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سیر فلسفه در ایران
Excerpt from The Development of Metaphysics in PersiaMysticism who is anxious to see an all-embracing exposition of the principle of Unity, must look up the heavy volumes of the Andalusian Ibn al-'arabi, whose profound teaching stands in strange contrast with the dry-as-dust Islam of his countrymen. The results, however, of the intellectual activity of the different branches of the great Aryan family are strikingly similar. The outcome of all Idealistic speculation in India is Buddha, in Persia Bahaullah, and in the west Schopen hauer whose system, in Hegelian language, is the marriage of free oriental universality with occidental determinateness.
208 pages, Paperback
First published January 1, 1908
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About the author
Muhammad Iqbal
262books1,028followersSir Allama Mohammad Iqbal also known as Allama Iqbal was born in 1877 in Sialkot, Punjab, in British Ruled India, now Pakistan, and was educated in the local school and college in Sialkot, before going on the university in Lahore. There he studied Arabic and philosophy as an undergraduate, then in 1899 did an M.A. in philosophy (being ranked first in the Punjab, and awarded a Gold Medal). He was appointed to a Readership in Arabic at the Oriental College in Lahore, and over the next few years became well known as a poet, as well as writing his first book (in Urdu), The Knowledge of Economics (1903).
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought � a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought � a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
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February 15, 2022
The Development of Metaphysics in Persia, Muhammad Iqbal
The Development of Metaphysics in Persia is the book form of Muhammad Iqbal's PhD thesis in philosophy at the University of Munich submitted in 1908 and published in the same year.
Excerpt: The most remarkable feature of the character of the Persian people is their love of Metaphysical speculation.
Yet the inquirer who approaches the extant literature of Persia expecting to find any comprehensive systems of thought, like those of Kapila or Kant, will have to turn back disappointed, though deeply impressed by the wonderful intellectual subtlety displayed therein.
It seems to me that the Persian mind is rather impatient of detail, and consequently destitute of that organising faculty which gradually works out a system of ideas, by interpreting the fundamental principles with reference to the ordinary facts of observation.
The subtle Brahman sees the inner unity of things; so does the Persian. But while the former endeavours to discover it in all the aspects of human experience, and illustrates its hidden presence in the concrete in various [Pg viii] ways, the latter appears to be satisfied with a bare universality, and does not attempt to verify the richness of its inner content.
The butterfly imagination of the Persian flies, half-inebriated as it were, from flower to flower, and seems to be incapable of reviewing the garden as a whole.
For this reason his deepest thoughts and emotions find expression mostly in disconnected verses (Ghazal) which reveal all the subtlety of his artistic soul.
تاریخ نخستین خوانش: روز هفتم ماه اکتبر سال1978میلادی
عنوان: سیر فلسفه در ایران (سیر حکمت در ایران)؛ اثر: محمد اقبال لاهوری؛ مترجم امیرحسین آریان پور؛ تهران، موسسه فرهنگی منطقه ای؛ سال1347؛ در194ص؛ چاپ دوم سال1349، در142ص؛ چاپ دیگر تهران، امیرکبیر، چاپ چهارم سال1357؛ در216ص؛ چاپ دیگر تهران، نگاه، سال1380، در244ص؛ شابک9643510441؛ چاپ دیگر تهران، امیرکبیر، سال1383؛ در242ص؛ چاپ ششم سال1387؛ چاپ هفتم سال1392؛ شابک 9789640009093؛ موضوع: فلسفه ایران از نویسندگان پاکستان - سده20م
کتاب «سیر فلسفه در ایران» (یا «سیر حکمت در ایران»)؛ در اصل پایان نامه ی دکترای «اقبال لاهوری» است؛ در این کتاب کوتاه، که به زبان نو، و رایج در محافل باخترزمین؛ نوشته شده؛ خوانشگران به صورت اجمالی، با فلسفه ی «ایران»، و آراء و اندیشه های برخی از فیلسوفان «ایرانی»، آشنا میشوند؛ در این کتاب خواهید دید بسیاری از اندیشه های فیلسوفان عصر جدید در «اروپا»؛ نظیر «دیوید هیوم»؛ «جرج برکلی»؛ «دکارت» و...؛ سالها پیشتر، به گونه ای، در لابلای نوشتارها و مجادلات فلسفی فیلسوفان «ایرانی» و «عرب»، یافت میشوند؛ «اقبال» در این رساله، با روش تشریحی، زمینه� های تاریخی ظهور، و تحولات فلسفه در «ایران» را، بررسی کرده است؛ علاوه بر آن، مفاهیم فلسفی کهن را، به زبان فلسفی امروزی بیان کرده؛ و افزونتر اینکه ریشه� های «تصوف ایرانی و اسلامی» را، مرور نموده است؛
