scholarly journals Vahdet-i Vücûd Düşüncesini Açıklamada Halı Sembolizmi ve Muhyiddin-i Rûmî’nin Temsîl-i Kālîçe İsimli Risâlesi / The Symbolism of the Rug (Qalicha) to Expound the Doctrine of the Unity of Being and Muhyiddin al-Rumi's treatise "Tamthil Qalicha"

2017 ◽  
Vol 6 (3) ◽  
pp. 358
Author(s):  
Hür Mahmut Yücer
Keyword(s):  
Human Being ◽  
Islamic World ◽  
The Real ◽  
Islamic Thought ◽  
The Subject ◽  
The Absolute ◽  
The Universe

<p><strong>Abstract</strong></p><p>In the Islamic thought, Wahdat Wujud (The Unity of Being) is generally defined as a doctrine which discusses the transition of the real being (the absolute being) to the methaphorical (the relative) one, its formation and quality. By means of this doctrine, questions concerning the relations of Allah, the universe and human being are answered and many obscure issues found in the Holy Qur'an and the hadiths become intelligible.</p><p>In the center of the doctrine of the Unity of Being occur the categories of being such as maratib al-wujud (the ranks of being), hadarat khamsa (the five presences) and tanazzulat sab'a (the seven condescensions). The categories of being have been long dealt with in a similar manner in almost every corner of the Islamic World through explanatory works like those in the form of sharh (commentary). In order to facilitate the comprehension of the subject in question a number of symbolisms such as seed and tree, point and letter, steam and ice, mirror and dream (shadow) have been utilised. The symbolism of the rug (qalicha) which is focused by the present study has not been studied or drawn attention to until today. Thus Muhyi's treatise, Tamthil Qalicha is quite compelling. This study firstly endeavors to elucidate the symbolism of the rug and then presents a Turkish transliteration of the said treatise of Muhyi, Tamthil Qalicha.</p><p><strong>Öz</strong></p><p>Vahdet-i vücûd, İslam düşüncesinde en genel anlamıyla hakîki varlıktan mecâziye geçişi, kılınış (ca’liyet) ve nasıllığı anlatan nazariyenin adıdır. Bu nazariye ile Allah-âlem-insan münasebeti hakkında sorular karşılıklarını bulurve Kur’ân-ı Kerîm ve hadislerde geçen birçok müteşabih konu anlaşılır hale gelir. Vahdet-i vücud nazariyesinin ana çatısını merâtibü’l-vücûd, hazerât-ı hams, tenezzülât-ı seb’a gibi farklı isimlerle ifade edilen varlık kategorileri oluşturur. Varlık mertebeleri tarih boyunca İslam dünyasının her bölgesinde benzer tarzda açıklanmaya çalışılmış ve üzerine şerhler yazılmıştır. Anlatının daha iyi kavranabilmesi için çekirdek-ağaç, nokta-harf, buhar-buz, ayna-hayal (gölge) gibi bir takım sembolik anlatım tarzları tercih edilmiştir. Bu çalışmanın konusunu teşkil eden <strong><em>halı sembolizmi/metaforu</em></strong> üzerine farklı şekillerde dikkat çekilmiş olsa da bu güne kadar herhangi bir çalışma yapılmamıştır. Bu konuda Muhyî’nin <em>Temsîl-i Kālîçe</em> isimli risalesi oldukça ilgi çekicidir.</p><p>Çalışmamızın başında halı sembolizmini açıklamaya çalışacağız. Daha sonra Temsîl-i Kālîçe’nin günümüz Türkçesi ile yazımını vereceğiz.</p>

scholarly journals Vahdet-i Vücûd Nazariyesinin İzahında Nokta Sembolizmi ve Muhyiddin-i Rûmî’nin Temsîl-i Nokta Adlı Eseri / The Symbolism of the Point (Noqtah) to Expound the Doctrine of the Unity of Being and Muhyiddin al-Rumi’s Work "Tamthil Noqtah"

