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  • 竹下 政孝
    哲学
    2008年 2008 巻 59 号 61-76,L12
    発行日: 2008/04/01
    公開日: 2010/07/01
    ジャーナル フリー
    For the most of historians of philosophy, Islamic philosophy is associated with such great philosophers as Kindi, Farabi, Ibn Sina, and Ibn Rushd. For them, Islamic philosophy came to an end with Ibn Rushd. After the death of Ibn Rushd, there was no philosophy in Islam. However, what came to an end with Ibn Rushd was Hellenistic philosophy in Islam, called falsafa. After the end of Hellenistic philosophy, there appeared Islamic philosophy in the real sense of the term “Islamic”. The three currents can be recognized in the history of Islamic philosophy after the twelfth century. They are the philosophical theology, the school of illumination originated by Suhrawardi, and the school of the Unity of Being originated by Ibn Arabi. Sadr al-Din Qunawi, who was the most important and influential disciple of Ibn Arabi, tried to give a philosophical framework for Ibn Arabi's mystical speculations. Among Qunawi's books, the Miftah al-Ghayb was the most influential in spreading the school of the Unity of Being in Turkey, Iran, and India, and has been commented by many scholars. Although Qunawi's metaphysics shows many resemblances with that of Ibn Sina, there are significant differences between them. According to Ibn Sina, God is the intellect who intellects Himself. However, according to Qunawi, God's knowledge of Himself is the first entification (ta 'ayyun), selflimitation (taqayyud) of the Absolute Existence, which in Itself cannot be associated with any attributes including the attribute of knowledge. Although both Qunawi and Ibn Sina held the principle that from One, no more than one can issue forth, according to Qunawi, what issues forth from One is not the First Intellect as was claimed by Farabi and Ibn Sina, but the General Existence (wujud 'amm) which is shared by all the existents of the world
  • ザキプール バフマン
    宗教哲学研究
    2016年 33 巻 82-89
    発行日: 2016/03/31
    公開日: 2017/03/10
    ジャーナル フリー
  • 桑原 直己
    哲学
    1996年 1996 巻 47 号 197-206
    発行日: 1996/05/01
    公開日: 2009/07/23
    ジャーナル フリー
    Contrary to the tradition of Islamic philosophers, who interpret Aristoteles' active intellect as transcendent cosmic intellect, Aquinas interprets the active intellect as immmanent in human individual soul. This interpretation suggests that Aquinas rejects the Neo-Platonic scheme of epistemology, which was current among the Islamic philosophers. On the other hand, he takes Platonic position about the subsistence of soul. This ambiguous attitude to the Platonism cannot be explained in Platonism-vs-Aristotelianism sheme. I have tried to clarify that the Aquinas' basic position, recognized throughout this ambiguity, is his emphasis on the human individuality.
  • 林 武
    哲学
    1979年 1979 巻 29 号 20-37
    発行日: 1979/05/01
    公開日: 2009/07/23
    ジャーナル フリー
  • ー「存在はコトバである」かー
    松村 力
    智山学報
    2017年 66 巻 _47-_58
    発行日: 2017年
    公開日: 2018/10/20
    ジャーナル オープンアクセス
        井筒俊彦(1914〜1993)は、自らを「東洋哲学に関心を持つ一言語哲学者(1)」と称し、真言密教については「要するに一個のアウトサイダーであり、よそ者である」にすぎず、「外側からその一部をのぞき見ただけ(2)」との立場を表明しているが、碩学の比較思想観点からの、真言密教解釈は、伝統教学とは異なる角度からの視座を提示している。
     井筒の数多くの著作の中で、空海の思想に言及しているものに、『意識と本質(3)』、「意味分節理論と空海ー真言密教の言語哲学的可能性を探る(4)ー」(以下副題略)がある。その他に、密教のマンダラに言及しているものとして、「人間存在の現代的状況と東洋哲学(5)」、『
    イスラーム哲学
    の原像(6)』等がある。
     これらの内、主題として空海の思想を取り上げているのが、「意味分節理論と空海」であり、1984年の日本密教学会大会における特別講演を論文体に書き移したものである。
     この論文は、真言密教を言語哲学的に理論展開することを意図したもので、「コトバに関する真言密教の思想の中核」を、「存在はコトバである(7)」という「根源命題に還元」して論究し、この命題が真言密教において真理性を有すると結論している(8)。
     この井筒の論は、真言密教における「言語」や「存在」という数学上重要な哲学的テーマに、注目すべき解釈を示したものといえる。しかしながら、その後長年を経るも、管見によれば、この井筒の真言密教解釈に対する、密教研究界からの反応としては、論文の部分的な引用乃至論評は幾つか見られるものの、井筒の輪の中心をなす「存在はコトバである」という真言密教解釈に対して、真正面から取り組んだ論考は未だ見当たらない。
     そこで、筆者は、空海の思想研究に携わる者の一人として、本稿において、空海の教義の中核をなす、六大四曼三密の三大論に立脚して、井筒の解釈に検討を加え見解を示すものである。
  • 澤井 義次
    宗教研究
    2015年 88 巻 Suppl 号 95-96
    発行日: 2015/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • イスラーム思想史学への貢献の背景
    関 智彦
    HISPANICA / HISPÁNICA
    2021年 2020 巻 64 号 125-142
    発行日: 2021/01/20
    公開日: 2021/02/22
    ジャーナル フリー