این رساله، در دو بخش سامان یافته است، بخش نخست، با عنوان «فلسفه در ایران باستان» به شرح دوگرایی ایرانی (زردشت یا ژرتشت)، (مانی و مزدک) پرداخته؛ و در بخش دوم با عنوان «دوگرایی یونانی»؛ با موضوعاتی همچون «ارسطوییان نوافلاطونی»؛ ظهور و سقوط خردگرایی در اسلام؛ مجادله واقعگرایی� و انگارگرایی؛ تصوف؛ و فلسفه در عصر جدید، کتاب خویش را آراسته است؛ در انتهای کتاب نیز، نمایه ی نامه� و واژه� نامه ی انگلیسی به فارسی به چاپ رسیده است؛
تاریخ بهنگام رسانی 17/02/1400هجری خورشیدی؛ 25/11/1400هجری خورشیدی؛ ا. شربیانی
The Development of Metaphysics in Persia is the book form of Muhammad Iqbal's PhD thesis in philosophy at the University of Munich submitted in 1908 and published in the same year.
Excerpt: The most remarkable feature of the character of the Persian people is their love of Metaphysical speculation.
Yet the inquirer who approaches the extant literature of Persia expecting to find any comprehensive systems of thought, like those of Kapila or Kant, will have to turn back disappointed, though deeply impressed by the wonderful intellectual subtlety displayed therein.
It seems to me that the Persian mind is rather impatient of detail, and consequently destitute of that organising faculty which gradually works out a system of ideas, by interpreting the fundamental principles with reference to the ordinary facts of observation.
The subtle Brahman sees the inner unity of things; so does the Persian. But while the former endeavours to discover it in all the aspects of human experience, and illustrates its hidden presence in the concrete in various [Pg viii] ways, the latter appears to be satisfied with a bare universality, and does not attempt to verify the richness of its inner content.
The butterfly imagination of the Persian flies, half-inebriated as it were, from flower to flower, and seems to be incapable of reviewing the garden as a whole.
For this reason his deepest thoughts and emotions find expression mostly in disconnected verses (Ghazal) which reveal all the subtlety of his artistic soul.
تاریخ نخستین خوانش: روز هفتم ماه اکتبر سال1978میلادی
عنوان: سیر فلسفه در ایران (سیر حکمت در ایران)؛ اثر: محمد اقبال لاهوری؛ مترجم امیرحسین آریان پور؛ تهران، موسسه فرهنگی منطقه ای؛ سال1347؛ در194ص؛ چاپ دوم سال1349، در142ص؛ چاپ دیگر تهران، امیرکبیر، چاپ چهارم سال1357؛ در216ص؛ چاپ دیگر تهران، نگاه، سال1380، در244ص؛ شابک9643510441؛ چاپ دیگر تهران، امیرکبیر، سال1383؛ در242ص؛ چاپ ششم سال1387؛ چاپ هفتم سال1392؛ شابک 9789640009093؛ موضوع: فلسفه ایران از نویسندگان پاکستان - سده20م
کتاب «سیر فلسفه در ایران» (یا «سیر حکمت در ایران»)؛ در اصل پایان نامه ی دکترای «اقبال لاهوری» است؛ در این کتاب کوتاه، که به زبان نو، و رایج در محافل باخترزمین؛ نوشته شده؛ خوانشگران به صورت اجمالی، با فلسفه ی «ایران»، و آراء و اندیشه های برخی از فیلسوفان «ایرانی»، آشنا میشوند؛ در این کتاب خواهید دید بسیاری از اندیشه های فیلسوفان عصر جدید در «اروپا»؛ نظیر «دیوید هیوم»؛ «جرج برکلی»؛ «دکارت» و...؛ سالها پیشتر، به گونه ای، در لابلای نوشتارها و مجادلات فلسفی فیلسوفان «ایرانی» و «عرب»، یافت میشوند؛ «اقبال» در این رساله، با روش تشریحی، زمینه� های تاریخی ظهور، و تحولات فلسفه در «ایران» را، بررسی کرده است؛ علاوه بر آن، مفاهیم فلسفی کهن را، به زبان فلسفی امروزی بیان کرده؛ و افزونتر اینکه ریشه� های «تصوف ایرانی و اسلامی» را، مرور نموده است؛
این رساله، در دو بخش سامان یافته است، بخش نخست، با عنوان «فلسفه در ایران باستان» به شرح دوگرایی ایرانی (زردشت یا ژرتشت)، (مانی و مزدک) پرداخته؛ و در بخش دوم با عنوان «دوگرایی یونانی»؛ با موضوعاتی همچون «ارسطوییان نوافلاطونی»؛ ظهور و سقوط خردگرایی در اسلام؛ مجادله واقعگرایی� و انگارگرایی؛ تصوف؛ و فلسفه در عصر جدید، کتاب خویش را آراسته است؛ در انتهای کتاب نیز، نمایه ی نامه� و واژه� نامه ی انگلیسی به فارسی به چاپ رسیده است؛
تاریخ بهنگام رسانی 17/02/1400هجری خورشیدی؛ 25/11/1400هجری خورشیدی؛ ا. شربیانی
May 10, 2019
comprehensive examination of development of metaphysics in persia; things that I personally appreciated were Iqbal's linking of ideas thoughout times/religions/places, and his brining in the topic of "love" in every philosopher's ideas that he touched on.
