fateme fazelzade; Majid mollayousefi; mohammadjavad Shams; Ali Reza Kakavand
Abstract
Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines ...
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Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines his own existence and identity... Mulla Sadra believes that human existence is not limited and exclusive to this world, and has many worlds and spheres of existence, and in each world, it finds a corresponding ecstasy. Man determines Man determines his position in the system of existence with his will and free will And it can become a rational world similar to the objective world by upgrading its existence to the level of rational existence. . Both thinkers concur that humans possess a fluid and dynamic existence and a "self-determining" self. As it comes from the position of the self-discovery component in existential therapy and Sadra's attitude about this component; Sadra's view on self-discovery can be the basis of existential therapy in Iranian-Islamic culture.
zahra karimi; majid ziaei
Abstract
Categories are tools of our mind through which we know the facts around us. Man puts outer objects or the concepts that govern them under one of the categories to understand them. But the extent to which the categories truly reflect all external facts and all the facts of existence is not yet clear. ...
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Categories are tools of our mind through which we know the facts around us. Man puts outer objects or the concepts that govern them under one of the categories to understand them. But the extent to which the categories truly reflect all external facts and all the facts of existence is not yet clear. From the point of view of some Islamic philosophers, it can be inferred that categories and types that are created below them play a decisive role in determining the type of creatures, that is, they are not merely tools for classifying beings in the human mind. Mulla Sadra depicts a different view of categories. He considers them to be limited to the mentally-posited quiddity. It is clear that when we consider existence to be original and not essence, all considerations and laws governing essence will also become unrealistic and subjective. In Mulla Sadra's philosophy, we do not have to conform to the categories and we are not bound to categorization. We can claim that, in Mulla Sadra's philosophy, the importance and centrality of categories in determining the type of beings is lost, and a being can change its nature from one type to another and from one category to another without the impossibility of being necessary. In this article, we will first briefly provide examples to show exceptions to the inclusion and comprehensiveness of categories from the perspective of various philosophers. Examples of facts not covered by categories and disputes over the total number of categories are cases in point. We try to illustrate the aforementioned point with examples from Mulla Sadra's works. We then examine the categories and their place in the fundamental reality of existence. It is obvious that the examination of such issues requires analysis, and inference from the opinions of philosophers. Our goal in this article is not necessarily to seek textual evidence, but to use the text to explain the underlying purpose.
Mehdi Zamani
Abstract
The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental ...
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The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental characteristic of the soul is undeniable. This role expresses the active feature of the soul in sensory perception and other processes, which is based on Mulla Sadra’s specific principles underlying his view of the soul and its divine nature. Mulla Sadra's theory of attention can be explained using two bases: a) the theory of multiplicity of powers of the soul and b) the theory of the unity of powers and belief in the levels of the soul. According to the perspective of the powers of the soul which is closer to the peripatetic views, attention acts as a kind of limiting filter and a bottleneck in the process of perception and abstraction, which prevents a lot of data from moving across the stages. Based on the levels of the soul, and the specific principles of Sadra's wisdom, the soul uses the source of attention for its specific actions according to its power. In this explanation, attention is like a source of light that reflects on things sometimes involuntarily and sometimes voluntarily through the will of the soul to make them clear and presentable to the soul. The model of attention presented by Mulla Sadra has similarities with and differences from the latest models proposed by psychologists. The main advantage of this model is that it highlights attention in all in- human processes.
zahra Mousavi baygi; seyyed Mohamad Mousavi; Hadi Izanloo
Abstract
Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements ...
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Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements by some thinkers on which one can rely to understand the "human value of women" from their perspective. In Mulla Sadra's philosophy, in addition to some statements (fourteen statements) made about women, his philosophical foundations can also be helpful in inferring his view of women status. The present study, through the use of a descriptive-analytical method, tries to answer the question whether Mulla Sadra has a minimalistic view of the human position of women. To answer this question, relying on a text-based and a principle-based approach, we conclude that Mulla Sadra’s statements attributing intellectual defect to women neither have the meaning that the society infers from this concept, nor is this meaning attributable specifically to women. To Mulla Sadra, the concept is a level of human being attributable to both males and females. His philosophical foundations manifest the absolute rejection of gender-based nature of the self which can be proof of the equality of human identity among men and women. The paper also refers to several alternative positions taken toward gender-based self and their answers to this question.
hasan ahmadizade
Abstract
In the theoretical mysticism and Islamic philosophy, not associating any partner with God has always been subject to different interpretations. When Muslim philosophers refer to unity, what they mean is negation of associating any partner with God, as the Necessary Existence by Nature (Wajeb-e-Be-ahzat). ...
