Vol-7, Special Issue-Number4, 2016, pp1055-1065 http://www.bipublication.com
Research Article
To see expressions of love from Plato and Avicenna point
of view and its implications
Maryam Forghani
Islamic Azad University, Central Tehran Branch, Tehran, Iran
ABSTRACT
Today, the world belongs to thought and philosophical systems. Every school has a special attitude to views and are based on certain worldviews. The basis of every worldview is knowledge. Philosophical religions throughout history have contributed to the development of man's knowledge, and each is a new stone to the high foundation of human knowledge. Love is not hidden from the eyes of these schools as one of the resources and tools of human knowledge. Love is the source of grace and is the cause in all the particles moving and flowing and the world and people feelings are shaping.In this article, we intend to use the method of "analytical" and means "library" of love from the viewpoint of "Twins" and "Plato" and explain its implications.Considering the similarity of views on the issue of love between two philosophers, ultimate training is according to Avicenna "Courtyard in God "and "survival of God," and according to Plato is "the perfection and virtue". From the views of the two principles of love are: "a gradual and systematic process of education", "ranking Love and training", "attendance of wisdom and love in education", "considering the existential capacity of trainee".
Keywords: love, true love, virtual love, education, the ultimate goal, the principles of education.
Statement of the problem
Large schools of thought rely on special tools to obtain an understanding of each resource and of which two means "wisdom" and "love" are more important tools. The relationship between reason and love or faith are the complicating matters in the history of human thought and never was quiet and peaceful. The recognition is also the cause of love; therefore love is the case that in the heart of sentient beings rather than something that exists and Ddsires and needs is proportional to emerge; the human heart beats to seek love and life without love is meaningless and equal to death.Some mystics believe love is the path to GodLove, and is considered the best knowledge and worshipas a passionate worship and knowledge.They have spoken of earthly love and authorized itas a bridge to truth;since
works of philosophers who in these areas have intensive attempts, and detected pure and impure and takea romantic look from the valves of "love" to train since the end of training isnothing but Courtyard in God and survival of God.One of the thinkers whose influence on the history and evolution of this field is undeniable and the structure of the West civilization still relies on his philosophy is Plato (first philosopher who wrote a book exclusively in the field of love), however, the thinkers such as Denis de Rougemont believe that Plato's philosophy certainly has Iranian and orphic roots but in fact in field of love, he has been very influentialon the mystic and Islamic philosophers (IbnSina and Suhrawardi) (Satari, 2008, p. 214). Plato in the treatise "Lysys, banquets, and Phaedrus" discussed the concept of love and friendship and knows the love as a mediator between God and men and by the end of the world it is the perfection and virtue, or "creator of beauty" (Sadeghi and Talebi, 2012, p. 2).
Peripatetic thoughts and ideas of Avicenna, the great philosopher who has the most profound and lasting impact on Islamic philosophy and even on European Philosophy in the Middle Ages, was evolved in the late in life, and it can be seen a tendency toward mysticism and wisdom, in his opinion the reason, there is no inherent contrast between science and mysticism; but all three hierarchical levels areof a truth basis and infrastructure (Arafi et al, 2008, p. 237). Although, the views of the two philosophers about love in cultural- social environments differently shaped but similarities can be seen between their views, so in this article we try to examine the love in a comparative study with a focus on issue of opinions and ideas of Plato and Avicenna and the educational implications of each perspective is expounded in education.
Concept of Love
The word is most used in words of the people's taste in literature and is the most important element of the path; so that its abstraction from
the taste of the people is impossible, because if love does not exist, there will be no mystic and always love and joy are associated with each other. Accordingly, the definition of true love (like the word love) is not possible, therefore, to define the content, we have described its apparent meaning.Love is higher-order derivative of "love" means "rage" (Ibn Arabic, Bita, p. 121). In philosophy, the love is considered of sensual qualities that will be realized due to the severe dominated thinking in the beauty and goodness and the multitude of viewing aspects of popular and beloved works of faith in self and soul. Plato to definethe love says: divine madness that holy souls and high spirits are suffering rom it and the cure of this madness is the annihilation in beloved and survival to witnesses and Joiner will not be possible.Bu-Ali Sina in the book of the law defines such love: love is a disease that affects like Melancholy the man himself, in which goodness and decency of the face or character, thought and thought is dominant.
