Maryam Barooti; Reza Akbarian
Volume 17, Issue 2 , January 0, , Pages 21-45
Abstract
The simplicity of the necessary-by-itself is one of the most important issues discussed by Islamic philosophers and theologians. It has also a prominent position in transcendental wisdom (Hikmat e Motaaliyeh). Allameh Tabatabai, as a transcendental philosopher, puts emphasis on the real simplicity of ...
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The simplicity of the necessary-by-itself is one of the most important issues discussed by Islamic philosophers and theologians. It has also a prominent position in transcendental wisdom (Hikmat e Motaaliyeh). Allameh Tabatabai, as a transcendental philosopher, puts emphasis on the real simplicity of the divine nature and provides a lot of arguments for it. With the analysis of the foundations of his arguments, it is demonstrated that two different views are expressed on this issue: one is the simplicity of the necessary-by-itself and the arguments for its affirmation based on the positive attitude to quiddity; the other is the simplicity of the necessary-by-itself and the arguments for its affirmation based on the negative attitude to quiddity. It seems that Allameh Tabatabai assumes the second view which is free from the first view’s difficulties as it proves simplicity in a direct way. The present article aims at delineating the second view and demonstrating its superiority to the first one.
Volume 9, Issue 1 , January 0
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.
Volume 16, Issue 3 , January 0, , Pages 15-48
Abstract
Quran's miracle as the last prophet's proof of claim verification of prophetic mission and challenging the verse, has had a great position within insider religious controversies specifically in Kalam, oration and advertising religion. Nowadays, the development of disciplines makes the outsider study ...
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Quran's miracle as the last prophet's proof of claim verification of prophetic mission and challenging the verse, has had a great position within insider religious controversies specifically in Kalam, oration and advertising religion. Nowadays, the development of disciplines makes the outsider study of Quran's miracle necessary particularly that of which is related to truth and justifiability of Quran's miracle in terms of theories of received tradition in Epistemology. Epistemology as a fundamental approach in modern philosophy is seeking possibility, boundary and conditions of human knowledge. With due attention to plurality of interpreting the thaumaturgy of Quran, it is momentous to understand what sort of relation is there between that claim and Epistemology? In this context, would it be possible to study the thaumaturgy of Quran in terms of Epistemology? Therefore, on one hand, the study of meaning, denotation and instance of Quran's thaumaturgy in interpreting tradition and, in other hand, the study of epistemological foundations of possibility and meaning of thaumaturgy in terms of classical theories in Epistemology (e.g. Coherentism, Correspondence theory and Pragmatism), is an assorted subject to research. Epistemological scrutiny toward Quran's thaumaturgy, on one hand, will explicate the epistemic consequences of that claim in interpreting tradition and, in other hand, enrich the connection between Epistemology and Quran's studies.
Volume 15, Issue 1 , January 0, , Pages 17-46
Abstract
فارابی در آثار خود دارای سه دیدگاه در ارائه تعریف مابعدالطبیعه است که دو دیدگاه وی بر اساس موجود بما هو موجود ارائه شده و در این مقاله مورد بررسی قرار گرفته است. فارابی ...
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فارابی در آثار خود دارای سه دیدگاه در ارائه تعریف مابعدالطبیعه است که دو دیدگاه وی بر اساس موجود بما هو موجود ارائه شده و در این مقاله مورد بررسی قرار گرفته است. فارابی در دیدگاهی که مبتنی بر دو کتاب الجمع بین رأیی الحکیمین و البرهان است، موجود بما هو موجود را موضوع فلسفه یا حکمت می‌داند که مشتمل بر الهیات، طبیعیات، ریاضیات و علم سیاست و یاعلم اخلاق است. این دیدگاه که در بردارندة نوعی تفسیر خام و ابتدایی از اصطلاح موجود بما هو موجود است، ریشه در نظریات اسکندر افرودیسی در شرح مابعدالطبیعه دارد. اسکندر نیز در مابعدالطبیعه با وجودی که به نظر می‌رسد که در برخی موارد، تفسیر دقیقی از موجود بما هو موجود ارائه می‌کند ولی در نهایت، حکمت با موضوع موجود بما هو موجود را مشتمل بر اقسامی می‌داند که حکمت به معنای دقیق کلمه با موضوعیت موجودات الهی و نیز طبیعیات با موضوعیت موجودات طبیعی از جمله این اقسامند.
