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Man, 2. the Universe, 3. Animals, and. 4. Nature. To smooth Ibn Al-Qayyem's writing for the modern reader, I supplemented it with modern material that.
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Thus, the certainty it results in is clearer than that of science and philosophy. Moral ethics clarify man's understanding of the universe. Those who do not have good manners and temper, see the universe as dark and illusive, for their internal refinery is unable to purify the facts about the universe pouring into them. Their inside is already full of wishes and desires, so they regard as facts as baseless; the world never seems serious to them.

One cannot understand the universe without recognizing its value. Here, man uses all of his potentials and powers to achieve the truth about the universe and his own existence. In philosophical recognition, man's existence understands the general basics of the universe without realizing its value and properness. This form of reception of the universe cannot be put into words.

One cannot possibly understand such an extreme feeling without getting a taste of it. In Islam, if one is to make contact with his own existence intuitively, one must take all of these forms of reception into consideration, and take any necessary measures to gain them. Such change, which includes development of man's spirit, is the ideal of all prophets and men of wisdom. No thinker familiar with man and his various aspects would ever doubt the innate desirability of this form of change. Generally, by change, we mean revolutions in the human ego, from degradedlevels to higher degrees of wisdom, reception and acquiring divine ways and values.

A human being full of animal desires and selfishness may take steps toward the annihilation of humanity. That is why we say that we must create the proportionate kind of development and change in each specific person by means of education or any other scientific knowledge. Moral change provides the grounds for mystical change.

Mystic ecstasy and excitement will be useless without man having purified himself of everything immoral. They expose their soul to unreal expansions and contractions and fluctuations, and fall into despair and depression because they have not yet suitably adjusted or purified their own standing and duty with regard to the universe. If man's internal wishes and lusts are not harnessed, he will fall for crude, mortal desires, and see himself and his personal ideals as the absolute.

Such people will fall into conceit and arrogance, although it will seem like extreme modesty and humbleness. All in all, man will never achieve mystical change and development unless he acquires moral values. By awareness, of course, in wisdom we refer to mental and spiritual clarity, not usual awareness.

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In this form of change, all of man's forces and potentials are attracted by God. In mystical development, man's knowledge shines with mystical intuition in any state he may be. When man is on the path of change and has achieved spiritual evolution, he can also guide others to the path. In order to guide others toward perfection, the guide himself should be a total master. In other words, the trainer must have achieved what he intends to provide his trainees with. As the renowned Philosopher Mirdamad is believed to have said:. How can one who has not been blessed try to bless others?


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How can a dry cloud ever produce rain? Those who intend to develop other people should not separate people from the universe in their effort to help them focus on the domain of concepts and supernatural meanings. Philosophical training and development differs from teaching philosophy, for it requires preparing the trainees' minds to comprehend philosophical facts, and allow their human ego to develop having understood the basic fundamentals of the knowledge of the universe.

Then, the great world inside man can flourish. Thus, philosophically developing and changing means the conversion of the little knowledge he has of the universe into its complete, detailed form. What he can do, however, is to prepare their souls and minds to understand and receive intuitively. The trainer should intrigue mental concentration and the ability to focus in his trainees, free them of their predefined principles and basics and make them aware of their hidden potentials.

We must remember that two kinds of intuition can be possible in intuitive developing:. However, intuition of all facts and realities without need for intellect, sensory preliminaries and experimental activities is possible — at least, on the path of normal life. In fact, man's life cannot be changed without developing his moral values.

Those trainers and instructors who ignore man's great moral aspects and only focus on scientific and technical issues, achieve no more than preparing man for his battle for survival. Man cannot be made to develop mystically unless he is also morally developed, too. Trainers and instructors cannot guide their trainees toward this aspect merely through moral aspects, for the basic aspects of wisdom must exist inside the individual himself if he is to exactly feel the necessity to follow them.

