Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

More documents

Recommendations

Info

Philosophy in the Land of Prophecy Yesterday and Today 279 has paralyzed to a large extent intellectual creativity among the Muslim intelligentsia and brought about a chasm between faith and reasoning in the souls and minds of many, a chasm that classical Islamic thought was able to bridge in different fashions. Yet because faith in prophecy remains strong, and individuals seriously engaged in philosophical thought do not cease to appear, Islamic philosophy continues as a living intellectual tradition and in fact, after relative eclipse during the colonial period in many lands, is now reasserting itself with ever greater vigor. As for the world at large, although both secular philosophy and a formalistic interpretation of religion opposed to in-depth philosophical introspection continue to dominate the public scene, interest in philosophy functioning in the land of prophecy, which means in a world dominated by the sense of the sacred and ultimate meaning, also continues to grow. The ever-greater interest in perennial philosophy is also related to this deep need to discover a mode of knowing related to the inner and sacred dimensions of existence. So, as already mentioned, we can detect in the West itself ever greater interest in different expressions of the perennial philosophy in general and in Christian and Jewish philosophical thought in particular. As for other civilizations, we see the revival of interest in Hindu, Buddhist, Taoist and Neo-Confucian philosophies in various Asian countries even amidst ever greater entanglement with secularist philosophies issuing from the West. As for the Islamic world, which stands between the West and the Oriental worlds of India and the Far East, it is one in which the reality of prophecy remains as strong as ever, while the long philosophical tradition that was created in light of this reality and in response to it while making use of the intellectual and rational faculties that make philosophizing possible, although partly weakened, has survived and is now being revived and renewed in a contemporary context. This philosophical tradition needs to respond not only to secular philosophies but also to other schools of philosophy outside the abode of Islam that have come into being over the ages in the various lands of prophecy defined in its most universal sense. The Islamic philosophical tradition is in fact itself one of the most powerful and multi-faceted of all traditional philosophies; it is one of the main expressions of what earlier Islamic philosophers Musk¨yah (Miskawayh) and Suhraward¥ referred to as “Jåw¥dån-khirad/al-÷ikmat al-khålidah” and that came to be known later in Latin as philosophia perennis. The reality of prophecy is like that of the Sun; it can be eclipsed, but it always returns as an abiding reality. As for philosophy understood in its time-honored sense, it is the quest for the truth, for
280 Part 4: The Current Situation wisdom, for a vision of the whole, for insight into the nature and causes of things. As long as there are human beings, there will be men and women drawn to this quest, and there will be philosophy in the sense defined here. Therefore, philosophy in the land of prophecy is a reality that is of central concern now as it was yesterday, and it will remain of central concern tomorrow as it is today. The deepest philosophies whose truths are perennial and that speak to us today, as they did to our forefathers before us, are those that, while using the inner intellectual and rational faculties with which human beings are endowed, are fruits of philosophizing in a world whose landscape has been illuminated by the light of prophecy and permeated by the perfume of the Sacred. Such was the situation yesterday, such it is today, and such it will be tomorrow.
Page 1 and 2:
Islamic Philosophy from its Origin
Page 3 and 4:
SUNY series in Islam Seyyed Hossein
Page 5 and 6:
Published by State University of Ne
Page 8 and 9:
Contents Preface ix Transliteration
Page 10 and 11:
Contents ix Preface This book is th
Page 12 and 13:
Introduction Philosophy and Prophec
Page 14 and 15:
Introduction 3 Parmenides was assoc
Page 16 and 17:
Introduction 5 phers but is again t
Page 18 and 19:
Introduction 7 ern sciences and bec
Page 20:
Introduction 9 gradually the main s
Page 24 and 25:
CHAPTER 1 The Study of Islamic Phil
Page 26 and 27:
The Study of Islamic Philosophy in
Page 28 and 29:
Page 30 and 31:
Page 32 and 33:
Page 34 and 35:
Page 36 and 37:
Page 38 and 39:
Page 40 and 41:
Page 42 and 43:
CHAPTER 2 The Meaning and Role of P
Page 44 and 45:
The Meaning and Role of Philosophy
Page 46 and 47:
Page 48 and 49:
Page 50 and 51:
Page 52 and 53:
Page 54 and 55:
Page 56 and 57:
Page 58:
Page 61 and 62:
50 Part 1: Islamic Philosophy and I
Page 63 and 64:
Page 65 and 66:
Page 67 and 68:
Page 69 and 70:
Page 71 and 72:
Page 74 and 75:
CHAPTER 4 The Question of Existence
Page 76 and 77:
The Question of Existence and Quidd
Page 78 and 79:
Page 80 and 81:
