Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra
In Avicenna’s epistemological framework, knowledge is attainable solely through rational intuition, not mystical intuition. Avicenna emphasized intellectual knowledge and the connection to the active intellect, grounded in theoretical reason and rational intuition, as the ultimate aim of k...
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| Format: | Article |
| Language: | fas |
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Imam Sadiq University
2022-09-01
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| Series: | حکمت سینوی |
| Subjects: | |
| Online Access: | https://ap.isu.ac.ir/article_76451_1c75358221cb79febf50b9641c1f7e3d.pdf |
| _version_ | 1797200741310398464 |
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| author | Yazdan Razmara Jahangir masoodi Abbas Javareshkian |
| author_facet | Yazdan Razmara Jahangir masoodi Abbas Javareshkian |
| author_sort | Yazdan Razmara |
| collection | DOAJ |
| description | In Avicenna’s epistemological framework, knowledge is attainable solely through rational intuition, not mystical intuition. Avicenna emphasized intellectual knowledge and the connection to the active intellect, grounded in theoretical reason and rational intuition, as the ultimate aim of knowledge and happiness. However, Mulla Sadra posited that certain transcendent truths surpass the grasp of theoretical reason, necessitating intuition and innate knowledge beyond the bounds of reason. Scholars who advocate for Avicenna’s mystical tendencies can be divided into two groups: the first group, including traditionalists like Seyyed Hossein Nasr, Henry Corbin, and Gholamhossein Ebrahimi Dinani, consider Avicenna a pioneer of mystical thought within the Islamic philosophy tradition, following the footsteps of earlier Islamic, Iranian, and Eastern mystics. The second group comprises recent researchers who argue that Avicenna’s philosophy exhibits dual aspects. By examining his epistemological system and philosophical psychology, they seek to distinguish between the mystical and peripatetic facets of Avicenna's thought. In the upcoming discussion, we will compare Avicenna’s and Mulla Sadra’s perspectives on intuitive knowledge. It will become apparent that neither the claims of the first group nor those of the second group can be substantiated. Even if Avicenna mentioned mysticism in his works, his views consistently emanated from a rational perspective, and he remained firmly rooted in his peripatetic style throughout his philosophical journey. |
| first_indexed | 2024-04-24T07:36:28Z |
| format | Article |
| id | doaj.art-94dc7079145548a7bd54f5ad686b7221 |
| institution | Directory Open Access Journal |
| issn | 2538-5275 2538-5267 |
| language | fas |
| last_indexed | 2024-04-24T07:36:28Z |
| publishDate | 2022-09-01 |
| publisher | Imam Sadiq University |
| record_format | Article |
| series | حکمت سینوی |
| spelling | doaj.art-94dc7079145548a7bd54f5ad686b72212024-04-20T05:29:22ZfasImam Sadiq Universityحکمت سینوی2538-52752538-52672022-09-01266813717210.30497/ap.2022.243227.158976451Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla SadraYazdan Razmara0Jahangir masoodi1Abbas Javareshkian2PhD Student in Transcendent philosophy, Ferdowsi University of Mashhad, Mashhad, Iran.Professor at the Department of Islamic Philosophy and Wisdom, Ferdowsi University of Mashhad, Mashhad, Iran.Associate Professor at the Department of Islamic Philosophy and Wisdom, Ferdowsi University of Mashhad, Mashhad, Iran.In Avicenna’s epistemological framework, knowledge is attainable solely through rational intuition, not mystical intuition. Avicenna emphasized intellectual knowledge and the connection to the active intellect, grounded in theoretical reason and rational intuition, as the ultimate aim of knowledge and happiness. However, Mulla Sadra posited that certain transcendent truths surpass the grasp of theoretical reason, necessitating intuition and innate knowledge beyond the bounds of reason. Scholars who advocate for Avicenna’s mystical tendencies can be divided into two groups: the first group, including traditionalists like Seyyed Hossein Nasr, Henry Corbin, and Gholamhossein Ebrahimi Dinani, consider Avicenna a pioneer of mystical thought within the Islamic philosophy tradition, following the footsteps of earlier Islamic, Iranian, and Eastern mystics. The second group comprises recent researchers who argue that Avicenna’s philosophy exhibits dual aspects. By examining his epistemological system and philosophical psychology, they seek to distinguish between the mystical and peripatetic facets of Avicenna's thought. In the upcoming discussion, we will compare Avicenna’s and Mulla Sadra’s perspectives on intuitive knowledge. It will become apparent that neither the claims of the first group nor those of the second group can be substantiated. Even if Avicenna mentioned mysticism in his works, his views consistently emanated from a rational perspective, and he remained firmly rooted in his peripatetic style throughout his philosophical journey.https://ap.isu.ac.ir/article_76451_1c75358221cb79febf50b9641c1f7e3d.pdfavicennamulla sadrarational intuitionilluminative wisdommystical knowledge |
| spellingShingle | Yazdan Razmara Jahangir masoodi Abbas Javareshkian Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra حکمت سینوی avicenna mulla sadra rational intuition illuminative wisdom mystical knowledge |
| title | Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra |
| title_full | Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra |
| title_fullStr | Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra |
| title_full_unstemmed | Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra |
| title_short | Avicenna’s Inclination toward Mysticism and Intuitive Knowledge Compared to Molla Sadra |
| title_sort | avicenna s inclination toward mysticism and intuitive knowledge compared to molla sadra |
| topic | avicenna mulla sadra rational intuition illuminative wisdom mystical knowledge |
| url | https://ap.isu.ac.ir/article_76451_1c75358221cb79febf50b9641c1f7e3d.pdf |
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