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By Jan Patočka

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Another question arises that if the things, which are drawn to the cognitive process and which are the partners of the sensory experiment, as well as their nature still remain unknown for us, then what kind of thing is the object that we cognize? Whose reflections are the knowledge gained from nature? Where has the place been left for the idea of God; has it been left in the nature of a priori knowledge or in the nature or essence of ‘the things in themselves’? Some researches of Kant blamed him for subordinating the object to the subject.

Freedom whose uncompromising assumption presupposes the refusal of his/her subjection to the ideal restrictions of an ontological straightjacket of “Being”. In short, if there is glory to be found in future thinking, it shall be found in man’s unhindered espousing of the liberating thrust of a transcendence that would lead him to the “beyond” of the unsatisfactory and sensory “given”. A “beyond” that Suhrawardi famously termed “Nakojabad”. ”12 11 The expression is derived from the famous Hegelian term oft used in the Logic as well as The Phenomenology of the Spirit.

Khalilov and utilized for preserving and then preserved – with material ways out of burning cognition). Theoretical cognition, in turn, is the product of the thought which is directed to the inner man and to his ideal world, not to the material world and to ‘the thing in itself’. These epistemological problems are expressed in Eastern (Islamic) philosophy with the term of ‘illumination’ (ishraq). The attempts towards the explanation of epistemological problems by means of the notion of ‘illumination’ were also known in ancient Greek philosophy.

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