Islamic philosophy as has been understood has introduced a theory of how knowledge works within the framework of divinity. It is not surprising that Islamic philosophy has religious nuances in the frame of tawhīd. Even so, it does not mean that Islamic philosophy only dwells in the theoretical-metaphysical realm. But also has a relationship with natural and social science theory both theoretically and practically. This is explained in the Mulla Sadra philosophy. Through the argument of substantial motion and soul, Sadra explains comprehensively that Islamic philosophy can become part of science as a whole as a new paradigm. This also does not mean looking for excuses and apologies that Islamic philosophy has never spoken about science explicitly. With this concept Sadra shows that nature is moving in every moment there is always a change in both accident and substance. Humans who consist of body and soul also experience changes at all times. These two things show the existence of impermanence in nature both materially and immaterially. In this case, Sadra includes a mystical vision that nature as a large series (macrocosm) and humans as a small series (microcosm) always undergo substantial changes towards perfection. The perfection of nature is manifested in the form of a state that is always updated. Human perfection is manifested in how humans become fully human. At least from Sadra thinking, it can be a meeting point in the context of integrating empirical-positivist science with metaphysical ratios, as well as becoming a new paradigm in initiating holistic scholarship. This research is a qualitative research based on library research using descriptive-analytical and exploratory methods. Then use a holistic approach to see a new, broader paradigm. In the end, the idea of Sadra can be used as an alternative paradigm in solving complex modern human crises.
| Published in | International Journal of Philosophy (Volume 9, Issue 4) |
| DOI | 10.11648/j.ijp.20210904.11 |
| Page(s) | 182-185 |
| Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
| Copyright |
Copyright © The Author(s), 2024. Published by Science Publishing Group |
Mulla Sadra, Substantial Motion, Soul, Paradigm, Science
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APA Style
Rahmat Effendi. (2021). Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. International Journal of Philosophy, 9(4), 182-185. https://doi.org/10.11648/j.ijp.20210904.11
ACS Style
Rahmat Effendi. Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. Int. J. Philos. 2021, 9(4), 182-185. doi: 10.11648/j.ijp.20210904.11
AMA Style
Rahmat Effendi. Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. Int J Philos. 2021;9(4):182-185. doi: 10.11648/j.ijp.20210904.11
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Download@article{10.11648/j.ijp.20210904.11,
author = {Rahmat Effendi},
title = {Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature},
journal = {International Journal of Philosophy},
volume = {9},
number = {4},
pages = {182-185},
doi = {10.11648/j.ijp.20210904.11},
url = {https://doi.org/10.11648/j.ijp.20210904.11},
eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20210904.11},
abstract = {Islamic philosophy as has been understood has introduced a theory of how knowledge works within the framework of divinity. It is not surprising that Islamic philosophy has religious nuances in the frame of tawhīd. Even so, it does not mean that Islamic philosophy only dwells in the theoretical-metaphysical realm. But also has a relationship with natural and social science theory both theoretically and practically. This is explained in the Mulla Sadra philosophy. Through the argument of substantial motion and soul, Sadra explains comprehensively that Islamic philosophy can become part of science as a whole as a new paradigm. This also does not mean looking for excuses and apologies that Islamic philosophy has never spoken about science explicitly. With this concept Sadra shows that nature is moving in every moment there is always a change in both accident and substance. Humans who consist of body and soul also experience changes at all times. These two things show the existence of impermanence in nature both materially and immaterially. In this case, Sadra includes a mystical vision that nature as a large series (macrocosm) and humans as a small series (microcosm) always undergo substantial changes towards perfection. The perfection of nature is manifested in the form of a state that is always updated. Human perfection is manifested in how humans become fully human. At least from Sadra thinking, it can be a meeting point in the context of integrating empirical-positivist science with metaphysical ratios, as well as becoming a new paradigm in initiating holistic scholarship. This research is a qualitative research based on library research using descriptive-analytical and exploratory methods. Then use a holistic approach to see a new, broader paradigm. In the end, the idea of Sadra can be used as an alternative paradigm in solving complex modern human crises.},
year = {2021}
}
TY - JOUR T1 - Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature AU - Rahmat Effendi Y1 - 2021/10/29 PY - 2021 N1 - https://doi.org/10.11648/j.ijp.20210904.11 DO - 10.11648/j.ijp.20210904.11 T2 - International Journal of Philosophy JF - International Journal of Philosophy JO - International Journal of Philosophy SP - 182 EP - 185 PB - Science Publishing Group SN - 2330-7455 UR - https://doi.org/10.11648/j.ijp.20210904.11 AB - Islamic philosophy as has been understood has introduced a theory of how knowledge works within the framework of divinity. It is not surprising that Islamic philosophy has religious nuances in the frame of tawhīd. Even so, it does not mean that Islamic philosophy only dwells in the theoretical-metaphysical realm. But also has a relationship with natural and social science theory both theoretically and practically. This is explained in the Mulla Sadra philosophy. Through the argument of substantial motion and soul, Sadra explains comprehensively that Islamic philosophy can become part of science as a whole as a new paradigm. This also does not mean looking for excuses and apologies that Islamic philosophy has never spoken about science explicitly. With this concept Sadra shows that nature is moving in every moment there is always a change in both accident and substance. Humans who consist of body and soul also experience changes at all times. These two things show the existence of impermanence in nature both materially and immaterially. In this case, Sadra includes a mystical vision that nature as a large series (macrocosm) and humans as a small series (microcosm) always undergo substantial changes towards perfection. The perfection of nature is manifested in the form of a state that is always updated. Human perfection is manifested in how humans become fully human. At least from Sadra thinking, it can be a meeting point in the context of integrating empirical-positivist science with metaphysical ratios, as well as becoming a new paradigm in initiating holistic scholarship. This research is a qualitative research based on library research using descriptive-analytical and exploratory methods. Then use a holistic approach to see a new, broader paradigm. In the end, the idea of Sadra can be used as an alternative paradigm in solving complex modern human crises. VL - 9 IS - 4 ER -
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