrastus, who was a student of Aristotle. Diels’ method was criticized by later scientists, such as Mansfield. Based on his critique, the effects of Sufists’ ideas, Aristotle’s theory of edited collections and books of principles, tradition of genealogy writing, and commentators’ glosses on the formation of doxographical texts have not been much appreciated in Diels’ method. Manuscript profile
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        29 - foreword
        Hossein  Kalbasi Ashtari
        Philosophy in Cyber World
        Philosophy in Cyber World Manuscript profile
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        30 - Historical Roots of the Concept and Referent of Prime Matter and the First Emanated in Greek Philosophy
        ali haghi Abbas  Javareshkian Hossein   Bulkhari Ghahi
        Undoubtedly, the history of philosophy follows a continuous and successive process of development in the course of human life. Although inventions and new problems and topics have always been witnessed and warmly welcomed in this field, they have never interrupted the c More
        Undoubtedly, the history of philosophy follows a continuous and successive process of development in the course of human life. Although inventions and new problems and topics have always been witnessed and warmly welcomed in this field, they have never interrupted the continuous process of development of thought in the realm of philosophy. In fact, philosophy, which is the most illuminating dimension of human intellection on the history of thoughts, is responsible for the rational explanation of the most important issues in human life. Undoubtedly, one of the most important of all of them is clarifying the relationship between the Creator or Maker of the world and existents and creatures. Now, if we consider the rise of philosophy in Greece as a crucial event in the history of philosophy, the quality of the philosophical approach to prime matter and, then, the issue of the first emanated are viewed as two of the most significant and fascinating topics in this field. Following an analytic approach, the writers have tried to study the historical background of the first emanated in the history of Islamic philosophy (intellect as the first creation) with reference to Greek philosophy in this regard. The writers assume that the history of philosophy in Islamic civilization has been developed by deliberating over some Greek thoughts and has established the foundation of its own philosophical structure through a profound review of philosophical resources, such as the Qur’an and traditions, as the absolute center of this enterprise. Manuscript profile
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        31 - Explaining the Theory of Meta-History in Henry Corbin’s Philosophy
        Seyed Ali  Alamolhoda Marziyeh  Akhlaghi Naser  Mohamadi Hasan  Seyedarab
        Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain an More
        Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain and examine this theory and its impact on Corbin’s study of Iranian-Islamic philosophy and gnosis. In the realm of theoretical studies of history, the philosophy of history derives from philosophical studies and, accordingly, investigates history and historical events and incidents. In Corbin’s view, it is not possible to investigate the reporting of the history of philosophy based on the theory of the philosophy of history because one cannot describe historical events based on cause-effect relationships. Corbin’s view in this regard is rooted in theology. In fact, he has employed a theological approach in order to interpret the relationship between history and human beings; the philosophical periods of ancient Iran; Islamic philosophy and, particularly, the philosophical school of Suhrawardi (540-587 AH), and gnosis. He has attributed the issues related to the mentioned fields to the world of Ideas. Corbin benefitted from the theories of Edmund Husserl (1859-1928) and Martin Heidegger (1889-1996) in order to pose the theory of meta-history. The present paper is a first attempt at examining and analyzing Henry Corbin’s theory of meta-history. Manuscript profile
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        32 - Foreword
        Hossein  Kalbasi Ashtari
        Comperative Philosophy
        Comperative Philosophy Manuscript profile
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        33 - An Introduction to the Philosophy of History of Philosophy
        Masoud  Omid
        Although the discipline of history of philosophy and the related questions existed in the past, they have greatly occupied the minds of philosophers during the last two centuries. Some of the important questions in the field of the history of philosophy include the foll More
        Although the discipline of history of philosophy and the related questions existed in the past, they have greatly occupied the minds of philosophers during the last two centuries. Some of the important questions in the field of the history of philosophy include the following: what is the meaning and nature of history of philosophy? What is its station of confirmation and demonstration? Is history of philosophy a perfect field or it is still in the process of development and expansion? What is the relationship between us and history of philosophy or what should it be like? Is this field the same as history or philosophy or of the type of philosophy? What is the difference between the history of philosophy and the history of science, religion, art, or the like? Due to the increasing attention to the problems related to the history of philosophy (in Iran and in the world), the present paper is intended to deal with some issues in relation to history of philosophy while discussing it in a framework entitled the philosophy of history of philosophy. In the past, philosophers referred to the theoretical philosophy of history and the philosophy of the science of history; however, it seems that it is now the right time to discuss the philosophy of the history of philosophy. The most fundamental themes which are propounded in this paper regarding this field include the place of philosophy of history of philosophy in various schools of philosophy and the possibility, necessity, and desirability of this field of knowledge. Finally, it appears that the philosophy of history of philosophy can be considered to be a branch of related philosophical fields, and it can even be offered as a new course at universities. Manuscript profile
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        34 - Role of Christianity in the Return of Greek Philosophy to the Sassanid Iran
        Zahra  Abdi
        The present paper explores the role of Christianity in the transfer of Greek sciences, particularly philosophy, to Iran during the Sassanid period. Initially, Christianity enjoyed a brotherly and cooperative nature; however, later, in order to consolidate the status of More
        The present paper explores the role of Christianity in the transfer of Greek sciences, particularly philosophy, to Iran during the Sassanid period. Initially, Christianity enjoyed a brotherly and cooperative nature; however, later, in order to consolidate the status of theology and teaching it, Christian teachers and saints had to use a philosophical system, which they adapted from Greek philosophers, including Plato, Aristotle, and their followers, such as neo-Platonists. Some innovative branches of Christianity such as Monophysites and Nestorians began teaching their theoretical theology based on certain philosophical ideas. Moreover, the Syriac-speaking Christians of Mesopotamia, who were mainly Nestorian, translated the works of Plato, Aristotle, and neo-Platonists into Syriac in their schools so that, while teaching philosophy, they could use them in their own religious field. The emigration of these groups to Iran, whether as refugees or captives, resulted in the transfer of Greek sciences to Iran. In this paper, the writer has discussed the above issues based on library resources and following the descriptive-analytic method. Manuscript profile
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        35 - Elements and Place of the Concept of Techne in Greek Ancient Philosophy with Reference to Heidegger’s View
        Hassan  Mehrnia Hossein  Latifi Mahdi  Zakeri
        One 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 More
        One 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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        36 - A Study of the Fundamental Principles and Elements of Comparative Philosophy in Izutsu’s Philosophy
        Hamidreza Eskandari Ghasem  Purhassan
        Due to the dominance of the theory of analogy and Henry Corbin’s phenomenological approach, comparative philosophy has not yet been properly explored. In Iran, no reference has ever been made to Toshihiko Izutsu and his meta-historical theory, and no study has ever been More
        Due to the dominance of the theory of analogy and Henry Corbin’s phenomenological approach, comparative philosophy has not yet been properly explored. In Iran, no reference has ever been made to Toshihiko Izutsu and his meta-historical theory, and no study has ever been conducted in this regard. Izutsu’s meta-historical view is a fundamental departure from Paul Masson-Oursel’s approach and even historicism. However, it is considered to be an innovative view which demands more accurate deliberation. Accordingly, the present study was conducted to explore the elements and fundamental principles of comparative philosophy in Izutsu’s thoughts. In doing so, the authors have examined the importance and place of Izutsu in comparative philosophy, the nature of comparative philosophy, the necessity and possibility of comparative philosophy, and Europe-centeredness in Izutsu’s philosophy. They aim to clarify how one can discover the necessity and possibility of comparative philosophy based on his principles and, at the same time, remain immune against the criticisms advanced against other comparative philosophical approaches. Manuscript profile
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        37 - History of Philosophy and its Models
        Masoud  Omid
        Could the history of philosophy be viewed in the light of models? The author of this paper believes that a deliberation over the history of philosophy can reveal the traces of certain models for philosophizing. A model for philosophizing in its general sense indicates a More
        Could the history of philosophy be viewed in the light of models? The author of this paper believes that a deliberation over the history of philosophy can reveal the traces of certain models for philosophizing. A model for philosophizing in its general sense indicates an allegorical mould based on which and within the framework of which a philosopher formulates his philosophy and his method of philosophizing. Accordingly, one can provide a general classification for all models of history of philosophy and then explain each of them. Based on the trend of the development of history of philosophy and the activities of philosophers, the models of philosophizing can be divided into three neutral, positivist, and negativist groups in general. The mirror (reflective) and narrative (iterative) models can be placed in the neutral category. However, the positivist models themselves can be divided into two mechanical and organic groups. The encyclopedic models fall under the first group, while the mathematical-tree (Descartes) models, mathematical-geometrical (Spinoza), puzzle-like models (Hume), architectural models (Kant), dialectic architectural models (Hegel), universalist organic architectural models (Schopenhauer), phenomenological architectural models (Heidegger in Being and Time) and logical architectural models (early Wittgenstein) belong to the second group. The therapeutic model (late Wittgenstein) and post-modern philosophies can be categorized under negativist models. Manuscript profile
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        38 - Heraclitus, Ethics, and Knowledge
        Majid  Mollayousefi Maryam  Samadieh
        Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was fo More
        Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was formed. Heraclitus was under the influence of two traditions of his time. The first was the influence of Homer and early poets and philosophers, such as Solon, Bias of Priene, and the like, who were distinctively characterized by believing in human-like Gods or anthropomorphism. The other was the influence of a new scientific and technical tradition which was developed during the same century in Miletus under the influence of some figures such as Thales and Anaximander, who were mainly concerned with cosmology, that is, an understanding of the quality of the creation, survival and, finally, annihilation of the world order. In fact, Heraclitus’s philosophy can be viewed as a bridge between these two different traditions. Since he considered the world order and human order to be the same, it can be said that his main purpose and concern was explaining the status of human beings in the physical world and not the physical world itself. The ethics of Heraclitus, similar to those of other ancient Greek philosophers, described a kind of ethics of virtue, the core of which comprised virtue and happiness. In the field of virtue, he dealt with both moral virtues and intellectual virtues. Regarding moral virtues, through distinguishing bodily joys from non-bodily joys, he ultimately rejected excessive acts and introduced moderation in joys as the criterion for human behavior. With respect to intellectual virtues, Heraclitus also relied on the knowledge of wisdom and acknowledged that wisdom does not simply mean to have vast knowledge; rather, it means a kind of conscious and well-scrutinized knowledge which conforms to logos. As a result, he mainly emphasized intellectual rather than ethical virtues. Finally, he viewed man’s happiness a result of knowing and behaving in line with logos. Manuscript profile
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        39 - An Analysis of the Philosophical Principles of Anthropology in Ancient Egyptian Philosophy
        Mohammad Hossein Madad Elahee Hossein  Zamaniha
        The Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of More
        The Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of ancient Egyptian philosophy and was influenced by it in developing his own philosophical views. In ancient Egyptian philosophy, in spite of resorting to myths in order to analyze and explain the truths of the world, there are also some traces of philosophical thought in its particular sense. For example, there are some traces of pure philosophical thought in the realms of ontology, politics, sociology, and anthropology. This kind of philosophical thought is formed based on the profound and multi-dimensional concept of ma’at. This word means order in the field of ontology, justice in the field of politics and sociology, and honesty in the field of anthropology. Within the domain of anthropology, ancient Egyptians specifically believed that Man’s existence has nine grades and dimensions which enjoy a kind of unity among themselves. What has led to the final emergence of such grades, particularly the last grade called thought, and, thus, Man’s eternity, is following ma’at or the laws governing the order of being. Accordingly, they establish a tight relationship between their ontology and anthropology. Manuscript profile
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        40 - foreword
        Hossein  Kalbasi Ashtari
        Iranian culture, History, philosophy of history.
