Receptive to Reality: Al‐Ghazālī on the Structure of the Soul

Kukkonen, Taneli

doi:10.1111/j.1478-1913.2012.01412.x

Cited by 8 publications

(3 citation statements)

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“…I try to show that the problem of scepticism, and its solution is fundamentally different for Ghazaliand that it is philosophically interesting in its own right. 3 Insofar as the purely historical aspects of this paper go, I am mostly in agreement with Taneli Kukkonen's excellent work in recent years (Kukkonen, 2009;Kukkonen, 2012;Kukkonen, 2016a;Kukkonen, 2016b). Whereas Kukkonen does a great job of placing Ghaz alī's encounter with scepticism in the context of the Avicennian faculty psychology, my task is to provide an analytic reconstruction that can highlight the contemporary relevance of Ghaz alī's argument.…”

Section: Introductionsupporting

confidence: 66%

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Ghazālī's Transformative Answer to Scepticism

Hadisi

2021

Theoria

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In this paper, I offer a reconstruction of Ghaz alī's encounter with scepticism in the Deliverance from Error. For Ghaz alī, I argue, radical scepticism about the possibility of knowledge ensues from intellectualist assumptions about the nature of justification. On the reading that I will propose, Ghaz alī holds that foundational knowledge can only be justified via actions that lead to transformative experiences.

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Section: Introductionsupporting

confidence: 66%

“…5-9). 17 For a discussion of Ghazali's faculty psychology and especially its relation to the Avicennian orthodoxy, see Treiger (2012) and Kukkonen (2012).…”

Section: Sceptical Argument (1)mentioning

confidence: 99%

Ghazālī's Transformative Answer to Scepticism

Hadisi

2021

Theoria

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“…By itself, however, the faculty of reason is insufficient to conceptualize the metaphysical world, with Ghazzâlî stating that by only using reason to solve metaphysical issues, one reaches contradictory conclusions. (Bolay, 2013;Kukkonen, 2012). For healthy development, Ghazzâlî states that when the inner self (AR: rûḥ) within the heart is supported by reason, a dynamic relationship is created in which the two organs work together to direct the person.…”

Section: Changes Of the Heart According To Ghazzâlîmentioning

confidence: 99%

Four Inclinations in Human Nature: Evaluated in Light of Al-Ghazzâlî’s Concept of the Heart

Kemahlı¹

2017

SPC

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2 Šahwah/Ḥaywâniyyah (Arabic): Sexuality, excessive desire. Both concepts are used in this work.3 Ğaḍab (Arabic): Aggressiveness. Both concepts are used in this work.4 Rabbâniyyah (Arabic): Arrogance/Narcissism. 5 Šaytâniyyah (Arabic): Craftiness/Manipulation. Sometimes this notion is expressed with the term devilry in this work.6 Tafassuh (Arabic): When a person, society, etc. deteriorates through the loss its particular features and qualities, to rot. AbstractThis article examines human nature and behavior through the lens of Al-Ghazzâlî's concept of the heart (AR: qalb). The root of the Arabic word for heart means "turn, change." A great thinker of Islamic civilization, Ghazzâlî held the heart as the spiritual center of man and that whatever occurs inside it manifests itself in the outside world. Therefore, a human being attempting to know himself must first observe the emotions and minute details in the inclinations of their heart. Ghazzâlî's "heart" experiences continual change consequent to myriad forces from the physical (AR: jismânî) and the spiritual (AR: rûḥânî) worlds. Therefore, it is highly difficult to observe and understand this changeable spiritual organ. Ghazzâlî's heart is the center of sentience and is home to a range of base instincts and inclinations, which Ghazzâlî terms the attributes of the heart, dividing them into four fundamental categories: animalistic/lust, 2 predation/anger, 3 divine, 4 and satanic 5 attributes. Ghazzâlî states that since these powers affect and change human nature and direct behavior, they can lead to degeneration.6 Likewise, they can potentially provide an opportunity for human development and safeguard one's progeny when they are used as directed by the faculty of reason (AR: ͑ aql). Keywords İnsan Doğasının Dört Temel Eğilimi: Gazzali'nin Kalp Kavramı Üzerinden DeğerlendirilmesiÖz Bu makalede insan doğası ve davranışlarının altında yatan temel eğilimlerin analizi, İslam Medeniyetinin büyük düşünürlerinden biri olan Gazzali'nin kalp kavramı üzerinden ele alınmıştır. Gazzali'ye göre kalp, insan maneviyatının merkezi terimidir ve içerisinde her ne hâsıl olursa bunu dışarıya sızdırmaktadır. Bu sebeple kendini anlamaya ve tanımaya çalışan insan, önce kalbi hisleri ve yönelimlerindeki incelikleri dikkatlice gözlemlemelidir. Gazzali kalbin, cismani âlemden ve ruhani âlemden çeşitli güçler vasıtasıyla gelen etkiler nedeniyle sürekli olarak değişime uğradığını ifade etmiştir. Bu sebeple etimolojik kökeni "dönme, değişme" anlamına geldiği bilinen kalbin gözlemlenmesi ve anlaşılmasının oldukça güç bir iş olduğunu belirtmiştir. Gazzali'ye göre insan duyarlılığının merkezi kabul edilen kalp, birçok temel güdü ve eğilimi yapısında barındırmaktadır. Bu eğilimler Gazzali'de kalbin sıfatları olarak isimlendirilmiş; hayvaniyet/şehvet ve yırtıcılıktır/öfke , rabbaniyet , şeytaniyet olarak dört temel unsura ayrılmıştır. Gazzali, eserlerinde insan doğasını etkileyen ve davranışlarını yönlendiren bu güçlerin çeşitli tesirlerle değişime uğrayarak tefessühlere sebep olabileceğini bild...

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Where the Two Oceans Meet: The Theology of Islam and the Philosophy of Psychiatric Medicine in Exploring the Human Self

Yusuf

al-Akiti

2022

Philosophy and Medicine

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Receptive to Reality: Al‐Ghazālī on the Structure of the Soul

Cited by 8 publications

References 0 publications

Ghazālī's Transformative Answer to Scepticism

Ghazālī's Transformative Answer to Scepticism

Four Inclinations in Human Nature: Evaluated in Light of Al-Ghazzâlî’s Concept of the Heart

Where the Two Oceans Meet: The Theology of Islam and the Philosophy of Psychiatric Medicine in Exploring the Human Self

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