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In the theoretical mysticism and Islamic philosophy, not associating any partner with God has always been subject to different interpretations. When Muslim philosophers refer to unity, what they mean is negation of associating any partner with God, as the Necessary Existence by Nature (Wajeb-e-Be-ahzat). From Mulla Sadra's point of view, God’s having no partner means that it is impossible to assume God with a partner. This extends to include the other attributes of God, like knowledge, power and thingness. Neo-Sadrian thinkers have proposed different interpretations of Sadra's view of associating a partner with God. The present article is an attempt to explain three Neo-Sadrian interpretations and try to show how close they are to Sadra’s views. Molla Abdollah Zanuzi, and Agha Ali Modarres try to explain Sadra's view based on the distinction between Per Se Existence and Per Accident Existence, or the Owner and property, but Allame Tabatabaee believes that in relation to the attributes that are common to God and humans, God has no partner due to the typicality of instance.
mehdi azadparvr
Abstract
Understanding the divine attributes and clarifying their meaning accurately has always been one of the challenges of Islamic thinkers. Through distinguishing between concept and instance, Mulla Sadra tried to devise a method through which he could foreground the cognitivity of divine attributes without ...
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Understanding the divine attributes and clarifying their meaning accurately has always been one of the challenges of Islamic thinkers. Through distinguishing between concept and instance, Mulla Sadra tried to devise a method through which he could foreground the cognitivity of divine attributes without making them equal to creatures’ attributes. From Mulla Sadra’s point of view, God’s attributes like knowledge, power, eternal-living and agency are similar to existence as a universal fact which applies to all beings. In some passages, Mulla Sadra denies the conceptual synonymy of the divine attributes, and in some others, he accepts it. This difference can be attributed to the oneness and unity of God, the Almighty. According to Mulla Sadra in relation to God’s predicative attributes, one should pay attention to the essence of meaning. This method, which is the method of science advocates, does not lead to meaning interpretation of the verses of the Qur'an and does not contradict the form of the verses. It, in fact, complements the literal meaning.
Parisa Taheri Vala; Abbas Javareshkian; َAlireza Kohansal
Abstract
Various disciplines including philosophy have made concerted efforts to identify and define soul and Ibn-e-Sina and Mulla Sadra, as the developers of two important intellectual and philosophical schools, have also dealt with this important issue. Adopting a library research method, the present study ...
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Various disciplines including philosophy have made concerted efforts to identify and define soul and Ibn-e-Sina and Mulla Sadra, as the developers of two important intellectual and philosophical schools, have also dealt with this important issue. Adopting a library research method, the present study is concerned with the views of these two thinkers on the issue of soul. It tries to find out the commonalities and differences between these two thinkers’ views on this issue. There is a relationship between the definitions and the principles of a philosophical system. In other words, differences in definitions reflect differences in the principles of the philosophical system. The study and analysis of the definition of the soul in the philosophical systems of Ibn-e-Sina and Mulla Sadra, in addition to clarifying and comparing the specific views of the two in this regard, can also lead to the identification of their theoretical foundations. Although defining the soul in terms of “first perfection for the natural body" and "being a simple single essence", is agreed upon by both philosophers, in other cases such as the origins of the soul, its persistence and etc., we find fundamental differences between the two that are addressed in this article.
mohammad mollai Iveli; mohsen fahim; mojtaba Jafari Ashkavandi
Abstract
The genesis of pluralities from the unit has always been at the center of attention of philosophers since the formation of philosophy. Thomas Aquinas and Mulla Sadra have also expressed their views on it based on their philosophical and ontological foundations. How many beings originated from a simple ...
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The genesis of pluralities from the unit has always been at the center of attention of philosophers since the formation of philosophy. Thomas Aquinas and Mulla Sadra have also expressed their views on it based on their philosophical and ontological foundations. How many beings originated from a simple unit preoccupied the minds of both, and they, like other philosophers, had to find a way out of this problem. The present article intends to survey the works of Thomas Aquinas and Mulla Sadra and their commentators and researchers in an analytical way to probe their views on the genesis of pluralities from the unit and as a result determine how each of them justified the genesis of pluralities from the unit. Do they pay attention to the rule of the One in this way? How did multiple being came into being? What was the first thing that came from God? The findings suggest that Thomas Acquinas, based on his ontology, denies the rule of the One and criticizes those who believe in it. But Mulla Sadra, by accepting the rule of the One, has restored it and based on his philosophical principles, has presented a new plan for it and introduced the extending existence as the first thing issued by the Supreme Being.
ali babaei; mahdi saadatmand
Abstract
While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul ...