Page 82 and 83:
Page 84 and 85:
Page 86 and 87:
Page 88 and 89:
Page 90 and 91:
Page 92 and 93:
Page 94 and 95:
Page 96 and 97:
CHAPTER 5 Post-Avicennan Islamic Ph
Page 98 and 99:
Post-Avicennan Islamic Philosophy 8
Page 100 and 101:
Page 102:
Page 105 and 106:
94 Part 2: Philosophical Issues (
Page 107 and 108:
96 Part 2: Philosophical Issues tha
Page 109 and 110:
98 Part 2: Philosophical Issues fro
Page 111 and 112:
100 Part 2: Philosophical Issues kn
Page 113 and 114:
102 Part 2: Philosophical Issues No
Page 116:
PART 3 Islamic Philosophy in Histor
Page 119 and 120:
108 Part 3: Islamic Philosophy in H
Page 121 and 122:
Page 123 and 124:
Page 125 and 126:
Page 127 and 128:
Page 129 and 130:
Page 131 and 132:
Page 133 and 134:
Page 135 and 136:
Page 137 and 138:
Page 139 and 140:
Page 141 and 142:
Page 143 and 144:
Page 145 and 146:
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155 and 156:
Page 157 and 158:
Page 159 and 160:
Page 161 and 162:
Page 163 and 164:
Page 165 and 166:
Page 167 and 168:
Page 169 and 170:
Page 171 and 172:
Page 173 and 174:
Page 176 and 177:
CHAPTER 9 The Poet-Scientist ‘Uma
Page 178 and 179:
The Poet-Scientist ‘Umar Khayyåm
Page 180 and 181:
Page 182 and 183:
Page 184 and 185:
Page 186 and 187:
Page 188 and 189:
Page 190 and 191:
Page 192 and 193:
Page 194:
Page 197 and 198:
Page 199 and 200:
Page 201 and 202:
Page 203 and 204:
Page 205 and 206:
Page 207 and 208:
Page 209 and 210:
Page 211 and 212:
Page 213 and 214:
Page 215 and 216:
Page 217 and 218:
Page 220 and 221:
CHAPTER 11 The School of Isfahan Re
Page 222 and 223:
The School of Isfahan Revisited 211
Page 224 and 225:
Page 226 and 227:
Page 228 and 229:
Page 230 and 231:
Page 232:
Page 235 and 236:
Page 237 and 238:
Page 239 and 240: 228 Part 3: Islamic Philosophy in H
Page 246 and 247: CHAPTER 13 From the School of Isfah
Page 248 and 249: From the School of Isfahan to the S
Page 268: PART 4 The Current Situation
Page 271 and 272: 260 Part 4: The Current Situation I
Page 273 and 274: 262 Part 4: The Current Situation h
Page 275 and 276: 264 Part 4: The Current Situation d
Page 277 and 278: 266 Part 4: The Current Situation o
Page 284 and 285: CHAPTER 15 Philosophy in the Land o
Page 286 and 287: Philosophy in the Land of Prophecy
Page 288 and 289: Philosophy in the Land of Prophecy
Page 292 and 293: Notes INTRODUCTION 1. One should re
Page 294 and 295: Notes to Chapter 1 283 4. In order
Page 296 and 297: Notes to Chapter 1 285 equate, espe
Page 298 and 299: Notes to Chapter 2 287 appeler Får
Page 300 and 301: 23. Raså˘il (Cairo: al-Ma†ba‘
Page 302 and 303: Notes to Chapter 3 291 48. Unfortun
Page 304 and 305: Notes to Chapter 4 293 founder of t
Page 306 and 307: Notes to Chapter 4 295 period in se
Page 308 and 309: 29. In one of the best known verses
Page 310 and 311: Notes to Chapter 5 299 were opened
Page 312 and 313: Notes to Chapter 5 301 this book—
Page 314 and 315: Notes to Chapter 6 303 8. On these
Page 316 and 317: involved, and that this discussion
Page 318 and 319: Notes to Chapter 8 307 3. See Georg
Page 320 and 321: Notes to Chapter 8 309 23. The titl
Page 322 and 323: Notes to Chapter 8 311 tion rather
Page 324 and 325: Notes to Chapter 8 313 2:366-68; Cr
Page 326 and 327: Notes to Chapter 9 315 7. See for e
Page 328 and 329: 25. See Ra±¥mzådah Malik, op. ci
Page 330 and 331: Notes to Chapter 10 319 6. See S. H
Page 332 and 333: 20. This chain is mentioned by Ghiy
Page 334 and 335: 36. This work seems to have been lo
Page 336 and 337: Notes to Chapter 11 325 6. On the S
Page 338 and 339: Notes to Chapter 11 327 group in th
Page 340 and 341:
Notes to Chapter 12 329 on manuscri
Page 342 and 343:
ics: Mullå |adrå on Nature and Mo
Page 344 and 345:
Notes to Chapter 13 333 Persian and
Page 346 and 347:
Notes to Chapter 13 335 35. For an
Page 348 and 349:
Notes to Chapter 14 337 dar Ur¶på
Page 350 and 351:
Notes to Chapter 14 339 6. There ha
Page 352 and 353:
Notes to Chapter 14 341 One might a
Page 354 and 355:
‘Abbås, Shah, 213 Abbasids: dest
Page 356 and 357:
Algeria: Islamic philosophy in, 157
Page 358 and 359:
‘Ayn al-Qu∂åt Hamadån¥. See
Page 360 and 361:
cogito ergo sum, 91 Commentary upon
Page 362 and 363:
philosophy in, 117, 155, 156, 157,
Page 364 and 365:
Gauthier, Léon, 16, 25 Gawhar-i mu
Page 366 and 367:
accept methods of kalåm, 52; relat
Page 368 and 369:
Imamology, 134, 147 ¥mån, 31 imk
Page 370 and 371:
Jubbå˘¥, Ab¨ ‘Al¥ al-, 121,
Page 372 and 373:
228; gained by the heart, 101, 102;
Page 374 and 375:
Marågh¥, Fakhr al-D¥n, 188 marå
Page 376 and 377:
Mu±sin Fay∂ Kåshån¥, Mullå.
Page 378 and 379:
Pakistan, 275; creation of center f
Page 380 and 381:
Pourjavady, Nasrollah, 318n2, 319n7
Page 382 and 383:
Existence or Rather of the Existent
Page 384 and 385:
School of kalåm School of mashshå
Page 386 and 387:
The Sought Jewel (Låh¥j¥), 55 so
Page 388 and 389:
50, 52, 53, 123; Catholic, 15; Chri
Page 390 and 391:
wa÷dat al-shuh¶d, 76 wa÷dat al-w
show all

Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

Create successful ePaper yourself

Delete template?

Save as template?