دیدگاه نهایی فارابی در تعریف بر اساس موجود بما هو موجود با اندکی تفاوت، در سه اثر إحصاءالعلوم، أغراض مابعدالطبیعه و تعلیقات متمرکز است. فارابی در إحصاء العلوم که هر چند به پختگی دو اثر دیگر نیست، بر خلاف کتاب الجمع و البرهان تشخیص می‌دهد که مباحث موجود بما هو موجود متعلق به دانشی در عرض طبیعیات، ریاضیات و علم مدنی است و در رسالة أغراض که به طور اختصاصی در آن به شرح و تبیین تعریف مابعدالطبیعه بر اساس موجود بما هو موجود و موضوع و بخش‌های می‌پردازد، این دیدگاه را به اوج خود می‌رساند. وی در تعلیقات، هماهنگ با رسالة أغراض، به تعریف و موضوع مابعدالطبیعه پرداخته و تبیین و تفسیر دقیق‌تری را از اصطلاح موجود بما هو موجود ارائه می‌دهد.
hasan abasihosenabadi
Volume 17, Issue 1 , January 0, , Pages 17-36
Abstract
Aristotle thought about of Immaterial of Soul is not self-consistent and explicit. In general, with definition of Soul and with expression characteristics can be achieved idea. Whether or not a Immaterial soul for Aristotle? If the soul is an Immaterial, What is it? Is the Soul generally Immaterial or ...
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Aristotle thought about of Immaterial of Soul is not self-consistent and explicit. In general, with definition of Soul and with expression characteristics can be achieved idea. Whether or not a Immaterial soul for Aristotle? If the soul is an Immaterial, What is it? Is the Soul generally Immaterial or part of its components is that? For Aristotle immateriality of the soul to two means: Simple and incorporeal being. In this article we are going to With both negative and positive reasons to give immateriality of the soul Aristotle with negative the corporeal and physical characteristics such as no Space, no amount and no combination, and with Positive being resourceful, have life, simple and separate the intellect, reason critique of Aristotle classified in three predecessors, features express our esteem and sense of being separate.
sayyed mohammad hosain naghibi; addollah nasri
Volume 19, Issue 3 , January 0, , Pages 17-38
Abstract
There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, ...
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There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, and the soul’s apprehension is considered knowledge by presence. Some commentators of transcendent theosophy, like Allameh Tabatabai and Shahid Motahhari, support this viewpoint. From their point of view, the ability to explain the cause of sensory errors is an epistemological inseparable part of this theory. It is also an epistemic foundation upon which indirect realism theory can be defended in relation to the subject matter of sensory perception, as advocated by great scholars of Islamic theosophy. The acceptance of the knowledge by presence as belonging to the sensory organs’ sense perceptions is compatible with the concept of acquired knowledge. Ibn Sina and Mulla Sadra believe in acquired knowledge, while Suhrawardi and Sabzevari believe in knowledge by presence. According to the latter view, the soul finds its self outside, so the mismatch of perception with the outside is not conceivable, while in the encounter of sense organs with the outside, in some cases a form which is incompatible with reality presents itself to the soul. Thus one cannot imagine the presence of sensory perception.
Nafiseh Sadeghi; zakaria baharnezhad
Abstract
The present study is concerned with the essence of the concept of renewal of archetypes and its effect on the clarification of the creation theory and its relation with God the Almighty from the viewpoint of Ash'arites and Rumi. It is a systematic attempt to provide an answer to the key question of whether ...
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The present study is concerned with the essence of the concept of renewal of archetypes and its effect on the clarification of the creation theory and its relation with God the Almighty from the viewpoint of Ash'arites and Rumi. It is a systematic attempt to provide an answer to the key question of whether there are any differences between these two viewpoints with regard to the issue of renewal of archetypes. Assuming that there are differences, what are the major differences? It is hypothesized that there are differences between the viewpoints of Ash'arites and Rumi. Due to their religious and specific beliefs, although Ash'arites generalize God’s will and power to all the creatures, they consider it illegitimate to apply the renewal of etypes to objects and types of primary substance. They maintain this principle applicable only to outward appearances. However, Rumi takes a mystical view on this issue. He believes that the renewal of archetypes includes both outward appearances and primary substances. The present study has adopted a library descriptive-analytic research method.
