The historical issue of the clash of civilizations from traditional to postmodern has led to emergence of reactionary and evolutionary ideas. My goal is to compare the philosophy of history in Polish Catholic and Iranian Islamic philosophical schools. Avicenna, AL-Farabi, Ibn Muskawiyyah, Averroes, Ibn Khaldun have presented political hypotheses about the progress of history and its degeneration, and they discovered laws governing history that are the key for analysis causality in history. The end of history in Shiite and Catholic thought, is related to the emergence of an expected man, a Savior, who gives a meaning and significance to religion, politics, sociology, and brings a society to perfection. The belief in Jesus in Christianity as an expected Man is the cause of progress and social changes. This evolutionary approach in the form of Messianism and issue of evolution are the main topics of religious philosophy. It is common to Iranian and Polish political philosophy to consider the unseen unity of existence. A significant trace of Polish thought about philosophy of history has emerged in the post-Hegelian philosophy of August Cieszkowski (1814-1894), who called his philosophy of history “historiosophy”. It is based on the acceptance of unseen world. Concepts of causality in ideas based on stillness of history and Marxism and any other materialist thinking that do not believe in the unseen or the spiritual have never completely convinced Iranian and Polish thinkers. Among contemporary Polish philosophers W. Julian Korab-Karpowicz has focused on the issue of evolution. He is an interpreter of the philosophy of Josef Hoene-Wronski (1778-1853), who was the founder of independent school of Polish religious philosophy in 19th century and has developed the concept of Messianism. In many of his works, Korab-Karpowicz has criticized philosophical systems of communism, liberalism, and capitalism in the context of the Catholic Christian thought whose influence has continued in Poland in the postmodern period. He has also referred to the philosophical work of Al-Farabi. The result of Al-Farabi's classical philosophy is thus an influence on two philosophical systems, both Western and Eastern, whose practical outcome is a theory of evolution. It is because Al-Farabi has set theoretical foundations of progressive and degenerative processes in societies. His work is like a gold mine of political philosophy based on Plato, Aristotle and Islamic political philosophy from which the rules governing evolution can be extracted. This influence can be seen as an inspiration of Korab-Karpowicz’s ideas of human evolution and attainment of happiness. They are fully compatible with theoretical foundations of Al-Farabi political philosophy.
| Published in |
International Journal of Philosophy (Volume 8, Issue 4)
This article belongs to the Special Issue Evolutionity |
| DOI | 10.11648/j.ijp.20200804.14 |
| Page(s) | 104-111 |
| Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
| Copyright |
Copyright © The Author(s), 2020. Published by Science Publishing Group |
Civilizations Clash, Historiosophy, Messianism, Polish and Islamic Political Philosophy, Human Evolution
| [1] | D. Igor (1999), The Paths of History, Cambridge: Cambridge University Press, p, 134, 232, 342. |
| [2] | C. V. Findely, A. M. Rothney (2011), Twentieth-Century World, 7th Edition, New York: Wadsworth, p, 130, 187, 345, 349. |
| [3] | Korab-Karpowicz, W. J. (2007), “Heidegger’s Hidden Path: From Philosophy to Politics,” The Review of Metaphysics, 61, pp. 295-315. |
| [4] | Warrington W. M. (2000), Fifty Key thinkers on History, London: Rutledge, p, 123, 220, 266, 358. |
| [5] | Plant, R. (1991), Modern Political Thought, Oxford: Basil Blackwell, p. 10. |
| [6] | Ibn-Khaldun, M, (1956), The Muqaddimah: An Introduction to History, 3 volumes, translated by Franz Rosenthal. |
| [7] | Toynbee, A. (1954), Heroic Ages; Contacts between Civilizations in Space, Oxford: OUP. |