September 9, 2016
What do I think? I'm thinking how in the world did Iqbal make such a dry subject like Persian metaphysics so engaging and rich. If only we have more Iqbals...
January 4, 2022
برای ۱۱۴ سال پیش شاید کتاب خوبی بوده اما اکنون در هر زمینه مورد بحث کتاب های مفصل تر و دقیق تر پیدا میشو� هرچند به عنوان چکیده و مدخلی بسیار مختصر برای آغاز شاید خواندنی باشد
October 30, 2020
تلاش کرده است روایتی کامل از تاریخ تفکر ایران بیرون بکشد اما آنچه یافته، گاهی منطبق و گاهی بی ربط به ایده است. ثنویت مغ های ایران و فلسفه ی یونانی جاهایی خودی نشان میدهند اما بسیاری اوقات در محاق اند و جهد اقبال ناکام مانده است.
منابع اصلی او غلط نیستند اما دست دوم اند و اکثرا غربی.
کاری که اقبال آغاز کرده نه توسط سید حسین نصر و نه توسط کُربن، تکمیل نشده است به دست دادن یک روایت کامل از تفکر ایرانی هنوز هم در آغاز راه است.
منابع اصلی او غلط نیستند اما دست دوم اند و اکثرا غربی.
کاری که اقبال آغاز کرده نه توسط سید حسین نصر و نه توسط کُربن، تکمیل نشده است به دست دادن یک روایت کامل از تفکر ایرانی هنوز هم در آغاز راه است.
July 9, 2018
محمد اقبال لاهوری(1256_ 1317خورشیدی) شاعر فیلسوف و متفکر اهل شبه قاره که اشعار زیادی به زبان پارسی سروده است.
کتاب سیر فلسفه در ایران(یا سیر حکمت در ایران) در اصل پایان نامه ی دکترای اقبال لاهوری است.
در این کتاب کوتاه که به زبان نو رایج در محافل باخترزمین و در نتیجه روان تر و قابل درک تر نوشته شده است به صورت اجمالی با فلسفه ی ایران و آراء و اندیشه های برخی از فیلسوفان ایرانی آشنا می شوید.در این کتاب خواهید دید بسیاری از اندیشه های فیلسوفان عصر جدید در اروپا نظیر دیوید هیوم , جرج برکلی , دکارت و... سال ها پیش به گونه ای در لابه لای نوشتجات و مجادلات فلسفی فیلسوفان ایرانی و عرب یافت می شوند.
اقبال در این رساله با روش تشریحی زمینهها� تاریخی ظهور و تحولات فلسفه در ایران را بررسی کرده است .اقبال، علاوه بر آن مفاهیم فلسفی قدیم را به زبان فلسفی امروزی بیان کرده و مضافا این که ریشهها� تصوف ایرانی و اسلامی را مرور نموده است .این رساله در دو بخش سامان یافته است .
بخش نخست با عنوان فلسفه در ایران باستان به شرح دو گرایی ایرانی (زردشت، مانی و مزدک) و بخش دوم با عنوان "دو گرایی یونانی " با این موضوعات به طبع رسیده است :ارسطوییان نوافلاطونی"، "ظهور و سقوط خردگرایی در اسلام"، "مجادله واقعگرای� و انگارگرایی"، "تصوف"، و "فلسفه در عصر جدید .
