对诱变哲学的批判性研究(人类的智力和精神成熟阶段)

A. Hanif
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摘要

西方世界第一位穆斯林哲学家伊本·巴贾是一位颇有争议的人物,他对自己的伊斯兰哲学和许多西方基督教思想家都产生了广泛的影响,他的思想除了打开了独立哲学的大门而不受宗教论战的利益外,还包含着困惑和悲观的意象。他的作品Tadbir al-Mutawahid清楚地说明了al-Farabi理想城市形成的不可能,也预设了即使是神圣的智力完美也无法改变一个受损城市的社会条件的不可能。另一方面,那些通过孤独与主动知识分子(al-qaqlal-fa'al)建立联系而获得启迪的人,实际上表现出了一种消极悲观的态度,他们看不起物质世界,因此他们获得的幸福只是个人的幸福。这种态度,尽管源于普遍的精神形式,但与叔本华的悲观哲学观有相似之处,后者认为世界和生命意志是幸福的障碍。但另一方面,伊本·巴贾的哲学也显示出心理成熟的阶梯,就像克尔凯郭尔哲学中的存在阶梯一样,其结果是一种具有神圣价值的精神状态。
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KAJIAN KRITIS FILSAFAT MUTAWAHHID IBNU BAJJAH (TAHAPAN KEDEWASAAN INTELEKTUAL DAN SPIRITUAL MANUSIA)
Ibn Bajjah, the first Muslim philosopher in the Western world, who had given a wide influence both to his own Islamic philosophy and many Christian Western thinkers, was a controversial figure. His thoughts besides opening the gate of independent philosophy without the interests of religious polemic also contained puzzles and images of pessimism. His work Tadbir al-Mutawahhid clearly illustrates the impossibility of the formation of al-Farabi's ideal city, also presupposes the impossibility that even divine intellectual perfection cannot change the social conditions of a damaged city. On the other hand, those who have been enlightened with their connection with the Active Intellect (al-qaql al-fa'al) through solitude actually show a passive and pessimistic attitude that looks down on the material world so that the happiness they get is merely personal happiness. This kind of attitude, even though born from universal forms of spirituality, has a resemblance to Schopenhauer's philosophical view which is pessimistic and considers the world and the will of life as obstacles to happiness. But on the other hand, the philosophy of Ibn Bajjah also shows a ladder of psychological maturation, as is the ladder of existence in Kierkegaard's philosophy, where the result is a condition of spirituality that is of the divine value.
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