| [8] | Dowrant, W. (1950), The Age of Faith, New York: Simon & Schuster, p. 54, 76, 542. |
| [9] | Shahidipak, M, (2012), “Comparative Investigating in the Paradigm of Transference of Science. The Case Andalusia at the End of Medieval,” International Proceedings of Economics Development & Research, Vol. 42, p. 167. |
| [10] | Brockelman, C, (1950), History of the Islamic People, New York: Capricorn Books, p. 159. |
| [11] | Miquel, A, (1990), L’Islam et sa Civilisation, v. 2, p, 200. |
| [12] | Sarton G. (1975), Introduction to the History of Sciences, London: Krieger, p, 3907, 3390, 3391. |
| [13] | Ibn Sina’s Remarks and Admonitions: Physics and Metaphysics: An Analysis and Annotated Translation (2014), transl. Shams Inati, New York: Columbia University Press. |
| [14] | Aristotle (2000), Politics, transl. C. D. C. Reeve, Indianapolis: Hackett. |
| [15] | Copleston, F., C. (1990), A History of medieval philosophy, Notre Dame: University of Notre Dame Press. |
| [16] | Gilson, E. (2019), A History of Christian Philosophy in the Middle Ages, Washington, D. C.: Catholic University of America Press. |
| [17] | Shahidipak, M. (2018), “Averroes and his Commentary on Plato’s Socio-political Philosophy,” Proceedings of the XXIII World Congress of Philosophy, pp. 9-14. |
| [18] | AL-Farabi A. N. (1980), Ary ahla madine fazalah [The Idea of Habitants of Virtual City], Byrut, p, 23, 45. 67. |
| [19] | AL-Farabi (1991), Ehsa, Al–ulum [Division of sciences], p, 34, 67. |
| [20] | Shahidipak, M. (2016), “Political philosophy of Islam in the Middle Ages and the beginning of the modern period, Ibn Tufail, Avempace, Averroes and Mulla Sadra”, Journal of New Achievements in Humanities Studies,” pp. 183-196. |
| [21] | Shahidipak, M, (2016), A critique interpretation of the conflict between Democracy and the shape of city in the political philosophy, p. 123, 124. |
| [22] | Jadacki, J. (2009), Polish Analytical Philosophy: Studies on Its Heritage, Warszawa: Semper, p, 52, 96, 78, 109, 158. |
| [23] | Murawski, R. (2005) “Tarski” in: The shorter Rutledge encyclopedia of philosophy, ed. Edward Craig, Oxford: Routledge p, 1010. |
| [24] | Wolenski, J. (2005), “Lukasiewicz”, in: The shorter Rutledge encyclopedia of philosophy, ed. Edward Craig, Oxford: Routledge, p, 610. |
| [25] | Woźniczka, M., Dariusz, D. (2007), “Polish Ideas in Philosophy”, Seminar “Polish Philosophers”, ETABU – Texas. Retrieved on 25 October 2020 from: https://www.researchgate.net/publication/337958047_Polish_Ideas_in_Philosophy_Polish_Philosophy_and_Philosophy_in_Poland#fullTextFileContent. |
| [26] | Kyriaki Topidi (2019), “Religious Freedom, National Identity, and the Polish Catholic Church: Converging Visions of Nation and God”, Religions, Vol. 10, 293; doi: 10.3390/rel10050293. |
| [27] | Korab-Karpowicz, W. J. (2018), “Evolutionity—A New Age of Humanity: On the Concept of Human Evolution by Hoene Wronski”, Ruch Filozoficzny, Vol. 74, No 3, pp. 141-156. |
| [28] | Wagner R. (2016), “Wronski's Infinities”, HOPOS: The Journal of the International Society for the History of Philosophy of Science, 4 (1), doi: 10.1086/675402. |
| [29] | Darowski, R. (2014), Philosophical Anthropology, transl. from Polish L. Darowski, Krakow: WAM. |
| [30] | Malinowski B. (1944), Freedom and Civilization, New York: Roy Publishers, p. 58. |
| [31] | Sobota, D. R. (2015), “Historiosophy of August Cieszkowski in the context of contemporary consciousness,” Scientia et Fides, Vol. 3, No 1. |
| [32] | A-Farabi, A. N. (1998), On the Perfect State, Lahore: Kazi Publications. |
| [33] | Korab-Karpowicz, W. J. (2017), Tractatus Politico-Philosophicus: New Directions for The Future Development of Humankind, New York: Routledge. Numbers following quotations refer to numbered paragraphs of the book: 9.321; 9.213; 9.4231; 4.1; 4.1.1; 10.5; 10.51; 6.541; 6.531; 1.1; 1.11; 9.441; 10.02; 4.2.; 4.22; 10.4; 10.43. |
