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.
hanieh koohihajiabadi
Abstract
The problem of sense perception in Mûllā Ṣâdrā’s philosophy has been drawn in such a way that makes possible two different approaches to it: idealistic and realistic. According to the first approach, considering the superiority and priority of the mind and its concepts to the external ...
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The problem of sense perception in Mûllā Ṣâdrā’s philosophy has been drawn in such a way that makes possible two different approaches to it: idealistic and realistic. According to the first approach, considering the superiority and priority of the mind and its concepts to the external world, we can provide an idealistic interpretation of Mûllā Ṣâdrā’s epistemological system, and according to the second approach, there is a unity between man and the external world, according to which there is no preventer between man and the external world. The second approach implies avoiding from subjective idealism. But based on the first approach, the possibility of leaving the objective idealism becomes more complicated. In this paper, I have tried to explain the background of the formation of these two approaches by a descriptive-analytical method, and to analyze the different implications of both of those two approaches. For this reason, by appealing to an intra-structural solution, which is the ideality of the distinction between the world of objects and the world of the mind, I have stated the irrelevance of the challenges of objective idealism with the sense perception in Mûllā Ṣâdrā’s philosophical system.
Mehdi Zamani
Abstract
Using a descriptive-analytical method, this paper explains the psychological conditions of moral responsibility, analyzes Mûllā Ṣâdrā’s viewpoint in this regard, and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility ...
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Using a descriptive-analytical method, this paper explains the psychological conditions of moral responsibility, analyzes Mûllā Ṣâdrā’s viewpoint in this regard, and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility can be divided into two kins: 1. the cognitive conditions and 2. the controlling conditions, which include: a) the power and ability, and b) the will and freewill. In his emphasizing on the cognitive and controlling conditions of considering the agent as responsible, Mûllā Ṣâdrā uses both rational and philosophical principles and the religious texts such as the Qur’an and Hadith. By expressing the condition of mental maturity and health for the responsible agent, Mûllā Ṣâdrā has emphasized on the normative characteristics needed for responsibility, and his viewpoint is similar to Frankfurt’s view of “the true self” and Fischer’s and Wolff’s views of “normative desert”. Also, based on the foundations of Transcendent Philosophy, we should talk about the degrees of having normative desert, based on which responsibility will be a graded thing, and its scope, intensity and weakness will be different in human beings. Thus, the responsibility of human beings is not the same, and every human being has a moral responsibility according to his existential degree and his abilities and capacities.
Maryam Samadieh; Fatemeh F azelzadeh
Abstract
According to Mûllā Ṣâdrā, a human being is a creature who is educable during his life. By “Education” Mûllā Ṣâdrā means to purify human soul from the vices and to prepare it for receiving the manifestation of the Divinity. Relying on his philosophical foundations, ...
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According to Mûllā Ṣâdrā, a human being is a creature who is educable during his life. By “Education” Mûllā Ṣâdrā means to purify human soul from the vices and to prepare it for receiving the manifestation of the Divinity. Relying on his philosophical foundations, Mûllā Ṣâdrā argues that the soul is corporeal in its coming-into-being and spiritual in its survival. He believes that the soul comes into being with the coming-into-being of the body and thus begins its perfecting motion from the lowest degree in order to achieve its actuality, immateriality and the highest degree of perfection. This paper tries to discuss descriptively and analytically on educating the human soul from Mûllā Ṣâdrā’s view and its relation with his understanding of the Existential Dependence on and the Essential Need to God. The Essential Need to God refers to the existential dependence of an effect on a cause and the essential dependence of a Contingent being to the Necessary Being. Among the things which can influence on educating the human soul and on a human being’s understanding of his existential dependence on God, one can refer to a perfect self - knowledge and its role in educating the soul, his understanding of his existentiating cause, and its influence on educating the soul. Of course, it should be noted that there are numerous papers about Mûllā Ṣâdrā’s view of education, but what distinguishes this paper from other papers is the role of the Essential Need to God in educating the soul, which has not been discussed in none of the other papers.1.The perfect self-knowledge and its role in educating the soulSelf-knowledge is one of the things which play a very important role in educating the soul and a human being’s understanding of his Essential Need to God, because if self-knowledge is correctly done, this will make a human being reach his existential perfection, which is the purpose of educating the soul. Mûllā Ṣâdrā believes that the perfection of soul is the true eudaimonia. According to him, a human being will reach the perfection of soul, i.e. the true eudaimonia, if he know God and is committed to divine teachings and rules as well. Thus, the vision of God requires both the theoretical knowledge and using the theoretical wisdom and the practical knowledge and using the practical wisdom. In fact, self-knowledge is a firm pillar that reliance upon it makes a human being approximate to God and reach other-worldly eudaimonia, and the negligence of it for those who have the capacity and possibility of acquiring it is the source of all miseries and evils in this world and the otherworld. Thus, if we study the cause of the close relationship between self-knowledge and knowledge of God from Mûllā Ṣâdrā’s view, we would reach the conclusion that, according to Mûllā Ṣâdrā, a Contingent being subsists in the Necessary Being, the Soul