Full text of Volume 18, Issue 48, articles, September 2024, Pages 1-250 (Vol. 18, Issue 48 , Autumn 2024) (2024)

Journal of Philosophical Investigations

Journal of Philosophical Investigations, 2024

Volume 18, Issue 48, articles, September 2024, Pages 1-250 (Vol. 18, Issue 48 , Autumn 2024) https://philosophy.tabrizu.ac.ir/issue_1898_1956.html?lang=en

The Functions of Preunderstandings in ʾAllāmah Ṭabāṭabāʾī's Hermeneutics

Journal of Philosophical Investigations, 2024

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and nonconstitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The nonconstitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.

Mystic Intoxication (Mastī) and the Meaning of Life: Fayḍ Kāshānī's Mystic Poetry through the Lens of John Cottingham's Philosophy

Journal of Philosophical Investigations, 2024

Adopting a hermeneutic approach and horizontal and vertical interpretation methods, this study primarily explores the metaphysical concept of love-induced mystic intoxication in the Iranian polymath Mullā Muḥsin Fayḍ Kāshānī’s mystic poetry. Secondarily, it discusses the implications of mystic intoxication in the meaning of life. Furthermore, the paper briefly positions Fayḍ Kāshānī’s account in the contemporary categories of the meaning of life: supernaturalism, naturalism, and nihilism. Additionally, elucidating the perspectives of the contemporary philosopher John Cottingham, the paper examines Kāshānī’s view through Cottingham’s philosophy. Central to Kāshānī’s poetry, ignited by divine love, the spiritual seeker transcendends their self, getting absorbed into the Divine to the point where they become unaware of their self. This epistemic unawareness is mastī (intoxication) or bīkhudī (selflessness)—which, for Kāshānī, has profound implications on life’s meaning. Unlike the “extreme God-centric” view—which situates the purpose of life solely in fulfilling God’s purpose—Kāshānī’s “moderate God-soul-centric supernaturalist” view recognizes that while divine love, intoxication, and knowledge infuse more profound depth to the meaning of life, other aspects also add to the meaning in life—like the simpler forms of piety and everyday existence. A framework in which morality is instrumental. Similarly, for Cottingham, life has value and meaning beyond solely fulfilling God’s purpose. Nevertheless, while basic pleasures and desires might independently exist and have meaning, higher elements like moral virtue, crucial to life’s meaning, are contingent on God’s purpose.

Design and development of an ultrasonic stack assembly for ultrasonic vibration assisted grinding

Materials Today: Proceedings, 2021

Technologsy in Islam and The West: Consume With Caution Insights From Gadamerian Hermeneutics and Emotional Intelligence

2016

In addition to beginning with Bismillāh ir-raḥmān ir-raḥīm, in the name of God, the Infinitely Merciful and Infinitely Compassionate,2 traditional Muslim discourse should begin by a declaration of taking refuge in God from the deviousness of Satan, by saying aʿūdhū billāhi min alShayṭāni’r-rajīm (I seek refuge in God from Satan, the reviled one). This is not simply a cultural custom in Islam; rather, it has its source in the example (sunnah) of Muḥammad صلى الله عليه وسلم, which we read about in the Ṣaḥiḥayn, the two sound ḥadīth collections of Bukhārī and Muslim: “Two men insulted one another in the presence of God’s Messenger صلى الله عليه وسلم and one of them became angry to the extent that his face became red and swollen. The Prophet صلى الله عليه وسلم looked at him and said: “I know a sentence (kalima) that were he to say it, that state he is in would leave him; and that sentence is: I seek refuge in God from the accursed Satan.”3 We say this, not just in the context in which t...

A Gadamerian Analysis of Roman Catholic Hermeneutics: A Diachronic Analysis of Interpretations of Romans 1:17-2:17

2015

The Metaphysics of Language in Cusanus and Gadamer

Understanding Other Religions: " Fusion of Horizons " The Council for Research in Values and Philosophy

Voices on the Horizon: A Theory of Ludic Rhetoric

2019

Panentheism versus Pantheism in the East and West with Special Reference to Shankara and Ramanuja's Views: an overview

Journal of Philosophical Investigations, 2024

Panentheism and pantheism represent one of the most profound, even startling parallels across the world’s great metaphysical traditions about which the present article seeks to explore and carry out a comparative study of certain Eastern and Western philosophers with special reference to the views of two chief exponents of Advaita Vedanta of Indian philosophy, Shankara and Ramanuja. Both these terms, touch on the relation of God and the universe with the difference that the former seems to be rigid, motionless, and abstract and lacks a kind of religious fervor in its approach, while the latter is presumed to be concrete and palpable and seeks to reconcile philosophical thinking with the demands of religious feelings as well. God in pantheism is compared to the God of Spinoza, the Neutrum of Schelling, and Shankara's concept of indeterminate Brahman. In contrast, in the West Hegelian Absolute, and Ramanuja's qualified Brahman in Indian tradition, both are accredited with panentheism in which a personal God, identity-in-and-through-difference, has all auspicious qualities. Though these philosophers are from totally different temperaments and cultures, their philosophical method has certain similarities that have been examined in this work.