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In fact, only wisdom can provide the basis for moral ethics; wisdom to moral ethics is as the soul to the body. Perseverance — the preliminary to action — and accepting facts are other important steps. The other six aspects mentioned above are added advantages for human life, which if added to the religious aspect, can bring about man's ultimate development and perfection.

In this aspect, one can move on the path of divine attraction and reach intelligible life by means of belief in basic religious principles and observing its soul-developing mandates. Skip to main content. There are four basic aspects to man's relationship with the universe: 1- Knowing the universe 2- Perceiving the universe 3- The changes in the universe 4- Changing the universe The factors that can activate the four basic aspects mentioned above are: 1.


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    • Scientific, 2. Philosophical, 3. Intuitive, 4.

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    Moral, 5. Wisdom, 6.

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    Mystical, 7. There are several points we must consider when discussing the aspects and factors mentioned above: 1- The identity and boundaries of these aspects and factors is not so clear-cut to make it impossible for them to become distinct and unmixable in the human mind or spirit.

    Knowledge of the Universe by means of the Seven Factors 1- Scientific knowledge of the universe: consists of identifying the phenomena in the universe in order to discover the laws and principles that control them. The above verse implies intuition. Perceiving the Universe by means of the Seven Aspects It seems that knowing differs from understanding i. Changing Others by means of the Seven Aspects When man is on the path of change and has achieved spiritual evolution, he can also guide others to the path. We must remember that two kinds of intuition can be possible in intuitive developing: a General intuition about the universe, which occurs in great explorers of mystic knowledge.

    Negative Self-alienation 2. What Is World-view? As to the third point, Aristotle said in his "Politics," ". In the end, this is an important work in the history of philosophy and political philosophy , laying out one vision of how we know what we know. The work attacks those who are skeptical about an objective reality that humans can come to understand. All in all, a competently done translation of a key work in the philosophical conversation over the generations.


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    Dec 19, Cody rated it it was amazing. But he who greatly excels in beauty, strength, birth, or wealth, or on the other hand who is very poor, or very weak, or very much disgraced, finds it difficult to follow reason. Of these two kinds, the former grow into violent and great criminals, the latter into rogues and petty "It is admitted that moderation and the mean are best, and therefore it will clearly be best to possess the gifts of fortune in moderation; for in that condition of life men are most ready to listen to reason.

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    Of these two kinds, the former grow into violent and great criminals, the latter into rogues and petty rascals. To answer this we must ascertain what special effect is attributed to a hotter substance, and if there be several such, how many these may be. A body then is in one sense said to be hotter than another, if it impart a greater amount of heat to an object in contact with it.

    In a second sense, that is said to be hotter which causes the keener sensation when touched, and especially if the sensation be attended with pain. This criterion, however, would seem sometimes to be a false one; for occasionally it is the idiosyncrasy of the individual that causes the sensation to be painful. Again, of two things, that is the hotter which the more readily melts a fusible substance, or sets on fire an inflammable one.

    Again, of two masses of one and the same substance, the larger is said to have more heat than the smaller. Again, of two bodies, that is said to be the hotter which takes the longer time in cooling, as also we call that which is rapidly heated hotter than that which is long about it; as though the rapidity implied proximity and this again similarity of nature, while the want of rapidity implied distance and this again dissimilarity of nature. For we do not think that we know a thing until we are acquainted with its primary conditions or first principles, and have carried our analysis as far as its simplest elements.

    Plainly therefore in the science of Nature, as in other branches of study, our first task will be to try to determine what relates to its principles. The natural way of doing this is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature.

    Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which become known to us later by analysis. Thus we must advance from generalities to particulars; for it is a whole that is best known to sense-perception, and a generality is a kind of whole, comprehending many things within it, like parts.

    Much the same thing happens in the relation of the name to the formula. A name, e. Similarly a child begins by calling all men 'father', and all women 'mother', but later on distinguishes each of them. Will not the knowledge of it, then, have a great influence on life?