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While theologists consider art as a product of imagination and refer to imagination as an independent faculty, Sadra’s view, which is based on the unity of the soul as the source of all faculties, considers all faculties originating from the soul. Therefore, imagination is a function of the soul and as a result resides in it. Art is the act of soul and attributing it to imagination, which is secondary, can be considered as an act of negligence. The various manifestations of the soul constitute three stages of artistic creation, the highest stage of which is the single, concise and simple stage of the collective existence of the soul. At this stage, artistic creation is one with all the elements of perfection of the soul. Therefore, all bits of knowledge exist in the human soul, and, in this regard, there is no difference between the artist, the sage and the mystic. It is only at the next level, the level of imagination and the external manifestation of the work of art, that the collective unity of the soul is revealed in a particular artistic image.
mehdi azadparvr
Volume 19, Issue 4 , January 0, , Pages 1-18
Abstract
According to Mulla Sadra, intellect, as a polysomic word, has six different meanings. For him, one of the most important meanings of intellect is the power of perception through which humans perceive objects. In addition, God, the Almighty, endows some human beings with the light that enables them to ...
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According to Mulla Sadra, intellect, as a polysomic word, has six different meanings. For him, one of the most important meanings of intellect is the power of perception through which humans perceive objects. In addition, God, the Almighty, endows some human beings with the light that enables them to obey religious orders. Mirza Mahdi Esfahani considers intellect to be the light that God, the Almighty, bestows upon human beings after they reach puberty. Human beings lose the light when they fall in a state of anger or lust. To him, philosophical intellect is misleading. By explaining the attributes of intellect from Mirza Mahdi Esfahani and Mulla Sadra’s perspective and pondering on the meaning of practical and theoretical intellect, the paper reveals commonalities between the two thinkers. These commonalities are found in some properties of practical intellect. In fact, Mirza Mahdi Esfahani asserts that Mulla Sadra's theoretical intellect is counterproductive. It is argued that the claims of some Promoters of the Separation School that Mirza Mahdi Esfahani considers this meaning as valid are incompatible with his statements.
Hassan Rahbar; Shemasalah Seraj; Seyed Yahya Yasrebi
Volume 17, Issue 2 , January 0, , Pages 1-20
Abstract
One of the most important theories in relation to the methodology of Mulla Sadra’s philosophy is the distinction between collection and judgment. It is argued that, in the collection position, Mulla Sadra draws on mystical intuitions. While in the judgment position, he relies on reasoning as the ...
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One of the most important theories in relation to the methodology of Mulla Sadra’s philosophy is the distinction between collection and judgment. It is argued that, in the collection position, Mulla Sadra draws on mystical intuitions. While in the judgment position, he relies on reasoning as the real method of philosophical deliberations. The present paper demonstrates that, in contrast with the claim made by the proponents of the distinction theory, Mulla Sadra makes use of mystical intuitions along side reasoning in his position as the judge of the collected evidence. He not only confirms this point but he also considers it as the strong point of his philosophy. This paper argues that drawing on mystical intuitions in making judgments on philosophical issues suffers from serious flaws that can be presented in terms of ineffability, lack of transferability of mystical intuitions and the fact that they do not lend themselves to criticism.
reza akbari; saeed hassanzadeh
Volume 17, Issue 3 , January 0, , Pages 23-46
Abstract
Many of Islamic philosophers such as Alfarabi, Ikhwan alsafa, Ibn sina, Suhrewardi and Mulla sadra have considered many attributes essential for metaphysics students or who wants to study metaphysics. Some of these attributes are moral and others are related to knowledge. What are related to knowledge ...
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Many of Islamic philosophers such as Alfarabi, Ikhwan alsafa, Ibn sina, Suhrewardi and Mulla sadra have considered many attributes essential for metaphysics students or who wants to study metaphysics. Some of these attributes are moral and others are related to knowledge. What are related to knowledge are about the sciences should be known before metaphysics or about modes of the student during studying metaphysics. Some of these attributes are exclusive to some especial philosophy systems and some are for all. Some of these attributes are vital and others are changeable or unnecessary. Believing in a religion and Avoiding inordinate desires, ambition of position and vices are examples of vital moral features. Studying physics and mathematics before metaphysics is essential only for some metaphysics systems like Peripatetic metaphysics, since some parts of their philosophy are based on those two sciences. Knowing logic is needed for all logical philosophies but can be non-essential.
abolfazl mazinani; hooran akbazadeh
Volume 17, Issue 1 , January 0, , Pages 37-62
Abstract
Mulla sadra claims the relief and innovation in the issue of Divine Knowledge. On the other hand he had been charged in this the issue for more eclecticism compared to his other philosophical issues. In the present study it has been attempted to show in a problem-oriented way that he has benefited four ...