        Iranian culture, History, philosophy of history. Manuscript profile
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        41 - Kant and History of Philosophy: Perspectives and Main Points
        Masoud  Omid
        Investigating the history of philosophy and philosophers’ views of it are of great significance because the most important source of philosophy and philosophizing is the same field of the history of philosophy. The trend of modern philosophy, whether in the mould of rat More
        Investigating the history of philosophy and philosophers’ views of it are of great significance because the most important source of philosophy and philosophizing is the same field of the history of philosophy. The trend of modern philosophy, whether in the mould of rationalism or empiricism, has generally been developed without acknowledging the need for history of philosophy, without making it the center of discussion, and without having a particular historical perspective in this respect. For example, in order to develop his philosophy, Descartes merely focused on the thinker’s capacity and the endless world. Empiricists have also tried to have a share of the knowledge of human nature and the world of qualities and quantities through experimentation. However, when it comes to Kant, at the beginning of his book, Critique of Pure Reason, he focuses on the possibilities of human knowledge, while he finishes this work with a section entitled “History of Pure Reason”. Even the opening section and some of his words in his Prolegomena to any Future Metaphysics reflect certain perspectives and points concerning the history of philosophy. Therefore, it can be said that he was, to some extent, interested in the history of philosophy and even believed that he owed the development and consolidation of his philosophy to perceiving the nature and history of metaphysics and the related sciences and teachings. Kant found out that it would be impossible to understand the nature of philosophy or conduct philosophical inquiries and discoveries without first studying the history of metaphysics and other philosophical and empirical sciences. The rise of subject and its transcendental nature would have also been impossible without considering the history of philosophy and sciences and following a historical approach regarding systematic human sciences. However, Kant did not deal with the history of philosophy by itself; rather, he focused on the history of philosophical studies. Moreover, even at this point, the relation of the history of philosophical studies or a historical approach to the definition, restriction, and specification of subject is not of a constitutive knowledge-producing type; rather, it can be of a regulatory functional type. The history of philosophical studies could function as a guiding principle for philosophical understanding and work and highlight the signs and traces of the subject. Nevertheless, it cannot, by itself, define or create the subject, for Kantian subject has a historical aspect but is not a historical entity. In other words, the subject is a historian, perspectivist, and history-bound but is not of a historical nature. The history of philosophy is the occurrence condition of the subject and not its transcendental condition. The transcendental conditions of the subject are internal and included in its definition rather than being external, historical, and accidental. The present paper examines Kantian views of the history of philosophy in order to reveal this neglected and hidden aspect of his philosophy. In doing so, it explores some problems such as the meaning and definition of history of philosophy, history of interest in philosophy, end of history of philosophy, difference and similarity between history of philosophy and history of science, classification of history of philosophy, the relationship between philosophy and history of philosophy, the relationship between the philosophy of history and history of philosophy, and the like from Kant’s point of view. Manuscript profile
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        42 - A Study of the Reason for the Unpopularity of Philosophy during the Umayyad Period in Andalusia
        Musa Alreza  Bakhshi Ostad Abdol Hosein  Latifi
        Under the reign of the Umayyad Dynasty, Andalusia managed to take the philosophical lead in Europe during a time when Europe was suffering from Medieval stasis. Moreover, it could compete with Baghdad over the leadership of the world of Islam, the peak of which was in t More
        Under the reign of the Umayyad Dynasty, Andalusia managed to take the philosophical lead in Europe during a time when Europe was suffering from Medieval stasis. Moreover, it could compete with Baghdad over the leadership of the world of Islam, the peak of which was in the fourth century (AH). However, in spite of the scientific progress of Muslims and the favorable cultural atmosphere of this period, philosophy did not receive much attention and even had to deal with severe challenges. Accordingly, the authors of this paper decided to focus on this lack of attention to philosophy, which was not in conformity with the flourishing of Islamic civilization in Andalusia at that time, through analyzing the related historical resources and documents. Their findings indicate that, after conquering Andalusia, Muslims stepped into a land where the church had harshly suppressed rationalism. The same was also the case with the neighboring countries there. Nevertheless, the most important reason for the lack of interest in philosophy in Andalusia was the establishment of Maliki school of thought, which, following a Zahirite approach, did not allow rationalism to flourish there. Manuscript profile
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        43 - Foreword
        Hossein  Kalbasi Ashtari
        Islamic Philosophy, Arabic Philosophy, Orientalism
        Islamic Philosophy, Arabic Philosophy, Orientalism Manuscript profile
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        44 - Plato’s Mathematical Ontology in Islamic and Western Interpretations
        Mohammad Saket Nalkiashari Ali Naqi  Baqershahi
        Mathematics has always been considered to be among certain sciences; however, the objects of mathematical knowledge have continually occupied the minds of mathematicians and philosophers of mathematics. The theory stating that the objects of mathematics consist of a num More
        Mathematics has always been considered to be among certain sciences; however, the objects of mathematical knowledge have continually occupied the minds of mathematicians and philosophers of mathematics. The theory stating that the objects of mathematics consist of a number of certain immaterial and separate affairs which are independent of the world of the human mind and thought has been attributed to Plato, and several realist philosophers who, in spite of all their differences, have been called neo-Platonists. Commentators of Plato have failed in providing any clear and consistent interpretation, whether in terms of ontology or semantics, of his philosophy of mathematics, which has resulted in some misunderstandings in this regard and some ambiguity in his whole philosophy. When completing his PhD dissertation at the University of Bristol, Paul Pritchard presented an interpretation of Plato’s ontology, according to which the objects of mathematics are the same sensible things. Here, the allegory of the divided line has been interpreted differently, and the existing ambiguities have been removed. In this paper, the authors have examined this interpretation and compared it with other interpretations of Plato’s ontology of mathematics. They also refer to its effects on Plato’s philosophy of mathematics in general and reveal that, unlike its traditional interpretation, his philosophy of mathematics does not conflict with Benacerraf’s identification problem. Moreover, the authors demonstrate that, based on Mulla Sadra’s arguments, the theory of Ideas is a completely consistent theory in terms of ontology and, thus, Plato’s philosophy of mathematics is a consistent body of philosophy. Manuscript profile
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        45 - A Critical Analysis of Henry Corbin’s Thoughts on the Comparison of Suhrawardī’s Philosophy with Greek Philosophy
        Hasan Seyedarab seyedali Alamolhoda Alireza parsa Akhlaghi Marzie
        Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt More
        Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt at addressing this subject, and it is intended to critically investigate Corbin’s thoughts regarding the comparison of Suhrawardī’s philosophy with those of Plato, Aristotle, and neo-Platonists. Here, the authors have explored Suhrawardī’s innovative ideas so that the differences between them and the thoughts of the above-mentioned philosophers are disclosed. They have also presented a general critique of Corbin’s methodology and its defects in the conclusion. Comparative philosophy, which is sometimes called intercultural philosophy, requires philosophers to deal with various cultural, linguistic, and philosophical trends with an emphasis on the fundamental principles underlying the philosophers’ thoughts and to study the differences and similarities among their views. In Corbin’s view, comparative philosophy has functioned as the gateway of the correct perception of philosophical thoughts in the history of philosophy, and that is why he has compared Illuminationist philosophy with the philosophical views of Plato and Aristotle. He believes that Suhrawardī’s philosophy has been derived from Plato’s views, which seems to have its roots in his idea that the origin of philosophy is Greece. Corbin considers him as the Plato of the world of Islam; however, he ignores Suhrawardī’s innovations, the differences between his philosophy and that of Plato, and his criticism of Aristotle. Manuscript profile
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        46 - A Study of Idah al-Khayr al-Mahd and its Influence over the History of Islamic Philosophy
