forms

Avicenna in two parts of the book of Al-Shifa (کتاب الشفاء) or The Book of Healing reports the theory of Platonic Ideas or Forms: first account is in the chapter 10 from the second book in the Demonstration Treatise (رساله البرهان) and second account is in the chapter 2 from the seventh book in the Theology Treatise (رساله الالهیات). Both reports have explanations of the theory of Platonic Ideas and then some critiques of the theory. Here we will discuss only Avicenna's description and explanations of the theory of Ideas; what is Avicenna's understanding from Plato's Ideas? At the present essay it is necessary to investigate the range of familiarity that Avicenna has with Platonic Ideas, Aristotle's role in this familiarity and the philosophical functions of the Ideas in Avicenna's understanding and identification of them. First of all, Avicenna thinks that Platonic Ideas are universals and, on this description, he erects other descriptions of their truth. It is vital to know that Avicenna's familiarity with Platonic Forms is essentially mediate; that's by way of Aristotle's works including both descriptions and criticisms of those forms. Review and analysis of Avicenna's texts brings us to the three arguments of Platonists for the existence of Ideas: the argument from the sciences, the one over many arguments and the object of thought argument.

The established view about Plato’s take on the immortality of the soul regards it as the indestructibility of a substance, at least the rational part of it, nous, akin to the Forms or Ideas and therefore something to remain as unchangeable and essentially the same in the flux of the sensible world, flying to the super-sensible realm of the Forms to persist there forever. In the Symposium, however, Plato seems to contradict this characterization by presenting a Humean picture of the mortal soul and attributing the desire for immortality to eros. Here, the immortality of our mortal and changeable souls is at best possible only through the dynamic process of birth, generating and nurturing different kinds of offspring, including at the top producing discourses about true virtues instead of images of virtue, which provides the lovers with immortality by creating remembrances or memorials that will outlive them. In this article, I will explain this concept of immortality by describing the common and most important features of four models of immortality and its connections with remembrance and mediate/indirect effect on the world.

In this essay, we seek to make a comparative overview of the Platonic Form with the main idea of Gottlob Frege in the creation of the Third Realm and to attribute the presence and existence of certain beings, especially thought, to that world. This is, of course, the first study to be carried out, and the main idea is to explore Frege’s Platonism (meaning its term in contemporary philosophy) in analytic philosophy.
Accordingly, the author first examines Plato's original idea of the creation of the universe as well as exemplary beings, then explains Frege's use of the idea and tries to match it. Then, by examining Frege's views on the Third Realm and the creatures present in it, especially thought, we attempt to determine whether a one-to-one correspondence can be established between the two. With the objections and criticisms that the author makes of describing the Frege system in the creation of the Third realm and thought, in the end he claims that the one-to-one correspondence between them cannot be raised. What has been examined as the end result is Frege's overall system and system in Platonism.

The article deals with the examination of method of hypothesis in Plato's philosophy. This method, respectively, will be examined in three dialogues of Meno, Phaedon and Republic in which it is explicitly indicated. It will be shown the process of change of Plato’s attitude towards the position and usage of the method of hypothesis in his realm of philosophy. In Meno, considering the geometry, Plato attempts to introduce a method that can be used in the realm of philosophy. But, ultimately in Republic, Plato’s special attention to the method and its importance in the philosophical investigations, leads him to revise it. Here, finally Plato introduces the particular method of philosophy, i.e., the dialectic

Granting Suhrawardi, because of his belief in archetypes, is a Platonic philosopher in the Islamic world, but comparing the theory of forms in Plato with the theory of archetypes in the illuminative philosophy, suggests that, there are some general similarities and differences as well between the two philosophers, particularly on the higher principles of the things. In the present research, in addition to explain the core ideas of the two philosophers about the forms and the archetypes, we are going to compare their ideas indicating that there is some dissimilarity between the two on this issue. In the end, as the main claim of this paper, we will be led to the conclusion that the fundamental distinctions between the platonic and the forms of Suhrawardi, is the dissimilarity between the contexts of their projects, meaning that the aim of Plato's theory arises from the epistemological concerns, whereas Suhrawardi’s respects concentrated on the ontological issues.

The German philosopher and thinker, Ernst Bloch (1885-1977), attempts in his comprehensive work, The Principle of Hope (Das Prinzip Hoffnung), to describe hope as an anthropological constant that aims at individual and social bonum optimum. At the same time, he puts all his efforts in justifying the utopian function in his philosophy, not only historically and sociologically, but also ontologically and aesthetically. Utopian thinking, and its fusion with reflection on possibility, plays a major role in defining his magnum opus. The following article tries to figure out the traces of hope in Bloch’s philosophy and to establish a connection between literature and philosophy, relying on examples from Robert Musil’s novel, The Man without Qualities.

The first part of this article is a brief analysis of the eras of the Aushuraian poetry, from the time of Aushura until the eraof Pahlavi. Then the characteristics of the Aushuraian poetry of the Islamic revolution era and the parameters involved in their poems are discussed and analyzed. Another part of this article mentions the different forms of the Aushuraian poetry and then criticizes and investigates the distortions and presents some examples of the distortions. Finally I will mention some spurious,insulting and false points in elegies and laments and will present some solutions for the poems and laments.

Suhravardi and Mullā Sadrā who have proved the theory of Ideas or Forms by following Plato have asserted that the Platonic Ideas or Forms are the cause of matter and the indivuals of each material kind. As regards the fact that the Imaginal World (objective realities independent and disconnected from man) is the intermediate between two other worlds (linear Intellects and Matter)، is it the cause of matter and it''s indiviulas? The authors in this essay have tried to answer this important question. It has been proved regarding the similarity between cause and effect (ontological homogeneity) and Mullā Sadrā’s view on empirical and imaginative knowledge that the Imaginal World (not the Intellectuall Ideas) is the cause of Matter. So the Ideas and Forms in the Imaginal World are the cause of matter and they are the effects of the intellectullal Ideas.

The question of terrestrial utopia in which there is no sign of concern about natural life is man's longstanding aspiration which has been the special concern of great philosophers. Such great philosophers as Socrates and Plato have delved into the ideas related to this issue and Aristotle logically organized them. Such Muslim philosophers as Farabi and Mulla Sadra have also sought to expound it. From among all kind of utopia and clearly compares them to show the difference between each of them in the light of the conception of utopia. In Mahdist city, all things move towards absolute perfection, there is no room for avarice and extravagance, and all people consider themselves to be responsible. Shedding light on the Greek utopia, this paper highlights the similarities between Plato's utopia and Mahdist utopia and pinpoints the defects of Plato's utopia, and then defines Mahdist city as a worldly utopia which eliminates man's worldly concerns and moves towards a high horizon which cannot be explained through a mere worldly view.