2017 ◽  
Vol 6 (2) ◽  
pp. 199 ◽  
Author(s):  
Hür Mahmut Yücer
Keyword(s):  
The Other ◽  
Human Being ◽  
The Real ◽  
Islamic Thought ◽  
Geometrical Shapes ◽  
Ibn Arabi ◽  
Sufi Order ◽  
Initial Source ◽  
The Universe

<p><strong>Abstract</strong></p><p>The real being in the Islamic thought is only one and it is Allah, the Almighty. All other beings have come to existence through the gradational manifestation (tajalli), condescension (tanazzul) and effusion (tafayyud) of the Transcendental Being (Zat Muta'al). A variety of symbols has been utilised to describe the transition of the being from oneness to plurality, from subtlety (latafa) to grossness (kasafa) and from truth (haqiqa) to metaphor (majaz), In this regard some symbolisms prevail such as of reality and shadow, of seed and tree, of point and letter,</p><p>The Point (noqtah) is the beginning of the writing (of the word). A book consists of sentences formed by words made up of letters which originate singly from a point. Thus the point constitutes the start and essence of the word and the source of the knowledge.  Furthermore, the point is the commencement of the being as well. In other words, it is the initial source and outlet of the universe. It is eventually identical to human being. As essence it is immanent in all beings in addition to forming the beginning.</p><p>The tradition of defining the being through the symbolism of the point which dates back to Ibn Arabi has been maintained by Ottoman sufi thinkers in the subsequent eras. One of them, Muhyî al-din al-Rumi (d. ca. 946 AH), a sheikh of Khalwatiyya sufi order authored several treatises in which he makes use of abovementioned symbolisms. In the treatise titled Tamthil Noqtah he focuses on the symbolism of the point. In his works he explains the matters by drawing some geometrical shapes such as circles which one in the other, besides speaking of them through prose and poetry.</p><p>This study firstly deals with the symbolism of the point and then provides an examination of the said work of Muhyî, Tamthil Noqtah, followed by a Turkish transliteration of it.</p><p><strong>Öz</strong></p><p>İslam düşüncesine göre gerçek varlık birdir, o da Cenâb-ı Allah’ın kendisidir. Vücûd/varlık, Zât-ı Müteâl’in içerden dışarıya doğru aşama aşama tecelli, tenezzül, tefevvüz etmesi ile oluşmuştur. Varlığın birlikten çokluğa, latiften kesife, hakikatten mecaza geçişini anlatılabilmek için farklı semboller kullanılmıştır. Bu sembollerin başında hakikat ve gölge, tohum ve ağaç, nokta ve harf, hakikat ve ayna, iplik ve halı gibi çeşitli benzetmeler gelmektedir.</p><p>Nokta, yazının (kelâmın) başlangıcıdır. Noktadan, harf, harften kelime ve isim, kelime ve isimlerden cümle, cümleden kitap oluşmuştur. Bu haliyle nokta kelâmın başlangıcı ve özü, bilginin kaynağıdır. Diğer yandan nokta, kelâm ile eş zamanlı olarak varlığın başlangıcıdır. Evrenin ilk kaynağıdır, ilk çıkış yeridir. En nihâyet nokta insanın ʻaynıdır, hüviyetidir. Fakat bu haliyle o zübde/öz olarak bütün varlığın hem başlangıcı hem de onu içkindir.</p><p>Varlığı nokta sembolizmi üzerinden tanımlama geleneği İbn Arabî ile başlamış özellikle Osmanlı sûfi düşünürleri tarafından devam etttirilmiştir. Muhyiddin er-Rûmî (946/1539’den sonra) yukarıda bahsedilen sembolleri kullanarak müstakil risâleler kaleme almıştır. <em>Temsîl-i Nokta</em> risâlesi de bunlardan nokta sembolizmine yoğunlaşmıştır. Fakat o eserlerinde sembolün daha iyi anlaşılabilmesi için nesir ve manzum bir yazım tarzı yanında iç içe geçmiş daireler ve şekiller çizerek konuyu anlatma yolunu tutmuştur.</p>

scholarly journals The “legendary style” in “The comprehensive life of Constantin (Cyril) the Philosopher”

