ハミードゥッディーン・キルマーニーの知性論
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概要
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The 10th century, when Neoplatonism was introduced into early Ismaili cosmogonical doctrines, was a turning point for Ismailism. The early Ismaili cosmogoincal doctrines were what should be called “Ismaili Myth, ” which varied according to each Ismaili thinker, but had some common gnositic tendencies. For example, in that myth the angelic being falls from heaven because of its own error and it emanates this world like Demiurge of Plato.In the 10th century, Ismaili mythical cosmogony was greatly philosophized by Persian Ismaili thinkers, especially Abu Yaqub al-Sijistani. The structure of al-Sijistanis cosmogony looks similar to that of Plotinus, which is controlled by three Hypostates, that is, God, Intellect (Aql) and Soul (Nafs). But Ismaili Myth did not become extinct in the philosophized cosmogony, because in that system, too, al-Sijistanis Soul plays the role of the Falling Angel in the Ismaili Myth.In the 11th century, Hamid al-Din al-Kirmani introduced not the Plotinian cosmogony used by al-Sijistani but the Farabis cosmogonical system made up of Ten Intellects. At first, al-Kirmanis God hardly looks different from al-Sijistanis. Al-Kirmanis First Intellect does not fundamentally differ from the Intellect of al-Sijistani, either. But his definition of it is closer to Farabis concept of God than al-Sijistanis definition of Intellect. In al-Kirmanis cosmogony the First Intellect plays the role of both Farabis God and his First Intellect at the same time. On the other hand, al-Sijistanis Soul is identified with the Second Intellect by al-Kirmanf, which emanates from the First Intellect, but the Second Intellect is no more than one of the Ten Intellects and has completely lost the mythical personality like al-Sijistanis Soul. The Falling Angel in the Ismaili Myth has vanished in the highly philosophized cosmogony based on Farabis system of the Ten Intellects.In this paper I will examine al-Kirmanis theory of Intellect, comparing it with the philosophized Ismaili Myth of al-Sijistani or Farabis theory of Intellect, and consider the significance of his theory in the history of Ismailism. In conclusion, it will be shown that his system is the climax in the philosophization of Ismaili doctrines since the 10th century.
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