        Gholamhossein  Ahmadi Ahangar
        The book al-Khayr al-mahd is inspired by Proclus’ Elements of Theology and, in spite of its small size, has exercised the greatest influence upon Islamic philosophy along with Athologia. In this treatise, Proclus has propounded several problems concerning the prime caus More
        The book al-Khayr al-mahd is inspired by Proclus’ Elements of Theology and, in spite of its small size, has exercised the greatest influence upon Islamic philosophy along with Athologia. In this treatise, Proclus has propounded several problems concerning the prime cause, intellect, and soul, which are accepted by Muslim philosophers. Through posing the four elements of prime cause, existence, intellects, and souls in the cosmological theory of emanation based on effusion, as well as dividing each of the intellects and souls into primary and secondary ones and discussing them based on their ontological places and excellence, Proclus stands at a distance from Plotinus’ theory of emanation. The translation of al-Khayr al-mahd into Arabic granted it a more visible presence before Muslim philosophers because of its greater conformity with their religious and revealed thoughts. That is why we sometimes confront the same words and statements used in al-Khayr al-mahd in their works. For example, in ‘Amiri’s treatise of Fi al-m‘alim ilahiyyah, the principles and problems discussed in al-Khayr al-mahd have been presented in exactly the same form. However, they have been reflected in a new form in others’ works. In this paper, the writer has tried to demonstrate the influence of this book on Muslim philosophers. Manuscript profile
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        47 - Philosophers and the Esoteric Interpretation of the Qur’an in Ibn Rushd
        Roohallah  ‘Alizadeh
        Like other Islamic philosophers, Abulwalid Muhammed Ibn Rushd, the most prominent philosopher of the West of the Islamic world thought about the relationship between religion and philosophy and created some important works in this regard. From among them, we can refer t More
        Like other Islamic philosophers, Abulwalid Muhammed Ibn Rushd, the most prominent philosopher of the West of the Islamic world thought about the relationship between religion and philosophy and created some important works in this regard. From among them, we can refer to Fasl al-maqal, al-kashf ‘an manahij al-adillah fi ‘aqa’id al-malah and Tahafut al-tahafat. In Ibn Rushd’s view, religion and philosophy are in harmony and bear no opposition against each other. In this regard, he argues, “Since Shari‘ah is the truth and invites people to a kind of rational reasoning which is fulfilled by the truth, both are the truth, and the truth is not in contrast to the truth. Rather, both agree with each other and acknowledge each other.” However, saying that philosophy is not in opposition to religion pertains to the innermost of religion and Qur’anic verses because philosophy and rational thinking are sometimes in contrast to the external meaning of religious ideas and verses. Ibn Rushd’s solution for removing such contrasts is to attain the inner meaning of the verses through interpretation. Of course, like Farabi, Ibn Rushd does not believe in the unity of religion and philosophy and merely thinks about their consistency with each other and lack of opposition between them. This is because philosophy and religion have to be independent from each other for the sake of their own safety. Thus we must not mix their related discussions with each other. In the present article, the writers have tackled the problem of the harmony between philosophy and religion from Ibn Rushd’s view in general, and explored his theory of interpretation, in particular. Finally, they argue that one of the most important goals of Ibn Rushd in propounding the discussion of the lack of opposition among religion, philosophy, and interpretation was defending philosophy and giving the right of interpretation to the people of reasoning, who are the same philosophers. Manuscript profile
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        48 - The Belief in the Other World in Pre-Historic Iran (A Philosophical Analysis based on Archeological Proofs)
        Atousa  Moemeni
        Following the growth of human sciences, archeology, as one of the materialist and spiritual branches of human sciences, has recently been seeking to learn about the quality of the formation, continuity, and change of early societies. It has been doing so on the basis of More
        Following the growth of human sciences, archeology, as one of the materialist and spiritual branches of human sciences, has recently been seeking to learn about the quality of the formation, continuity, and change of early societies. It has been doing so on the basis of tangible and intangible proofs and through investigating the development of thoughts, cultures, traditions, and beliefs of such societies. Moreover, archeologists aim to perceive this process of change and development alongside rational and logical findings in relation to human worldviews as an everlasting treasure which has lingered since pre-history until now. Death and its life-related and ontological dimensions in different cultures and societies have always been among the most fundamental problems attracting the attention of human beings all over the world. In fact, humans are essentially living beings who are always thinking about death and have continually kept their connection with this concept in the course of history. Archeological proofs represent the most tangible legacy of death-related thoughts and demonstrate people’s attention and sensitivity to death, which are themselves rooted in their philosophy of the other world. In the present paper, the author has tried to deal with the philosophy of death and Man’s thanatoptic nature during the second and first millennia BC based on some archeological diggings in an Iron Age cemetery (which represents a specific age and a region with a rich ancient history and culture). She has also sought to particularly study burial traditions and their changes along with their underlying ideological foundations. In this way, with references to certain archeological studies and discovered artifacts in field excavations, the author hopes to shed some light on Man’s awareness of death and their beliefs in relation to the world after death and analyze the transfer of such thoughts and all their evolving dimensions to the next generations based on rational and logical principles. Manuscript profile
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        49 - Methodology of Great Muslim Philosophers’ Encounter with the Translation Trend of the Abbassid Period
        Seyyed Mohammadali  Dibaji
        Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in diff More
        Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in different spontaneous or guided forms, received some reactions from the Islamic society. One of the important questions in this regard is what the attitude of the distinguished Muslim philosophers of that period, particularly al-Kindī, Fārābī and Ibn Sīnā, was to this movement. The present study indicates that, unlike the common response in the historiography of the translation trend, instead of a translation movement, during this time we are faced with a philosophical movement alongside a scientific one in the history of Islam. The philosophers mentioned above separated their judgments of three problems, namely, translation, translators and interpreters, and translated and interpreted works, from each other. Based on their own philosophical movement, which was in conformity with the principles of Islamic thought, they had three methodological, reformist, and critical reactions to this trend. They evaluated the translated works based on Islamic philosophical theorems and benefitted from them with some innovations in their own philosophical systems. Manuscript profile
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        50 - Editor's Notes
        Hossein  Kalbasi Ashtari
        Kovid 19
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        51 - A Glance at A Century of the Translation of Philosophical Texts in Iran (Bibliography of Western Philosopher from Before Christ until the 20th Century)
        Saeed Anvari Maryam Mahdavi Mazdeh
        During the last century, we have witnessed the second movement of the translation of Western philosophical works in Iran. This bibliography provides a list of the works of 40 famous philosophers of the West from before Christ until the 19th century which have been trans More
        During the last century, we have witnessed the second movement of the translation of Western philosophical works in Iran. This bibliography provides a list of the works of 40 famous philosophers of the West from before Christ until the 19th century which have been translated into Persian. The translators who have rendered classic works of philosophy into Persian have sometimes focused on a specific philosopher and have specialized in the translation of his works. For example, Manouchehr Bozorgmehr has mainly been interested in George Berkeley, Mohammad Hassan Lotfi in Plato and Plotinus, Daryush Ashuri in Friedrich Nietzsche, Ziba Jebelli in Marx, and Manuchehr Sanei in Kant. The works of some philosophers have also been translated several times; for example, the book of Thus spoke Zarathustra: A Book for all and None holds the record with 14 different translations. In certain cases, none of the books of some famous Western philosophers, such as Nicolas Malebranche, Dans Scotus, Bonaventure, and William of Ockham, has been translated into Persian. In this bibliography, the authors have introduced the works of the following philosophers: Thomas Aquinas, Augustino of Hippo, Anselm of Canterbury, Epictetus, Epicure, Aristotle, Herbert Spencer, Baruch Spinoza, Plato, Plotinus, Friedrich Engles, Marcus Aurelius, George Berkeley, Francis Bacon, Blaise Pascal, Pre-Socratic Philosophers, Descartes, Jean Jacque Rousseau, Lucius Annaeus Seneca, Friedrich Schleiermacher, Friedrich Wilhelm Joseph Schelling, Arthur Schopenhauer, Friedrich von Schiller, Ludwig Feuerbach, Johan Gottlieb Fichte, Kant, Auguste Comte, Soren Kierkegaard, John Locke, Gottfried Wilhelm Leibniz, Lucretius, Marx Niccolo Machiavelli, Montesquieu, George Edward Moore, John Stuart Mill, Friedrich Wilhelm Nietzsche, Thomas Hobbes, George Wilhelm Friedrich Hegel, and David Hume. Manuscript profile
