Metafyzika a filosofie Mollá Sadrá Šírázího: existence a kontinuita

• Název práce v češtině: Metafyzika a filosofie Mollá Sadrá Šírázího: existence a kontinuita
• Název v anglickém jazyce: Metaphysics and philosophy of Mulla Sadra Shirazi: existence and continuity
• Akademický rok vypsání: 2008/2009
• Typ práce: diplomová práce
• Jazyk práce: čeština
• Ústav: Katedra Blízkého východu (21-KBV)
• Vedoucí / školitel: prof. PhDr. Eduard Gombár, CSc.
• Řešitel: skrytý - zadáno a potvrzeno stud. odd.
• Datum přihlášení: 30.04.2009
• Datum zadání: 30.04.2009
• Schválení administrátorem: zatím neschvalováno
• Datum a čas obhajoby: 10.02.2011 00:00
• Datum odevzdání elektronické podoby: 15.01.2011
• Datum proběhlé obhajoby: 10.02.2011
• Odevzdaná/finalizovaná: odevzdaná pracovníkem v zastoupení a finalizovaná
• Oponenti: prof. PhDr. Luboš Kropáček, CSc.

Seznam odborné literatury

Prameny
Ibn al-^cArabí, Muhyi'ddín. 2008. The Seven Days of the Heart: prayers for the nights and days of the week. Přel. Beneito, Pablo a Hirtenstein, Stephen. Oxford: Anqa Publishing. 126 s.
Ibn al-^cArabí, Muhyi'ddín. 1978. The Tarjumán al-Ashwáq: A Collection of Mystical Odes. Přel. Nicholson, Reynold A. London: Royal Asiatic Society. 155 s.
Aristotelés. 1975. Topiky. Organon. Přel. Kříž A. a Mráz. M. 295 s.
Heidegger, Martin. 2002. Bytí a čas. Přel. Ivan Chvatík et al. Praha: OIKOYMENH. 487 s.
Korán. 1972. Přel. Ivan Hrbek. Praha: Academia. 797.
Sadru-d-dín aš-Šírází. 1963. 'Aršíje. (Perský překlad následován arabským originálem.) Přel. Ghulámhusejn Áhání. Isfahán: Kitábforúší šahrijár. 288 s.
Sadru-d-din as-Shirazi. 2008. Breaking the Idols of Ignorance. Přel. M. Dasht Bozorgi & F. Asadi Amjad. London: ICAS Press. 250 s.
Sadru-d-din Shirazi. M. 2003. The Elixir of the Gnostics / Iksir al-arifin. Přel. Chittick, Willian C. Provo, Utah: Brigham Young University Press, xxxvii, 145 s.
Sadru-d-dín aš-Šírází. 2001–5. Al-Hikma al-muta‘álija fi-l-asfár al-‘aqlíja al-arba‘a. Gen. ed. S.H. Khaminei, 9 svazků.
Sadru-d-dín aš-Šírází. 1992. Kitáb al-mašá^cir / (angl.překl.) The Metaphysics of Mulla Sadra. Přel. Parviz Morewedge. Binghampton: Institute of Global Cultural Studies, SSIPS. 94, 11 s.
Sadru-d-dín aš-Šírází. 1976. Al-Mabda' wa'l-ma^cád (The Beginning and the End). Ed. Sajjid Džalál ad-Dín Áštijání. Teherán: Imperial Iranian Academy of Philosophy. 507 s.

Sadru-d-din as-Shirazi. 2004. On the Hermeneutics of the Light Verse of the Qur`an. Přel. Latimah-Parvin Peerwani. London: ICAS Press. 167 s.

Sadru-d-din as-Shirazi. 2008. Spiritual Psychology: The Fourth Intellectual Journey. (al-Hikma al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a, vols. 8 & 9). Přel. L. Peerwani. London: ICAS Press. 747 s.

Sadru-d-dín aš-Šírází. 1967. Al-Šawáhid al-rubúbíja. Ed. Sajjid Džalál ad-Dín Áštijání. Mašhad: Mashed University Press. 823 s.

Sadru-d-din as-Shirazi. 1981. The Wisdom of the Throne. Přel. James W. Morris. Princeton: Princeton University Press. 276 s.

Suhrawardi, Yahya ibn Habash. 1999. The Philosophy of Illumination / Hikmat al-Ishraq: a New Critical Edition of the Text of Hikmat al-Ishraq. Přel. Walbridge, John and Ziai, Hossein. Provo: Brigham Young University Press, 218 s.

