List of Articles سهروردي

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  1 - Red Reason and Green Rights: Illuminationist Anthropology and Human Rights
  A m
  The notion of "Human Rights" encompass the two notions of "man" and "right" and the relationship between the two. This relationship, however, pertains to much theoretical as well as philosophical elaboration. Looking critically at the prevailing conception of this relat More

  The notion of "Human Rights" encompass the two notions of "man" and "right" and the relationship between the two. This relationship, however, pertains to much theoretical as well as philosophical elaboration. Looking critically at the prevailing conception of this relationship, namely that of possessive individualism, this paper points to a different conception of such relationship. Using the two metaphors of "Red Reason" for a conception of "man", and "Green Rights" for an emancipatory conception of "right", an Illuminationist (Eshraghi) view of "human rights" is elaborated on. Manuscript profile
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  2 - Historical Deliberations over the Principle of the Nobler Possibility
  Hoorieh Shojaee Baghini Einollah  Khademi
  The present paper examines the principiality of the principle of the nobler possibility as an Illuminationist principle. Despite the common belief regarding the Greek root of this principle, here the writers claim that it is among the concomitants of the Illuminationist More

  The present paper examines the principiality of the principle of the nobler possibility as an Illuminationist principle. Despite the common belief regarding the Greek root of this principle, here the writers claim that it is among the concomitants of the Illuminationist philosophy and is not consistent with Peripatetic ideas and principles. In order to demonstrate their standpoint, they initially provide some proofs from the works of Suhrawari himself and the commentators of his philosophical school and explain how the words of such commentators have led to the idea that this principle has a background prior to the development of Illuminationist philosophy. Second, they examine the concomitants of the Illuminationist school and conclude that Suhrawardi used this principle in order to prove the philosophical principles of his own school, which are not accepted by the Peripatetic school. Hence, it is wrong to seek for a background for this principle in pre-Suhrawardi times. Manuscript profile
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  3 - Impact of Qur’anic Teachings on Suhrawardi’s Illuminationist Philosophy
  Qasim  Pourhassan Seyyed Mostafa  Babaei
  Obviously, all Islamic philosophers, affiliated with any of the three well-known philosophical schools, have been greatly influenced by Qur’anic teachings in the development of their philosophical thoughts. However, among them, Suhrawardi was the first Islamic philosoph More

  Obviously, all Islamic philosophers, affiliated with any of the three well-known philosophical schools, have been greatly influenced by Qur’anic teachings in the development of their philosophical thoughts. However, among them, Suhrawardi was the first Islamic philosopher who benefitted extensively from the Holy Qur’an in the development of his Illuminationist philosophy. His use of this heavenly Book is different from that of others both quantitatively and qualitatively (in terms of interpretation). He based many of his ideas, arguments, and judgments on the teachings of the Qur’an. Here, the authors have tried to briefly explain the impact of Qur’anic teachings on Suhrawardi’s Illuminationist philosophy with regard to the four categories of luminous wisdom, light of all lights, intellects, and the soul. This is because a detailed discussion of this topic demands sufficient time and extensive knowledge. Manuscript profile
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  4 - Ibn Sina’s Encounter with Suhrawardi Concerning the Problem of Divine Knowledge and the Rise of a Supreme Wisdom
  Yahya Kabir Hamid Maleki
  Most of the debates on the topic of divine knowledge target Almighty Necessary’s knowledge of what is other than Him. This paper aims to provide an answer to the question of which model of explaining the divine knowledge could not only demonstrate all levels of knowledg More

  Most of the debates on the topic of divine knowledge target Almighty Necessary’s knowledge of what is other than Him. This paper aims to provide an answer to the question of which model of explaining the divine knowledge could not only demonstrate all levels of knowledge for God but also be compatible with His being the Necessary Being. In order to provide an answer to this question, Ibn Sina provides a model with imprinted forms at its center and, in this way, demonstrates God’s acquired knowledge of what is other than Himself. To explain the quality of divine agency, Ibn Sina once more focuses on divine knowledge and, through posing the idea of agency through fore-knowledge, maintains that, the creation of existents is the result of God’s active knowledge of the world and His satisfaction with the best order. However, Suhrawardi challenges the Sinan model in his philosophy. He believes that Ibn Sina’s explanation not only contradicts the simplicity of the essence of Almighty Truth but is also limited to the demonstration of a single faculty for God. Nevertheless, Mulla Sadra criticizes both of them and, based on the principle of simple truth, presents a transcendent explanation regarding the issue which neither suffers from the problem of the subjectivity of the Sinan imprinted forms nor, similar to Suhrawardi’s explanation, is incapable of proving God’s fore-knowledge. He demonstrates that all existents and types of knowledge are included in God’s existence and His knowledge of His Essence. Manuscript profile
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  5 - “I” and the Criterion for its Distinction from “others” in Suhrawardī, Mullā Ṣadrā, and Descartes
  Sakineh Gharibi Sohrab Haghighat mansour  Imanpour
  The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that More

  The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that Man learns about through presential knowledge. The referent of true I in Suhrawardī’s view is immaterial light, which enjoys continuous self-awareness through the permanent manifestation of essence. In Mullā Ṣadrā’s philosophy, referent is a level of existence which is continually in a state of change in the cradle of the trans-substantial motion; it is a graded realm with no fixed identity. For Descartes, the referent is an immaterial dimension that is continually involved in a state of thinking. Therefore, all three philosophers believe that true “I” is in fact a perceptive, knowledgeable, and thinking “I”. The distinction criterion for true I is also the same for all of them. This is because Suhrawardī and Mullā Ṣadrā consider continuous knowledge and not neglecting the self, which is the same as self-awareness, to be the distinction criterion for true I. However, Descartes’ criterion is clarity and distinction, which seem to be the same thing that Suhrawardī and Mullā Ṣadrā call continuous presence or self-awareness. Hence, it seems that the distinction criterion for “true I” is the same in the view of all the three philosophers. Manuscript profile