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        52 - A Glance at one Century of Translation of Philosophical Texts in Iran (Bibliography of Western Philosophers from the Beginning of the 20th Century until Now)
        Saeed Anvari Maryam Mahdavi Mazdeh
        The present paper provides a list of the works of western philosophers (from the beginning of the 20th century until now) which have been translated into Persian and published in Iran. Because of the expansion of the branches of philosophy in the 20th century and the la More
        The present paper provides a list of the works of western philosophers (from the beginning of the 20th century until now) which have been translated into Persian and published in Iran. Because of the expansion of the branches of philosophy in the 20th century and the later years and the large number of the prominent philosophers in various fields of philosophy, this list only contains the names of 40 of the most influential philosophers of this period in Iran. The translators who have rendered the works of these philosophers into Persian have sometimes focused on a specific philosopher and specialized in the translation of his works. For example, Manuchehr Sanei Darrehbidi has mainly focused on Wilhelm Dilthey, Yadollah Moaghan on Ernst Cassirer, Malek Hosseini on Wittgenstein, and Mohammad Hassan Lotfi on Jaspers. The works of some philosophers have been translated several times, for instance, Nietzsche and Philosophy by Gilles Deleuze; Political Ideas, Why I Am Not A Christian, Power: A New Social Analysis, and Marriage and Morals by Bertrand Russell; Existentialism is a Humanism and The Words by Jean-Paul Sartre; The Myth of Sisyphus and Notebooks (3 volumes) by Albert Camus; The Structure of Scientific Revolutions by Thomas S. Kuhn; Logical-Philosophical Treatise by Wittgenstein, and Being and Time by Martin Heidegger have been translated at least four times. Among them Russell’s Power: A New Social Analysis ranks first with six retranslations. This bibliography introduces the works of the following 40 philosophers: Theodor W. Adorno, Hannah Arendt, Alfred Jules Ayer, Henry Bergson, Karl Raimund Popper, William James, Jacques Derrida, Gilles Deleuze, Simone de Beauvoir, Wilhelm Dilthey, John Dewey, Bertrand Russell, John Bordley Rawls, Richard McKay Rorty, Jean Paul Gustave Ricœur, Jean Paul Sartre, John Rogers Searle, Paul Karl Feyerabend, Friedrich Ludwig GottlobFrege, Paul-Michel Foucault, Rudolf Carnap, Ernst Alfred Cassirer, Albert Camus, Saul Aaron Kripke, Willard Van Orman Quine, Thomas Kuhn, Hans-Georg Gadamer, Emmanuel Levinas, Jean-François Lyotard, Gabriel Honoré Marcel, Herbert Marcuse, Maurice Jean Jacques Merleau-Ponty, George Edward Moore, Alfred North Whitehead, Ludwig Josef Johann Wittgenstein, Jürgen Habermas, Martin Heidegger, Edmund Husserl, Friedrich August von Hayek, and Karl Theodor Jaspers. Manuscript profile
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        53 - A Study of the Philosophical Elements of Platonic-Plotinian Tradition in Khwājah Naṣīr al-Dīn Ṭūsī’s Philosophy
        Seyed Morteza  Honarmand
        After the rise of Islam, philosophy and wisdom in Iran and in other corners of the world of Islam were united with Greek philosophy and interacted with it through the Translation Movement. Khwājah Naṣīr al-Dīn Ṭūsī was of the prominent thinkers of the world of Islam who More
        After the rise of Islam, philosophy and wisdom in Iran and in other corners of the world of Islam were united with Greek philosophy and interacted with it through the Translation Movement. Khwājah Naṣīr al-Dīn Ṭūsī was of the prominent thinkers of the world of Islam who became familiar with Greek philosophy and enriched it in the light of his innovations through the Peripatetic Philosophy and the works of Fārābī and Ibn Sīnā. Now, the question is which of the philosophical elements of Greek wisdom, particularly the Platonic-Plotinian tradition, is more visible in Ṭūsī’s philosophical-kalāmī thoughts. This study, which was carried out following a descriptive-analytic method and through exploring Ṭūsī’s works, concludes that this presence and similarity have emerged in different forms, including: 1) complete acceptance of Greek views without any change though with some displacement of Greek views, such as the most logical problems, the discussion of the ten-fold categories, the four-fold causes, and classifications of sciences; 2) completion, change, and addition of some arguments for demonstrating the previous views, such as the problem of impossibility of endless chain, immateriality of the soul, proving the Necessary, oneness of the Necessary, impossibility of the emanation of many from the one, union of the intellect and intelligible, and the substantial nature of archetypes, and 3) the change of the content and nature of Greek views while preserving their old names, such as Platonic Ideas. Manuscript profile
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        54 - Editors Note
        Hossein  Kalbasi Ashtari
        پیشینة تألیف و تدوین کتاب یا مجموعه کتابهایی با عنوان «تاریخ فلسفه» چندان زیاد نیست و اساساً ظهور عناوینی چون تاریخ هنر، تاریخ ادبیات، تاریخ ادیان، تاریخ تمدن و مانند آن، به ظهور تفکر و نگاه تاریخی ـ که از مظاهر تفکر جدید و معاصر است‌ـ بازمیگردد. معنای این سخن آن نیست ک More
        پیشینة تألیف و تدوین کتاب یا مجموعه کتابهایی با عنوان «تاریخ فلسفه» چندان زیاد نیست و اساساً ظهور عناوینی چون تاریخ هنر، تاریخ ادبیات، تاریخ ادیان، تاریخ تمدن و مانند آن، به ظهور تفکر و نگاه تاریخی ـ که از مظاهر تفکر جدید و معاصر است‌ـ بازمیگردد. معنای این سخن آن نیست که آدمی قبل از دورة جدید به مقولة تاریخ و تأملات تاریخی التفاتی نداشته است، بلکه مقصود آنست که در این عصر، نحوی از نگاه تاریخی تکوین، بسط و گسترش یافته که عالم و مسیر حوادث و سوانح را نه برابر طرح و مشیت‌الهی، که مطابق طرح فاعل شناسا و مدرک خودبنیاد و خودآيین (سوژه) تبیین و تقریر میکند. تاریخ در نظر قدما، صحنة ظهور اراده خالق هستی و واجد غایت و فرجامی ابدی است و نقش انسان همانا درک و دریافت غایت هستی و تطبیق ارادة فردی خویش با ارادة کلی و کیهانی است. این تفاوت و تمایز در همة شئون دانش و عمل، میان دورة اخیر و ماقبل آن بچشم میخورد. تاریخ‌انگاری و غلبة طرح و شاکلة سوژه، صفت عام و مشترک تمامی علوم انسانی و اجتماعی شمرده میشود. در این میان، از قرن نوزدهم میلادی به اینسو و از زمان درسگفتارهای هگل دربارة تاریخ فلسفه و فلسفه تاریخ و نیز نگارش پدیدارشناسی روح، مجموعه نوشته‌هایی با عنوان تاریخ فلسفه رواج قابل ملاحظه‌يی یافت و ابتدا در اروپای قاره‌يی و سپس در دنیای انگلیسی زبان، گسترش چشمگيري پیدا کرد. روح و منطق حاکم بر این نوشته‌ها موضوعی است که نیاز به تأمل و سنجش دارد، چرا که اولاً، گذشته از تفاوتها در صورت و قالب (حجم، ادبیات، نوع نگارش، ایجاز یا تفصیل، تعداد نویسندگان و...) در محتوا و مضامین (پیش‌فرضها و انگاره‌ها، منطق و هندسه، نوع تحلیل و تبیین، نوآوری یا تکرار و تقلید، منابع و مراجع و...)، در برخی مبادی و خاستگاه‌ها نیز از یکدیگر متمایزند و ثانیاً، در نگاه به میراث فلسفی، عرفانی و معرفتی مشرق زمین، غالباً و عملاً در مدار منطق و روش «شرق‌شناسی» و قالبهای کلیشه‌يی آن قرارگرفته و از انگاره‌های آن تبعیت میکند. این نسبت میان انحاء تاریخ‌نگاری غرب با شرق‌شناسی از یکسو و با فلسفة تاریخ از سوی دیگر، موضوعی است که در ردیف مبادی و مبانی دانش معاصر باید لحاظ شود. حکایت پیامدهای نگاه تاریخ‌انگارانه و شرق‌شناسانه به ساحتهای مختلف دانش، حکایت شورباری است، تا آنجا که مثلاً برخی نویسندگان عرب زبان که در چند دهة اخیر به نگارش تاریخ فلسفه روی آورده‌اند، یا مقید و مقهور پیش‌فرضهای شرق‌شناسی شده‌اند یا در دام ناسیونالیزم خام افتاده‌اند.گذشته از نقدهای گزنده ادوارد سعید و نشان دادن شجاعانه و بیپردة باطن شرق‌شناسی در نسبت با مقاصد سیاسی و استعماری، باید در نظر داشت که چهارصد سال پیشینة شرق‌شناسی کلاسیک، نوعی حالت متصلب و سترون در پیکرة آن پدید آورد و تاریخ‌انگاری (هیستوریسیسم) در این تصلب نقش نخست را ایفا کرد. کوتاه سخن آنکه، سنجش و ارزیابی این سلسله نوشته‌ها که بعضاً در محافل دانشگاهی نیز تدریس میشود، ضرورت دارد و به این مطلب، وفور و تعدد ترجمه‌هایی را باید افزود که در یکی دو دهة اخیر با عنوان تاریخ فلسفه در سطحی وسیع چاپ و منتشر شده است. بررسی آثاری که در زبان فارسی در عداد منابع تاریخ فلسفه قرار گرفته‌اند مجال مستقلی میطلبد، لیکن همینقدر اشاره کنیم که پس از نگارش سیر حکمت در اروپا به قلم محمدعلی فروغی در حدود هشتاد سال پیش و پس از انتشار مجلدات تاریخ فلسفه کسانی چون امیل بریه، ویل دورانت، برتراند راسل و سرانجام، فردریک کاپلستون، در خلال پنج دهة اخیر (و با لحاظ تمامی تفاوتهای کمی و کیفی میان آنها)، اکنون نیز مجموعه‌های تک جلدی و چند جلدی تاریخ فلسفه شامل تاریخ فلسفه‌های موسوم به راتلج، آکسفورد، استنفورد، گاتری، گمپرتس (دو اثر اخیر فقط در حوزة یونان باستان) و اخیراً آنتونی کنی، روانه بازار نشر شده‌اند و افزون بر این، برخی از این آثار حتی ترجمه مکرر شده است. این تنوع و تعدد، فی‌نفسه نشان از رغبت و توجه اهالی فلسفه به آگاهی از سیر و صیرورت تفکر فلسفی از گذشته دور تاکنون دارد ولی در عین حال بنظر میرسد برغم تعدد و گوناگونی این دسته از آثار، نوعی مشابهت و حتی اقتباس و تکرار ناشی از وحدت انگاره‌ها و پیش‌فرضها نیز در میان این آثار دیده میشود و در عوض، جای مطالعات انتقادی نسبت به مثلاً دورة یونانی و یونانی‌مآبی در آنها خالی است و طنین لحن ستایش‌گرانه و همدلانه نویسندگان قرن نوزدهم و بیستم میلادی در اینها نیز موج میزند. سخن خود را با طرح یک پرسش به پایان میبریم و آن اینکه، آیا نوبت به عرضة تصویری نو و متفاوت از تاریخ فلسفه و بویژه متفاوت با پیش‌فرضهای تاریخ‌انگارانه و شرق‌شناسانه نرسیده است؟ به دیدگاه‌ها و پیشنهادهای محققان و صاحب‌نظران کشور عزیزمان ارج گذارده و از گشوده شدن باب بحث و گفتگو در این زمینه استقبال میکنیم. Manuscript profile
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        55 - Value of Philosophia Prima in Kant and ‘Allāmah Ṭabāṭabā’ī
        Armin Mansouri Abbas Izadpanah
        The present study investigates the scientific value of philosophia prima from the epistemological perspectives of Kant and ‘Allāmah Ṭabāṭabā’ī. As a philosopher whose standpoints were under the influence of other sciences and, due to the conditions of his time, he sided More