Vote Bu-Ali is philosophically true love is now present in all organisms. True love is also the same delight, glee of thought is the nature of lover. A lover as God that is the absolute philanthropy and absolute perfection.
Factors affecting the development of love On the issue of true love and punishment should be noted factors in developing the love. Which are mentioned below:
1. Good and Beauty: Some believe that one important factor in provoking and stirring up is good and beauty. This belief is rooted in many cultures, for example, Plato said beauty is in love with someone who reminds him the beauty of the gods.
2. Knowledge: the derivative force of love to the people of the spiritual journey is knowledge. They believe that when knowledge is created and aggravated that the knowledge about the beloved becomes more. 3. Love: factors make love, is the nobler and
the heart of lover and causing ecstasy and becomes the demand for the beloved.
4. Refining and purification: The final factor to achieve love,is to refine and cultivating the individual. To achieve their goals went to the home of asceticism to come to love (Georgian, 2005, p. 42)
Love in philosophy
Love in the eyes of the elders, the sensual pleasure and belonging and self-absorption has been introduced as light instinct about the nature, or mind and heart. Then, God has been qualified by the same meaning and of course by removing and abstraction of material and possible defects and margins; therefore MullaSadra writes in Transcendent Wisdom:"The love and synonyms are: delight agree to anything, whether intellectual or sensory delight translations is real and suspicion." Love is the same as passion, but also the extreme case, i.e., when affection for love just is maximum so that his heart and soul of becomes the beloved home and the words of love occur. This love likened to the plant
ofAraliaceae that surrounds all stems and
branches. Thus, according to Suhrawardi in "Treatise of Love", ifthe passiondevelops extremely, it is called love. The right thing is that truth cannot be defined and extended the love and affection are unknown acquisitions.Another question that philosophers have raised in this regard is the love types. Plato, in his treatise on the feast based on types of love, divided it as "praiseworthy love" and "bad love".The first speaker at the banquet is "Phaedrus" that says: he is the oldest gods and most supportive of mankind which creates intense feelings of pride and a spirit of sacrifice. If an army composed of lovers, it is an invincible army. "Pausanias",the second lecture that distinguishes the sublime and bad love and posts. In his view, bad love has no aim but to quench lust, and as such includes women and young boys as well. "Eryximachus" approved the distinction between two loves.
"Aristophanes" from a different angle deals with earthly love, his love instinct triesto regain our initial state. Others say: love andsituation of love in itself is neither good nor bad (Plotinus, p. 363).
true beloved of mystic is only God and nothing more. Secondly, love that is defined by the mystic, is not unique to humans, which suggests that mystic love of all creatures is a fact that flows in spite of all the particles (Motahari, 2001, p. 120).
Love according to Avicenna
Levels of love in the Universe: from the perspective of Avicenna, natural and voluntary love is fixed for other souls and strength, in other words, love and joy in exists in all things, even in corporeal beings and does not attribute to who have rational soul or animal (Malekshahi, 2009, p. 439). Love treatise of IbnSina in the field was written in question of Abu Abdullah and it is the expression of love in the whole universe. The thesis is an argument and philosophic based on the method, but since it knows the existence full of love and understanding and what is stimulating objects is love in the world that is a spiritual discussion. Therefore, this is an interface effect and is an intermediate link between philosophy and mysticism (Avicenna, 1981).
Achieving the stage of love
Love is the compass points and a key element of the universe is born of apparent and secret element that makes tablet and stylus to navigate and this role has designed all different natures. And according to the mysticism isconsidered the most central and most genuine human emotion, affection rooted in human existence and therefore, belongs to the kingdom of heaven. Basically, Love in Islamic Mysticism is as rigid discipline that connected ontology, epistemology, axiology and even the educational viewpoints, andit is considered of the salient features of Islamic mysticism, it also cannot ignore the role of love in the knowledge that in fact, love creates the knowledge (Shamshiri, 2006, p. 37). Therefore, love is the goal in training because it leads to perfection, joiner and knowledge and it is the basis for insights and mystical movements, in fact, the real education
is nothing but a journey of love,means the beginning of virtual love passing through them to reach an affirmative true love with enlightenment and insight.
