چکیده:
At the beginning of his magnum opus al-Hekmat al-Muta’aleiat fi al-Asfar al-Aqliiat، Mulla Sadra says that he has nominated and arranged his book according to “the four journeys” of the Mystics. What he and the Mystics say on these journeys reminds those familiar with Greek philosophy of Plato’s Phaedrus and Republic (Journey of souls onto sky and the Allegory of Cave، respectively). In spite of his promise at the beginning of his book، Mulla Sadra has not completely succeeded in arranging al-Asfar according to the four journeys of the Mystics، especially the fourth journey. In this paper، at first، we have a glance at Plato’s method of philosophical training، his allegory of Cave and some positions on Mulla Sadra’s four journeys; then we explain that in this respect the correspondence between Plato and the mystics are more than that found between him and Mulla Sadra.
خلاصه ماشینی:
"A comparative Survey on the Stages of Philosophical Training in Plato’s Allegory of Cave, in the Four Mystical Journeys, and in Mulla Sadra’s al-Asfar Hasan Fathi− Associate Professor of Philosophy, University of Tabriz, Iran Abstract Keywords: .
So, in order to teach his thoughts, what Plato does for his readers in his writings are: 1) composing dialogues which bring the interlocutors into the discussion, and making them experience how to travel through the dialectical way; and 2) appealing to myths and allegories in order to borrow the language of sensual world and make use of it in nonsensual world.
This helps us in seeing the order and harmony between their objects and works as preparation for seeing the universal order of world which shows itself in the Good and the journey from the shadow to the vision of the sun as we are told in the allegory of the cave; with the difference that there the faculty of sight reached the highest sensible object in the visible world but here the faculty of reason (the nous) reaches the highest intelligible object in the intelligible world.
28), the first journey is on the general (= first) philosophy; the second on the theology in its special sense and the discussions about God’s rank, names and attributes; the third on God’s works and the hierarchical worlds; and the fourth on the soul and the resurrection.
It is for this reason that the fourth journey of the mystics is comparable with the second life of the philosopher in the cave; while in Mulla Sadra’s fourth journey the soul is discussed in a way different from that of them."