    本論は、スペインの思想史家であるマルセリーノ・メネンデス・ペラーヨ(Marcelino Menéndez Pelayo, 1856–1912)が、19世紀後半から20世紀初頭にかけて、スペインのイスラーム思想史学に対して行った貢献とその背景を検討するものである。第一に、当時の西欧におけるスペインのイスラーム学の学風を検討する。第二に、ペラーヨと当時のイスラーム学者の往復書簡を分析し、両者の接点や影響関係を考察する。第三に、ペラーヨの歴史観を強く反映する著書である『スペインの学術』と『スペイン異端者史』におけるイスラーム思想史関連の叙述を分析し、当分野への貢献の背景にある、ペラーヨ自身のイスラーム思想史学における関心を指摘する。

    一連の考察により、スペインのイスラーム思想史学に対するペラーヨの貢献の背景には、19世紀後半におけるスコラ哲学の議論に対し、スペインから独創的な貢献を試みる彼自身の関心があったと結論付けた。

  • 橋爪 烈
    史学雑誌
    2001年 110 巻 7 号 1447-1449
    発行日: 2001/07/20
    公開日: 2017/11/30
    ジャーナル フリー
  • 鎌田 繁
    オリエント
    1983年 26 巻 2 号 31-44
    発行日: 1983年
    公開日: 2010/03/12
    ジャーナル フリー
    The present paper intends to clarify some aspects of the idea of soul (nafs) of Sadr al-Din al-Shirazi (d. 1640), commonly known as Mulla Sadra. The discussion is focused on the Elixir of the Gnostics concerning the Gnosis of the Path of the Truth and certainty (Iksir al-'arifin fi ma'rifah tariq al-haqq wa al-yagin).
    In his understanding of the soul, its original abode is in the divine world of unity and comprehensiveness. Due to the sin of Adam and Eve or to a natural process, the soul falls in this material world, in which it is imprisoned. With the help of God's prophets and their books it wakes up from the slumber of nature (tabi'ah) and starts returning to its original state (al-halah al-asliyah), which is finally realised at the stage of pure intelligence. The return is the process of the soul's purification from matter and simplification through the activity of its intellective faculty as a spark of the divine light in man.
    The soul's movement of ascent from matter to the pure intelligence is well explained by Mulla Sadra's original theory of the substantial movement (al-harakah al-jawhariyah), which he builds on Ibn 'Arabi's basic insight of the Oneness of Being (wahdah al-wujud). Thanks to this theory, the soul's ascent is directly based on the perpetual flux of Being.
  • 澤井 義次
    宗教哲学研究
    2021年 38 巻 25-47
    発行日: 2021/03/31
    公開日: 2021/11/02
    ジャーナル フリー