Avicenna in the ninth style (Abodes of authorities) defines the love and worship as pious and devout and mystic, the purpose of their worship. Since, their ultimate objective is to achieve true perfection, knows it based on three objectives that one of its objectives is stylizing the soul and preparing it to receive the divine matters (Malekshahi, 1979, p. 447). According to Bu Ali in stylizing the spul, the two things will help that one of them is pure love in which the beloved face prevails and it is divided into two categories true and virtual love; true love means the love that its beloved is real, because truth is absolute and essential beautythat is the love of God. But virtual love is the love thatit’sbeloved is virtual,beauty and perfection of his beloved is borrowed and is not true (Motahari, 1995, p. 13).
animal love; but the requirement of sensual love is the heart and pure soul and appropriate animal rebellious soul. (Ibid., P. 386).
In his treatise on love, in this context refers to several important points: First, love is in all truth of being and the world; second, that true love is divided into vegetable, inorganic, and animals love. Animal love that belongs to the animal souls, are forces that are assigned to willing and desire and appears instinctively, third, love has another split into two types: natural and optional love. In the first case, the result is as instinctive and spontaneous and does not pay attention to the profit and loss of lover; but in the latter, the goal will be realized based on the ultimate, and the lover falls in love with his beloved with the idea of the ultimate benefit (IbnSina, 1979, p. 380).
IbnSina in the third chapter of his treatise, talks about the existence of love in inorganic souls that the population includes three components: the power supply and development, power of development, power of production. Each power is keen to be filed with the performance to his purpose. While the material needs food and love in nutrition and development power is the source of his zeal to food and to maintain and store it in the body. Growth power in terms of growth of nominal corps, look forward to increased food and as a source of power of reproduction is willing to appearance, generate an animal. Similarly, stimulating animal activities, including all the powers is an instinctive love. As these forces have a natural tendence that is the source of innate love, natural disdain that the origin lies in inherent hatred. The lack of the powers of desire and hatred means independence of the powers. For example, the external senses to avoid dangerous or threatening things for the body,protect the man against things that hurt him. Power of anger causes the human to avid weakness and humility because of the desire for revenge and domination. And in the appetitive part of the soul, love is divided into two parts:
atural love, which makes power development and food insofar as it does not obstruct his activities and continuously operate.
ptional Love; holder if there is a possibility of the destruction of the beloved, will avoid him.
Avicenna in his treatise about the nature of love says: love in truth, is nothing but the good and gentle separation. Accordingly, he suggests that each of the creatures praise what is light and consistent for himand if he lacks it will be drawn into it. Certain good for each of the creature is realy hisgentle or what is believed to be gentle for him. He defined the love in the book of Ghqnoonthat means a kind of dependence and melancholy appeal, one human to another human. And knows love as a disease and also refers to the way of treatment. His definition is: Love is a disease that is similar melancholy thatit affects the man himself, in this way, the goodness and the merits of the case and icons is dominant on thought.
Relationship of love and understanding KhawajaNasirexplains IbnSina’s description that anything is good will be authorized and favorite, and the perception of what is favorite, will be favorite since it is called passion, it should be added that "the intensity of passion" is called love. The perception is fuller and more evidence exists for good, love will be more intense. Perception is not total and complete, unless it willaccompagne atotal and complete receipt. IbnSina suggests that love is portrayed in all beings. In his treatise about the nature of love clearly refers to this view and notes that love does not attribute tohuman beings, but it exists in all thecreature includingangles and elements andthree births and other entities.
Love educational implications from the viewpoint of Avicenna and Plato
should be affected by education. Basically, the ultimate goal in life,is nothing but the continuation of God's presence and intermediate goals each are seeker-step to the final goal, which is the nearness to Allah (Courtyard in God). (Beheshti, 2009, p. 306).
Plato, knows the ultimate love in perfection and virtue, and suggests that the value of the lovers and love, is that they attacheto whom and to what, and what the effect of love is for them and their lover, and what they want and to what extent will lead them to perfection. He stated according to "Pausanias": If love leads the lovers to virtue, is a heaven blessing and suffering and harm to describe the way of such love, is not difficultfor the people of insight. (Plato, 2003, p. 194). Elsewhere he knows according to Diotima "increase in beauty" end and purpose of love and presents love with a passion for good. (Ibid., P. 245).So, the aim of love is immortality and survival as well.
Aristophanes says: If we find our true beloved and have reached our original nature, we will reach a peak at happiness, but if we cannot reach this degree of perfection, every lover makes us closer to perfection, and will provide us with true happiness (ibid., p. 227).
