Panpsychism in Philosophy of Mind, Transcendent Philosophy and the Qur'an

نویسندگان
فتوحی رشیدی محمدحسین ID 1

1 دانشگاه بین المللی امام رضا

doi
10.37264/jiqs.v1i1.12
چکیده

Panpsychism in philosophy of mind is the view that mentality is fundamental and ubiquitous in the natural world. The view has a long and venerable history in philosophical traditions -both East and West- and has recently enjoyed a revival in analytic philosophy. Thus, in conjunction with the widely held assumption that fundamental things exist only at the micro-level, panpsychism entails that at least some kinds of micro-level entities have mentality, and that instances of those kinds are found in all things throughout the material universe. We can see something like this in Mulla Sadra's Transcendent Philosophy. Mulla Sadra claims that all things enjoy some kind of intelligence and understanding. On the other hand, many verses of the Holy Qur'an either explicitly or implicitly assert the presence of understanding and intelligence in all things. In this article, I will explain all three issues (Panpsychism, Mulla Sadra's view, and relevant verses of the Holy Qur'an), then I will make it clear that Mulla Sadra's view and Qur'anic statements are consistent with at least some versions of the Panpsychism.

کلیدواژه‌ها
It can be said with some degree of certainty that the Holy Qur’an demonstrates and emphasizes the existence of consciousness in all animate and inanimate things in the world., Many philosophers, whether in the East or in the West, materialist or immaterial, theist or atheist, accept the existence of consciousness in all things in our world., Therefore, what the Qur’an emphasizes – that is, the existence of consciousness in everything – is not an absurd notion but is accepted by many philosophers of the world., From the previous point, it can also be concluded that we can somehow accept the literal meaning of the above-mentioned verses – that is, the existence of consciousness in everything – and therefore it is not necessary to show any other meaning other than the literal meaning of the verses (an approach adopted by some commentators)., Before we say that everything has consciousness, we must correctly define the meaning of being an object and determine what can be philosophically considered a single object. For example, the Qur’anic presupposition that mountains are conscious is that each mountain is a single object. But can it be claimed that ‘the mountain is a single object?’ Is it a logically sound argument? This is an open question that needs to be answered elsewhere., Finally, if we can claim that the Holy Qur’an, in harmony with philosophers, accepts the existence of consciousness in all things, we cannot accept it as a scientific miracle of the Qur’an, since in addition to the fact that this issue was an accepted fact among thinkers at the time of the revelation of the Qur’an, it is not agreed upon by all contemporary scholars., RIS, EndNote, Mendeley, BibTeX, APA, MLA, HARVARD, CHICAGO, VANCOUVER