Literatura

Neperiodické monografie

Esots, Janis. 2007. Mulla Sadra's Teaching on wujud: A Synthesis of Mysticism and Philosophy. Ph.D. dissertation, University of Tallinn.

Chittick, William C. 1994. Imaginal Worlds: Ibn al-^cArabí and the Problem of Religious Diversity. Albany: SUNY Press. 208 s.

Jambet, Christian. 2006. The Act of Being: The Philosophy of Revelation in Mullá Sadrá. New York: Zone Books. 497 s.

Kearney, Richard. 2003. Strangers, Gods and Monsters: Interpreting Otherness. New York, London: Routledge. 294 s.

Khatami, Mahmoud. 2004. From a Sadrean Point of View: Toward an Ontetic Elimination of the Subjectivistic Self. London: Salman-Azadeh Publications.

Kropáček, Luboš. 2008. Súfismus: Dějiny islámské mystiky. Praha: Vyšehrad. 341 s.

Rahman, Fazlur. 1975. The Philosophy of Mulla Sadra. Albany: SUNY Press. 277 s.

Rizvi, Sajjad. 2009. Mulla Sadra and Metaphysics: The Modulation of Being. London: Routledge. 222 s.

Yazdi, Mehdi Hai`iri. 1992. The Principles of Epistemology in Islamic Philosophy: Knowledge by Presence. Albany: SUNY Press. 232 s.

Yousef, Muhamed Haj. 2008. Ibn Arabi - Time and Cosmology. New York, London: Routledge. 223 s.

Periodické monografie

Acikgenc, Alparslan. 2000. Philosophical Perception and Mystical Vision in Sadra within the Whiteheadean Context. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Akbarian, Reza. 2000. Existence as a Predicate in Kant and Mulla Sadra. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 3. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Akbarian, Reza. c2005-2009. The Existential Explication Of Time In Mulla Sadra’s Philosophical System. http://science-islam.net/article.php3?id_article=561&lang=en [cit. 8.9.2010]

Akbarian, Reza. 2001. The Principle of Primacy of ‘Existence’ over ‘Quiddity’ and its Philosophical Results in the Ontological System of Mulla Sadra. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 2, No. 4. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Berger, Adriana. 1986. Cultural Hermeneutics: The Concept of Imagination in the Phenomenological Approaches of Henry corbin and Mircea Eliade. The Journal of Religion, Vol. 66, No. 2, ss. 141-156. http://www.jstor.org/pss/1202584 [cit. 9.10.2009]

Corbin, Henry. 1999. Between Philosophy and Orientalism. Journal of the American Oriental Society, Vol. 119, No. 3. ss. 484-490. http://www.jstor.org/pss/605942 [cit. 21.10.2009]

Corbin, Henry. 1963. La Place de Molla Sadra Shirazi dans la philosophie iranienne. Studia Islamica, No. 18. ss. 81-113.
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Dagli, Caner K. 2000. Mulla Sadra's Epistemology and the Philosophy of Physics. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Dakake, David C. 2000. Faith and Perception in Mulla Sadra’s Doctrine of the Sirat: Proofs of Islamicity. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Dakake, Maria. 2006. The Origin of Man in Pre-Eternity and His Origination in Time: Mulla Sadra and Imami Shi^cite Tradition. SIPRI. http://www.mullasadra.org/new_site/english/Paper%20Bank/Anthropology/Maria%20Dakake.htm [cit. 9.10.2009]

Dakake, Maria. 2004. The Soul as Barzakh: Substantial Motion and Mulla Sadra`s Theory of Human Becoming. The Muslim World. Vol. 94. http://www.scribd.com/doc/34529566/The-Soul-as-Barzakh-Substantial-Motion-and-Mulla-Sadra-s-Theory-of-Human-Becoming
[cit. 9.10.2009]

Esots, Janis. 2000. Unification of Perceiver and Perceived and unity of Being. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 3. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Hajihosseini, M. 2001. Theories of Knowledge in Islamic Philosophy: from Ibn Sina to Mulla Sadra. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 2, No. 4. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Chittick, William C. 1995. The Divine Roots of Human Love. Journal of the Muhyiddin Ibn 'Arabi Society, Vol. 17. http://www.ibnarabisociety.org/articles/divinerootsoflove.html [cit. 4.3.2010.]