Educational principles
1.Ggradual and systematic process of education
Each knowledgehas a beginning and an introduction and principle and the traineebefore introduction should followthe original prosecution that if it happens, it is not the end of science rather finds his truth. IbnSina to describe the love refers to eleven successive stage during each stage is subjected to the passing of the previous stage to achieve the perfection (end of training).
Love stages from the perspective of IbnSina
F
riendship,a childlike relationship.
P
assion; to love each other with heart.
liff; intensification of affection towards his beloved.
angible love, interest and devotion in excess of the amount of love brings.
oy, heart combustion and thereby increase the love of consolation.
xess love; the proliferation of extreme kindness to penetrate the lining of the heart and mind of love.
oy, esoteric love for the beloved.
ame; a stage that comes on apparently avoided and seek consolation in love with an imaginary lover (created by the mental life and spiritual vacuum).
ercussion; the effect of interest to sweetheart, the overall illness and he's fall lifeblood. The patient's appetite is lost for food or any kind of attachment to the lives and as a result of the inactivity of the digestive tract and disrupting blood flow in the arteries and lack of vital materials to members and Body parts, gradually withering away all his strength.
hocked, lover loses his rational faculties as a result of spiritual crises.
onfusion; the last stage of love. In the course of lover in mortal lover and he does not see and does not seek the world.
1.
anking Love and training
their inner thoughts, efforts and experiences and, above all, the knowledge of the divine nature and perfections and stipulates that due to the capacity of trainees, happiness and misery is intensified, and according to the criteria in categories concludes:
A) Love for God: the love is the highest order of the stages of love. The reason for this according to Avicenna is that God has the highest perception, also has the highest degree of perfection to the extent that is far away from the possibility and mortalityand source of evil. According to KhawajaNasir, the intensity of love will be determined based on these two criteria of perception and perfection. Therefore, God is essentially the greatest lover and the beloved and is also the largest molest and sanctuary. He for more explanation on his own refers to differences of love (literally) and passion. True love is: happiness and cheerfulness that the impression is created of one essence. But the joy, is the delight to finish it, when will be the one to achieve and interests so that it is not exemplified by the imagination and interests of the other. As it happens that does not happen in the sense of assimilation to the interests of sensory, and the delight is full for the senses. So, each agog achieves something and achieved something else, but love is something else. Accordingly, Allah is pure of joy, because it is not possible something to be absent.
B) Love of God and the nature of their intellects.
C) Eager lovers’ love: they fall in love because they find somethings and enjoy it, and they are eager, some are suffering. However, because the suffering is caused by the beloved, suffering is enjoyable for them.
D) Usury love among the world's human population in traffic for falling.
E) Love from populations where the nature is governed.
2. C
oncomitance of wisdom and love
Mystics and scholars have long been considered as the relationship between reason and love. Some mystics, completely denied the value and validity of reason and knew the scholarsas the wooden leg and non-compliance and concludes that leads the fall in the maze and stepping into the realm of rational reasoning and argument to defeat failure (Beheshti, 2009, p. 288). Avicenna also in his various works has spoken from the sublime wisdom and understanding; intellectual an thought in his philosophical system enjoys a high status, and his problems, God is much praised to grant the "wisdom of granting favors" but at the same time in the "Treatise about the nature of love" speaks of love, talent, rapture and ecstasy, ascetic and mystical philosophy, again the rational principles of his philosophy were not forgotten and their greatness is striving to offer states and compatible with nature and show ways with the help of philosophical reason that are all justified (Tabatabaei, 1979, p. 105).
As a result, Bu Ali in his treatise of love distinguishes the beautiful face that is admiredfor animal love and who lover them and be wise with reflections. And knows the second one better than the first one because the man is closer to rational reflection and wise, sphere of influence and possession of first lover. And in most cases who enjoys the balanced face (harmonious nature, moderate and reception of God), and has palmer transcendent virtues as well. This is influenced by the vote by Plato that cnsidered beauty the same as goodness (Abrahamov, 2009, p. 89).
3. R espect to existential capacity of trainee
Plato limits understanding of love to some people, and not all of them. This reflects an epistemology in which, only the professionals can understand the insight into its nature. From a glance, it has confirmed that only experienced people can be aware of the nature of love in this case, such thing is true in the case that it can be experienced. In addition, thisidea can express a kind of social segregation in understanding and is the perception according to which the philosopher can only understand true love. On first impressions, those who do not feel or do not experience love, basically, they lack the perception of nature (Unless learn it by rituals that, or achieve it through discourses of philosophical and artistic processes). While in the second impression suggests that unfamiliar people or those who lack the capacity to perceive only can understand the physical desires and not to feel the love. According to this argument, Love belongs to more excellent talents and powers of public understanding, requires some form of education. Incompetenced, inexperienced, and those are not among the romantic poets and lyrical, will be sentenced only to see the physical desires of love.