        The present study investigates the scientific value of philosophia prima from the epistemological perspectives of Kant and ‘Allāmah Ṭabāṭabā’ī. As a philosopher whose standpoints were under the influence of other sciences and, due to the conditions of his time, he sided with both empiricism and rationalism, Kant tried to solve the conflicts between these two schools relying on apriori synthetic propositions. Finally, he argued that, firstly, knowledge is acquired through sense perception and, secondly, it is limited to phenomena. Hence, he concluded that, while metaphysics cannot be denied, the existence of scientific propositions of philosophia prima are not epistemologically possible. Nevertheless, based on the ideas that, apart from sensible knowledge, pure rational knowledge can also be demonstrated, and that knowledge includes not only phenomenon but also essence, ‘Allāmah Ṭabāṭabā’ī believed that philosophia prima enjoys epistemological value in terms of its demonstrative method, subject, and problems. He places it on the top of all human sciences and considers all of its propositions and achievement to be certain and scientific. Manuscript profile
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        56 - Analytic Philosophy and the Charge of Anti-Historicity
        Mohammad Saeid  Abdollahi Mohamad Ali  Abdollahi
        According to some philosophers, not heeding historicity is one of the characteristics of analytic philosophy in comparison to other philosophical schools. That is why analytic philosophers are always being accused of ignoring historicity and blamed for this charge. Cont More
        According to some philosophers, not heeding historicity is one of the characteristics of analytic philosophy in comparison to other philosophical schools. That is why analytic philosophers are always being accused of ignoring historicity and blamed for this charge. Continental and traditionalist philosophers are unanimous in this regard. However, the question is whether the critics of analytic philosophy can support this accusation with sufficient and convincing arguments, or whether not taking heed of history is a baseless claim rooted in an incorrect perception and insufficient knowledge of this philosophical movement. This paper is intended to explain the critic’s claims, arguments, and proofs as to historical ignorance in analytic philosophy, on the one hand, and to describe the attention and accuracy invested in analytic philosophers’ view of history of philosophy and their arguments. The authors emphasize that, firstly, one must distinguish between essential, instrumental, and weak types of historicity. Analytic philosophers might reject essential historicity but accept a kind of weak historicity. Secondly, an emphasis on the distinction of the history of philosophical problems from history of philosophy should not be understood in the sense of anti-historicity or equating the past and presence. Manuscript profile
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        57 - Editor's Note
        Hossein  Kalbasi Ashtari
        History of philosophy The Books of Sects and Creeds Biography
        History of philosophy The Books of Sects and Creeds Biography Manuscript profile
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        58 - A Study of the Methodological Development of Interpretive Philosophy in Islam from Kindī to Mīr Dāmād
        Seyed Mohammad Hosain  Mirdamadi
        This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surfa More
        This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surface meaning of concepts and employing both reason and revelation in interpreting a text. A glance at the historical development of this method demonstrates its general growth, although with some fluctuations, in the Islamic philosophical tradition. This is because the process of t’awīl is rooted in the move from the separation of religion and philosophy towards their graded unity. A method of thinking that leads to unity indicates intellectual growth in case it is based on sound reasoning because the intellect advocates unity while imagination is pluralist. From a historical perspective, it can be said that philosophers’ interpretive thoughts have gradually moved away from defending the opposition of religion and philosophy to accepting that their truths are inseparable. In the case of the former standpoint, philosophers sometimes followed the exoteric meanings of religion and sometimes took side with the intellect and philosophy. However, later they unanimously concluded that religion and philosophy share the same truth that has been expressed in different languages. Therefore, the important point is to perceive their methods and languages and explain the related constraints. Hence, we are witnessing a process of monopoly and partiality instead of universality and holism. Manuscript profile
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        59 - Editor's Note
        Hossein  Kalbasi Ashtari
        دربارة روابط و مناسبات ایران و فرهنگ ایرانی با اسلام و فرهنگ اسلامی، نوشته‌ها و تحقیقات مختصر و مفصلی در زبانهای فارسی و اروپایی صورت گرفته و میگیرد و البته موضوعی است که نه تنها کهنه نشده و به حد اشباع نرسیده، بلکه همواره بدلایلی، مورد توجه شماری از خاورشناسان و اسلام‌ More
        دربارة روابط و مناسبات ایران و فرهنگ ایرانی با اسلام و فرهنگ اسلامی، نوشته‌ها و تحقیقات مختصر و مفصلی در زبانهای فارسی و اروپایی صورت گرفته و میگیرد و البته موضوعی است که نه تنها کهنه نشده و به حد اشباع نرسیده، بلکه همواره بدلایلی، مورد توجه شماری از خاورشناسان و اسلام‌شناسان و ایران‌شناسان قرار دارد. گردآوری و سنجش و ارزیابی این آثار فی‌نفسه کاری است بزرگ و البته با توجه به حجم و دامنه آن، نه کار یک تن، بلکه تنها از عهدة گروهی از پژوهشگران برمی‌آید. در میان آثار مشهور در زبان فارسی، بیش از پنج دهه است که از زمان نگارش کتاب خدمات متقابل اسلام و ایران، نوشته استاد مرتضی مطهری میگذرد و هر چند اکنون نیازمند ویرایش و بروزرسانی، بویژه از جهت برخی داده‌های تاریخی است، اما بنوبة خود نشاندهندة دغدغه مهم یکی از اندیشمندان بزرگ معاصر است که به زوایایی از موضوع در زمان تصنیف آن پرتو افکنده است. بجز این اثر، آثار دیگری نیز در دهه‌های اخیر با رهیافتهایی متفاوت نگاشته شده‌اند که بطور خاص بر نقش تشیع و انقلاب اسلامی ایران در تحولات یک قرن اخیر جهان تمرکز دارند. آنچه در این میان برای پژوهشگران فلسفه اهمیت می‌یابد، وضعیت علوم عقلی در منطقه شرق عالم اسلام با محوریت ایران، در این بازة زمانی است. اکنون بی‌اعتباری این سخن برخی مستشرقان و مورخان فلسفه، دائر بر همزمانی مرگ فلسفه در عالم اسلام با مرگ ابن‌رشد، کاملاً روشن شده و کمتر کسی است که دربارة گسترش خیره‌کنندة فلسفه و علوم عقلی، حد فاصل قرن هفتم تا قرن یازدهم قمری و از آنزمان تا امروز یعنی چهارصد سال اخیر، در عالم اسلام و بویژه در قلمرو ایران و شعاع ایران فرهنگی، تردید کند. شاهد بر این معنا تألیف و تصنیف هزاران اثر در علوم عقلی و ظهور دهها مدرسه و مکتب فلسفی و حکمی در این پهنه و محدودة زمانی، با محوریت ایران و فرهنگ ایرانی است که صد البته جوهر معارف قرآنی و تعلیمات ائمه هدی را در خود جای داده و بمدد آن، به این مقام شامخ دست یافته است. همچنین سخن و تلاش برخی نویسندگان عرب‌زبان در پوشاندن یا حتی انکار سهم ايرانيان در فلسفه، با داعیه‌هایی چون عقل عربی و مانند آن، بیشتر از سر تعلقات ملی‌گرایانه یا اغراض سیاسی است که سستی و بیپایگی آن نیز روشن شده و تقریباً از گردونه گفتمان علمی معاصر خارج افتاده است. با نگاهی به وضعیت کنونی عالم و رویدادهای پرشتاب آن در تمامی سطوح، و بویژه مقایسه وضعیت علوم عقلی میان عمدة کشورهای اسلامی از یکسو و ایران از سوی دیگر، نتایج مهمی حاصل میشود که نزدیکترین این نتایج به زمینه‌های ظهور و بروز گرایشهای انحرافی و سلفی و تکفیری در برخی مناطق عالم اسلام بازمیگردد و به اذعان جمهور تحلیلگران سیاسی و اجتماعی، این گرایشها و متعاقب آن، رفتارهای خشونت‌بار و حتی غیر انسانی، عمدتاً در بستر انجماد فکری و در غیاب معارف عقلی و فلسفی شکل گرفته و میگیرد. از این جهت، سرزمین ایران هیچ استعدادی برای اینگونه گرایشهای افراطی و سلفی نداشته و ندارد. در دانشگاه هزار سالة الازهر، با آن سابقه درخشان علمی، اکنون نه از تعلیمات فلسفی خبری هست و نه حتی اجازه بحث فلسفی داده ميشود و در عوض، به جولانگاه افکار منجمد سلفی و تکفیری و صدور فتواهای آنچنانی بدل شده است. این وضعیت را باید با تحولات مدارس فلسفی شیراز و اصفهان و تهران در چند قرن اخیر و تعلیم و تدریس متون فاخر و اصلی حکمت در مدارس علمیه و دانشگاه‌های کشورمان مقایسه کرد. حاصل آنکه، در روح و ضمیر مردمان این سرزمین ویژگیهایی وجود داشته و دارد که همواره پذیرای خرد و عقلانیت و اجتناب از هر گونه جمود و تصلب نظری و عملی بوده است. با چنین ظرفیت و استعدادی که در اعماق تاریخ این سرزمین قابل جستجو و شناسایی است، اکنون بازخوانی سهم ایران و فرهنگ ایرانی در تاریخ جهان، فارغ از انگاره‌های میهن‌گرایانه و ناسیونالیستی، ضرورت می‌یابد، بویژه آنکه با ظهور انقلاب اسلامی ملت ایران، این مردمان بعنوان ملتی تأثیرگذار و نقش‌آفرین در تمامی سطوح در چهار دهة اخیر در کانون توجه محافل و مراکز علمی و سیاسی جهان قرار گرفته‌اند. این بازخوانی از جهتی ناظر به جستجو در مدارک و شواهد مکتوب و غیر مکتوب و پژوهشهای علمی و میدانی معاصر است و از جهتی ناظر به تأملات و انظار تحقیقی اهل نظر، تا زوایایی از این تأثیر و تأثر را که مغفول مانده است، روشن نمايند. Manuscript profile
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        60 - Zoroastrian Wisdom and the Magi Religion in Ancient Greek and Roman Sources
        Hojjatullah  Askarizadeh
        The impact of Zoroastrian religion and worldview on Greek philosophy, ancient philosophers, and generally on history of philosophy as a fundamental topic regarding the historical development of philosophy has always been of interest to researchers. Ancient thinkers have More
        The impact of Zoroastrian religion and worldview on Greek philosophy, ancient philosophers, and generally on history of philosophy as a fundamental topic regarding the historical development of philosophy has always been of interest to researchers. Ancient thinkers have always spoken of Zoroastrian wisdom and philosophy and connected them to the Magi religion. The present paper examines Zoroastrian philosophy and its origin in the Magi religion based on ancient Greek and Roman sources. Based on such sources, the founder of this school of philosophy is a Zoroastrian who is much older than Zoroaster, the author of Avesta, who lived in the time of Goštāsp. Therefore, if we wish to study Zoroastrian wisdom and philosophy from the viewpoint of ancient Greek and Roman thinkers, we must seek its roots in the Magi religion; a religion that is apparently one of the oldest philosophical schools of ancient times and first appeared in Iran. Manuscript profile
