The present article presents one of the series of the ethical lectures by professor Misbah to a group of seminarians.
It was stated in one of the previous lectures that the way to prefection requires full attention as well as discernment and resolution. In other words, we cannot call it perfection if it lacks full attention, discernment and resolution. Heedlessness is the most dangerous enemy of perfection - seekers; it strips them of their consciousness. Therefore, the main thing required for pursuing the right path to perfection is dissociation from heedlessness.
When we want to get away from heedlessness, we have to constantly think of the Origin of Creation (mabda), the Resurrection (maad) and the way between (mabda) and (maad.)
Observance of (mabda) and rememberance of God may either be verbal or heartfelt. When one turns to God and says: "O God", one should also realize what one says. Obviously what is expressed by the heart is much more profound than what is uttered by the tongue.
Generalities in Platos ideas can be investigated from two angles:
1. Investigating generalities from an ontological viewpoint.
2. Investigating generalities from an epistemological viewpoint.
From the standpoint of epistemology, the question of generalities is presented in this way:
Primarily knowledge is classified into acquired knowledge (ilm-i husuli) and immediate knowledge (ilm-i huduri). Acquired knowledge can either be a conception (tasawor) or a judgment (tasdiq). Furthermore, a conception is subdivded into general (kuli) and specific (juzi).
The defintion of conception and judgment and general and specific leads to the question whether there is such a concept like "generality".
1. Plato thinks that the concept of generality is subjective and it also exists outside the mind as a true evidence.
2. Arstotle holds that generality has existence in the mind and that it has no independent existence outside the mind in the ontological domain. He adds that it exists along with the fragments outside the mind.
3. As for the western empiricists like John Locke, they maintain that generality exists only in the domain of knowledge and in the mind; to them it is not objective.
The present article expounds on the different factors and different aspects of the growth of modern philosophy which is traced back to the period after theRenaissance.
The article also reviews the main differences between old philosophy and modern philosophy and refers to Descartes as the founder of modern philosophy and to his role in developing new philosophical ideas.
The principles of modern philosophy differ from those of old philosophy in the areas that follow:
1. The relationship between theoretical knowledge and practical knowledge.
2. The relationship between the mind and both general and specific knowledge.
3. The relationship between philosophy and theology.
4. Mans position in the universe.
5. How quality and quantity are viewed.
6. The relation of knowledge with existence.