Chittick, William C. 1979. The Perfect Man as the Prototype of the Self in the Sufism of Jámí. Studia Islamica, No. 49. ss.135-157. http://www.jstor.org/pss/1595320 [cit. 9.10.2009]

Chittick, William C. 2000. On the Teleology of Perception. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol.1, No.1. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Janssens, Jules. 2002. Mulla Sadra`s Use of Ibn Sina`s Ta^caliqat in the Asfar. Journal of Islamic Studies, Vol. 13, No. 1, Oxford: Centre for Islamic Studies, ss. 1-13.

Kalin, Ibrahim. 2003. Between physics and metaphysics: Mulla Sadra on nature and motion. Islam and Science. Vol.I. http://www.scribd.com/doc/38530227/Ibrahim-Kalin-Between-Physics-and-Metaphysics-Mulla-Sadra-on-Nature-and-Motion [cit. 8.9.2010]

Kalin, Ibrahim. 2004. Mulla Sadra’s Realist Ontology of the Intelligibles and Theory of Knowledge. The Muslim World, Vol. 94, ss. 81-106.

Kamal, Muhammad, c2006. A Comparative Analysis of Mulla Sadra's Doctrine of the Primacy of Being with Martin Heidegger's Fundamental Ontology. SIPRI.
http://www.mullasadra.org/new_site/english/Paper%20Bank/Comparative%20Studies/kamal.htm [cit. 9.10.2009]

Kennedy, Day Kiki. 2006. Ibn Sina and Mulla Sadra's Arguments against Tanasukh in the Afterlife of Souls. SIPRI. http://www.mullasadra.org/new_site/english/Paper%20Bank/Anthropology/Kennedy%20day.htm [cit. 9.10.2009]

Khajavi, Muhammad. 2002. Soul, its reality and its perfectionary journey in Mulla Sadra’s philosophy. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 3, No. 3.
http://iranianstudies.org/philosophy10.htm#

Khamenei, Ayatullah Seyyed Muhammad. 2006. Mulla Sadra`s Philosophy of Platonic Spirit. SIPRI.
http://www.mullasadra.org/new_site/english/Paper%20Bank/Anthropology/Khamenei.htm [cit. 6.5.2010]

Khamenei, Ayatullah Seyyed Muhammad. 2000. Sense Perception. In: Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol.1, No.1. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Khamenei, Ayatullah Seyyed Muhammad. 2000. Mulla Sadra: zendagi, šachsijját va maktab-e Sadr al-Muta’allihín. Tehran: SIPRIn.

Kharrazi, Kamal. 2006. Mulla Sadra`s Idea of Soul-Body Relation and its Consquences in Psychology. SIPRI.
http://www.mullasadra.org/new_site/english/Paper%20Bank/Anthropology/kamal%20Kharazi.htm
[cit. 6.5.2010]

Khatami, Mahmoud. 2003. Can the Sadraean Notion of Mental Causation Remedy the Perplexity of the Contemporary Philosophy of Mind on Mental Causation? Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 4., No 2.
http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Kuspinar, Bilal. 2000. Perception: A Way to Perfection in Sadra. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Leaman, Oliver. 2000. Mulla Sadra, Perception and Knowledge by Presence. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol.1, No.1. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Lewisohn, Leonard. 1998. An Introduction to the History of Modern Persian Sufism. Part I: The Ni`mutallahi Order: Persecution, Revival and Schism. Bulletin of the School of Oriental and African Studies, Vol. 61, No. 3, ss. 437-464.
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Lewisohn, Leonard. 1999. An Introduction to the History of Modern Persian Sufism. Part II: A Socio-Cultural Profile of Sufism, from Dhahabi Revival to the Present Day. Bulletin of the School of Oriental and African Studies, Vol. 62, No. 1, ss 36-59.
http://www.jstor.org/pss/3107388 [cit. 9.10.2009]

Lumbard, Joseph. 2000. The Place of Prophecy in Mulla Sadra’s Philosophy of Perception. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Mayer, Toby. 2001. Ibn Síná`s Burhán al-Siddíqín. Journal of Islamic Studies 12:1, Oxford: Centre for Islamic Studies. ss. 18-39.