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        61 - ُُEditor's Note
        Hossein Kalbasi Ashtari
        از مداخل مهم تاريخ علم و فلسفه جهان، مدخلي موسوم به «نهضت ترجمه» در دو قلمرو عالم اسلام و غرب لاتيني است. تتبّعات و تحقيقات متعدّدي در چگونگي اين دو رخداد مهم علمي و فرهنگي صورت پذيرفته و اكنون به بركت اين تلاشها، داده‌هاي ارزشمندي دربارة آثار و منابع، مترجمان و چگونگي More
        از مداخل مهم تاريخ علم و فلسفه جهان، مدخلي موسوم به «نهضت ترجمه» در دو قلمرو عالم اسلام و غرب لاتيني است. تتبّعات و تحقيقات متعدّدي در چگونگي اين دو رخداد مهم علمي و فرهنگي صورت پذيرفته و اكنون به بركت اين تلاشها، داده‌هاي ارزشمندي دربارة آثار و منابع، مترجمان و چگونگي ترجمة آثار از زبان مبدأ به زبان مقصد در اختيار ماست. برابر گاهشماري موّرخانِ تاريخ علم، نهضت ترجمة نخست، حدّ فاصل قرن سوّم تا پنجم قمري در عالم اسلام و در مناطقي چون بغداد و مرو و نهضت ترجمة دوم، حد فاصل اواخر قرن يازدهم تا اواسط قرن سيزدهم ميلادي در مناطقي چون صَقليّه (سيسيل) و طليطليه (تولدو) در جنوب اروپاي آنروز پديد آمد. بي‌ترديد در باب مبادي و انگيزه‌هاي دو حوزة فرهنگي و تمدني عالم اسلام و غرب لاتيني در اقبال به ترجمة متون نيز ديدگاههاي مختلفي عرضه شده است، ليكن همچنان پرسشهاي مهمي در اين زمينه وجود دارد كه نيازمند تتبّع و تحقيق افزونتري است، مانند اين پرسشها كه: به غير از احساس نياز به فراگيري دانشها ـ بويژه دانشهاي كاربردي نظير رياضيات، نجوم و طبّ ـ چه انگيزه يا انگيزه‌هاي ديگري در اخذ و اقتباس اين علوم وجود داشته است؟ در اقبال و توجه به علوم عقلي نظير منطق و فلسفه و كلام چه زمينه‌هاي روحي و فرهنگي مؤثر بوده است؟ و مهمتر اينكه: در اخذ و اقتباس علوم، چه افزوده‌ها و تغييراتي به صورتهاي اوليه آن علوم ضميمه شده است؟ بنظر ميرسد مبادي تحرّك و نشاط علمي سده‌هاي نخستين قمري در عالم اسلام و نيز تأثيرات ناشي از حضور هشتصد ساله حاكمان مسلمان (711 ـ 1492م.) در شبه جزيره‌ ايبري در جنوب اسپانيا از جمله موضوعاتي است كه همچنان نيازمند بررسي و پژوهش بيشتري است، زيرا در مقايسه با شرايط و موقعيتهاي قبل و بعد از اين مقاطع تاريخي، تحولات چشمگيري صورت گرفته كه تنها برمبناي آگاهي از گاهشماري آن تحولات، نميتوان به عمق روابط و مناسبات فرهنگي و معنوي آن روزگار پي‌ برد. به اين مطلب بايد مطلب ديگري نيز افزود و آن اينكه بخش اعظم پژوهشهاي صورت گرفته در خصوص اين دو جريان علمي بدست پژوهشگران غربي انجام شده و حتي آن بخش از اين پژوهشها كه مربوط به نهضت ترجمه در عالم اسلام است نيز عمدتاً از جانب پژوهشهاي غرب به شرق سرازير شده است، اين در حالي است كه منابع و مدارك تاريخي براي پژوهشهاي گسترده در اين زمينه در اختيار پژوهشگران عالم اسلام قرار داشته و دارد، مانند انبوهي از تراجم و فهرستها و گزارشهاي تاريخي كه هرچند نيازمند مطالعه و بررسي انتقادي است، ليكن حجم قابل توجهي از داده‌ها را در اختيار پژوهشگران اين حوزه قرار ميدهد. اميد آنكه اين مهم با همّت و دقت نظر صاحبان قلم و پژوهشگران علاقمند به حوزة تاريخ علم و تمدن تحقق يافته و افق جديدي از تأثير ميراث علمي جهان اسلام را به روي نسل حاضر بگشايد. Manuscript profile
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        62 - Editor's Note
        Hossein Kalbasi Ashtari
        سنجش نسبت ميان فلسفه و فيلسوفان اسلامي با فلسفه و فيلسوفان يوناني و تأثير و تأثر ميان آنها، پيشينه‌يي دراز دارد و احتمالاً تتبّع و گردآوري نگرشها و تحليلها در اين زمينه و طبقه‌بندي نتايج حاصله از آن، خود بتواند موضوعي مستقل ـ و البته پُر ثمر ـ در اين زمينه بشمار آيد. د More
        سنجش نسبت ميان فلسفه و فيلسوفان اسلامي با فلسفه و فيلسوفان يوناني و تأثير و تأثر ميان آنها، پيشينه‌يي دراز دارد و احتمالاً تتبّع و گردآوري نگرشها و تحليلها در اين زمينه و طبقه‌بندي نتايج حاصله از آن، خود بتواند موضوعي مستقل ـ و البته پُر ثمر ـ در اين زمينه بشمار آيد. در قرون اخير و بويژه در خلال اغلب نوشته‌هاي مستشرقان، نگاه و تعبير اخذ و اقتباس حكماي اسلامي از سنت يوناني و يوناني‌مآبي به گرته‌برداري و تقليد و استمرار همه‌جانبه بَدَل شده و در لابلاي انبوهي از گزارشهاي مربوط به دورة ترجمه و فهرستهاي مربوط به شرح و تفسيرهاي صورت گرفته بر آثار افلاطون و ارسطو و نوافلاطونيان، ابتكارات و نوآوريهاي حكيمان مسلمان در مداخل و مسائل فلسفي و مابعدطبيعي كمرنگ و ناچيز انگاشته و حتي ناديده گرفته شده است. علاوه بر اين، استفاده از واژگان مبهم و نادرستي چون «فلسفة عربي» و حتي قرار دادن آن در مقابل اصطلاحات دقيق و عميقي همچون «فلسفة ايراني»، «حكمت خسرواني» و «حكمت مشرقي»، اگر نگوييم ناشي از مقاصد سياسي و دلبستگيهاي ملي‌گرايانه است، دست‌كم ناشي از ناآگاهي نسبت به سير و مسير تطّور فلسفة اسلامي و روح حاكم بر اين سنت عقلي است. اهل نظر و محققان حوزة فلسفة اسلامي بخوبي ميدانند كه نه‌تنها حكمت متعاليه صدرايي و مشارب فلسفي پس از آن، بلكه حتي نظامهاي فلسفي فارابي و ابن‌سينا، به رغم مشابهتهايي در قلمرو معرفت‌شناسي و كيهان‌شناسي و طبيعيات، در قلمروهايي چون هستي‌شناسي، علم‌النفس و معاد، از اساس با فلسفه‌هاي ارسطو و مشائيان متفاوت است. براي نمونه، چگونه ميتوان دغدغة بنيادين فارابي در هماهنگي و تطابق ميان عقل و شرع را به زمينه‌هاي فلسفي و تأملات نظري سنت يوناني و حتي نوافلاطوني پيوند زد؟ يا چگونه ميتوان تقرير استوار و خلاقانة ابن‌سينا درباره علّيت و بويژه عليت فاعلي را مربوط و متأثر از فلسفة ارسطو و اتباع او دانست؟ در مورد اخير، مراجعه به نمط چهارم اشارات و تنبيهات شيخ‌الرئيس براي درك و آگاهي از تمايز و فاصلة وي از اسلاف يونانيش كفايت ميكند. «عليت» بعنوان يكي از اركان مباحث مابعدالطبيعه از يكسو و نقص و كاستي تقرير ارسطوئيان از اين مبحث با تأكيد و تمركز آنان بر علّيت‌ غايي از سوي ديگر، ميزان فاصلة صاحب اشارات را از تمامي صُور مشارب فلسفي قبل از خودش روشن ميسازد. بيترديد، اين مبحث مسبوق به نوعي وجودشناسي مستقل از يونانيان و مشخّصاً بر تمايز ميان «وجود و ماهيت» و «امكان و وجوب» استوار است كه زمينه‌يي در اسلاف يوناني ندارد. نمونه‌هايي از اين دست فراوان است، آنچه از اين جُستار انتظار ميرود، گردآوري و برآورد ابداعات حكماي مسلمان در جميع مداخل و ابواب طبيعيات، مابعدالطبيعه و حكمت عملي است كه هم حيث تاريخي آن مورد نياز است و هم حيث تحليلي و پديدارشناسانة آن. از حيث تاريخي، ملاحظاتي بميان مي‌آيد كه بر لزوم اِعمال دقّت و تأمل افزونتر مي‌افزايد؛ مهمترين اين ملاحظات به نگرش و نگارش جديدي از سير تحول و تطّور تاريخي انديشه‌ها و مشارب فلسفي در عالم اسلام بازميگردد. پيش از اين به نقيصة مشترك بسياري از آثار مربوط به تاريخ فلسفة اسلامي اشاره كرديم و آن عبارتست از التزام و تقيد نويسندگان به پيش‌فرضها و انگاره‌هاي شرق‌شناسي در اين زمينه. بدين‌ترتيب، در گام اول، سنجش و نقد اين پيش‌فرضها براي تدوين هرگونه مجموعه‌يي در باب تاريخ فلسفه و عرفان اسلامي ضرورت دارد و بدون بازنگري در اين انگاره‌ها، نتيجة‌ كار حداكثر تقريري نو از نوشته‌هاي قبلي خواهد شد. Manuscript profile
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        63 - An Analytic Critique of the Reductionist Approach to Islamic Philosophy
        Zahra  Mazaheri Seyyed Mohammad Kazem  Alavi
        One of the recent debates regarding Islamic philosophy focuses on its originality and the questions of the “possibility of Islamic philosophy”. This identity-related problem has a significant effect on the history and future of Islamic philosophy. The view of the oppone More
        One of the recent debates regarding Islamic philosophy focuses on its originality and the questions of the “possibility of Islamic philosophy”. This identity-related problem has a significant effect on the history and future of Islamic philosophy. The view of the opponents of the originality of this denomination, including Orientalists, Western historiographers, some Arab scholars, and those who are against any kind of religious philosophy can be considered to be reductionist. In their theories, they have reduced Islamic philosophy to a philosophy imitating Greek philosophy, Islamic Kalām and theology, and Arabic philosophy. Opposing Orientalists and historiographers view Greek philosophy as the base and Islamic philosophy as one of its branches. Some of the opponents believe that any attempt at establishing Islamic philosophy is in vain by insisting on the incompatibility of religion and philosophy. Moreover, by rejecting the possibility of religious philosophy, including Islamic philosophy, they maintain that the use of the word Islamic as an adjective for philosophy, as an intellectual science, is not justified and, thus, equate Islamic philosophy with Kalām and theology. Some other opponents, including Arabs, avoid the use of the phrase “Islamic philosophy”, and, by emphasizing the language of philosophical texts in Islamic tradition, call it Arabic philosophy. They limit Arabic philosophy to the Arab race and believe that this view is supported by history of philosophy. The present paper provides a critical analysis of the proponents of reductionist approaches to Islamic philosophy and aims to demonstrate and defend the necessity of its originality as a historical reality. Manuscript profile
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        64 - Revisiting and Validating the Normative Approach to Sciences in the View of Islamic Philosophers
        Ahmad Shahgoli Fardin Jamshidi Mehr
        This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. Th More
        This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. This view also exists in relation to sciences and stipulates that sciences are of different levels and grades with respect to their value. In other words, some of them are more valuable, while some others are less valuable. Philosophers believe that philosophy is the noblest of all sciences and have provided some criteria and arguments in support of this claim. The purpose of this paper is to explain and revisit this approach and its epistemological effects based on a descriptive-analytic and critical method. Therefore, the authors have first introduced the basic principles and approaches of philosophers concerning this problem and then clarified their effects and consequences in other realms. Manuscript profile
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        65 - The Relationships Among Eros, Techne, and Philosophy in Plato’s Symposium and Phaedrus (With a Critical Emphasis on the Views of Vlastos and Nussbaum)
        Javid  Kazemi Seyyed Mohammad  Hakak Ali Naqi  Baqershahi Mohammad Raayat Jahromi
