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‘Abd al-Rasul ‘Ubudiyyat 《Topoi》2007,26(2):201-212
It would not be an overstatement to say that Mulla Sadra’s metaphysical system—commonly known as transcendent philosophy or transcendent wisdom (hikmat muta‘aliyyah)—is founded on the fundamentality of existence and the subjectivity of quiddity or whatness. I will begin this essay by drawing
a rather simple picture of this principle under the title “A Common Error.” Then I will proceed by explaining its background
and the reasoning supporting it, while offering a more detailed elucidation of the problem. The essay will end by examining
two recent interpretations that have gone to extremes in describing quiddity’s subjective nature.
This article was written in Farsi specifically for this edition of Topoi and was translated by D. D. Sodagar and Muhammad Legenhausen.
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Ahmad Ahmadi 《Topoi》2007,26(2):213-219
Regarding the exhaustive discussions of the fundamentality of existence versus the fundamentality of quiddity, it is a necessary
preliminary to examine and analyze the first documented statement of the fundamentality of existence. Following this, we must
inquire how the concept is obtained on the basis of which such a judgment could be formed. Then we must illuminate the meaning
of propositions that state only that an object is or exists (ontological propositions). Finally, by explaining the meaning
of the words “quiddity” and “existence” and comparing them, indications are found of confusion between epistemological and
ontological issues.
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Ahmad AhmadiEmail: |
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Mahmoud Khatami 《Topoi》2007,26(2):221-229
Imagination has always been a mysterious issue for modern philosophy and psychology. In this paper, however, I will not deal
with modern theories of imagination; instead, I will suggest an alternative notion of imaginal power by stepping back toward
Persian illuminative thought within which we may glimpse a hint of a transcendent concept of imagination as the source of
human subjectivity and its power to create the object and the world. My objective here is to extend some noetic aspects of
this concept and extract further conclusions theoretically. To this end, I will first introduce a brief account of the noetic
characteristic of the Illuminationist perspective of the imagination, then I outline aspects of its efficiency which may shed
some light on the modern debate on the subject and its relation to the object.
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Mahmoud KhatamiEmail: |
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