    This article is a hermeneutical attempt to clarify the characteristics of the perspective of Toshihiko Izutsu’s philosophical semantics and its characteristics, which constitute the method of his “Oriental Philosophy,” while referring to his study of Islamic thought. After his return to Japan from Tehran for the Iranian Revolution in 1979, Izutsu developed his philosophical reflections toward the construction of his “Oriental Philosophy.” In developing his ideas and framework of “Oriental Philosophy,” it is noteworthy that while writing his major work Consciousness and Essence (in Japanese, Ishiki to honshitsu), he developed his interpretation of the Qu’rān from the viewpoint of his Oriental Philosophy, characterized by the multi-layered structures of reality and consciousness. His philosophical reflection is characterized by the theory of semantic articulation by language, according to which the state of the absolutely unarticulated reality precedes that of every semantic articulation of reality. After he was invited to the Eranos Conference as a lecturer in 1967, he delivered his lectures there twelve times for the fifteen years. Through his creative “reading” of the traditional Oriental thoughts, Izutsu attempted to extract fundamental patterns of Oriental philosophical reflection and to construct “Oriental Philosophy” semantically on the basis of the “synchronical structuralization” (in Japanese, kyōjiteki-kōzōka) of Oriental thoughts.

  • 山崎 達也
    宗教研究
    2013年 87 巻 2 号 482-492
    発行日: 2013/09/30
    公開日: 2017/07/14
    ジャーナル フリー
  • 澤井 義次
    宗教研究
    2015年 88 巻 Suppl 号 96-97
    発行日: 2015/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • 鎌田 繁
    宗教研究
    2015年 88 巻 Suppl 号 94-95
    発行日: 2015/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • Shigeru KAMADA, Haruo KOBAYASHI
    Orient
    2002年 37 巻 7-20
    発行日: 2002年
    公開日: 2008/03/24
    ジャーナル フリー
  • イブン=スィーナーからトゥースィーまで
    仁子 寿晴
    オリエント
    1997年 40 巻 2 号 103-123
    発行日: 1997年
    公開日: 2010/03/12
    ジャーナル フリー
    This Paper is intended as an investigation of the ‘Modalities (jihat)’ which were dealt with by Ibn Sina (d. 1037) and three post-Ibn Sin-an logicians, Abu al-Barakat al-Baghdadi (d. Ca. 1164), al-Suhrawardi (d. 1191) and Nasir al-Din al-Tusi (d. 1274).
    The theory of ‘temporal modalities’, which Ibn Sina systematically constructed, is one of the important contributions in Islamic logic. In his Al-Isharat wa-al-Tanbihat he explained this theory at the end of the chapter on propositions and according to the components of proposition classified the ‘temporal modalities, ’ while he never classified modalities according to situation (amr).
    Almost all the post-Ibn Sinan logicians received the concept of Ibn Sina's ‘temporal modalities.’ But al-Baghdadi introduced newly the distinction between ‘modality de re’and ‘modality de dicto’, which was used in medieval Latin philosophy, and by the concept of ‘cause (sabab)’ connected these two concepts from an natural philosophical point of view. al-Suhrawardi also distinguished these two concepts. But he went further and insisted on the thesis that all modalities de dicto are necessity (darura). This thesis can be explained by his plan of a ‘intuitionist logic.’
    These two logicians, contrary to Ibn Sina, laid stress on situation (amr) and the epistemological value of modalities. Nasir al-Din al-Tusi, on the other hand, attached importance to the structure of proposition like Ibn Sina and proposed the theory of ‘triple modalities.’ He did not disregard the distinction between ‘modality de re’ and ‘modality de dicto’, but he did not use this distinction for the analysis of modalities. In fact, he stated that this distinction is important for excluding error about modalities.
    In conclusion, among Ibn Sina and posf-Ibn Sinan logicians modal theories are not the same. Especially they are different in the epistemological value of modalities. Generally speaking, al-Baghdadi and al-Suhrawardi, on the one hand, constructed modal theory mainly from the epistemological point of view, and Ibn Sina and al-Tusi, on the other hand, constructed it from the structure of proposition.
  • 「理知的魂」・「動物的魂」・「植物的魂」をめぐって
    相樂 悠太
    オリエント
    2019年 62 巻 1 号 33-44
    発行日: 2019/09/30
    公開日: 2022/10/01
    ジャーナル フリー