Volume 15, Issue 4 , January 0, , Pages 19-36
Abstract
Corporal resurrection, and its quality and possibility are among the issues which have been discussed by Islamic philosophers and each of them has tried to create an agreement between intellect and tradition in one way or another. One of these philosophers is Hakim-e Sabzevari who in some of his works ...
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Corporal resurrection, and its quality and possibility are among the issues which have been discussed by Islamic philosophers and each of them has tried to create an agreement between intellect and tradition in one way or another. One of these philosophers is Hakim-e Sabzevari who in some of his works has presented rational reasons and reasoning to prove the possibility and occurrence of bodily resurrection and has responded to the doubts put forth about corporal resurrection and its quality. Though Hakim-e Sabzavari does not consider the body which will be united and gathered with the self in resurrection day as an elemental body, but as he gives the originality to self and face of human and not his body, he considers the objectivity of the body gathered in the Hereafter with a worldly body. He considers the body which is united with the self in hereafter a form of elemental body which exists in endless time and is not annihilated with the human death, but it is united with the soul. One of the results of belief in corporal resurrection in the views of Hakim-e Sabzevari is a consistency between intellect and tradition and negation of doubts on corporal resurrection.
Key Words: Corporal Resurrection-Elemental Body- Ideal Body-Coming back of Non-Existent-Metempsychosis
Volume 16, Issue 2 , January 0, , Pages 19-42
Abstract
The knowledges are divided into basic believes (apriori knowledges) and non basic believes (apostoriori knowledges) In Ibne- Hazm epistemology as other classic foundationalists. He has introduced a collection of syllogistic matters in Aristotelian logic as innate and sensitive knowledges. In his theory, ...
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The knowledges are divided into basic believes (apriori knowledges) and non basic believes (apostoriori knowledges) In Ibne- Hazm epistemology as other classic foundationalists. He has introduced a collection of syllogistic matters in Aristotelian logic as innate and sensitive knowledges. In his theory, the matters of syllogism have different extentions (denotations) from current views and other knowledges (non basic believes) are consisted in these certain premises by the essential demonstration. This article discusses on the subject of Ibne- Hazm’s epistemology and his point of views about perceptual experiences, intellectual knowledges and their attributes such as their abilities and restrictions this perceptions. We grub his logical, theological and Methodology your books. Ibne- Hazm’s purpose in presentation of his epistemology is to use it for explanation of Zahiryya believes and to defend it; to criticize opponent’s believes; to create a strong fulcrum for sciences human knowledges that completely can be in the employ of religious purpose. Therefore this theory is one of the important components in your intellectual consistent system. Ibne- Hazm believes in contents of the theory are concordant with Quranic verses and it recognation instruments are divine blessing toward purpose creation of men. What is concerning consistency, we have asserted weak side and forte of this theory.
Volume 16, Issue 4 , January 0, , Pages 19-38
Abstract
The relationship between subject and object is an epistemological issue which determines the realistic or idealistic attitude of philosophers. Among Muslim philosophers, Suhrewardi moves away from Aristotelian realism and proposes a new theory called ‘Resemblance’. Having denied the apprehension ...
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The relationship between subject and object is an epistemological issue which determines the realistic or idealistic attitude of philosophers. Among Muslim philosophers, Suhrewardi moves away from Aristotelian realism and proposes a new theory called ‘Resemblance’. Having denied the apprehension of the essence of things through limits, he challenges the essential correspondence and advances the theory of the resemblance of the subject and object with gaining knowledge through trait complexes. Suhrewardi’s theory of resemblance reinforces the premise of his idealistic approach and his interpretations indicate a kind of introspection. The current study avails itself of the capabilities of argumentative philosophy (rational philosophy) and intuitive philosophy (tasted philosophy) to refute the assumption and having explained the relationship between the essentialist intuition and realism, proposes Suhrewardi’s realism as Illuminative Realism. Hence, the idealistic approach of his rational philosophy is rejected with the theory of principality of intuition, and a direct realism shows up.