Plato's view in love
Plato's view on the nature of love is explained in detail in treatise of "feast". This thesis claims that love, or willingness to have something that I do not have something, or if I have it, it is the desire that I do not miss it in the future; therefore, love is always the same as poverty; because it requires that lover does not have something now or in the future or that he eagers to have it. For this reason, Socrates says that God cannot love, because gods do not lack anything. They already have everything that it is supposed to have desire to it.
The above statement should not be concluded that any enthusiasm for everything can be named love. Love is longing for beauty and
goodness because of the beauty, is love, it called yearning for the good. He believes that "love is the desire to possess forever". Plato's view of love is a kind of return to the need. He believes that God does not need man, and do not love him too, but human beings need each other and this is the cause of love. In the context of this statement, the love of God stems from a human being loves to take the eternal bliss in his possession; moreover the love of human beings for one another is not a true love because continued ownershiphas no good (Plato, 2003, vol. 3, p. 43).
Platonic Socratic position insists that love for beauty is created on earth never can be satisfied until depart from this world in the real form, but nevertheless, we should get beyond the image itself, an attractive beauty special in front of ourselves. The implication of theory of Platonic love is that the ideal beauty, reflected in specific images of beauty to be understood and to be exchanged by persons, objects, ideals and art. In Platonic theory for love, reciprocity is not necessary; as belonging more is related to the theme of beauty not the partnership with someone else and shared interests and activities. Many followers of Platonic philosophy believe that love has a higher value in comparison with carnal or physical desires.
lacking in love and it is a passion, owned love is never ugly; but also beauty. (Ibid., P. 237). Since Plato knows love is a divine madness, speaks of two kinds of madness: the first one is a disease that affects the human being and another one is a blessing that God gives to man to be free and divides into four types: unseen madness, worshipers madness, poets madness and madness of love that is the best and largest of its kind of Gods gift to man. So in a platonic way, the transition from virtual to true love is mandatory. (Plato, 2003, p. 151).
Impact of love in Plato’s view
In Platonic wisdom, love is the grace by which the Islamic mystics have referred to it. According to the mystics, there is nothing in the universe, unless by the sentence of inherent love is moving and love is the source of their movement and developments. The essence of God,is his lover. From him, love will be imparted for all creatures in all the universe. According to the mystics, since love, exists in all creatures and all creatures are manifestations of the obligatory essence, so love of God is possible and the love is an expression in self-existent and absolute creature (Sadeghi Hassan Abadi and Talebi, 2012, p. 10).
Platonic love
Plato knows the love as stimulus of soul that inthe lowest level in our love for the beautiful people and the desire to immortality appears, superior form of empathy with spiritual ideals that are the source of social good; but the highest form of love is platonic love of philosophy and wisdom find the height of this love is not mystical ideas (Plato, 2003, p. 98). In the treatise banquet definition of love more than others stands out: One definition belongs to Diotima and the other toAristophanes. (Sadeghi Hassan Abadi and Talebi, 2012, p. 14).
Description of love according to Diotima Plato in his speech at the banquet treatise about love begins with desire. This love is only possible for something we do not have, and the beauty here is imported. Socrates and his words
quoted in the definition of love according to Diotima that Love is a great spirit and, like all souls, not kortal not immortal;but something between them. He believes that what we're all really looking for is happiness and that is why we want always good things to remain in our possession, but our attenuation is a barrier to this wish, as a result, the best way exists to fulfill this wish, is reproduction and birth in beauty. This reproduction is something divine (Plato, 2003, p. 245).
Aristophanes description of love
Aristophanes says: at the beginning the human beings were divided into different sex. Men, women, and by the third that was both women and men, was called "Androgynous". Early man had four arms and four legs and two faces. This creature has more than enough power andthe gods because of their fear from him, decided to split him. Modern humans are the result of splitting the two early humans and thus are not perfect; as a result, theyare seeking their other half to link him to the perfection of their own; people who are the result of splitting the thirds of early humans, become perfect with bond with someone of the opposite sex and this is their old desire to find perfection; since at the beginning, the human spirit was one and unique and the need and interest as a whole is called love.
