List of Articles رابطه نفس و بدن

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  1 - The role of Steamy Soul in the relationship between the psyche and body in Avicenna's philosophical psychology
     
  Avicenna is one of the Muslim philosophers among philosophers who has been given attention to the relationship between the psyche and body. Since he believes that the soul is spirituality created and he believes that the duality of body and psyche is from the beginning More

  Avicenna is one of the Muslim philosophers among philosophers who has been given attention to the relationship between the psyche and body. Since he believes that the soul is spirituality created and he believes that the duality of body and psyche is from the beginning of creation. He is obliged to accept a mediator in the issue of the existence of a relationship between body and psyche because the spiritual and immaterial psyche cannot be connected to a dirty body and an element without a mediator. Therefore, the existence of a tender mass which is above the body and low psyche is necessary. Avicenna calls this mediator the steamy soul. The steamy soul arises from the tender part of humours and body steams. Therefore, the steamy soul proportion to the tender part of humours is similar to the proportion of the concentration of humours. As the combination and humours misciblity in every part of body parts develop the temperament which fits that particular organ, steams and tenders which have arisen from quadruple humours are combined and miscibled and develop the temperament which fits the steamy soul. Therefore, thinking, employment and interest of the psyche to the body and any of body parts or body organs will be in this way. From Avicenna’s perspective, the first member which take soul is the heart. heart is the source and mine of , the steamy soul birth. The present paper addresses content analysis method to introduce Avicenna’s perspective about the steamy soul, its origin and reason for its existence, functions and its role in sensory perceptions Manuscript profile
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  2 - Historical Development of the Problem of Vaporous Spirit in Sadrian Philosophy
  Mohammad Miri
  The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – whic More

  The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – which is a gnostic term, sometimes to a heavenly body, and sometimes to the “Throne” or the “Divine Seat”. This is because all of them share the quality of being the intermediary between their higher and lower levels and affect the process of transferring emanation and prudence from their higher worlds to their lower worlds. These similies of Mulla Sadra can be interpreted in line with the principle of the correspondence of the macrocosmos and the microcosmos. Some of these similies as well as his use of the above principle in discussing the vaporous spirit were unprecedented in the history of Islamic philosophy. Mulla Sadra’s other historical innovation was the idea of the gradedness of Man’s existence. In fact, based on his graded view of Man, he considers the vaporous spirit to be the intermediary between the imaginal level and the corporeal body. In this way, he explains the place of the vaporous spirit and its grades in the graded human existence. Accordingly, he solves the problem of establishing a relationship between the immaterial soul and the corporeal body by resorting to the vaporous spirit in a way to avoid the objection advanced against the Peripatetics in this regard. In the Sadrian view, the vaporous spirit is the main body of the soul, and the corporeal body is the sheath and cover of this spirit. Manuscript profile
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  3 - The Body-Soul Relation in the Transcendent Philosophy and Ibn Arabi’s School
  Mohammad Miri
  There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. More

  There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. At the same time, while accepting the existence of a huge gap between the rational soul and corporeal body, they emphasize that the existence of the steam-like spirit is not enough to establish the body-soul relation and argue that the existence of an Ideal body and level, which stands between the steam-like spirit and rational soul, is necessary for this relation to be realized. Accordingly, based on the views of both schools, the intellectual and rational soul possesses three bodies which appear alongside each other vertically. That is, it first belongs to the Ideal body, then to the steam-like spirit, and then to corporeal body. In other words, the rational soul administers the corporeal body through two intermediaries, namely, the Ideal body and the steam-like spirit. Moreover, both the Transcendent Philosophy and Ibn Arabi’s school explain the place of the rational soul, Ideal body, steam-like spirit, and corporeal body as the levels of the microcosm and the correspondence of each with the levels of macrocosm based on the principle of the “correspondence of macrocosm and microcosm”. Manuscript profile
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  4 - Truth of Man and the True Man in Abulhassan ‘Amiri and Mulla Sadra
  Hassan  Rahbar
  The discussion of man’s existence and his truth and station in the world of creation has always attracted the attention of philosophers as one of the important philosophical issues. Muslim philosophers have also dealt with the problem of man in their discussions. The fu More

  The discussion of man’s existence and his truth and station in the world of creation has always attracted the attention of philosophers as one of the important philosophical issues. Muslim philosophers have also dealt with the problem of man in their discussions. The fundamental point in philosophical anthropology is to speak about the truth of man as a distinct and chosen existent among all others. Abulhassan ‘Amiri Nishaburi, the Iranian Muslim philosopher, is one of the thinkers who has posed certain discussions regarding the truth of man in his philosophical works. As a result, here the writers have compared his views in this regard with those of Mulla Sadra as a distinguished philosopher with some novel theories about the truth of man. In doing so, they have tried to analyze their ideas and reveal their points of agreement and disagreement. Here, their conception of man as a creature of God composed of soul and body, their conception of the soul as the truth of man and, as a result, their opposition to materialistic approaches can be considered to be among their common points. On the other hand, their views concerning the body-soul relationship and its quality can be viewed as their points of difference. Mulla Sadra believes that the body-soul relationship is a necessary and ontological one, and introduces the steam-like spirit as the mediator between the two. Then, by posing the theory of corporeal origination, he provides a more comprehensive theory. Nevertheless, ‘Amiri considers this relationship to be an accidental one and does provide a clear explanation to justify his position in this regard. It is emphasized that both of them conceive of the intellect as one of the levels of the soul, the element distinguishing man from other existents, and the criterion for the truth of man. Manuscript profile