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Mir Damad

ok. 1561–1631

Pierwsze przybliżeniecelowe uproszczenie – portret mówi więcej

Świat nie ma początku w czasie, a jednak naprawdę powstaje po niebycie na poziomie ponad czasem – więc jest stworzony, a nie wieczny, i całkowicie zależy od Boga.

Umiejscowienie

Filozofia w świecie islamu · Azja Zachodnia i Afryka Północna · Metafizyka, Religia

Nauczyciel Mulla Sadry, często uważany za założyciela „szkoły isfahańskiej”: świat jest stworzony nie w czasie, lecz w „wieczystości” (dahr), na poziomie ponad czasem – nowa odpowiedź na dawny spór o wieczność świata.

Kluczowe idee

  • Stworzenie wieczne (huduth dahri)
  • Prymat quidditas
  • Synteza Awicenny i Suhrawardiego

Uczniowie: Mulla Sadra

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Wpływ

Pod wpływem 2

  • Awicenna

    pod wpływem

    Mir Damad developed Avicenna’s distinction of time, perpetuity (dahr) and eternity into his doctrine that the world is ‘perpetually originated’ (Kitab al-Qabasat). Mir Damad, Kitab al-Qabasat; Encyclopaedia Iranica “Mir Damad”

    Źródło: szkic AI

    Awicenna › 980–1037

  • Szihab ad-Din Jahji as-Suhrawardi

    pod wpływem

    Mir Damad, who wrote poetry under the pen name Ishraq (illumination), joined Suhrawardi’s illuminationist themes to Avicenna’s philosophy in the School of Isfahan. Encyclopaedia Iranica “Mir Damad”; Mir Damad, Diwan-i Ishraq

    Źródło: szkic AI

    Szihab ad-Din Jahji as-Suhrawardi › 1154–1191

Wpływ na 1

  • Mulla Sadra uczeń/uczennica

    uczeń/uczennica

    Mulla Sadra studied the rational sciences in Isfahan with Mir Damad, as well as with Shaykh Bahai; no teaching licence (ijaza) from them survives, but the relation is not doubted. SEP “Mulla Sadra” (S. Rizvi); S. Rizvi, Mulla Sadra Shirazi: His Life and Works and the Sources for Safavid Philosophy (2007)

    Źródło: szkic AI

    Mulla Sadra › ok. 1572–1640

Dzieła

Stanowisko

Mir Damad sought to settle the dispute between philosophers, who held the world eternal, and theologians, who held it created in time. He distinguished three dimensions: time (zaman), relating changing things to changing things; perpetuity (dahr), relating the changing to the unchanging; and everlastingness (sarmad), relating the unchanging to the unchanging God. The world is not preceded by empty time, yet it is truly preceded by non-being in dahr – it is “perpetually originated” (huduth dahri). Drawing on Avicenna, Suhrawardi and Shia theology, he is usually read as upholding the primacy of quiddity, which his pupil Mulla Sadra reversed. Admirers called him the “Third Teacher” after Aristotle and al-Farabi.

Życie i kontekst

Muhammad Baqir Astarabadi, known as Mir Damad, was born probably around 1561 – some sources give earlier dates. His byname recalls that his father was the son-in-law (damad) of the great jurist al-Karaki. He studied in Mashhad and elsewhere, became shaykh al-islam of Isfahan under Shah Abbas I and also wrote Persian poetry as “Ishraq”. He died in 1631 on a journey to Iraq and was buried in Najaf.

Dalsze główne dzieła

  • The Straight Path (al-Sirat al-mustaqim, early 17th century)
  • The Clear Horizon (al-Ufuq al-mubin, early 17th century)
  • The Book of Blazing Brands (Kitab al-Qabasat, c. 1624)

Źródła: Wikipedia · Wikidata

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