Aristophanes accepts the possibility of finding a man missing half during his life is very low, and in fact this is why man must find his missing half and blends with hercorrectly,as a result, we can easily speak of love in this world. (Plato, 2003, p. 223).
CONCLUSION
love it; so love is a condition that emerges in the heart of a sentient beings to what is congruent with the interests and requirements. In sentient beings, there is a conscious rapture recognizing the important role that element of knowledge plays an important role to it. On the other hand, love and passionare resulted fromknowledge.IbnSinaconsidering the sense of love (good, the beautiful and gentle count) suggests that the good for any of the creatures is to reach to what he is willing. Anything that is good for the creature, will be perfect and perceptions because are perfectare called "love". Intensity of passion is love. Plato also takes an aesthetic and romantic look to the universe, and considers soul is moving towards the good, andthe lowest level appears in our love for the beautiful people and the desire for immortality, it is more superior form of communion with the spiritual ideals that is a source of social good. But the highest form of platonic love is the love for the philosophy and wisdom that mystical vision is the culmination of this love; therefore, both the philosophers, knew the love as the fluid ink not only in humans but also in the world.
Mobility of all creatures is the result of a worldwide love and the most complete form of it can be seen in humans. The highest level of this love is the true love; the first principle and low-order is the virtual love and the love for any creature than God, and this kind of friendship is a waytoward the true love. The fact is that life becomes empty of body and the highest-level, namely Courtyard in God alone and that is the ultimate love. Contrary to the prevailing Western negative views,the role of emotions, especially love, from the perspective of Islamic mysticism in the system of education, affective education is genuinewith the centrality of love and is considered even the most basic aspects of education. A characteristic of mystics for worshipingGod,is love for him, not because of greed or fear of hell and heaven (Yasrebi, 1995, S30-29). Thus, both philosophers define the love
as a bridge to get to the beauty of the spirit world that must be passed by.
By comparison, the views of Plato and Avicenna have the great affinity that was mentioned in the discussion of education to their implications.
REFERENCES
1. (1981). Avicenna's treatise, translation Zia door, second edition, Tehran: Center Press. 2. (1979). Isharat and Altnbyhat, translation and
commentary Hassan malekshahi, first edition, Tehran: Soroush publications. 3. (2009). Isharat and Altnbyhat,
AllamehHassanzadehAmoli translation and commentary, Tehran: Soroush.
4. Abrahamov, Benjamin (2009). Divine Love in Islamic Mysticism, translates by M. Shariati, Tehran: Wisdom Publications. 5. (1960). Signals and alerts, edited by
Mahmoud Shahabi, Tehran: Tehran University Press.
6. IbnSina, Hussein bin Abdullah (1979). Letters (epistles per love), Qom: Press awake.
7.
bnArabi (Beata). Meccan Conquests, Emergency care of AltrasArabi, Beirut. 8. A'rafi et al (2008). The educational goals of
Islam, Fifth Edition, Tehran: Publication side.
9. Plato (2003) five essays, translations Mahmoud synthetic, fourth edition, Tehran: Hermes publications.
10.Plato (2003). Five treatise (guest), translated by Mahmoud synthetic, Tehran, Cultural and Scientific Publications.
11.Beheshti, M. (2009). Garlic Muslim scholars in education and its foundations, Volume V, Tehran: Publication of SAMT.
12.JavadiAmoli, Abdullah (1993). Providing written jurisprudential-rule, first edition, Tehran: Raja culture.
14.Shamshiri, B. (2006). Education from the perspective of love and mysticism, Tehran: Publication of Tahoori.
15. S
adeghi Hassan Abadi, M. and Talebi, Z. (2012). Love at two theologian, Plato, Suhrawardi, Faculty of Literature and Humanities University of Shahr-year 7, 24 and 25, the spring and summer of 1391. 16.Plotinus (2009). Resale love, translated by
Mohammad HosseinLotfi, Tehran: Khwarizmi publications.
17.Georgians, MM. (2005). Manifestation of the love of IbnArabi to Araghi, Qabasat Quarterly, Summer.
18.Motahari, M. (2001). Philosophy of Ethics, twenty-first edition, Tehran, Sadra publications.
19.Motahari, M. (1976). Perfect man, thirty-first edition, Tehran, Sadra publications.
20.Motahari, M. (1995). Nature, Tehran, Sadra Publications.
