UDK 28:111.85
U ovome radu je predstavljena na izvjestan način prelogomena za estetiku s poveznicom islama koja jeste prolegomenska estetička rasprava, ali u izvjesnom smislu pomenuta rasprava zadire i unutar pitanja epistemologije, ontologije, analitičke filozofije, kao i teologije. U tom kontekstu prolegomena ukazuje na distinkciju između onoga što je ukazano u podnaslovu ove prolegomene, a to je distinkcija s zahtjevom za odvojene predmete istraživanja koje podrazumijeva islamska estetika, estetika u islamu i estetika u muslimanskom društvu, a sve s ciljem da se odgovori na zahtjeve filozofa, estetičara iz drugog gnosisa kao i unutar istog i orijentaliste u pogledu zamršene literature po ovomu pitanju. Izvedeno je kako islamska estetika i estetika u islamu jesu predmeti istraživanja unutar estetike s poveznicom islama, a koje treba okarakterizirati jednim zasebnim skupnim terminom – el-husn kao estetike koja ima uporište u izvorima vjere, dok estetika u muslimanskom društvu kao treći predmet istraživanja unutar estetike s poveznicom islama podrazumijeva ono što nije pod sistemom estetike el-husn, odnosno ono što je nastalo u muslimanskom društvu, a što nema uporište u izvorima vjere. Napose, prelogomena predočena ovdje uvažila je sve stvavove i mišljenja, ali je zastala pred potrebom kanona za ono što smo označili kao el-husn stoga što je pomenuti Kanon predmet izrade od strane teologa, te nikako ne može biti predmet filozofske analize iako će sačinjen kanon svakako biti neophodni predožak daljnim filozofskim i teološkim analizama ovoga pitanja.
Ključne riječi: estetika, religijska estetika, islamska estetika, estetika u islamu, estetika u muslimanskom društvu
Abstract
Prolegomena for Aesthetics Linked with Islam
(Islamic aesthetics / esthetics in Islam and aesthetics in muslim society)
Safer Grbić
In this paper a prolegomena to aesthetics linked with Islam has been presented which is a prolegomenious aesthetic discussion, but in a certain sense the aforementioned discussion encroaches inside the issues of epistemology, ontology, analytic philosophy and theology as well. In that context, the prolegomena points to the distinction between that which is pointed in the subtitle of this prolegomena, and that is the distinction with the request for separated subjects of research implied by Islamic aesthetics, that in Islam and that in Muslim society, and all that in order to respond to the requests of philosophers, aestheticians from within the other gnosis as well as those from within the same one, and orientalists in regard to the intricate literature on this matter. It has been derived that Islamic aesthetics and aesthetics in Islam are the subjects of the research within the aesthetics linked with Islam, and which should be characterised by one special collective term – el husn, as an aesthetics which has a base in the sources of religion, while aesthetics in Muslim society, as a third object of the research within the aesthetics linked with Islam, implies that which is not under the system of the el husn aesthetics, i.e. that which has been created in Muslim society but does not have a base in the sources of religion. Especially, here presented prolegomena has taken into consideration all the stances and opinions, but has stopped in front of the need of the Canon for what we have termed as el husn, because the aforementioned Canon is made by theologians, so it by no means can be the object of philosophical analysis, though a made Canon would certainly be a necessary template for further philosophical and theological analyses of this matter.
Keywords: philosophy of aesthetic, theory of aesthetic, intricate literature, religious aesthetic, islamic aesthetic, aesthetic in islam, aesthetic in muslim community, aesthetic sistem of islam, Qur'an – aesthetic of aesthetic
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