2020 ◽  
Vol 26 (1) ◽  
pp. 11-16
Author(s):  
Svitlana Borshch
Keyword(s):  
Phenomenological Analysis ◽  
Historical Events ◽  
The Real ◽  
Historical Method ◽  
Slavonic Language ◽  
The New Testament ◽  
The Subject ◽  
Real Person ◽  
The Universe ◽  
Christian Society

The subject of the study is the “legendary style” of one of the most iconic hagiographic text of the IX century “The Comprehensive Life of Constantine (Cyril) the Philosopher”. This Pannonian legend belongs to the texts of Cyril-Methodius cycle and has the description of the re-finding and transportation Saint Clement’s relics by Constantine the Philosopher from Korsun (Chersonesus) to Rome. This episode is an important part of the process of legalizing the translation of the Divine Books to the so-called Church-Slavonic language. The phrase “legendary style” was borrowed from I. Franko’s work “Saint Clement in Korsun” (Lviv, 1902–1905) and has not been explained as a term yet. The purpose and the novelty of our research is to find out how “legendary style” was formed, which techniques were needed to create this concept. The relevance of this study is due to the analyzing sources for the legend as a genre (it was formed on the base of the hagiographical texts such as Jacobus da Varagine’s "The Golden Legend", XIII century). Ideological description of historical events ("tendentious historicity"), disclosure of holiness and using the category of the miraculous were clarified as the technique of “legendary style”, using the cultural-historical method, elements of comparative, structural and phenomenological analysis. Holiness, called by J. Le Goff “the most important value of Christian society”, is a predetermined aspect in “The Comprehensive Life of Constantine (Cyril) the Philosopher” and it connected the saint’s life with the events of the New Testament. The category of the miraculous is considered from the point of mythological view: miracles regulated the universe, restored harmony and established true rules and laws. According to A. Losev, the true Christian miracle occurred when the real person dialectically synthesized with his/her inner ideal at a certain moment. “Tendentious historicity” is observed in the episode about saint relics of Pope Clement I. There are variations in the very process of re-finding the holy remains: locations, heroes and time in some stories are not the same in different texts from the so-called Cyril-Methodius cycle. It gives reasons to consider these texts ideologically involved. It is advisable to include other hagiographic texts to confirm or refute, expand or narrow the “legendary style” as a term in further research.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals The Spirit as the Subject Carrying out the Sublation of Nature

2009 ◽  
Vol 30 (1-2) ◽  
pp. 19-31
Author(s):  
Gilles Marmasse
Keyword(s):  
The Other ◽  
General Hypothesis ◽  
Know How ◽  
Rational Nature ◽  
The Subject ◽  
The Absolute ◽  
The One ◽  
Definition Of ◽  
The Universe

In this paper, I will try to propose a general characterisation of the spirit in Hegel'sEncyclopaedia. This characterisation is based on the opposition between nature and spirit. More precisely, in my view the Hegelian spirit can be defined as the activity of bringing the natural exteriority back to a living totality.We know that for Hegel the notion of spirit takes so many shapes that their unity is difficult to find. For instance, what does the soul in the subjective spirit, property in the objective spirit and the cult of the Greek gods in the absolute spirit have in common? Furthermore, when we consider property, for example, the problem is knowing if the spirit is here constituted by the owner, by the deeds of ownership or by the living relationship between the owner and the possessed goods.Moreover, the Hegelian spirit is a philosophical descendant of several different traditions. The question is, therefore, to know how these traditions are linked in the Hegelian notion. I will present these briefly before stating my general hypothesis about the definition of the spirit.First, the Hegelian spirit is connected to thenoûsof the Greek philosophers (the Latinspiritus, intellectus). Thenoûs— on the one hand, an immaterial entity leading the universe, and, on the other, a faculty of the soul — is most often distinguished by its separate and rational nature. For Hegel too, the spirit, as a non-perceptible entity, constitutes the freest and most rational stage in the development of the Idea.