| [34] | Korab-Karpowicz, W. J. (2019), “The Clash of Epochs: Traditional, Modern, Postmodern, and Evolutionity”, Perspectives on Political Science, Vol. 48, No 3, p. 170. |
| [35] | Smith, B. (2006), “Why Polish Philosophy does not Exist,” in: J. Jadacki & J. Pasniczek (eds.), Poznan Studies in the Philosophy of the Sciences and the Humanities, vol. 89. pp. 19-39. |
| [36] | Werner, K. (2020), “Philosophy in Poland: Varieties of Anti- Irrationalism. A commitment to Reason Without the Worship of reason,” Philosophia, Vol. 48, pp. 1-32. |
| [37] | Outhwaite. W. and T. Bottomore (eds.) (1993), The Blackwell Dictionary of Twentieth-Century Social Thought, Oxford: Basil Blackwell. |
APA Style
Mohammadreza Shahidipak. (2020). An Analysis of History, Causality and Evolution in Islamic, Iranian and Polish Philosophy. International Journal of Philosophy, 8(4), 104-111. https://doi.org/10.11648/j.ijp.20200804.14
ACS Style
Mohammadreza Shahidipak. An Analysis of History, Causality and Evolution in Islamic, Iranian and Polish Philosophy. Int. J. Philos. 2020, 8(4), 104-111. doi: 10.11648/j.ijp.20200804.14
AMA Style
Mohammadreza Shahidipak. An Analysis of History, Causality and Evolution in Islamic, Iranian and Polish Philosophy. Int J Philos. 2020;8(4):104-111. doi: 10.11648/j.ijp.20200804.14
Share This Article
Twitter
Linked In
Facebook
Copy
Download@article{10.11648/j.ijp.20200804.14,
author = {Mohammadreza Shahidipak},
title = {An Analysis of History, Causality and Evolution in Islamic, Iranian and Polish Philosophy},
journal = {International Journal of Philosophy},
volume = {8},
number = {4},
pages = {104-111},
doi = {10.11648/j.ijp.20200804.14},
url = {https://doi.org/10.11648/j.ijp.20200804.14},
eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20200804.14},
abstract = {The historical issue of the clash of civilizations from traditional to postmodern has led to emergence of reactionary and evolutionary ideas. My goal is to compare the philosophy of history in Polish Catholic and Iranian Islamic philosophical schools. Avicenna, AL-Farabi, Ibn Muskawiyyah, Averroes, Ibn Khaldun have presented political hypotheses about the progress of history and its degeneration, and they discovered laws governing history that are the key for analysis causality in history. The end of history in Shiite and Catholic thought, is related to the emergence of an expected man, a Savior, who gives a meaning and significance to religion, politics, sociology, and brings a society to perfection. The belief in Jesus in Christianity as an expected Man is the cause of progress and social changes. This evolutionary approach in the form of Messianism and issue of evolution are the main topics of religious philosophy. It is common to Iranian and Polish political philosophy to consider the unseen unity of existence. A significant trace of Polish thought about philosophy of history has emerged in the post-Hegelian philosophy of August Cieszkowski (1814-1894), who called his philosophy of history “historiosophy”. It is based on the acceptance of unseen world. Concepts of causality in ideas based on stillness of history and Marxism and any other materialist thinking that do not believe in the unseen or the spiritual have never completely convinced Iranian and Polish thinkers. Among contemporary Polish philosophers W. Julian Korab-Karpowicz has focused on the issue of evolution. He is an interpreter of the philosophy of Josef Hoene-Wronski (1778-1853), who was the founder of independent school of Polish religious philosophy in 19th century and has developed the concept of Messianism. In many of his works, Korab-Karpowicz has criticized philosophical systems of communism, liberalism, and capitalism in the context of the Catholic Christian thought whose influence has continued in Poland in the postmodern period. He has also referred to the philosophical work of Al-Farabi. The result of Al-Farabi's