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Knowledge in Later Islamic Philosophy - Mulla Sadra on Existence, Intellect, and Intuition (Hardcover, New)
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Knowledge in Later Islamic Philosophy - Mulla Sadra on Existence, Intellect, and Intuition (Hardcover, New)
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This study looks at how the seventeenth-century philosopher Sadr
al-Din al-Shirazi, known as Mulla Sadra, attempted to reconcile the
three major forms of knowledge in Islamic philosophical discourses:
revelation (Qur'an), demonstration (burhan), and gnosis or
intuitive knowledge ('irfan). In his grand synthesis, which he
calls the 'Transcendent Wisdom', Mulla Sadra bases his
epistemological considerations on a robust analysis of existence
and its modalities. His key claim that knowledge is a mode of
existence rejects and revises the Kalam definitions of knowledge as
relation and as a property of the knower on the one hand, and the
Avicennan notions of knowledge as abstraction and representation on
the other. For Sadra, all these theories land us in a subjectivist
theory of knowledge where the knowing subject is defined as the
primary locus of all epistemic claims. To explore the possibilities
of a 'non-subjectivist' epistemology, Sadra seeks to shift the
focus from knowledge as a mental act of representation to knowledge
as presence and unveiling. The concept of knowledge has occupied a
central place in the Islamic intellectual tradition. While Muslim
philosophers have adopted the Greek ideas of knowledge, they have
also developed new approaches and broadened the study of knowledge.
The challenge of reconciling revealed knowledge with unaided reason
and intuitive knowledge has led to an extremely productive debate
among Muslims intellectuals in the classical period. In a culture
where knowledge has provided both spiritual perfection and social
status, Muslim scholars have created a remarkable discourse of
knowledge and vastly widened the scope of what it means to know.
For Sadra, in knowing things, we unveil an aspect of existence and
thus engage with the countless modalities and colours of the
all-inclusive reality of existence. In such a framework, we give up
the subjectivist claims of ownership of meaning. The intrinsic
intelligibility of existence, an argument Sadra establishes through
his elaborate ontology, strips the knowing subject of its
privileged position of being the sole creator of meaning. Instead,
meaning and intelligibility are defined as functions of existence
to be deciphered and unveiled by the knowing subject. This leads to
a redefinition of the relationship between subject and object or
what Muslim philosophers call the knower and the known.
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