        Eros, the Greek god of love, in addition to its different meanings in the pre-Socratic mythological and philosophical history, has been used in Plato’s philosophy in different senses. This diversity has misled its interpreters in translating it into erroneous meanings s More
        Eros, the Greek god of love, in addition to its different meanings in the pre-Socratic mythological and philosophical history, has been used in Plato’s philosophy in different senses. This diversity has misled its interpreters in translating it into erroneous meanings such as love. The present paper examines the meaning of eros in Plato’s two Dialogs of Symposium and Phaedrus and then explores its relationship with philosophy and techne. In the dialog of Symposium, after being used in some different meanings, Eros is used in the sense of the longing and desire for observing absolute beauty, which is the same philosophy. This is because in Plato’s philosophy, the difference between the Idea of the good (philosophy is a motive for viewing it) and the Idea of beauty is mentally-posited. In other words, the Ideas of the good and absolute beauty are the same truth that is viewed from two points of view. Now that dialectics – an activity in which multiple details are recognized from the one and the one from multiple details – is introduced in the dialog of Phaedrus as an instrument of techne, it can be concluded that the Platonic lover, and the philosopher cannot perceive the Idea of beauty (or the good) unless through techne. The major problems in this paper are discussed based on the views of two interpreters of Plato, Gregory Velastos and Martha Nussbaum. Manuscript profile
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        66 - A review and critique of Oliver Leaman's views on the conflict between the revelation and philosophy
        Alireza Asaadi
        Oliver Leaman (1950-) Orientalist, Quran researcher and Western commentator on Islamic philosophy, has studied the relationship between the Quran and philosophy in some of his works. Although he has a more moderate view of the impact of Quranic teachings on Islamic phil More
        Oliver Leaman (1950-) Orientalist, Quran researcher and Western commentator on Islamic philosophy, has studied the relationship between the Quran and philosophy in some of his works. Although he has a more moderate view of the impact of Quranic teachings on Islamic philosophy than many orientalists, and has accepted the role of the teachings of the Holy Quran in the formation of Islamic philosophy, But on the issue of the conflict between the Qur'an and philosophy and the solution of Islamic philosophers for it, he has made some thought-provoking statements. This article examines and critiques his view in this field with a critical descriptive method and while explaining his view and the truth of the conflict, shows that first of all, the conflict occurs only between philosophical rational understanding and human Quranic understanding and the perception of the conflict between the Qur'an and philosophy among orientalists stems from the analogy between Islam and the Qur'an with Christianity and the Bible. Second, contrary to what Oliver Leaman says, the solution of Islamic philosophers, including Ibn Rushd, does not require the subjugation of the Qur'an and revelation.Third, if opponents of philosophy in the Islamic world or orientalists have accused Muslim philosophers of such beliefs as denying the divine knowledge of the details of time or bodily resurrection and following Aristotle in the matter of the soul, it is because of a misunderstanding of their words. Manuscript profile
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        67 - Editor's Note
        Hossein Kalbasi Ashtari
        از زمره مقاطع حساسّ و درخشان تاريخي كه از قضا بطور خاص با تاريخ فلسفه پيوند مستقيم دارد، قرن پنجم پيش از ميلاد با محوريّت و ميدانداري دو تمدّن اصلي ايران و يونان است. البته آگاهي ما از اين دوره شوربختانه يكسويه است و عمدتاً متكّي بر نوشته‌ها، منابع و گزارشهاي مورخان يون More
        از زمره مقاطع حساسّ و درخشان تاريخي كه از قضا بطور خاص با تاريخ فلسفه پيوند مستقيم دارد، قرن پنجم پيش از ميلاد با محوريّت و ميدانداري دو تمدّن اصلي ايران و يونان است. البته آگاهي ما از اين دوره شوربختانه يكسويه است و عمدتاً متكّي بر نوشته‌ها، منابع و گزارشهاي مورخان يوناني است و از اين سو، يعني جهان ايراني و بطور خاص سرزمين پارس، هيچگونه مدركي در اختيار ما نيست و اگر هست، براي عرصه تاريخ‌نگاري و مستندسازي كارآيي چنداني ندارد. قرن پنجم را عصر طلايي و شكوفايي فرهنگ و تمدن يوناني ناميده‌اند و البته كه در اين تعبير و توصيف حقيقتي نهفته است: در آن دوره، بجز شماري از فيلسوفان، مجموعه‌يي از هنرمندان، شاعران، دانشمندان، نويسندگان و سياستمداران مهم و تأثيرگذار ظهور كردند كه آثار قلمي و معنوي آنان امروز نيز با گذشت بيش از 25 قرن، همچنان در مركز توجّه هر پژوهش علمي و تاريخي و فرهنگي است. هرچند از فيلسوفان آن دوره ـ موسوم به پيشاسقراطيان ـ بلحاظ آثار مكتوب، بغير از پاره نوشته‌ها، كتاب و دفتر و رساله منظّم و كاملي در اختيار نداريم، اما همين مقدار اندك و پراكنده هم براي تاريخ فلسفه و خود فلسفه، منبعي سرشار از تفكّر و تأمّلات عميق نظري است و دور نيست كه هر يك از آنان بعنوان آموزگار فلسفه براي ادوار بعدي خوانده شوند. دربارة نقش و سهم ساير دانشمندان و هنرمندان بسيار گفته‌اند و نوشته‌اند و امروزه در نوشته‌هاي مختصر و مفصّل نويسندگان غربي، بعنوان نياي پرافتخار فرهنگ، از آنان همچون پشتوانه درازدامن تاريخي ياد ميشود. نقد و ارزيابي آثار علمي و فرهنگي آن دوره با عنوان تمدن يوناني از جهات مختلفي قابل تأمل است كه به برخي از آن جهات در قالب ملاحظه مقدماتي اشاره ميشود: 1. در عنوان «سرزمين يونان» و «فرهنگ يوناني» قدري مسامحه و اغماض وجود دارد. چنانكه ميدانيم، سرزميني كه امروزه با نام كشور يونان شناخته ميشود، در قديم مشتمل بر مجموعه‌يي از جزاير و مناطق مستقل و نيمه‌مستقلاً بوده است كه عمدتاً در سواحل مديترانه و تركيه امروزي ـ آسياي صغير ـ بصورت كولونيها و مستعمره‌نشينها پراكنده شده و به‌اعتبار مهاجرت ساكنان يونان مركزي ـ آتيكا ـ به مناطق يوناني‌نشين آن دوره، شهرت يافتند. شايد عامل زباني نيز بيتأثير نبوده است، بطوريكه زبانهاي محلي جزاير و مناطق پراكنده آن عصر، پس از مدتي به زبان ـ و البته فرهنگ ـ عمومي يونان قديم خو گرفتند. گذشته از اين، نزاع و مناقشات سياسي و نظامي ميان آن مناطق، همواره در طول قرن پنجم بر قرار بوده است كه مشهورترين نمونه آن، نزاع و رقابت مستمر ميان آتن و اسپارت، بعنوان سمبل تقابل دو فرهنگ و نظام سياسي عصر باستان تلقي شده است. بدين ترتيب، چيزي بنام «دولت واحد» و حتي «وحدت سياسي» تحت عنوان «امپراتوري يونان»، عاري از واقعيت است و اين سرزمينهاي پراكنده، رقيب و حتي دشمن يكديگر، تنها در نقاطي خاص براي حفظ منافع و در مقابل دشمن مشترك به يكديگر نزديك ميشده‌اند و لذا اطلاق مفهومي واحد و يكدست بر اين قطعات متكثّر و عمدتاً ناسازگار، خالي از مسامحه نيست. 2. در مورد فيلسوفان و مكاتب و نحله‌هاي فلسفي نيز همين ملاحظه جاري است. بغير از كساني چون سقراط و افلاطون، اغلب يا تمامي چهره‌هاي شاخص فلسفي پيش و پس از سقراط، عمدتاً به خارج از قلمرو يونان مركزي تعلق داشتند و در آتن، بعنوان مهاجر و احياناً شهروند درجه دوم محسوب ميشدند. مشهود است كه ارسطو بعنوان بيگانه و مهاجر، براي تأسيس مدرسه خود به خارج از شهر آتن كوچ كرد و در طول فعاليت علمي خود، همواره تحت نظر حاكميت و رقباي خود قرار داشت. اين موضوع در مورد نويسندگان و دانشمندان و هنرمندان نيز صادق است و كمتر چهره‌يي در اين عرصه‌ها را ميشناسيم كه از سرزمين اصلي و مركزي يونان آن عصر، بر آمده باشد. نظير اين موقعيت در دنياي قديم را ميتوان شهر اسكندريه در شمال آفريقا نام بُرد. پس از افول و زوال قدرت سياسي و فرهنگي آتن، جمعيت زيادي از دانشمندان راه اسكندريه را در پيش گرفتند و در آنجا مدارس و حلقه‌هاي علمي، يكي پس از ديگري شكل گرفتند. چنانكه روشن است اطلاق عنواني مانند «تمدن اسكندريه» نيز خالي از اشكال نيست. بهر روي، فارغ از ملّيت و تعّلق افراد به آب و خاك و سرزمين مادري، سخن ما در تحليل و سنجش اصطلاح «تمدن يوناني» با تمركز بر قابلّيت و استعدادهاي ذاتي و جبلّي آنست كه در قياس با تمدنهاي ديگري، نظير هند، چين، مصر و ايران، نياز به بازخواني دارد. براي نمونه، موقعيت و شرايط امپراتوري پارس در همان عصر و برخورداري آن از وحدت سياسي و فرهنگي، دست‌كم در بازه زماني دويست سال حاكميت هخامنشيان، براي چنين مقصدي ميتواند مَدد رساند. ملاحظات ديگر در اين زمينه را به يادداشت بعدي واميگذاريم. Manuscript profile
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        68 - سرگذشت، احوال و مقام فلسفی حکیم میرزا حسن کرمانشا
        عباسعلی منصوری
        حکیم میرزا حسن کرمانشاهی (متوفای 1336 ق) از حکمای بزرگ مکتب تهران است کهفیلسوف جامع و حکیم فاضل جناب میرزا حسن کرمانشاهی حکیمی است که به گفته سید جلال الدین آشتیانی جامع ترین فیلسوف بعد از حکمای اربعه تهران است و تقریبا تمام اساتید فلسفه بعد از او بی واسطه یا با واسطه ش More
        حکیم میرزا حسن کرمانشاهی (متوفای 1336 ق) از حکمای بزرگ مکتب تهران است کهفیلسوف جامع و حکیم فاضل جناب میرزا حسن کرمانشاهی حکیمی است که به گفته سید جلال الدین آشتیانی جامع ترین فیلسوف بعد از حکمای اربعه تهران است و تقریبا تمام اساتید فلسفه بعد از او بی واسطه یا با واسطه شاگرد ایشان بوده اند.اما علا رغم نقش و مقام بزرگی که در تاریخ فلسفه معاصر ایران دارد، گمنام مانده و قدر و منزلت ایشان در سطح مجامع علمی نیز مغفول مانده است.این پژوهش تلاش نموده است که با دقت و صبوری این حکیم فاضل را به علاقمندان به تاریخ کرمانشاه و به مجامع علمی فلسفه و علاقمندان به فلسفه اسلامی معرفی نماید.امتیازات و دست آوردهای این پژوهش عبارتند از: تفصیلی ترین پژوهش در مورد میرزا حسن کرمانشاهی است در عین حال سعی وافر شده است که حتی المقدور از ورود به مباحث حاشیه ای پرهیز شود2- بررسی اساتید میرزا حسن و نوع ارتباط وی با این اساتید3- فرضیه یادگیری فلسفه از طریق آموزش خودخوان فلسفه 4-اشاره به شاگردانی که استاد صدوقی سها از ایشان نامی به میان نیاورده بود5-توضیح مفصل و تحلیلی مقام علمی میرزا حسن در پنج بخش: گستره مهارتی و دانشی میرزا حسن کرمانشاهی ، عمق اندیشه و قدرت تحلیل میرزا حسن کرمانشاهی ، مشرب فلسفی میرزا حسن کرمانشاهی ،جایگاه عرفان در اندیشه میرزا حسن کرمانشاهی،توانایی و مهارت در تدریس 5- جمع آوری حکایت نقل شده در مورد میرزا حسن کرمانشاهی . Manuscript profile
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        69 - Oliver Leaman’s View of the Conflict Between Revelation and Philosophy
        Alireza Asaadi
        The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both More