scholarly journals KONSEP KOTA DALAM SINERGI AL-QUR’AN

2018 ◽  
Vol 9 (2) ◽  
pp. 139-156
Author(s):  
Tarranita Kusumadewi
Keyword(s):  
The Other ◽  
Human Being ◽  
The Earth ◽  
Building Process ◽  
The Subject ◽  
And Function ◽  
The City ◽  
Building Plans ◽  
The Universe

The city is one of important aspects of the earth. The universe has been created with various kinds of creature. However, to be able to survive, there are two important things to do: a) surviving to compete, and b) surviving to live. The human being becomes the subject for any building plans for nation advancement. On the other side, the environ- ment which becomes the object of building plans is frequently ignored. It should not happen as al-Qur'an states that the universe is created for human's benefits based on its Standard and function. When the universe does not function as its standard, there will be a disaster. For that reason, building infrastructure in the city should consider the surroundings, and does not make the nature as the place of throwing away. The building process which synergies with al-Qur'an aims to make people aware and change their behavior for the safety of the universe. In al-Qur'an, it is stated that if the human is not back to his/her 'fitrah' will disappear because of any damages created by human himself.

scholarly journals Interpretácia ako konštituent človeka, komunikácie a porozumenia / Interpretation as a Constituent of Human, Communication and Understanding

2013 ◽  
Vol 64 (2) ◽  
Author(s):  
Juraj Dolník
Keyword(s):  
Major Part ◽  
Final Part ◽  
Mutual Understanding ◽  
Fundamental Relation ◽  
Human Being ◽  
Human Communication ◽  
The Real ◽  
The World ◽  
The Subject

AbstractThis paper is intended to be an introduction to the elucidation of the mutual understanding on the basis of the concept interpretation. The author raises the question about how is it possible to understand each other in spite of the fact that the mental world is immediately inaccessible. He argues that the possibility of the mutual understanding is an anthropological constant: the human being is set for understanding as a result of the evolutional mature of his interpretational ability. The major part of the text is an attempt at explanation of the role of interpretation in the process of shaping of the subject. It is argued that the germ of the subjectivity is the instinct for self-preservation which determines the fundamental relation of the human to the world: the world is seen through the lens of egocentrism. Showing that the possibility of the mutual understanding of egocentric subjects is a deceptive paradox helps us comprehend the anthropological foundation of this phenomenon. The final part of the text outlines the problem of the mutual understanding in the real interactional conditions and focuses the attention on three fundamental factors: ego, language, egoism

scholarly journals Hakikat Tuhan: Kajian Pemikiran Islam dalam Falsafah Jawa

2017 ◽  
Vol 2 (1) ◽  
pp. 97
Author(s):  
Syarifah Wardah El Firdausy
Keyword(s):  
Qualitative Methods ◽  
Descriptive Analysis ◽  
Study Data ◽  
Literature Study ◽  
Absolute Power ◽  
Concept Of God ◽  
Islamic Thought ◽  
The Absolute ◽  
Relationship Of ◽  
The Universe

Islamic thought in the Javanese philosophy of the concept of God begins with the existence of three continuities between (1) the background of Islamization in Indonesia, through cultural approaches, (2) philosophical phrases in the Javanese philosophy as a part of the characteristic Javanese literary works that are educational (didactic) and sublime (piwulang), and (3) the similarity between the concept of tri hita wacana means harmonious relationship of man with God (habluminallah) in Islamic teachings related to the concept of insan kamil. This study uses qualitative methods based on literature study data and descriptive analysis as a whole (integral). The results obtained from this study is the similarity of thinking between the philosophical expressions of Java in the Javanese philosophy with Islamic thought in the verses of the Qur'an as part of the teachings of Islam in understanding the three concepts of the nature of God that is (1) the concept of tan kena kinaya gapa means that God cannot be imagined circumstances and forms, but the absolute power, (2) the concept of Gusti Allah orah sare means God is not sleeping and always awake in every period; Understanding of the concept raises an attitude of being cautious in acting, acting, and fully aware of God's supervision, and (3) the concept of sangkan paran which has an understanding that the beginning of the creation of man and the universe comes from God (sangkan) and the end of creation Man and the universe will return to God (paran).