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Mulla sadra claims the relief and innovation in the issue of Divine Knowledge. On the other hand he had been charged in this the issue for more eclecticism compared to his other philosophical issues. In the present study it has been attempted to show in a problem-oriented way that he has benefited four methodological principle that is his special for his philosophy, in explaining "divine knowledge":
1) interdisciplinary approach in consolidated and coherent use of three epistemic sources of mysticism, Qur'an and Logic;
2) using verses and traditions and discovery and intuition in the preliminaries of Logic and judgment position and not merely in collecting;
3) providing his views based on three famous basis approach of the folk, unity of ambiguity of existence and personal unity of existence with an educational approach and in a ambiguous structure;
4) methodical and pluralism use of predecessor thinkers’ opinions.
The result of this study id the demonstrate of Mulla Sadra’s practical commitment to above methodological principles as problem-oriented in the issue of Divine Knowledge.
mohammad nejati; yaser shlary; mostafa majd
Volume 18, Issue 2 , January 0, , Pages 43-62
Abstract
The historicity of revelation considers the Qur'an a historical fact which is tied to the capacity and awareness of the audience of the Age of Descent and is subject to the social and cultural conditions of that period. Based on this emphasis on the interaction (effect and effect) of revelation with ...
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The historicity of revelation considers the Qur'an a historical fact which is tied to the capacity and awareness of the audience of the Age of Descent and is subject to the social and cultural conditions of that period. Based on this emphasis on the interaction (effect and effect) of revelation with various demands of the age of decline, denial of the Quran's worship is rejected, and the supremacy of Quran and Faramkhani reject propositions and divine decrees. The prophetic experience is one of the major theories in this field. Dr Soroush further explains this theory, claiming that the prophetic experience is rooted in the thinking of the Islamic world, and has received a great deal from Farabi to Ibn Sina, Khwaja and Mulla Sadra. The assessment of the theory suggests that the prophetic experience involves two serious damages (localization and erosion). Therefore, in view of the maximum amount of the two biblical scriptures of the Qur'an and the existing Bible, and the conceptual and reciprocal difference between the revelations in these two areas, the generalization of the issues discussed in the field of the revelation of Christianity to Islamic theology and the unification of the processes and results of the controversial nature of the word is called because Revelation in Christianity and Islam, except in the word, is not very similar to each other. Second, in claiming the rootedness of the Prophetic experience, regardless of the confusion between the two implied concepts and the power of imagination, the examination confirms that the claim of root is not at least in Sadra's thinking of the Sa'eb. Because Mulla Sadra, by neglecting the function of the devoted power, in transforming the revelation of reasoning into senses and details, based on the adaptation of the tripartite existential realms and by invoking the intuition, the two modes of the common sense and the imagination of the Prophet from the open minded world give explanation of the details of the revelation. Also, Sadr al-Mota'alīn believes in his philosophical foundations: the innocent person, in order to receive the revelation, ultimately receives clarity, clarity, and intuition, thus necessitating any possible manipulation of the powers of the soul.
mohammad reza karimivala; rohollah nasere
Volume 19, Issue 4 , January 0, , Pages 129-148
Abstract
The present study aims at investigating the nature of death based on the principles of Mulla Sadra’s philosophy and its evaluation based on Quranic verses and traditions in order to prove the consistency of these two viewpoints. It is demonstrated that substantial motion explains the emergence ...
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The present study aims at investigating the nature of death based on the principles of Mulla Sadra’s philosophy and its evaluation based on Quranic verses and traditions in order to prove the consistency of these two viewpoints. It is demonstrated that substantial motion explains the emergence of the soul from body in addition to explaining transformation of the soul into an entity independent of the body and its movement toward afterlife. In fact, natural death indicates the independency of the soul similar to unexpected death which means the weakness and decline of body's ability to accompany the soul. Adopting a documentary-analytical method, the present study provides findings which indicate that the essence of soul is moving towards the fixed appointed term in accordance with the actions and behaviors of the soul and the soul moves toward that end through its changes and developments. In contrast, sudden death indicates obstacles on the way of this movement and its incomplete realization.
