الوجهة التقلیدیة نحو العلاقات الفلسفیة والثقافیة في الحضارة الإسلامیة (آراء سید حسین نصر دراسة وتحلیل) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تعتبر التقلیدیه من التیارات الفکریه فی نقد الحداثه التی أسسها الفیلسوف الفرنسی رینیه جینون (1886-1951) ووجدت صیاغتها المفاهیمیه على ید کوماراسوامی (1877-1947) وظهرت فی العصر الراهن کتیار فکریّ هامّ فی دراسات فریثیوف شوفان، تیتوس بورکهارت ، مارتن لینغز، والدکتور سید حسین نصر. وقد اهتم التقلیدیون بعلاقه التقلید والدین بالحداثه والعصرنه، ولکنهم لم یتدبّروا فی منهج مشترک وانتقائی من أجل موائمه التقلید والدین مع الحداثه والعصرنه وتکییفهما خلافا لبعض المثقفین الدینیین والمفکرین الجدد. ووجدوا حلّ أزمات الإنسان المعاصر فی العوده إلى المبادئ التقلیدیه. یمکننا أن نعثر على أهم سردیه للتقالید فی الثقافه الإسلامیه المعاصره فی أعمال وأفکار سید حسین نصر؛ حیث حاول لفهمه الخاص بین علاقه الفلسفه والثقافه فی الحضاره الإسلامیه، أن ینقد الحداثه الغربیه والفلسفه الجدیده المرتبطه بها من خلال الاعتماد على تقالید الفلسفه الإسلامیه وسردها التقلیدی الذی قدّمه منها.Civilization (An Analysis of the Ideas of Seyyed Hossein Nasr)
Traditionalism is an intellectual movement in the critique of modernity that was founded by René Guénon, a French philosopher (1886-1951) and was conceptually formulated by Coomaraswamy (1877-1947) and emerged as an important contemporary intellectual vement through the studies of Fritijf Schwan, Titus Burckhardt, Martin Lings, and Dr. Seyyed Hosein Nasr. Traditionalists have paid attention to the relationship between tradition and religion with modernity, but unlike some intellectuals and religious innovators, they do not think of a combined and selective approach in order to adapt tradition and religion to modernity, and they consider the solution to the crises of modern man to be a return to traditional principles. The most significant narrative of traditionalism in contemporary Islamic culture can be found in the works and thoughts of Seyyed Hossein Nasr. Due to his special understanding of the relationship between philosophy and culture in Islamic civilization, he tries to criticize Western modernity and the new philosophy associated with it .by relying on the tradition of .Islamic philosophy and the traditionalist narrative he presents Keyword: Islamic culture, Islamic philosophy, modernity, Western philosophy, traditionalism Introduction Traditionalism can be considered a type of theorizing about tradition that at the same time considers tradition in a completely positive sense and believes that a better future for humanity can be drawn through the renewal (revival) of tradition. Tradition, which in the terminology of traditionalists should be written with a capital letter (Tradition) in European languages and used in languages such as Persian and Arabic with descriptions such as "Eternal tradition" does not have much in common with the conventional understanding of the term "Tradition". After being influenced by a lecture by the English philosopher Bertrand Russell and his dissatisfaction with physics, he turned to philosophy and history of science, and in this field he received a doctorate from Harvard University in 1958. The title of his thesis was "Concepts of Nature in Islamic Thought in the Fourth Century AH: A Study of the Concepts of Nature and the Methods Used in Its Study by the Ikhwân al-Safâ' or “Brethren of Purity”, Al-Biruni, and Ibn Sina," After becoming acquainted with this stream of thought, and especially with the serious study of Rene Guenon's works, Nasr became acquainted with the works of Coomaraswamy, an art historian and philosopher, Fritijb Schwann (1891-1901), Titus Burckhardt and Martin Lings . The central question of this paper is: From the perspective of the traditionalist approach what icture of the relations between philosophy and culture in Islamic civilization can b ؟formulated Materials & methods Our method in this paper is a qualitative method and we have tried to use a combination of hermeneutic and analytical methods. The hermeneutic tradition before Heidegger has been called textual hermeneutics or pre-philosophical hermeneutics. In the hermeneutic method of the likes of Cladinus, Schleiermacher, and Dilthey, a very important point is that they, like their predecessors, believe in the possibility of objective understanding of the text; that is, they consider understanding the true intention and meaning of the speaker to be possible and accessible, and they believe in the possibility of the interpreter's understanding corresponding to the true meaning of the text. This point is one of the aspects of their difference from .philosophical hermeneutic Discussion & Result Dr. Nasr examines the pathology of the Islamic world's encounter with new Western philosophies, stating that on the one hand, there is a superficial fascination with Western philosophical currents and on the other hand, there is a lack of knowledge of the valuable heritage of Islamic philosophy. Depending on which Western geographical current is the source of transmission of those ideas, the face of philosophical thou
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