پیامها
کار ديگري که تا سه تا چهار ماه ديگر بايد تمامش کنم مربوط به تحليل استعاري (باز به معنايي که در زبان شناسي شناختي و بخصوص در آثار امثال لکاف ديده مي شود) مفهوم زمان در ملاصدرا است. البته هنوز درباره موضوع به نتيجه قطعي نرسيده ام به چند علت: اول اينکه متدولوژي کار را خوب نميدانم و به جز دو مقاله که يکي استعاره «زندگي سفر است» را در قران بررسي کرده و مقاله ديگري که چگونگي اِعمال نظريه شناختي استعاره را در متون مذهبي بررسي کرده است(و هر دو در يک ژورنال آلماني به چاپ رسيده) تقريبا هيچ منبع ديگري ندارم. دو کتاب ليکاف را هم که خيلي مي توانست کمکم کند هنوز به دست نياورده ام و احتمالا اگر دنبال سفارش کتاب و اين رويه ها بروم دست کم دو ماه به طول خواهد انجاميد. مشکل ديگر و مهم تر اين است که نظريه زمان ملاصدرا مثل کل پيکره فلسفه اش به دشواري به مفهوم در مي آيد و اگر برداشت منفي از اين سخن نشود مي شود گفت کمي منطق گريز است. البته به معناي منطق صوري ارسطويي. همين است که بعضي ها که خيلي در فلسفه ملاصدرا غور کرده اند معتقدند منطق کلاسيک، فلسفه ملاصدرا را بر نمي تابد و بايد برا ي اين فلسفه يک منطق وجودي نوشت. نمي دانم
بهرحال پيش نويس کاري که قرار است انجام دهم اينجاست
Metaphors of Time
In Mulla Sadra's Thought
(from the standpoint of cognitive linguistics)
Mahmoud Seifi
Outline
Mulla Sadra was an influential Muslim philosopher, who pioneered the transcendental theosophy school in the Muslim world; the trend which became known later in Islamic world as Hikmat-al-Mutaaliya. Mulla Sadra's prominence comes partly from his combination of three major philosophical trends in Islamic thought in the medieval era, namely Avicenna's peripatetic school, Suhrawardi`s illuminationist philosophy and Ibn Arabi`s mysticism into one encompassing corpus, convincing intellectuals of the three and paving the way for a more sophisticated system of thought unprecedented until then.
Mulla Sadra's philosophical innovations namely the principiality of existence over quidity and trans-substantial motion, to mention only brightest ones, are so structural that one cannot reach to that point unless he changes basic concepts of previous philosophies in a rather fundamental way. Mulla Sadra's innovations became more apparent when we compare his teachings with that of his predecessors, of whom Ibn Sina was the most significant. If Mulla Sadra has provided a totally novel reading of the universe, his root metaphors in basic concepts must have been transformed altogether.
This paper would compare basic underlying conceptual metaphors of time in Mulla Sadra and Ibn Sina (if any), to show the validity of this hypothesis. Fulfilling this object, we would make use of the methods put forward by Lakoff and his colleagues in the following works: Metaphors We Live By (1980), Women, Fire and Dangerous things (1982), Philosophy in the Flesh (1999) and Where Mathematics comes from? (2001).
Core of Lakoff`s theory, that is contemporary theory of metaphor, is that human's abstract reasoning is nearly totally metaphorical. We understand abstract concepts in terms of other more concrete concepts of every day life and empirical nature.
بهرحال پيش نويس کاري که قرار است انجام دهم اينجاست
Metaphors of Time
In Mulla Sadra's Thought
(from the standpoint of cognitive linguistics)
Mahmoud Seifi
Outline
Mulla Sadra was an influential Muslim philosopher, who pioneered the transcendental theosophy school in the Muslim world; the trend which became known later in Islamic world as Hikmat-al-Mutaaliya. Mulla Sadra's prominence comes partly from his combination of three major philosophical trends in Islamic thought in the medieval era, namely Avicenna's peripatetic school, Suhrawardi`s illuminationist philosophy and Ibn Arabi`s mysticism into one encompassing corpus, convincing intellectuals of the three and paving the way for a more sophisticated system of thought unprecedented until then.
Mulla Sadra's philosophical innovations namely the principiality of existence over quidity and trans-substantial motion, to mention only brightest ones, are so structural that one cannot reach to that point unless he changes basic concepts of previous philosophies in a rather fundamental way. Mulla Sadra's innovations became more apparent when we compare his teachings with that of his predecessors, of whom Ibn Sina was the most significant. If Mulla Sadra has provided a totally novel reading of the universe, his root metaphors in basic concepts must have been transformed altogether.
This paper would compare basic underlying conceptual metaphors of time in Mulla Sadra and Ibn Sina (if any), to show the validity of this hypothesis. Fulfilling this object, we would make use of the methods put forward by Lakoff and his colleagues in the following works: Metaphors We Live By (1980), Women, Fire and Dangerous things (1982), Philosophy in the Flesh (1999) and Where Mathematics comes from? (2001).
Core of Lakoff`s theory, that is contemporary theory of metaphor, is that human's abstract reasoning is nearly totally metaphorical. We understand abstract concepts in terms of other more concrete concepts of every day life and empirical nature.
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