Journal of Philosophical Investigations

Document Type : Research Paper

Authors

1 Assistant Professor of Islamic Philosophy and Wisdom, University of Sistan and Balouchestan, Zahedan, Iran

2 Assistant Professor of Comparative Religions and Mysticism, University of Sistan and Balouchestan, Zahedan, Iran.

Abstract

The Ultimate goal of philosophizing, at least in classical philosophy, is to receive infallible truth. Philosophers with different points of view and intellectual bases try to build a structure to receive the truth. Nishida, the Japanese philosopher of the Zen school, considers the acquisition of truth based on a view that he calls "the logic of absolutely contradictory self-identity". On the other hand, Mulla Sadra also presents the perception of infallible truth in a point of view that the authors refer to as "formal-intuitive logic". Researchers believe that the understanding of Nishida's point of view depends on the knowledge of its three bases, which are: Zen philosophy and koans, the difference between formal and contradictory concepts, and absolute nothingness. Nishida and Mulla Sadra both believe in the flawed structure of formal logic and consider it incomplete to reach the truth. They consider perception not as mere passivity, but as a matter of action and execution. Mulla Sadra considers proof as the beginning of reaching the truth and intuition as its end. Nishida, however, mentions the concept of "action-intuition" and emphasizes that we see facts in this way and act accordingly. He considers action-intuition to be the unity of the contradictions of religion and action. Nevertheless, Nishida strictly avoids that his view acquires a mystical or religious flavor and rejects intuition as a passive state of mind or a kind of trance. On the other hand, Mulla Sadra considers intuition as receiving the truth through the connection of the soul with the abstract world and at the highest levels of mysticism. In this article, the researchers try to answer the basic questions of this research with a qualitative and analytical-descriptive method based on library studies, focusing on the first-hand works of Mulla Sadra and Nishida.

Keywords

Main Subjects

Arisaka, Yoko. (1999). Beyond “East and West”: Nishida’s Universalism and Postcolonial Critique, The Review of Politics, 59(3): 541-560. Reprinted in Border Crossings: Toward a Comparative Political Theory. Fred Dallmayr, ed. Lexington Books Lanham: 1999. pp. 236-252.
Edwards. (1998). Mysticism, Routledge Encyclopedia of Philosophy, London and New York: Routledge.
Faure, Bernard. (wd). The Kyoto School and Reverse Orientalism, Buddhism. Lib.ntu.edu.tw.
Feenberg, Andrew. (1995). The Problem of Modernity in the Philosophy of Nishida, J. Heisig and J. Maraldo, eds., Rude Awakenings: Zen, the Kyoto School and the Question of Nationalism, University of Hawaii, 1995, pp. 151-173.
Heisig W, James. (2012). An Inquiry into the Good and Nishida’s Missing Basho, Nanzan Institute for Religion and Culture (Japan), Comparative and Continental Philosophy. pp 238-251.
Hoitenga j, Dewey. (1991). Faith and Reason from Plato to Plantinga: An Introduction to Reformed Epistemology, State University of New York Press.
Kozyra, Agnieszka. (2003). Nishida Kitarō’s Logic of Absolutely Contradictory Identity and the Problem of Ethics in Zen, chapter five from book on zen philosophy, Published in Polish.
Kozyra, Agnieszka. (2007). Nishida Kitarō’s Logic of Absolutely Contradictory Self-Identity and the Problem of Orthodoxy in the Zen Tradition, Japan Review, 20: 69–110.
Kozyra, Agnieszka. (2013). The Logic of Absolutely Contradictory Self-identity and Aesthetic Values in Zen Art, rocznik orientalistyceny.t. lxvi. z1,5-26.
Mulla Sadra. (1961). Treatise of three principles. Edited by Seyyed Hossein Nasr, Tehran: University of Reasonable and narrative Sciences. (in Persian)
Mulla Sadra. (1981). Al- Asfar, 9 volumes, Beirut: Dar al-Ahaya Al-Tarath. (in Persian)
Mulla Sadra. (1981). Asrar Al- Ayat, introduction and edition by mohammad khajavi, Tehran: Wisdom and Philosophy Association. (in Persian)
Mulla Sadra. (1982). Al- Arshiyah. Edited by Gholam Hossein Ahani, Tehran: Mowla. (in Persian)
Mulla Sadra. (1983). Al-Lamaat al-Masharqiyyah fi fonoon Al- manteqiyyah. Edited by Meshkat al- dini, Tehran: Sadra Islamic Philosophy Foundation. (in Persian)
Mulla Sadra. (1984A). Mafatih Al- Ghaib. introduction and edition by mohammad khajavi, Tehran: Cultural Research Institute. (in Persian)
Mulla Sadra. (1984B). Al- Mashaer. By the effort of Henry Carbon, 2nd edition, Tehran: Tahouri Library Publications. (in Persian)
Mulla Sadra. (1992). Al-Tasavor va Al- Tasdiq, 5th edition, Tehran: Aghah. (in Persian)
Mulla Sadra. (2002). Kasr Al- Asnam Al- jahiliyyah. Introduction and edition by Jahangiri, 1st edition, Tehran: Sadra Islamic Wisdom Foundation. (in Persian)
Mulla Sadra. (w.d). Ayqaz Al- naemin, introduction and edition by mohsen moayedi, Publications of the Islamic wisdom and Philosophy Society of Iran. (in Persian)
Nishida, Kitaro. (1958). Intelligibility and the Philosophy of Nothingness Three Philo sophical Essays, Translated with an Introduction by Robert Schinzinger, East-West Center Press Hono lulu, International Philosophical Research Association o f Japan.
Taliaferro, Charles; Draper, Paul; Quinn, Philip L. (2010). A Companion to Philosophy of Religion, 2nd Edition, Blackwell Publishing Ltd.
Tanaka, Yutaka. (2011). Philosophy of Nothingness and Process Theology, Diogenes, Reprints and Permission: sagepub.co.uk/journalsPermissions.nav, 1-15.
Zavala Jacinto, Agustin. (2012). Heidegger in Nishida Philosophy, nat.hum, 14(1), Sao Paulo.
Zimmermann, Maren. (2006). Nishida’s “Self-Identity of Absolute Contradiction” and Hegel, Absolute Negation and Dialectics, Frontiers of Japanese Philosophy, vol. 1. Nagoya: Nanzan Institute for Religion & Ealture.
CAPTCHA Image