hazhir mehri; alireza monsefi; ali asghar mosleh
Volume 7, Issue 1 , January 2018, , Pages 45-65
Abstract
Sadr-al-Mutallihin would consider it as the soul perfection and it’s existentially separation from the body. According to him, being is of some levels, and death is on their borders by which human being could ascend a high level of being, that is, the Heaven. Therefore, death is not the end of ...
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Sadr-al-Mutallihin would consider it as the soul perfection and it’s existentially separation from the body. According to him, being is of some levels, and death is on their borders by which human being could ascend a high level of being, that is, the Heaven. Therefore, death is not the end of life, as Mulla sadra said, but is got to be a rebirth as well as a kind of transcendence in the material world. One of the most important existential philosophers, Martin Heidegger, on the other hand, would hermenutico-phenomenologically deal with the death. Rather than an end to the life, according to him, death is considered to be an existential phenomenon with which man could face the realities of life. Hence, death could be a way of life which has been accommodated in as the last possibility of the Dasein from the beginning. Because of this, as he argued, every human being can be understood as a being-toward-death which indeed is in the face of the end. Instead of avoiding it, however, being aware of this reality requires the original being. According to this, confronting the death, man would think about the “Being”, and would deeply feel its mysterious presence. As a comparative study, reflecting on death, according to both Mulla sadra and Heidegger, not only could man actualize his potential capabilities but also understand the fundamental values of life as well as the original being. In this paper, Sadr al-Din Shirazi's views and Martin Heidegger In case of death, according to Henry Corbin will be explained.