classical philosophy is thus an influence on two philosophical systems, both Western and Eastern, whose practical outcome is a theory of evolution. It is because Al-Farabi has set theoretical foundations of progressive and degenerative processes in societies. His work is like a gold mine of political philosophy based on Plato, Aristotle and Islamic political philosophy from which the rules governing evolution can be extracted. This influence can be seen as an inspiration of Korab-Karpowicz’s ideas of human evolution and attainment of happiness. They are fully compatible with theoretical foundations of Al-Farabi political philosophy.},
year = {2020}
}
TY - JOUR T1 - An Analysis of History, Causality and Evolution in Islamic, Iranian and Polish Philosophy AU - Mohammadreza Shahidipak Y1 - 2020/12/31 PY - 2020 N1 - https://doi.org/10.11648/j.ijp.20200804.14 DO - 10.11648/j.ijp.20200804.14 T2 - International Journal of Philosophy JF - International Journal of Philosophy JO - International Journal of Philosophy SP - 104 EP - 111 PB - Science Publishing Group SN - 2330-7455 UR - https://doi.org/10.11648/j.ijp.20200804.14 AB - The historical issue of the clash of civilizations from traditional to postmodern has led to emergence of reactionary and evolutionary ideas. My goal is to compare the philosophy of history in Polish Catholic and Iranian Islamic philosophical schools. Avicenna, AL-Farabi, Ibn Muskawiyyah, Averroes, Ibn Khaldun have presented political hypotheses about the progress of history and its degeneration, and they discovered laws governing history that are the key for analysis causality in history. The end of history in Shiite and Catholic thought, is related to the emergence of an expected man, a Savior, who gives a meaning and significance to religion, politics, sociology, and brings a society to perfection. The belief in Jesus in Christianity as an expected Man is the cause of progress and social changes. This evolutionary approach in the form of Messianism and issue of evolution are the main topics of religious philosophy. It is common to Iranian and Polish political philosophy to consider the unseen unity of existence. A significant trace of Polish thought about philosophy of history has emerged in the post-Hegelian philosophy of August Cieszkowski (1814-1894), who called his philosophy of history “historiosophy”. It is based on the acceptance of unseen world. Concepts of causality in ideas based on stillness of history and Marxism and any other materialist thinking that do not believe in the unseen or the spiritual have never completely convinced Iranian and Polish thinkers. Among contemporary Polish philosophers W. Julian Korab-Karpowicz has focused on the issue of evolution. He is an interpreter of the philosophy of Josef Hoene-Wronski (1778-1853), who was the founder of independent school of Polish religious philosophy in 19th century and has developed the concept of Messianism. In many of his works, Korab-Karpowicz has criticized philosophical systems of communism, liberalism, and capitalism in the context of the Catholic Christian thought whose influence has continued in Poland in the postmodern period. He has also referred to the philosophical work of Al-Farabi. The result of Al-Farabi's classical philosophy is thus an influence on two philosophical systems, both Western and Eastern, whose practical outcome is a theory of evolution. It is because Al-Farabi has set theoretical foundations of progressive and degenerative processes in societies. His work is like a gold mine of political philosophy based on Plato, Aristotle and Islamic political philosophy from which the rules governing evolution can be extracted. This influence can be seen as an inspiration of Korab-Karpowicz’s ideas of human evolution and attainment of happiness. They are fully compatible with theoretical foundations of Al-Farabi political philosophy. VL - 8 IS - 4 ER -
Information
Email: