绿头的观点:IbnʻArabī根据传统judeocristiana

IF 0.4 4区 哲学 Q1 HISTORY
Saeideh Sayari, Mohd Zufri bin Mamat, Maisarah Bint Hasbullah
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引用次数: 0

摘要

人类神性形态的概念在三大亚伯拉罕宗教的各种描述中都有提到。犹太教和基督教对上帝形象的传统看法有三个主要观点:实质、功能和关系。伊本·阿拉伯,作为一个穆斯林思想家和神秘主义者,通过镜子的概念和另外两个概念来解释这个概念,即“完美的人”和上帝的代理。他认为人类的神圣形态是一面镜子,上帝通过它来显示自己。这篇文章提供了一个全面的概述,伊本阿拉伯的解释,根据犹太教和基督教的方法。伊本的解释包括三种方法。通过完美人的概念,伊本的解释接近于实体的解释,通过代理的概念,他揭示了功能的解释。本文通过在他的著作中发现的一些相互矛盾的解释来认识神形的关系解释。对他的解释的调查也揭示了他的人类学观点的许多方面。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Imago Dei: la perspectiva de Ibn ʻArabī a la luz de la tradición judeocristiana
The concept of the divine form of human being has been mentioned in various descriptions in the three largest Abrahamic religions. The Judeo-Christian traditional approach to Imago Dei (The Image of God) holds three major perspectives: substantive, functional , and relational . Ibn ‘Arabī, as a Muslim thinker and mystic, explained this concept through the concept of mirror and two other concepts, namely the ‘Perfect Man’ and God’s vicegerency. He considered the divine form of human being as a mirror through which God manifests Himself. This paper provides a comprehensive overview of Ibn ‘Arabī’s interpretation in light of Judeo-Christian approaches. Ibn ‘Arabī’s explanation includes three approaches. Through the concept of perfect man, Ibn ‘Arabī’s explanation approaches the substantive interpretation, and through the concept of vicegerency, he reveals the functional interpretation. The paper recognizes a relational interpretation of the divine form through some contradictory explanations which can be found in his books. This survey of his explanation also sheds much light on aspects of his anthropological perspective.
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来源期刊
AL-QANTARA
AL-QANTARA Multiple-
CiteScore
0.50
自引率
0.00%
发文量
16
审稿时长
48 weeks
期刊介绍: Al-Qanṭara inició su publicación en 1980, como continuación de Al-Andalus (1933-1978). Al-Qanṭara está dedicada a la civilización del Islam clásico (hasta el siglo XVII incluido) con especial atención al Occidente islámico. Se publica en forma de dos fascículos anuales de unas 250 páginas cada uno. Una sección monográfica aparece en el segundo fascículo de cada año. La revista sólo solicita contribuciones para las secciones monográficas.
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