Millward, William G. 1973. Aspects of ~Modernism in Shi`a Islam. Studia Islamica, No 37. ss. 111-128. http://www.jstor.org/pss/1595469 [cit. 9.10.2009]

Morris, James Winston. 1987. Ibn ^cArabi and His Interpreters Part II (Conclusion): Influences and Interpretations. Journal of the American Oriental Society, Vol. 107, No.1, ss. 101-119.
http://www.jstor.org/pss/602957 [cit. 9.10.2009]

Morris, James Winston. 1987. Ibn ^cArabi and His Interpreters Part II (Conclusion): Influences and Interpretations. Journal of the American Oriental Society, Vol. 106, No.4, ss. 733-756.
http://www.jstor.org/pss/60353 [cit. 9.10.2009]

Nasr, S. H. 2001. From The School of Isfahan to School of Tehran. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 2, No. 4. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Nasr, Sayyed Hossein. 1971. Al-Hikmat Al-Ilahiyyah and Kalam. Studia Islamica, No 34. ss. 139-149. http://www.jstor.org/pss/1595329 [cit. 9.10.2009]

Nasr, Sayyed Hossein. 1973. The Meaning and Role of “Philosophy” in Islam. Studia Islamica, No 37., ss. 57-80.
http://www.jstor.org/pss/1595467 [cit. 9.10.2009]

Peerwani, Latimah-Parvin. 2000. Mulla Sadra on Imaginative Perception and Imaginal World. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Peerwani, Latimah-Parvin. 2002. Reincarnation or Resurrection of the Soul?: Mulla Sadra’s Philosophical Solution to the Dilemma. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 3, No. 2.
http://iranianstudies.org/philosophy9.htm

Qazvani, Sayyid Abd l-Hasan Rafa‘i. 2001. On the Four Journeys (Risalat tahqiq fi l-Asfar al-Arba‘a). Přel. Rizvi, Sajjad. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 2, No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Rahman, Fazlur. 1980. Mir Damad`s Concept of Huduth Dahri: A Contribution to the Study of God-World Relationship Theories in Safavid Iran. Journal of Near Eastern Studies, Vol. 39, No 2, ss 139-151. http://www.jstor.org/pss/545122 [cit. 9.10.2009]

Rizvi, Sajjad H. 2005. Mulla Sadra and Causation: Rethinking a Problem in Later Islamic Philosophy. Philosophy East and West, Vol. 55, No 4, ss 570-583.
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Rustom, Muhammed. 2007. Mulla Sadra`s Prolegomenon to the Mafatih al-ghayb. Journal of Qur’anic Studies , Vol. 9, No. 1. ss. 128-133.
http://www.scribd.com/doc/35242491/Mull%C4%81-S%CC%A3adr%C4%81%E2%80%99s-Prolegomenon-to-the-Maf%C4%81t%C4%ABh%CC%A3-al-Ghayb-by-Muh%CC%A3ammad-Rust%C4%81m-7-pp [cit. 6.5.2010]

Safavi, Seyed G. 2000. God in Greek and Islamic Philosophy: A comparative study of Aristotle and Mulla Sadra Shirazi on the Necessary Existent. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 3. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Safavi, Seyed G. 2000. Mulla Sadra and Perception. Transcendent Philosophy: An International Journal for Comparative Philosophy and Mysticism, Vol. 1., No. 2. http://iranianstudies.org/journals/transcendent-philosophy-journal/ [cit. 8.9.2010]

Safavi, Sayed G. 2007. Rumi an Mulla Sadra on Theoretical and Practical Reason.
SIEPEM, XII International Congress of Medieval Philosophy, Italy, Palermo

Smith, Daniel. c2006. The Primacy of the Transcendent In Human Being and Development. SIPRI.
http://www.mullasadra.org/new_site/english/Paper%20Bank/Comparative%20Studies/Daniel%20Smith.htm

Ostatní zdroje

Cohen, S. Marc. 2008. Stanford Encyclopedia of Philosophy: Aristotle`s Metaphysics.
http://plato.stanford.edu/entries/aristotle-metaphysics/

Emilsson, Eyjólfur. 2005. Stanford Encyclopedia of Philosophy:Porphyry
http://plato.stanford.edu/entries/porphyry/

Falcon, Andrea. 2008. Stanford Encyclopedia of Philosophy: Aristotle on Causality.
http://plato.stanford.edu/entries/aristotle-causality/
Gerson, Lloyd. 2008. Stanford Encyclopedia of Philosophy: Plotinus
http://plato.stanford.edu/entries/plotinus/

Nasr, Sayyed Hossein a Leaman, Oliver, eds. c1996, 2001. History of Islamic Philosophy, Ed. London, New York: Routledge. 1211 s.

