阿富汗和伊朗的早期哲学家和苏菲神秘主义者所描绘的“自我”

H. Shahpesandy
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引用次数: 2

摘要

对自我的理解至关重要,因为作为个体,我们想知道自己是谁;我们来自哪里;我们生活的目的是什么,真正的幸福和痛苦意味着什么。拉齐、法拉比和阿维森纳等穆斯林哲学家,以及萨奈、阿塔尔和鲁米等苏菲神秘主义者认为,人类由一种外部形式或身体和一个内部实体组成,这是一个人的真实物质,即“nafs”、自我、思想或灵魂。苏菲神秘主义者和穆斯林哲学家同样认为,人类是身心的结合;然而,他们认为肉体是一种欺骗,因为人的真正本质是由永恒和神圣的灵魂组成的。他们强调灵魂的不朽本质,是由上帝创造的,通过不同的阶段回归,与造物主更接近。他们一致认为:“人虽然不是原始的,但他是永恒的;人的身体是陆地的,但他的灵魂是神圣的;尽管他的本质混合了动物和贪婪的属性;如果他摆脱了自己的罪恶,人就会接近上帝,这代表着它的终极幸福。”。
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THE ‘NAFS’ (SELF), AS OUTLINED BY EARLY PHILOSOPHERS AND SUFI MYSTICS OF AFGHANISTAN AND IRAN
The understanding of the self is of paramount significance because as individuals we wonder who we are; where we come from; what the purpose of our life is, and what true happiness and misery entail. Muslim philosophers such as Razi, Farabi and Avicenna as well as Sufi mystics like Sanai, Attar and Rumi believe mankind is composed of an external form or body, and an internal entity, which is one’s true substance, ‘nafs’, self, mind or soul. Sufi mystics likewise the Muslim philosophers believe that mankind is a union of mind and body; nevertheless, they consider the physical body is a deception, as the true essence of human consists of his soul that is eternal and divine. They emphasize the immortal nature of the soul, created by God that returns through various stages to be in closer proximity to its Creator. They concur “although man is not primordial, he is eternal; while his corpus is terrestrial, his soul is divine; and although his essence is mixed with animal and voracious attributes; if he gets rid of his maleficence, man will reach the proximity of God, which represents its ultimate happiness.
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