ŷ������

“If you ask today what art is, what its function is, what the meaning of art is and why one should create art, the answer given oftentimes by Western philosophers of art and those who special- ize in modern aesthetics is ‘‘art for art’s sake.’�� The modern response is that you just create art for the sake of art; but this was never the answer of traditional civilizations where one created art for both the sake of attainment of inner perfection and for human need in the deepest sense—because the needs of man are not only physical, they are also spiritual. We are as much in need of beauty as of the air that we breathe.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“حتی در روزگاران گذشته در غرب هنگامی که یک نقاش مسیحی می‌خواس�� شمایل حضرت مسیح یا حضرت مریم را نقاشی کند، رسمی که هنوز هم در کلیسای ارتدوکس یونان ادامه دارد، چهل روز روزه می‌گرفت�� خود را آماده میکرد و به حالتی از حضور معنوی می‌رسی�� و آنگها به نقاشی آن شمایل می‌پرداخ��.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Tradition looks at a traditional civilization as a tree. The root of the tree is permanent and firm in the ground of revelation, but the branches grow in different seasons and in different directions. Tradition does not deny the fact that if you have a harsh and dry winter, the next spring you have fewer flowers and that if you have a winter with more agreeable conditions, you will have more flowers.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“The Arab conquest was not only a matter of military domination. It was not like the Mongol invasion. The Mongols invaded Iran, but Iran did not become Shamanist or Buddhist. Some people say that the Arab invasion was just a military conquest, but this is not so. Rather, it was accompanied by a profound spiritual transformation that took place wherever Muslims went and settled down.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Modernism does not mean simply change and newness; it is a particular way of looking at the world, a particular philosophy based on the rejec- tion of the theocentric view of reality—that is, removing God from the center of reality and putting man in His place. In a sense, it is a substitu- tion of the kingdom of man for the Kingdom of God, therefore paying special attention to the individual and individualism and to the different powers of the individual human being such as reason and the senses. Therefore, its method of cognition, its epistemology, is based essentially upon either rationalism or empiricism, and it makes human values, the values of terrestrial man, the supreme set of values and the criteria for all things.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Modernism, philosophically speaking, is in a sense the ‘‘worship’�� of time and the transient, a kind of deification of time and becoming and all that flows in the temporal order. That is why it resulted quickly in historicism and evolutionism and the theories all of those 19th-century philosophers such as Hegel and Marx and scientists such as Darwin. Such people are very different from one point of view, but they all in a sense divinize history even if Marx rejected the category of ‘‘divine.’�� The historical process is the reality that is domi- nant in modern thought. It is that which determines values and even real- ity today in the dominant Western paradigm.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“We, that is, the traditionalists like myself, use the term ‘‘modernism’�� not in a vague way as characterizing just things that happen to be around today, but as a particular way of looking at the world, a worldview that began in the Renaissance in the West with such components as Renaissance humanism, rationalism, et cetera. As I have mentioned already, modernism rejects the primacy of absolute and ultimate truth transcending the human order and descend- ing upon the human realm from the Divine Order. It places man himself at the center of the stage as ‘‘the absolute.’�� In a sense it absolutizes the human being in his or her earthly reality. Usually it does not come out and say so explicitly, but that is what it really means; that is, it takes the absolute away from God and puts it on the human plane, and therefore makes human reason, human perceptions, human interests the criteria of reality, of knowledge, of the truth, of the goal of human life. Therefore, as a consequence it substitutes the significance of the temporal and the transient for the abiding and the eternal.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“چرا باید اسلام، مسیحیت یا هر دین دیگری خود را با مدرنیسم سازگار کند؟ و چرا نباید دنیای مدرن خود را با حقیقتِ سنت وفق دهد؟”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Because Islam, besides coming at the end of the major cycle of revelations, had had an experience of the different religions of the world before modern times. I have always said that Islam is the only religion that had direct contact with nearly all the major families of religions of the world outside of the matrix of modernism.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“The idea of writing the history of philosophy as philosophy began with Hegel’s influence in Germany, and then it spread to France and England, and histories of philosophies began to appear everywhere in Europe and America.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“There is one exception to this trend, however, and that is that after the debacle of Arab nationalism, a number of secularized Arab thinkers, having no access to the earlier Islamic philosophical tradition except through Western eyes, in contrast to the living Islamic philosophical tra- dition, which has had a continuous life in such places as Iran, have adopted the view of Western rationalism. Then they have tried to look within the Islamic world for a figure with whom they could identify, and they have turned to Ibn Rushd, whom they are now interpreting as the last serious Islamic philosopher, who was also a rationalist. Many gov- ernments have been in favor of this trend, because they have thought that this would create a kind of secularism against the Islamic sentiments of the population and expedite modernism.
In recent years, there have been a number of conferences in Tunisia, Morocco, Jordan, and Egypt, as well as Turkey (which claims to be secu- larist), and other places on Ibn Rushd, trying to present him as the last Islamic philosopher and a rationalist to be used as a model by present- day Muslim thinkers. That phenomenon is there, I agree, but that is not the most important phenomenon, because most of the people who talk in these terms, although they are now popular in the Arab world, do not have that much of a philosophical substance to carry the day; nor is their thought connected to the worldview of their society.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“The reality of the Islamic metaphysical world was not taken seriously despite the fact that Iqbal, who was the ideological founder of Pakistan, had shown much interest in Islamic philosophy, although I do not think that he is really a traditional Islamic philosopher. He himself was influenced by Western philosophy, but at least was intelligent enough to realize the significance of Islamic philosophy. The problem with him was that he did not know Arabic well enough. His Persian was very good, but he could not read all the major texts of Islamic philoso- phy, which are written mostly in Arabic. Nevertheless, he wrote on the development of metaphysics in Persia, and he had some philosophical substance, much more than the other famous reformers who are men- tioned all the time, such as Sir Syed Ahmad Khan or Muh:ammad ‘Abduh.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“What I meant was that in the old days, it was the Holy Ghost, le saint esprit in French, in whom the Christians believed, claiming that it provided guidance and protection for the Church and Christian life. Now, they have taken out le saint esprit and they have put in its place instead l’esprit du temps, the spirit of the times, which in a sense is now our master. We are in a deep sense slaves to this ‘‘spirit.’�� We have absolutized time, although this is philosophically absurd, and now we search how we should accommodate ourselves and even our religion to this way of thinking. I am totally opposed to this point of view, and I have stood like a firm tree against a storm during over fifty years of writing on this sub- ject. I have stood for the principle that it is we who must make the times in accordance with our sacred traditions.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“I believe that modernism itself is based on an error, an error in the understanding of who man is, an error in under- standing the nature of reality both metacosmic and cosmic. Modernism is based on an enormous deception, which is leading us to perdition and destroying the world.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“The Western industrial complex would not change even if millions of people perished in Africa or India or some other faraway place. The population of the earth increases by millions every month, and such losses would be seen as a little drop in the ocean. But if something serious were to occur in the West, then that would turn upside down the currently held vision of Western people with regard to the impact of modern technology on nature. It would be something that would wake them up and perhaps help to stop this really suicidal course that modern civilization is currently pursuing and that the rest of the world is trying to follow.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Look at yourself; you are the same person since you were born. During these forty years of your life, all the cells of your body have changed, but you are still you, even though you are liv- ing in time and space. So it is with tradition.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“In the West, the great problem that was created for Christianity from the 17th century onward and even earlier during the Renaissance was that religion began to retreat from one domain after another in order to accommodate the forces of modernism and secularism. One can point to the Galileo trial, after which the Church ‘‘lost the cosmos.’�� In fact, the Church was right in many ways, because what Galileo was saying did not concern astronomy alone, but also theology, which was quite something else. As a consequence of this trial, the Church withdrew from its concern with the sciences of nature and no longer challenged what kind of science was developed, and suf- fered the results of accepting the reductionism and materialistic views of modern science. This process resulted in the complete secularization of nature and the cosmos.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“It is very easy to learn intolerance and unlearn tolerance, but difficult to unlearn intolerance,”