Abdollah Mirahmadi
Volume 19, Issue 2 , January 0, , Pages 19-40
Abstract
The issue of God vision is one of the most challenging topics among Islamic sects which has undergone chnages through the history of theological thinking. From among the different approaches dealing with this issue, two of them, that is, delegation and interpretation have attracted more attention from ...
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The issue of God vision is one of the most challenging topics among Islamic sects which has undergone chnages through the history of theological thinking. From among the different approaches dealing with this issue, two of them, that is, delegation and interpretation have attracted more attention from Islamic theologians. As adherents to tradition, Salafists and the early Ash'arists, with emphasis on the literal meanong of verses and traditions, adhere to the justifiability of God vision, though in the course of time, to escape the problem of simile, they have drawn on the principle of “without asking how”. In comparison, Shi’ites, Mu’tazila and recent Ash'arists, through interpreting the verses and traditions, believe in the justifiability of intuitive vision in the Resurrection Day. Rashid Reza, as the most prominent contemporary Sunni commentator, in explaining the issue of God vision, takes an approach similar to the interetative approach of recent Ash'arists. However, to empathize with Salafism, he describes the interpretative meaning of God vision inefficeint. Adopting content analysis, the presernt artice, with Precise explanation of Rashid Reza’s reading of God vision, idnetifies and criticizes duality in his interpretation.
Mahmoud Rasouli; Mohsen Jahed
Volume 19, Issue 4 , January 0, , Pages 19-38
Abstract
Abstract
The concept of creativity of beings among the Islamic theologians and the Islamic tradition has a long history. In this article, Najafi Isfahani's view about how human is born and his exception to the general law of evolution of beings are discussed. By adopting the principles of science, religion, ...
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Abstract
The concept of creativity of beings among the Islamic theologians and the Islamic tradition has a long history. In this article, Najafi Isfahani's view about how human is born and his exception to the general law of evolution of beings are discussed. By adopting the principles of science, religion, and hermeneutics, he considers man's creature to be gradually evolving as justifiable, rational, and scientific, and sees it as a violation of the process of Darwinian evolution and neo-Darwinian evolutionism Introduces. In his opinion, one can distinguish between the evolution of beings and the creation of mankind and in some way considered man's creation as special. Najafi Esfahani, analyzing and criticizing the founding principles of the atheist evolutionists and removing the charge of materialism and atheisticism from the principle of the theory of Darwinian transformation, both to eliminate the doubts of the disbelievers of monotheist and theologians, and Darwin's theory of evolution-free of the approach Philosophy - A scientific principle that deals with the explanation of the process of the emergence of life. The final outcome of his approach to the emergence of man, based on his predispositions in theology and theology, is summarized in the creation of God toward man and the abolition of human evolution from the perspective of evolutionary theory. In the critical encounter with human evolution, he has used Darwin's manuscripts and critique of other evolutionists on the subject of human evolution.
saba fadavi; azim hamzeian; ghodratollah khayatian
Abstract
An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations ...
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An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations using cognitive sources and tools. He adds intellect to the three subtleties of insinuating self, heart and soul, but limits it to the acquisition of theoretical disciplines. He believes that heart through vision or eye of insight, insinuating self through the knowledge of insinuating self of the Prophet (P. B. U. H.) or at the state of mystic annihilation gain knowledge directly from the soul; all associated with different levels of certainty. But what highlights the role of intellect in his view is first the origin of sovereignty acting as a bridge between objective and subjective realities or as a means for translating knowledge, and second as a prerequisite for the first stage of knowledge. In general, he considers mystic knowledge as divine intuitional wisdom. He considers gnosis and mystic knowledge not just as two cognitive concepts, but as two existential worlds. That is why in Ain-al Quzat’s classification, imitative and argumentative knowledge types are not considered as stages of mystical knowledge.
Volume 16, Issue 1 , January 0, , Pages 21-42
shamso"allah seraaj; somayeh monfared
Volume 18, Issue 1 , January 0, , Pages 21-36
Abstract
The identification of what and why of the combined three cognitive sources including intellect, intuition and revelation in Ibn Abi Jumhur’s system of thought makes the analysis of the cognitive achievements of this system of thought more effective. Ibn Abi Jumhur, as a figure who has an important ...
