العقل عند إبن سينا ومولوي
Intellect according to ibne sina and molana
- Tez No: 710648
- Danışmanlar: Belirtilmemiş.
- Tez Türü: Yüksek Lisans
- Konular: Felsefe, Philosophy
- Anahtar Kelimeler: Abne Sina, Maulana, Reason, Religion, Love, Perfection
- Yıl: 2018
- Dil: Arapça
- Üniversite: Al-Mustafa International University
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Belirtilmemiş.
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 243
Özet
Özet yok.
Özet (Çeviri)
Man is curious by nature. Reason is a common knowledge tool among all human beings.The intellect is either Mafraq, called the effective reason by Ibn Sina, and Maulana called it the first created by the Rahman and the total intellect separated or connected to man; Ibn Sina saw him as a force of the powers of the soul, and Molana made him a powerful power of the heart. Ibn Sina divided the human intellect into the theoretical and practical reason and Maulana, to the macro and micro, and the entirety of it is the reason of the prophets and mystics. The partial is the intellect of the general public. The validity of the effective brain of Ibn Sina is subjective, but the theoretical wisdom is revealing the total truths in it. In the view of Maulana, the separate total wisdom reveals the truth of things. The human brain, however, recognizes the truths of things. The partial intellect is always in danger of making a mistake. It is in need of the total human reason as it is in need of the separate total reason. The religion acoording to Ibn Sina, proved by the reason, and religious texts of the logical premises, and the origins of the total issues, and the branches, it is partial. Maulana saw religion as the connected whole mind. The believers believe in the existence of love and its existence and divide them into different sections, and there is no difference between them only in quantity and naming. The relationship between the reason and adoration is the relationship of complementarity. And the perfection of the human intellect from the perspective of Ibn Sina, is due to its connection with the effective intellect, but according to Maulana, it is due to its integration into the total reason, and by providing significant factors and removing the barriers.
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