The
Iran's
Research
Institute
of
Theosophy
and
Philosophy
played
host to
the
second
day of
philosophical-Artistic
Congress
of
Isfahan
School.
As the
Public
Relations
of the
Academy
of Arts
reports,
at this
session
the
director
of
Iran's
Research
Institute
of
Theosophy
and
Philosophy
said:
"Our
world is
the
world of
appearances
and many
meta-material
and
meta-temporal
truths
emerge
in this
world.
The
phrase
Isfahan
School
is an
appropriate
one,
since a
part of
theosophy
has been
objectified
at the
same
age."
Dr. Qolām-Reza
A'avāni
also
added
that the
greatest
achievement
of
Isfahan
School
is
making a
kind of
unity
between
two
Greece
and
Theological
theosophy
schools
which
despite
numerous
efforts
made by
Christian
Church
was not
achieved
in the
world of
Christianity,
but
Mullah
Sadra
could
demonstrate
the
absolute
unity
between
these
two
schools
of
sublime
theosophy.
Next,
Atefeh
Karbaschi
indicated
to the
issue of
the
relation
between
art and
theosophy
in the
traditional
society.
She said
that in
such a
society
art
functions
as a way
and mean
for
reaching
to the
goal but
itself
is not
considered
as the
goal. On
the
other
hand,
the
creation
of
something
new is
not
itself
regarded
as
innovation,
thus
some
specific
conditions
must be
provided
for a
new
artwork
to be
considered
artistically
innovative.
Following
the
session,
Dr.
Sadr-e
Din
Taheri,
a
philosophy
university
teacher
at
Allameh
Tabataba'ei
University
expressed
his
lament
over the
fact
that
many
interpretations
on the
book, Remedy
( Shafa)
which
has been
written
at the
height
of
Isfahan
School
have
been
ignored
and
marginalized.
He
regarded
Mullah
Sadra as
the
pioneer
of this
historical
trend
which
led to
the
writing
of 18
interpretations
on Remedy
while in
the
entire
history
of
Islamic
philosophy
only 24
interpretations
have
been
written
on this
great
book of
Avicenna.
"Undoubtedly
nowadays
the
image of
Mullah
Sadra is
quite
different
from the
same
image in
Safavid
era and
obviously
he has
always
been
involved
in all
debates
and
almost
has been
successful
in
them,"
he said.
The
other
lecturer,
Dr.
Muhammad-Ali
Modaress
Motlaq
initially
remarked
that we
must
consider
and
accept
the idea
that the
sublime
theosophy
of
Mullah
Sadra
rather
tentatively.
"The
excessive
concentration
on
Mullah
Sadra
has led
to an
ignorance
in
respect
to the
subsequent
philosophers
like
Rajab-Ali
Tabrizi
who did
not
receive
the
notice
which he
deserved.
The same
trend
has been
followed
in our
times
and the
origin
of a
false
allegation
about
the lack
of
variety
in
Islamic
philosophy
must be
traced
to this
erroneous
tradition
which we
have
been
inherited
from the
past,"
he said.
Subsequently
Dr.
Shahram
Pazouki
opined:
"In
the past
the
artists
worked
modestly
and
unpretentiously.
The
artists
rarely
put
their
names on
their
artworks.
Art was
like an
image
which
passed
from one
person
to the
other.
The
artists
regarded
their
art as
heavenly
and
attributed
the
origin
of their
arts to
sublime
mystics
and
particularly
Imam Ali
(s) who
was the
direct
inheritor
and
successor
of the
holy
prophet,
Muhammad
(Peace
be Upon
Him)."
"In
the
past,
art
mostly
possessed
a
spiritual
aspect
and
center,
but
nowadays
the
situation
is
different;
in the
past
artists
mostly
regarded
their
work
spiritual
and
there
were a
few
artists
who
considered
their
art as a
career,"
he
added.
Following
the
session,
Dr.
Narollah
Hekmat
pointed
to the
relation
of
Ibn-Arabi
ideas
and the
works of
Mir-Fenderesky.
He
remarked:
"The
examples
which
are
raised
by
Ibn-Arabi
including
sea, and
his
other
interpretations
are
clearly
visible
in the
words of
Mir-Fenderesky.
Like
Ibn-Arabi,
he
starts
his
elegies
not with
argument
but with
a love
for the
beauty
of the
world.
If we
compare
his
indications
to some
concepts
like façade
and
underworld
with
onthologists
like
Plato or
Aristotle,
we
encounter
with a
number
of
contradictions.
At the
afternoon
session,
Dr.
Muhammad-Ali
Modaress
Motlaq
asserted
that we
can find
the
signs of
the
survival
of
Isfahan
School
in the
works of
some
philosophers
such as
Mirza
Ali Aqā
Shirāzi
which in
the
second
half of
the 14th
century
A.H. was
working
as a
medical
doctor.
"Mirza
Ali Aqā
Shirāzi
passed
away in
1375 A.
H., but
I
haven't
seen a
book
which
considers
the
character
and
ideas of
this
philosopher.
His
occupation
with
medical
activities
is the
reminder
of the
perfect
philosophers
like
Mir-Dāmād.
Although
no trace
and work
has been
remained
from
perfect
philosophers
after
the
invasion
of
Afghans
to
Isfahan,
but it's
convenient
to
consider
his
status
in 14th
century
as a
reason
for the
survival
of
Isfahan
School,"
he
stated.
Furthermore,
Dr.
Mahdi
Moti'e
explained
that
obviously
the most
central
aesthetic
concept
of
Qur'an
is the
concept
of
"Allah"
and then
began to
observe
the
aesthetic
layers
of
Qur'an
from the
view of
sublime
theosophy,
"According
to the
Qur'anic
expression
of
being,
the
existence
is not
independent
and
proves
an
entire
relation
and
dependence,
and
consequently
the
beauty
is not
also an
exception
and its
origin
must be
explored
in God
Almighty,"
he said.
As
Moti'e
believes,
the
strong
point of
Mullah
Sadra's
theosophy
is in
the
permanent
reference
to
Qur'an
and
religious
narratives.
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