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The identification of what and why of the combined three cognitive sources including intellect, intuition and revelation in Ibn Abi Jumhur’s system of thought makes the analysis of the cognitive achievements of this system of thought more effective. Ibn Abi Jumhur, as a figure who has an important position in the integration of various theoretical branches in the light of the teachings of Imams, establishes his theory of cognition on a philosophical religious and mystical basis. This work was later completed by Mula Sadra Shirazi and was presented in the form of “cognitive unity of the of Quran content, Mysticism and logic” theory. In Ahsai’s thought system, there is a profound relevance and connection between intellect, heart and revelation. He believes that it is necessary to move from essential logical theorems to inherited divine perceptions. In that case, it is very likely to perceive secrets of sharia and understand the meanings of Sufism and truth. Intellect finds its way to heart through passing perfection. In fact, heart is another name for perfected intellect. Furthermore, about the relationship between sharia and intellect, he believes that religious law is external intellect and intellect is internal religious law. Therefore, they are not only associated with each other but they are also united.
mohammadhossin faryab
Volume 18, Issue 4 , March 2018, , Pages 21-46
Abstract
Predestination and free will is among the fundamental issues related to other important issues such as the purpose of human creation, the prophetic mission, the appointment of imams and resurrection; therefore, taking the wrong viewpoint on this issue can overshadow the other ones. Adopting a historical ...
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Predestination and free will is among the fundamental issues related to other important issues such as the purpose of human creation, the prophetic mission, the appointment of imams and resurrection; therefore, taking the wrong viewpoint on this issue can overshadow the other ones. Adopting a historical perspective, the present study tries to follow the evolution of this issue in Imamah theology. Although the doctrine of Amr-e Bayn al-Amryan is clearly mentioned in the words of the leaders of Shia and it is now accepted in Imamah doctrine, it had no place in the theological tradition of Imamah for centuries.
abdollah salavati
Volume 19, Issue 1 , January 0, , Pages 21-38
Abstract
Elicitation of Various Models of Certainty in View of the Inner Possibilities of Transcendental Wisdom
In contemporary epistemology, it has been posited about its certainty and its relation to the knowledge of various scholars and opinions: some have considered the certainty as the basis of knowledge, ...
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Elicitation of Various Models of Certainty in View of the Inner Possibilities of Transcendental Wisdom
In contemporary epistemology, it has been posited about its certainty and its relation to the knowledge of various scholars and opinions: some have considered the certainty as the basis of knowledge, and a group of knowledge as an unnecessary of certainty, and a group of certainty is considered a high level of knowledge. They have spoken of certain types; types such as: certainty of psychological, moral, and epistemological; personal certainty and certainty. In Islamic philosophy, in general, in the philosophy of Mulla Sadra, knowledge has been tangibly bound up with certainty, and in most of the positions of knowledge, it is merely the same certainty. The two basic questions of this essay are as follows: What are the components of certainty in Mulla Sadra's philosophy? And what kind of models can be inferred from Mulla Sadra's philosophy?The achievements of this research are as follows: The criterion of certain knowledge in Mulla Sadra's philosophy is related to the cause; therefore, beliefs at various levels, by means of proof, inspiration, rituals, and intuitions, are surely converted, and for the fact that personal certainty in the process of intuition and inspiration and Also, the rhetoric becomes objectively, necessarily must be the process of proving.. This research is not a record
Key words: certainty, mental certainty, objective certainty, philosophical certainty, epistemological certainty, Mulla Sadra
Einallah Khademi
Abstract
The present paper aims to analyze Mulla Hadi's philosophical tendencies on the system of effusion. According to Haji, effusion is considered as emanation of something from God so that nothing is deducted from Him and nothing is added to Him in the ascent. He divides creation into two types of real and ...
