In a philosophical idiom that attempts to be intelligible to the reader who is not traditionally trained,this study outlines various dimensions of traditional Islamic 'correspondence' theories of truth. Itparticularly argues that purely intelligible, 'abstract' concepts, universal natures and general principlesobjectively apply to the world, against schools of thought that contend that they are subjectivelyimposed. It is only by discerning the congruity or discordance of these fundamental instruments ofgeneral metaphysics with forms of extramental reality, that we are able to avoid the implication thattheir lack of sensible referents implies our knowledge of the world - which is contingent upon theemployment of these instruments - must be ultimately subjective. These intelligible entities, universalnatures and general principles can thus only be validated by situating them within an all-encompassingtheory of objective reality and truth, in the Islamic tradition nafs al-amr or 'things as they are'.Transcending individual minds and sensible reality, such a theory must be sufficiently broad to accountfor the ultimate ontological and henological status of such universal and abstract principles and forms.This study demonstrates that a synthetical approach to the nature of objective reality and truth, drawingon the Avicennan and kalām, and especially Platonic and Akbarian traditions is capable of effectivelyresponding to subjectivist, anti-metaphysical views on the nature of the world and our knowledge of it.It purports to do this in a manner that strengthens the deepest foundations underlying traditional naturaltheology, illustrating that the physical world of particulars is 'intelligible' (in the sense of 'objectivelyknowable') exactly because it is a branch of an 'intelligible' (as the contrary of 'sensible'), non-physically instantiatedworld.
In a philosophical idiom that attempts to be intelligible to the reader who is not traditionally trained,this study outlines various dimensions of traditional Islamic 'correspondence' theories of truth. Itparticularly argues that purely intelligible, 'abstract' concepts, universal natures and general principlesobjectively apply to the world, against schools of thought that contend that they are subjectivelyimposed. It is only by discerning the congruity or discordance of these fundamental instruments ofgeneral metaphysics with forms of extramental reality, that we are able to avoid the implication thattheir lack of sensible referents implies our knowledge of the world - which is contingent upon theemployment of these instruments - must be ultimately subjective. These intelligible entities, universalnatures and general principles can thus only be validated by situating them within an all-encompassingtheory of objective reality and truth, in the Islamic tradition nafs al-amr or 'things as they are'.Transcending individual minds and sensible reality, such a theory must be sufficiently broad to accountfor the ultimate ontological and henological status of such universal and abstract principles and forms.This study demonstrates that a synthetical approach to the nature of objective reality and truth, drawingon the Avicennan and kalām, and especially Platonic and Akbarian traditions is capable of effectivelyresponding to subjectivist, anti-metaphysical views on the nature of the world and our knowledge of it.It purports to do this in a manner that strengthens the deepest foundations underlying traditional naturaltheology, illustrating that the physical world of particulars is 'intelligible' (in the sense of 'objectivelyknowable') exactly because it is a branch of an 'intelligible' (as the contrary of 'sensible'), non-physically instantiatedworld.