کتاب سیر فلسفه در ایران(یا سیر حکمت در ایران) در اصل پایان نامه ی دکترای اقبال لاهوری است.
در این کتاب کوتاه که به زبان نو رایج در محافل باخترزمین و در نتیجه روان تر و قابل درک تر نوشته شده است به صورت اجمالی با فلسفه ی ایران و آراء و اندیشه های برخی از فیلسوفان ایرانی آشنا می شوید.در این کتاب خواهید دید بسیاری از اندیشه های فیلسوفان عصر جدید در اروپا نظیر دیوید هیوم , جرج برکلی , دکارت و... سال ها پیش به گونه ای در لابه لای نوشتجات و مجادلات فلسفی فیلسوفان ایرانی و عرب یافت می شوند.
اقبال در این رساله با روش تشریحی زمینهها� تاریخی ظهور و تحولات فلسفه در ایران را بررسی کرده است .اقبال، علاوه بر آن مفاهیم فلسفی قدیم را به زبان فلسفی امروزی بیان کرده و مضافا این که ریشهها� تصوف ایرانی و اسلامی را مرور نموده است .این رساله در دو بخش سامان یافته است .
بخش نخست با عنوان فلسفه در ایران باستان به شرح دو گرایی ایرانی (زردشت، مانی و مزدک) و بخش دوم با عنوان "دو گرایی یونانی " با این موضوعات به طبع رسیده است :ارسطوییان نوافلاطونی"، "ظهور و سقوط خردگرایی در اسلام"، "مجادله واقعگرای� و انگارگرایی"، "تصوف"، و "فلسفه در عصر جدید .
June 1, 2018
It was approx. 145 pages, yet it took me a while to finish this book because the concepts in it were "heavy". The book is a doctoral thesis that describes the religions and philosophy of Persia (present Iran) from the days of Mani and the Zoroaster religion, to dual and single universe natures, to Greek and subsequently Muslim schools of thought. Much of the thinking of Persia reflects other areas and overlaps other religions including Buddhism and Hinduism. There are even elements of the mystical Sufi religion and it's various forms and philosophers discussed. So, while a short read, it is rather thorough in it's chronological discussion of the thinking of the Persian empire.
February 3, 2023
A great survey of Persian metaphysics from Zarathustra to the Bab. Iqbal weaves an intricate thread that ties together Zoroastrianism, Manichaeism, and Persian Sufism among others. In doing so, he also draws in fascinating connections with Greek Philosophy, Vedanta, and Christianity. The only issue is that this does read like an early 20th century paper in terms of assigning large-scale qualities to Aryan vs. Abrahamic worldviews, but not in a way that would prove offensive. Overall this is invaluable to an understanding of Persian culture and thus old world culture generally
April 11, 2021
کتاب در حد سُک سُک کردن به فلسفه پرداخته، نه کمت� و نه بیشت�! واژگان نامتعارف و عدم تشریح کافی از ایرادات این کتاب بود. در فصل سوم اینگونه به نظر میرسی� که نویسنده این کتاب را برای خودش نوشته، نه برای ما.
به هیچ عنوان خواندن این کتاب را توصیه نمیکن�.
به هیچ عنوان خواندن این کتاب را توصیه نمیکن�.
September 4, 2019
It took nearly five years, but honestly the time and duration taken to fully read this masterpiece was worth it.
It isn't Kant, or Plato or any of the great Western philosophies, but it is still a good place to learn about Zoroastrianism and Persia both in the context of what it was, and what it had become (as Ireland). Even the references which are included in the book make it worthwhile.
Gives a definitive understanding of Iqbal as a philosopher in the day when we literally didn't have so much information in the palm of our hands.
It isn't Kant, or Plato or any of the great Western philosophies, but it is still a good place to learn about Zoroastrianism and Persia both in the context of what it was, and what it had become (as Ireland). Even the references which are included in the book make it worthwhile.
Gives a definitive understanding of Iqbal as a philosopher in the day when we literally didn't have so much information in the palm of our hands.
August 16, 2023
This was great. Flawed, but great. I know more about a niche subject than I ever did before, and have much to learn going forward in regards to Zoroastrianism, the many schools of Sufism, etc. I’d recommend this book to anyone interested in Persian/Islamic theology with Greek undercurrents.
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