    In previous studies concerning the effects of Islamic philosophy on the thought of Ibn ʿArabī (d. 1240), the field of ontology tended to be the focus. However, it is seldom considered how Ibn ʿArabī adopted philosophical theories and concepts of psychology, which is also a central topic in the mystical tradition to which he belongs. In the psychology of Islamic philosophy, the soul (nafs) is divided into three kinds, namely, the rational soul (nafs nāṭiqa), the animal soul (nafs ḥayawānīya), and the vegetative soul (nafs nabātīya), based on the Aristotelian conception. Previous researchers have understood Ibn ʿArabī’s discussions using these terms within the framework of the psychology of Islamic natural philosophy. However, this recognition is not based on sufficient research on his magnum opus, al-Futūḥāt al-Makkīya, or consideration of his intellectual relationship with natural philosophy, comparing it with philosophical texts.

    In this paper, I examine Ibn ʿArabī’s discussions on the three kinds of soul in al-Futūḥāt, comparing these with the psychology of natural philosophy as organized in the representative philosophical text written before him, namely, Kitāb al-shifāʾ by Ibn Sīnā (d. 1037). In particular, Ibn ʿArabī’s descriptions of the vegetative soul show the strong effects of natural philosophy. Concerning the rational soul and the animal soul, Ibn ʿArabī —suffering not only the effects of natural philosophy but also the effects of the Sufi psychology, in which theories of the superiority of aspects of the human psyche in terms of nearness to God are advanced—tends to contrast the two souls, giving the former superiority over the latter. Thus, his discussions of the above cannot be fully comprehended only in the framework of natural philosophy. Ibn ʿArabī’s historical role of synthesizing philosophy and mysticism is seen in not only his ontology, but also his psychology.

  • 仁子 寿晴
    京都ユダヤ思想
    2012年 3 巻 86-90
    発行日: 2012/12/26
    公開日: 2022/11/15
    ジャーナル オープンアクセス
  • 小川 英雄
    オリエント
    1985年 28 巻 2 号 99-100
    発行日: 1985年
    公開日: 2010/03/12
    ジャーナル フリー
  • 鎌田 繁
    オリエント
    1985年 28 巻 2 号 100-101
    発行日: 1985年
    公開日: 2010/03/12
    ジャーナル フリー
  • 鎌田 繁
    宗教哲学研究
    2021年 38 巻 1-14
    発行日: 2021/03/31
    公開日: 2021/11/02
    ジャーナル フリー

    Izutsu has left works in different fields of Islamic studies, especially in semantic studies of the Qur’ān and in mystical philosophy. To clarify what aspects of Islamic thought he was interested in, I took up two mystic thinkers he discussed, namely, ‘Aynal-Quḍāt al-Hamadānī (d.1131) and Mullā Ṣadrā (d.1640). ‘Ayn al-Quḍāt offers two different points of view concerning to Reality, the domain of reason (ṭawr al-‘aql) and the domain beyond reason (al-ṭawr warā’ al-‘aql). A mystic wayfarer does not proceed to the higher realm beyond reason without receiving of divine illumination. Mullā Ṣadrā logically formulates the thesis of the fundamental reality of existence together with those of the analogical gradation and the substantial movement. His reasoning is supported by his mystical experience, in which he intuitively grasped that diversified phenomena of the world were different forms of manifestation of Existence as the sole Reality. Both of them in Izutsu’s understanding equally stress importance of mystical experience in their thought. In his last book on the Qur’ān (Koran wo yomu, 1983) Izutsu presents a unique idea that some passages of the Qur’ān can be understood as originating from the depth of consciousness, which is the main field of activity for mystic imagination. He finds a mystical aspect in the Qur’ān. In this way Izutsu’s study of Islam is characterized by his focusing on the mystical aspect.

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