According to Farabi, imagination is able to embody intellectual affairs and beings. Inasmuch as imagination and imaginary art introduce the intellectual and embody them by the sensible, public can get knowledge and intellectual happiness through art. Happiness-oriented art includes sensible beauty and aesthetics evaluation and also might include enjoyment and pleasure. Sartre portrays imagination as the positing of an object as a nothingness and not being. While in memory and perception, we take our experience for real, in imagination we contribute a content that has no reality beyond our disposition to see it, and it is clear that this added content is time and again cited by art when we see a face in a picture or hear an emotion in a piece of music. For Sartre, imagination represents the power of human consciousness because it is a type of intentionality that posits in the same act both the existence of the object and its inexistence, since it intends it precisely as a virtual object. In imagination, the object is indeed intended by consciousness, but as absent, as containing a certain part of nothingness inasmuch as it is posited as not existing here and now. An artwork, according to Sartre, is an imaginary presentation of the world inasmuch as it requires human freedom. In other words, the artwork serves the purpose of making us feel essential in connection with the world. While Farabi considers both real as well as unreal aspects of imagination Sartre sees just imagination’s irreal side. Moreover, Farabi’s focus is on the social function of imagination which Sartre lacks.
Jan
The theological concepts of transcendence and simile have long been central issues in philosophical and theological discourse. These concepts present a complex dilemma, often leading to debates among scholars and mystics about reconciling the human-like attributes ascribed to God with the divine transcendence that places Him beyond all such characteristics. This article explores the perspectives of Ibn Arabi on the interplay of transcendence and simile, arguing that Ibn Arabi rejects both absolute transcendence and absolute simile. Instead, he proposes a comprehensive view harmonising the two, offering a balanced understanding of the divine.
Jan
Introduction Wartenberg in his article “Illustrating philosophy: Mel Bochner’s Wittgenstein drawings” dealt with illustrating the abstract claims of philosophy.[1] Farabi was a renowned philosopher having a variety of writings in the fields of metaphysics, political philosophy, ethics, logic, mathematics, and cosmology. He was also a musician and music scholar. Moreover, he is credited with his […]
Jan
The immense confusion surrounding sexuality is a powerful indication of the spiritual crisis of the modern world. What are the causes and underlying factors of this state of confusion? The effects of the sexual revolution of the 1960s—a movement rooted in much earlier ideologies—have not diminished but, rather, expanded. The gradual emergence of the Enlightenment project has led to the desacralization of human existence, reducing higher realities to the plane of the material. Modern psychology has played a decisive role in this problem by limiting its account of sexuality to the purely horizontal level of the psycho-physical, when a true comprehension requires the vertical dimension of the Spirit. Modern mental health treatments initially identified the lack of sexual fulfillment as the etiology of psychopathology itself and, while many novel treatment modalities have since been created, to a great extent they only add to the confusion. By contrast, sacred psychology and its metaphysical foundations provide a framework that integrates the horizontal and vertical dimensions of sexuality.
Transcendent Philosophy Journal
Languages of the Self: Convergences in Approaches of Ibn Arabi and Abhinavagupta
Jan
This paper compares the language of the Self and associated metaphysical and mystical conceptions in Kashmir Saivism and Sufism, as presented in Abhinabgupta and Ibn Arabi, subsuming them under the rubric of common traditional metaphysics. It notes that both share the conceptions of Absolute and nondualism and advocate almost analogous schemes of descent of the Absolute towards the increasingly grosser or impure states of existence. Both share a realist ontology, affirmative transcendence, metaphysics of Beauty, pen and point and number of techniques and practices. Against fashionable uniformitarian syncretistic approach to Saivism and Sufism, the paper attempts to situate them in their respective traditions of Vedantic and Islamic frameworks that respects their unique character and different theologies while also emphasizing their shared metaphysics while critiquing reduction of Saivism and Sufism into exclusivist theological shibboleths as they are best comparable on mystical-metaphysical planes. Accepting metaphysical reading of key theological notions and eschatological data presented in the scriptures (that both Ibn Arabi and Abhinavgupta plead for) we can decipher a fundamental transcendental unity between doctrinally divergent universes of Islam and Saivism.