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The present paper aims to analyze Mulla Hadi's philosophical tendencies on the system of effusion. According to Haji, effusion is considered as emanation of something from God so that nothing is deducted from Him and nothing is added to Him in the ascent. He divides creation into two types of real and agentive. He introduces real creation as an expanded existence. In peripatetic terms, like peripatetic philosophers, he makes a connection between the theory of intellects and the Ptolemaic system. He believes that each intellect from the first up to the ninth has created a constellation but the tenth intellect does not have a constellation. It is the sustainer of earthly beings. Like peripatetic philosophers, he refers to the worlds of Lahout, Jabrut,Malakut and Nasut. In explaining illumination, he refers to archetypes and light. In his Sadra'i explanation, Mullah Hadi uses an anecdote (hadith) from Imam Ali (a. s.) on the nature of reason, and like Mulla Sadra, he seeks to collect the views on the first emanation of intellect or the expanded existence. In explaining Mashaei-Ishraqi (peripatetic-illuminative) and Ishraqi-Sadra'i, (illuminative–transcendental) he uses a combination of Masha'i-Ishraqi and Sadra'i elements.
Akbar Orvati Movafagh; Abolghasem Asadi
Abstract
the discussion of divine information and how to define , describe and explain them is of the most important and fundamental issues in words and philosophy during the history of human thought . among the divine attributes which are subject to many scientific controversies , the quality of science and ...
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the discussion of divine information and how to define , describe and explain them is of the most important and fundamental issues in words and philosophy during the history of human thought . among the divine attributes which are subject to many scientific controversies , the quality of science and will and the relationship between them are . Is the science of will ? or does it not involve the science and its function ? in other words , is the action of the independent subject immediately after reason and is only caused by it , or that it is sufficient for realization of an act of will of will to it and there is no necessity for the interference of reason . in this paper , the analytical - analytical method of reason and the relation between them are studied from the viewpoint of sheikh ibn Sina and Rene Descartes . according to ibn Sina , reason is preceded by the will and effect of the cause and effect of the cause and effect on all events and in his view the system of creation is good , but Descartes , contrary to Ibn Sina , has the will on reason - both in man and in God . In Descartes ' view , God is the creator of entities and the quiddities maker's . Thus , in his view , even the eternal truths depend on the will of God
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.
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.
Gholamhossein Emadzadeh
Abstract
Avicenna put the soul and its related issues at the forefront of his philosophical pursuits, and explained them in such a way that the later thinker could not ignore his views in their study of the topic. In his studies, he has dealt with the issues related to internal faculties of the soul in detail. ...
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Avicenna put the soul and its related issues at the forefront of his philosophical pursuits, and explained them in such a way that the later thinker could not ignore his views in their study of the topic. In his studies, he has dealt with the issues related to internal faculties of the soul in detail. One of these issues that he has introduced is the estimative faculty. He is considered as a pioneer in introducing this faculty among the other soul internal faculties. He has dealt with this faculty, its function for the soul, and its position in his works like Al Shifa and Al Isharat. The present study aimed to examine Avicenna’s views and evaluate their efficiency and characteristics. Based on the results of the study, conclusions are made about the principles of this faculty and its subordinated ones, and also distinctions are made between human beings and animals in terms of the faculty principles, their implications and products. Avicenna’s logical judgments in relation to the implications and the falsity and invalidity of a lot of judgment criteria among human beings are identified and the criteria sanctioned by Avicenna are revealed.
Volume 15, Issue 3 , January 0, , Pages 25-36
amir rastin; seyyed mortaza hosseini shahrudi
Volume 17, Issue 4 , January 0, , Pages 25-42
Abstract
Principality of existence is the most important innovation of mullasadra and the most essential philosophical principle of his transcendental philosophy. This principle has many branches, each of them being a potential innovation. In the meantime, Allameh Tabatabai in "Nehayhat-o-alhekmah" correctly ...
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Principality of existence is the most important innovation of mullasadra and the most essential philosophical principle of his transcendental philosophy. This principle has many branches, each of them being a potential innovation. In the meantime, Allameh Tabatabai in "Nehayhat-o-alhekmah" correctly and explicitly discusses about these results precisely after explaining and proving the principality of existence. The study of these derivatives shows that not all of them have the same subject as the principle itself, a problem that can be effective in the innovation of some of them. The possibility of being directly derived from the principle, and not from other principles or by help of other proofs, is another factor for being innovative.