        The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both Shi‘ite and Sunnite, since the advent of Islam and, following this, has been discussed by Orientalists in the field of Islamic studies as well. Oliver Leaman, the Orientalist, Qur’ān researcher, and Western interpreter of Islamic philosophy, has dealt with the problem of the relationship between the Qur’ān and philosophy. While adopting a more moderate standpoint in comparison to many other Orientalists, and while acknowledging the consistency of revelation with philosophy, he believes that Qur’anic theorems and teachings have influenced the development of Islamic philosophy. Moreover, he has propounded a number of noteworthy points in his analysis of the theory of conflict of reason with revelation and evaluation of Islamic philosophers in this regard. Following a descriptive-critical method, this paper clarifies and criticizes Leaman’s view of this theory and demonstrates that, firstly, the conflict exists only between the human intellectual philosophical and Qur’anic perception of this problem, and the hypothesis of the conflict between revelation and philosophy among many Orient ologists stems from comparing Islam and the Holy Qur’ān with Christianity and the Holy Book. Secondly, the author states that, in contrast to Leaman’s claim, the solution provided by Islamic philosophers, including Ibn Rushd, does not necessitate undermining the significance of the Qur’ān and revelation and accusing Muslim philosophers of denying God’s knowledge of particulars and corporeal resurrection and following Aristotle regarding his theory of the soul, which originates in a misunderstanding of Islamic philosophers’ views of this conflict by opponents of philosophy in the Islamic world or Orientalists. Manuscript profile
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        70 - Character and Scientific Status of Mīrzā Ḥassan Kermānshāhī in Contemporary History of Philosophy and Wisdom in Iran
        Abbasali  Mansori
        Mīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study a More
        Mīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study aims to introduce this knowledgeable philosopher to the lovers of contemporary history of philosophy in Iran and Islamic philosophy and scientific philosophical communities relying on accurate and authentic sources. To accomplish this task, the author has tried to avoid marginal issues; however, this paper can be considered to be the most extensive study of Mīrzā Ḥassan Kermānshāhī’s character. He has also tried to introduce this philosopher’s masters and discuss the relationship between them, elaborate on Kermānshāhī’s self-study of philosophy, refer to some of his students who have rarely been named in related sources, and present an extensive analytic discussion of Kermānshāhī’s academic station regarding his vast knowledge, depth of thought and power of analysis, philosophical insight, gnostic thoughts, and teaching skills. Manuscript profile
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        71 - Editor's NOte
        Hossein Kalbasi Ashtari
        بخش موسوم به «طبیعیات» در فلسفۀ کلاسیک، همواره جزء لاینفک و پیوسته هرگونه پژوهش فلسفی بشمار آمده و مشتمل بر بحثهایی است در زمینۀ جسم و جواهر جسمانی و خواص حیاتی نباتات و حیوانات و انسان، امکان جزء بسیط، ماهیت حرکت و اقسام و خواص آن، حقیقت نفس فلکی و نفس انسانی، فنا یا ب More
        بخش موسوم به «طبیعیات» در فلسفۀ کلاسیک، همواره جزء لاینفک و پیوسته هرگونه پژوهش فلسفی بشمار آمده و مشتمل بر بحثهایی است در زمینۀ جسم و جواهر جسمانی و خواص حیاتی نباتات و حیوانات و انسان، امکان جزء بسیط، ماهیت حرکت و اقسام و خواص آن، حقیقت نفس فلکی و نفس انسانی، فنا یا بقای نفوس و فروعات و شقوق مختلف این مباحث و نیز طب و موضوعات مختلف مربوط به شناخت و ادراک آدمی ذیل عنوان علم‌النفس و برخی عناوین دیگر مرتبط با این مباحث. با آغاز عصر جدید و دستاوردهای نو در عرصۀ مکانیک و طب و نجوم و جغرافیا و جانورشناسی و حتی ریاضیات، بتدریج اعتبار این شاخه از تحقیقات فلسفی مورد چند و چون قرار گرفت و در اواخر قرن هجدهم، از صحنۀ تعلیمات و تحقیقات فلسفی عملاً کنار گذارده شد. این روشن است که مفروضات و اصول موضوعۀ طبیعیات قدیم نمیتوانست در برابر دستاوردهای علم جدید تاب آورد و شواهد تاریخی نیز گواه است که انسان دورۀ جدید به اتکای قدرت و اعتماد بنفس خویش، از انگاره‌های سنتی و جزمی گذشته بکلی روی برتافته بود، از آنرو که حتی بدون مواجهه با اصول و مفروضات علم جدید، مفروضات و نتایج علم کهن بهیچ وجه نمیتوانست با مشاهدات عینی و قطعی تجربی سازگار شود. اما با اینهمه، نکتۀ تاریخی ـ‌و البته تأمل‌برانگیز‌ـ اینست که در این جابجایی و تغییر موقعیت در عرصۀ دانش بشری، آیا هیچ نکته یا عنصری در پیکر طبیعیات قدیم وجود نداشت که بتواند برای انسان عصر جدید بمثابه راهنما و آغازگر جستجویی دوباره تلقی شود؟ گویی کنارگذاردن یکباره و بی‌اعتباری احکام و قضایای علم کهن، تقدیر محتوم و اجتناب‌ناپذیری بود که بایست جای خود را بسرعت به علم جدید میسپرد و صحنه را برای همیشه ترک میکرد. این رخداد معرفتی البته که ثمراتی شگرف داشته و دارد و محل تردید و چند و چون نیست، ولی پرسش مذکور دست‌کم از حیث تاریخ علم ـ‌و حتی جامعه‌شناسی علم‌ـ مورد توجه خواهد بود؛ اینکه چرا پیکره‌یی از دانش با آن طول و عرض، بکلی از اعتبار ساقط شد و نه تنها عالمان و دانشمندان علوم تجربی، بلکه فیلسوفان و حتی متخصصان تاریخ علم نیز نسبت بدان اقبالی نشان نمیدهند؟ این پرسش بمعنای رجوع و مهمتر از آن، تصدیق علم ماقبل مدرن و دعوت به فراگیری مجدد آن نیست، بلکه دعوت به تأمل در یک فراشد و دگرگونی تاریخی است که مستقیماً با درک و دریافت بشر از عالم درون و برون او داشته و بیتردید محدود و مقید به تبیینهای میدانی و آماری نمیشود. از یکسو، اتصال و پیوند طبیعیات با دو قلمرو ریاضیات و الهیات در فلسفۀ کلاسیک نیز میتواند محل پرسش واقع شود، از آنرو که برای نمونه، نوع دریافت هندسی و عددی قدما از نظم عالم، مستقیماً بر تبیینها و انگاره‌های طبیعت‌شناسانۀ آنان اثر گذارده و از سوی دیگر، برداشت الهیاتی و کلامی آنان را نیز متأثر میساخت. مسلم است که توجه اخیر برخی دانشمندان و فیلسوفان به ریاضیات و طبیعیات کهن نه از سر تفنن و فضل‌فروشی، بلکه از سر نوعی تعمق و حتی نیاز بوده و هست؛ صرفنظر از اینکه با انگاره‌ها و دعاوی آنان موافقت یا مخالفت شود. با این وصف، اعتبارسنجی قضایای مربوط به طبیعیات قدیم، محدود به ملاکها و قضایای تجربی نیست و باز شدن پرونده این بخش از تلاشهای علمی بشر، احتمالاً امکان بازخوانی و بازشناسی برخی عرصه‌های مربوط به مبادی فلسفی و نظری در این زمینه را فراهم خواهد ساخت و میتوان انتظار داشت که ظرفیتهایی جدید از دل این بازخوانی برای اهل فلسفه سربرآورد. سردبير Manuscript profile
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        72 - Islamic Philosophy’s Encounter with Western Philosophy in Qajar Period
        Tahereh Kamalizadeh
        The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment More
        The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment of Tehran’s philosophical school, and the beginning of cultural change and rationalism in this city resulted in its scientific and cultural flourishing. On the other hand, this period marked the commencement of cultural relationships with modern Europe and introduction of modern Western philosophy to Iran through the translation of educational and political texts and books. However, this event was not taken seriously by either masters and researchers of Islamic philosophy or intellectuals and did not lead to a serious philosophical challenge during this period. Using a descriptive-analytic method entailing library research and document analysis, this study investigates two main approaches to modern Western Philosophy, modernist and kalami, in Qajar Period. The focus of this paper is on the encounter of masters of Islamic philosophy with modern Western philosophy. The findings indicate the lack of a serious attention to this philosophy in the traditional field of Islamic philosophy, particularly in Tehran School and lack of any interaction with it on the part of philosophers, teachers, and researchers engaged in Islamic philosophy. Here, while criticizing this encounter and investigating its various cultural, social, and epistemological reasons, the author suggests a dialog and interaction with modern philosophy instead of banishing and ignoring it. Manuscript profile
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        73 - Editor's Note
        Hossein Kalbasi Ashtari
        «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
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        74 - يادداشت سردبير
        Hossein Kalbasi Ashtari
        در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تع More
        در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تعلیقه‌ها بر متون ترجمه شده در هر دو دوره، اندک نیست و ببرکت پژوهشهای اسنادی و کتابخانه‌یی متعدد، اکنون پژوهشها و فهرستهایی نسبتاً دقیق از همۀ موارد مذکور در اختیار ماست. از نمونه‌های اخیر این آثار، مجموعه‌یی است بویراستاری پیتر آدامسون و ریچارد تیلور، با مشخصات زیر: P. Adamson & R. Taylor, The Cambridge Campanion to Arabic Philosophy, New York: Cambridge University Press, 2012. کل کتاب و بویژه دو فصل آخر آن، اطلاعاتی نسبتاً دقیق از آنچه مربوط به ترجمۀ متون فلسفی در این دو مقطع تاریخی واقع شده است، در اختیار خواننده قرار میدهد. اما با وجود این، دو نکته در مواجهه با این تحقیقات قابل توجه است: نخست اینکه، پژوهشگران غربی ـ و عمدتاً مستشرقان ـ در توصیف و معرفی سنت فلسفی عالم اسلام، همچنان از عنوان «فلسفۀ عربی» بهره میجویند که پیش از این دربارۀ آن سخن گفتیم. این عنوان هم در صورت و هم در محتوا، خالی از اِشکال نیست. بکار بردن «فلسفۀ عربی» در قیاس با «فلسفۀ یونانی» یا «فلسفۀ اروپایی» بیوجه است، زیرا برای نمونه، وصف یونانی برای فلسفه، حاکی از سنخ خاصی از تفکر، روش یا دیدگاه بوده و هست که از دیگر تجارب فلسفی باستان متمایز میشود. همچنین روشن است که «فلسفۀ یونان» تنها بلحاظ زبان یونانی از دیگر مسلکها و نحله‌های فلسفی متمایز نمیشود، بلکه زبان یونانی بمثابه قالبی برای یک روح فرهنگی و معنوی خاص و کالبدی برای معرفی و ظهور آن بشمار رفته و میرود. دوم اینکه، در این پژوهشها، اشاره چندانی به متون پارسی و زبان کهن ایرانی ـ‌ حاوی آموزه‌ها و تعلیمات فلسفی ‌ـ نشده و عمدتاً بر متون یونانی و سریانی تأکید شده است. تردیدی نیست که متون کهن پارسی در جریان حوادث و سوانح گوناگون آسیب دیده یا بکلی از میان رفته‌اند، و از این جهت دست پژوهشگران در تحلیل و تبیین مضامین فلسفی آنها بسته‌ است، لیکن گزارشهای پراکنده و مدارک اندک موجود به زبانهای پهلوی و دَری که بر وجود نظامی از آموزه‌های جهان‌شناختی، کیهان‌شناختی و انسان‌شناختی دلالت دارند، هنوز آنچنان که شایسته است مورد بازخوانی قرار نگرفته‌اند. بیتردید آنچه در گفتار کسانی مانند شهاب‌الدین سهروردی، ابوعلی مسکویه، پولس فارسی و صاحبان تراجم، تحت عنوان حکمت نوریه، حکمت مشرقی، حکمای فُرس و حکمت خسروانی آمده است، نمیتواند صرفاً جنبۀ اساطیری و نمادین داشته باشد و جا دارد بطور وسیع و جامع، بدست زبان‌شناسان، باستان‌شناسان و اهل فلسفه، مورد خوانش جدید قرار گیرد. Manuscript profile