― Seyyed Hossein Nasr, In Search of the Sacred: A Conversation with Seyyed Hossein Nasr on His Life and Thought

“مدرنسیم اصلا به معنای درگرگونی نیست بلکه جهان بینی و فلسفه ویژه‌ا�� است که بر پایه نفی جهان بینی الهی و برداشتن خداوند از مرکز واقعیت و نشاندن انسان بر جایگاه او استوار است... ازین رو شالوده روش‌ها�� شناخت و معرفت شناسی مدرنیسم یا بر عقل گرایی و یا بر تجربه گرایی استوار است و این مکتب، ارزش‌ها�� انسان، یعنی ارزش‌ها�� انسان زمینی را برترین مجموعه ارزش‌ه�� و سنجه‌ا�� برای همه چیز می‌ساز��.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Traditional art extended itself to the whole of life and left an imprint of beauty upon the everyday existence of human beings rather than being concerned only with paintings that we put in museums and at best visit a few Sundays each year.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“It is very interesting to note that in countries such as Indonesia and Malaysia, which had never been a center for Islamic philosophy, there are now many gifted, young philosophers, scholars, and teachers who teach Islamic philosophy from the point of view of the Islamic meta- physical and philosophical tradition, which was something unheard of in modern universities in the Islamic world a few decades ago.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“Yes, each religion has to provide instructions for its followers as to how to live in our present- day world. But to take this change itself as the ‘‘principle’�� which should drive us on, as if we were picked up like a horse and driven against our will, that is not only against religion, but also against everything for which the Western ideas of liberty and freedom have stood.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“ما برای آنچه از زبان یونانی ترجمه میشد معادل‌ها�� بسیاری داریم و زبان فارسی بسیار غنی است. دلیل این امر آن است که مفهوم یونانی تراژدی با نبرد انسان علیه خدایان و علیه سرنوشت سروکار داشت چنان که در نمایشنامه‌ها�� بزرگ یونان می بینیم. اتفاقی نیست که ما این واژه را در فارسی نداریم، عقیده به اینکه انسان می‌توان�� در برابر خدایان و در برابر خداوند سر به نافرمانی بگذارد چیزی است که با جهان بینی ایرانی یکسره ناسازگار است.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“ما نباید تنها ریزه‌خورا�� غرب باشیم. همواره آنچه به دست شرقیان می‌رس�� معمولا در غرب از اعتبار افتاده است.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“محافل متجدد در ایران هیچ علاقه‌ا�� به سخنان علامه طباطبائی که در لباس روحانیت و در قم سخن میگفتند نشان نمیداد، اما اگر همین آموزه‌ها�� سنتی را یک فرانسوی میگفت پذیرش بیشتری میداشت.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“تعلیم و تربیت در هند به شیوه خاصی از زندگی، رفتار، و پاره‌ا�� ویژگی‌ها�� اخلاقی نیز بستگی دارد. اگر شاگردی دزدی کند دیگر نمی‌توان�� به آموختن وداها به زبان سانسکریت ادامه دهد. عالم برهمن نمی‌گوی��: اینکه دپارتمان من نیست بگذارید پلیس به این امر رسیدگی کند. من تنها معلم سانسکریت هستم.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“کربن دستش را بر شانه من گذاشت و گفت: دوست عزیزم! می‌دان�� جوان بودم درست از همین جاده به سوی آلمان سرازیر شدم تا بروم و هایدگر را ببینم اما از زمانی که فلسفه ایرانی ملاصدرا، سهرودی و مانند اینها را شناختم، دیگر فلسفه هایدگر از چشمم افتاد چراکه در هایدگر وجود با مرگ پایان می‌پذیر�� اما ملاصدرا کسی است که در می‌یاب�� وجود راستین و ناب آنجاست که هستی آدم پایان می‌پذیر��.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“زیباترین چیز در تهران آن زمان، باغ‌ها�� انبوه آن بود. همه چیز سرسبز بود و ایرانیان متجدد از فرنگ برگشته می‌گفتن��: وای، مایه شرمندگی است که تهران درست مانند باغ بزرگی است، چرا ساختمان‌ه�� این قدر کم است. پاریس را ببینید درختان بسیار کمی آنجا می‌بینی�� و تا چشم کار میکند ساختمان وجود دارد. شما می‌توانی�� این سخن را نشانه بی خردی حاکم بر ذهن تجددگرای شرقیان از فرنگ برگشته‌ا�� بدانید که به جان شهرهای سنتی خودشان افتاده بودند.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی

“در یونان باستان انسان‌ه�� را بر سه گونه می‌پنداشتن��: دسته‌ا�� جسمانی‌ان�� که با خوشی‌ها�� جسمی ارضا می‌شون�� و این همه چیزی است که در زندگی در پی آنند. دسته‌ا�� دیگر به قول یونانیان سایکو یعنی کسانی هستند که با واکنش عاطفی نسبت به امورد در قلمرو روحی ارضا می‌شون��. و دسته سوم انسان‌های�� روحانی هستند. اینان بالطبع در جست و جوی دانش‌ان�� چرا که تنها این کار خرسندشان میکند.”
― Seyyed Hossein Nasr, در جست‌وجو�� امر قدسی