Rizvi, Sajjad. 2005. Philosophy and Mysticism: Ibn ‘Arabi and Mulla Sadra. P. Adamson and R. Taylor (2005) (eds), The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press. ss. 224–46.

Rizvi, S. Hikmat. http://mullasadra.blogspot.com/ [cit. 1.12.2011]

Rizvi, S. 2009. Stanford Encyclopedia of Philosophy: Mulla Sadra
http://plato.stanford.edu/entries/mulla-sadra/#Bib

Předběžná náplň práce

Diplomová práce se zabývá existenciálním filosofickým systémem íránského filosofa Mollá Sadrá Šírázího. Cílem práce je postihnout charakter díla myslitele, v jehož díle se setkávají tři základní islámské přistupy k moudrosti, jak vykrystalizovaly v průběhu staletí. Na pozadí kalámu, peripatetické filosofie Ibn Sínovy a súfismu vzniká monistický, dynamický systém předefinovávající nejen podstatu skutečnosti, ale metafyziku a filosofii vůbec. Metafyzika přestává být učením o tom, co je něměnné. Sadrá odhaluje skutečnost odvíjející se v neustálém pohybu. Kontinuální existence je jediným skutečným principem tvořícím univerzum, v němž se nacházíme. Poznání existence nám umožní odpovědět na otázky týkající se nejen ontologie, ale i epistemologie, psychologie, etiky i eschatologie. Tato práce analyzuje v jednotlivých kapitolách (věnovaných zmíněným disciplinám) vztah jednoty a mnohosti, aby zodpověděla otázku, čím je metafyzika v Sadrově díle a jak může jeho myšlení změnit celkový náhled na ni. Vztah jednoty a mnohosti je postupně vykládán skrze teorii gradace – evoluce nedokonalé existence na její cestě k splynutí s Dokonalou existencí, totiž s Bohem. Celá Sadrova filosofie ústí do teorie přítomnostního poznání, která umožní lidské duši pozitivně poznat pravdu tím, že se naučí být přítomna svému nezastavitelnému nitru. Duše je pro Sadru obrazem makrokosmu. Naše vědomí je pro něj důkazem kontinuity, jenž mu dovolí předefinovat Aristotelovu kauzalitu, teleologii, metafyziku a filosofii vůbec. Cesta k První příčině, k Poslednímu cíli, k pravdě není cestou postupného zobecňování, ale naopak cestou k co nejširší mnohosti a jinakosti. Proti diskurzivnímu poznání charakterizujícímu vědu staví intuitivní poznání umožňující člověku nahlížet skutečnost v její pozitivní, nevymezující mnohosti a jinakosti, a tím zároveň boří limity našeho porozumění nejen Bohu a kosmu, ale i druhému člověku a sobě samému.

Předběžná náplň práce v anglickém jazyce

The thesis elaborates the philosophical system of Mulla Sadra Shirazi with the aim to present synthetic character (bridging Kalam, Peripathetic school of Ibn Sina and Sufism) of late Islamic philosophical discourse where existential approaching the reality plays a crucial role in solving the quests of unity and plurality in the macro- and microcosmos. I argue that Mulla Sadra is not only reversing the primacy of essence - a dominant discourse in philosophy of his time - into a existentially perceived changing reality, but also re-defining the terms as movement, causality and teleology in particular, and metaphysics and philosophy in general. Against the static structure of essences Sadra juxtaposes a dynamic flow of existence. Every being is determined by sharing the same existence. What is causing the plurality in this world is a changing degree of this identic existence in particular beings. The existence is being modulated in time towards its higher intensities, and in the end unites with the Pure existence, ergo God. We witness the modulation of Being as an evolutionary process where every new moment is followed by continual self-evolving rather then replacing a potential state by actual. Hence, the movement becomes a continuity of a single unity. Sadra proves his concept on a consciousness of the soul. The evolving process of existential realization develops in soul through an act of knowledge. The presential knowledge is a way how we can cognize and understand the continuity of existence and elucidate the relation between unity and plurality as an continual evolution towards always increasing plurality and otherness in the world and in a man that culminates in uniting with the Simple existence of God.