中東硏究 2006년 제25권 2호, 241-278
이븐 아라비의 존재론적 세계관
13)
이 원 삼*
차 례
Ⅰ. 서론
Ⅱ. 존재론적 형태
Ⅲ. 형상의 세계
Ⅳ. 절대성 속에 있는 절대존재
Ⅴ. 절대존재의 본질
Ⅵ. 절대존재의 자기표현
Ⅶ. 결론
<Abstract>
Ibn ‘Arab ’s Ontological World-view
Lee, Won-Sam
(Sun Moon Univ)
Ibn 'Arab was born in Spain in 560A.H(1164A.D) and died in
Damascus in 638A.H(1240A.D). He is so famous in the world
as muslim spiritual authority. In the Islamic world itself,
probably no one has exercised deeper and more pervasive
influence over the intellectual life of the community during the
past seven hundred years. He was soon called by his disciples
and followers al-Shaykh al-Akbar, the Greatest Master, and
few who have taken the trouble to study his works would
dispute this title, though some would argue over the direction in
which his greatness lies.
All religious traditions accord a central role to imagination,
though not necessarily by this name. The mundus imaginalis is
the realm where invisible realities become visible and corporeal
things are spiritualized. though more real and subtle than the
physical world, the World of Imagination is less real and denser
than the spiritual world, which remains forever invisible as
such. In Islam , the later intellectual tradition never tires of
discussing the imaginal realm as the locus wherein spiritual
realities are seen in visionary experience and all the
eschatological events described in the Qur' n and ad th take
place exactly as described.
Referring to the fact that Ibn 'Arabi has evoked so much
discussion and controversy, unprecedented in the history of
Islamic thought, and attributing this fact to the nature of Islam
itself which combines two Truths: aq qah ‘the truth based on
Intellection’ and shar 'ah ‘the truth based on Revelation’
In accordance with the general plan above outlined, this paper
will be concerned exclusively with an analytic study of the
key-concepts which constitute the ontological basis of Ibn
'Arab 's world-view
Key Word: Ibn 'Arab , ontology, imagination, reality, mysticism,
sufism, absolute.
