Document Type : Research
Authors
1 PhD in Philosophy, Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran.
2 Associate Professor, Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran.
3 Professor, Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran.
Abstract
The problem of freedom has always been and remains a wide‑ranging and living issue through centuries. The manner of understanding its philosophical truth depends, on the one hand, on the philosophical foundations of philosophers and, on the other hand, on numerous other individual‑social questions. Mullā Ṣadrā and Heidegger are two highly influential philosophers, and based on their philosophical principles, a particular view of freedom takes shape. Fiṭrah (primordial nature) in the thought of Mullā Ṣadrā and Wujdān (conscience) in the thought of the early Heidegger are among the most important components in these two philosophers’ articulations on freedom. Using an analytical method, this article examines the role of Fiṭrah from Mullā Ṣadrā’s perspective and the role of conscience from the early Heidegger’s perspective in the realization of freedom, and then comparatively explores the similarities and differences between their views. Through a comparative study of Ṣadrian Fiṭrah and Heideggerian conscience in terms of their quiddity, origin, goal, and content, with a focus on their role in the realization of freedom, it is concluded that although there are similarities, Mullā Ṣadrā’s view possesses coherence and superiority in the following respects: (1) providing a precise account of the origin of Fiṭrah (based on the theory of manifestation (Tajallī) and relational existence); (2) explaining the common innate possessions (both cognitive and dispositional) of human beings; (3) offering a comprehensive picture of the existential dimensions of the human being (ethical and mystical) and their correspondence with the levels of freedom; (4) explaining the existence of the Most High God as the ultimate end of the human being and the ultimate end of freedom; and (5) providing a practical program (the sacred law, Sharīʿah) for the flourishing of Fiṭrah and the realization of freedom.
Keywords
- Freedom
- Truth of Freedom
- Philosophy of Freedom
- Fiṭrah (Primordial Nature)
- Wujdān (Conscience)
- Mullā Ṣadrā
- Heidegger
Main Subjects
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