Schelling As a Forerunner of Symbolist Aesthetics

2021 ◽  
pp. 174-184
Author(s):  
Victor V. Bychkov ◽  
Keyword(s):  
Work Of Art ◽  
The Unconscious ◽  
Central Places ◽  
The Real ◽  
The Sublime ◽  
Natural Beauty ◽  
The Absolute ◽  
The Aesthetic ◽  
The Universe ◽  
The Ideal

The aesthetics of early Schelling constitutes the philosophical foundation of the po­etic consciousness of German Romantics and becomes one of the theoretical sources for symbolist aesthetics. The article accentuates proto-symbolist elements in Schelling’s aesthetics. It shows that the spiritual cosmos in Schelling – which is a world of ideas and gods that connects to the material world, in particular, through art – develops out of the Absolute. The universe itself is manifested in God as an absolute work of art. At the same time, art in its formation is based on mythol­ogy and realises itself as the unity of the “infinite and finite in the finite”, as an identity of the conscious and the unconscious, as a lack of distinction between the ideal and the real, as a depiction of the absolute in a particular. This accounts for a polysemantic understanding of a work of art. Schelling focuses attention on the aesthetic essence of art, which is founded on the principles of the beautiful and the sublime. He values beauty in art – as something that ascends from visible forms to prototypes – higher than natural beauty. He associates the sublime with size, “formlessness”, and chaos, and he classifies its expression in art (“the finite”) as symbolic. Schelling is interested in chaos as a potential for every kind of form, because the contemplation of the infinite – i.e., the Absolute as the highest “form in formlessness”, which can only be manifested to the world symbolically – is rooted in chaos. The notion of symbol occupies one of the central places in Schelling’s aesthetics, because it deals with the expression of the infinite in the finite, of the ideal in the real, and of the universal in the particular. The symbol marks and manifests an idea, and this is why the main point of artisticity lies within the symbol. Schelling understands language (speech) as a work of art, and for this reason he sees more symbolic potential in verbal than in pictorial arts. All these ideas in many ways form the foundation of symbolist aesthetics.

Apophatical Metaphysics of a Subject

1998 ◽  
pp. 90-94
Author(s):  
Igor D. Nevvazhay
Keyword(s):  
Moral Education ◽  
Main Idea ◽  
Point Of View ◽  
Human Being ◽  
Existing Structures ◽  
The World ◽  
The Subject ◽  
Points Of View ◽  
The Absolute ◽  
Philosophical Understanding

In this paper, the inevitability of the metaphysics of a subject for the philosophical understanding of a person’s being in the world is established, and the apophatic character of this type of metaphysics is discussed. Analysis of the categories of being and non-being which allow the interpretation of a subject as transcendent and as transcendental being that is characterized by uniformity, spontaneity and irreversibility is also mentioned. The suggested interpretation of a subject discloses both the rational sense of the classical points of view on the absolute, unconditional, timeless and spaceless character of the subject of knowledge, and the compatibility of the notions of the absolute character of a subject and the ontological condition of a human being in society and culture. The main idea of the suggested conception of a subject is the fact that the subject’s being cannot be "housed" into the world, nor can it be characterized as impossible existence for the world. The world can be understood only from the point of view of being impossible (symbolic) existence. The discussion of the problem of identification of a subject shows that the presumption of a subject as one of the existing structures of the world leads to paradoxes and contradictions in the interpretation of the processes taking place in the world. To understand the process of education, it is necessary to bear in mind that it is not only cognitive, but also moral: education is the process of the formation of a subject of knowledge through identification with transcendental symbolic existence, which fact demands making efforts to be on the part of the thinking person.

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