subsists in the Intellect, and the Intellect subsists in God. A human being’s understanding of his Existentiating Cause and its influence on educating the soulAccording to Mûllā Ṣâdrā, Existence is concomitant with Goodness and Eudaimonia, and since the existents are different in their perfection and imperfection, whichever existent is of a more perfect existence, its eudaimonia will be further and more perfect, and since the existence of God is the most perfect existence, He has existentially the highest degree of eudaimonia. For Mûllā Ṣâdrā, although the existence of everything is pleasant for it, understanding its existentiating cause is more pleasant for it, for its existentiating cause is the perfection of its existence. Hence, understanding the existentiating cause brings about more eudaimonia for a human being, for that cause is considered as the perfection of his existence. Thus, if a human being know his existentiating cause, his eudaimonia which is the purpose of educating the soul, will be more. Generally speaking, according to Mûllā Ṣâdrā, a human being’s understanding of his existentiating cause is, in fact, his understanding of his existence in a more perfect degree, for that cause is regarded as his existential perfection. When a human being understands his own existence, a pleasure and a state of eudaimonia are gained for him, and understanding his existentiating cause can bring about a higher degree of pleasure and edudaimonia for him, which is considered as the perfection of educating the soul.In Mûllā Ṣâdrā’s view, the Essence of God is the manifestation of all his Attributes and Names, and His essence is a mirror in which and by which the forms of all Contingent beings can be seen, without happening any immanence or union. For Mûllā Ṣâdrā, one of the features of an Effect is that it is present for its Cause and this presence can be of certain educational effects for a human being. One of these educational effects is a human being’s attention to God’s presence and understanding this presence. This means that understanding God’s Presence can make a human being control him against the sins. In other words, our sins have a reversed relation with faith in God and understanding His Presence; i.e., the more the faith, the less the sin. Besides, understanding God’s Presence can bring about responsibility and commitment for a human being. The growth of moral virtues in society, controlling the instincts, and avoiding of the violation of people’s rights are some of the other educational effects of attending to God’s Presence. At the same time, the most important educational effects of attending to God’s Presence are to strengthen the human spiritual wayfaring in this world, to give meaning to life, and to be liberated from nihilism. ConclusionAccording to Mûllā Ṣâdrā, a human being’s understandingof his Essential Need to God, who is his Exixtentiating Cause, can bring about educating the soul for him. Self-knowledge is one of the things which are very effective and useful in educating the soul. For Mûllā Ṣâdrā, the final end of a human being in his life is to reach his existential perfection, and his existential perfection is to reach the intellectual detachment and, thereby, the approximation to God. This means that a human being must be existentially assimilated to God, and his attributes must become similar to the Divine Attributes in order to understand God’s Presence. Besides, in Mûllā Ṣâdrā’s view, a Contingent being subsists in the Necessary Being, the Soul subsists in the Intellect, and the Intellect subsists in God. Finally, for Mûllā Ṣâdrā, Existence is concomitant with Goodness and Eudaimonia, and the existence of everything is pleasant for it, but its understanding of its existentiating cause is more pleasant for it, for that cause is its existential perfection. Therefore, if a human being know his existentiating cause, his eudaimonia which is the purpose of educating the soul, will be more.
Abdullah HosseiniEskandian
Abstract
The problem of free will, which had been discussed by the ancient Greek philosophers, has been discussed in Islamic philosophy at length. For Muslim philosophers, the will is one of the faculties of soul, which causes the action by motivating the desire and making the bodily organs move. In recent decades, ...
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The problem of free will, which had been discussed by the ancient Greek philosophers, has been discussed in Islamic philosophy at length. For Muslim philosophers, the will is one of the faculties of soul, which causes the action by motivating the desire and making the bodily organs move. In recent decades, due to the great progress made in the field of neuroscience, some materialists have tried to use the findings of neuroscience for explaining their deterministic and materialistic viewpoint and interpreting the process of issuance of the action from a human being according to the neural changes in the body. Sam Harris is one of those who have taken such an approach, and by emphasizing on Libet’s findings and new experiments on the cerebral cortex as well as emphasizing on the factor of environment, considers the human behavior as arising from the environment and genetics, and denies the voluntary and free action. On the other hand, he considers the body as the origin of action and rejects the idea of “Mind” and “Soul”. In this paper, I have tried to criticize Harris’s viewpoint according to the foundations of Mûllā Ṣâdrā’s Transcendent Philosophy.FindingsSam Harris has tried to deny the human free will by focusing on the environment and genetics and considering it only an illusion. But, based on the philosophical foundations of Mûllā Ṣâdrā’s Transcendent Philosophy, Sam Harris’s viewpoint faces some major criticisms which makes it irrational and unacceptable. Emphasizing on the role of genetics, considering all behaviors as predictable by neurons, appealing to chance and randomness in justifying some behaviors, emphasizing on human unawareness of the origin of human actions, considering the behaviors as arising from the activities of body, ignoring the substance of the Mind (the Soul), and confusing determinism with compulsion are some of the cases which reject Harris’s materialistic viewpoint. The will is the crystallization of the soul, which distinguishes human beings from other creatures, and its function cannot be related to the neural activities of the body. Discussion and ConclusionSam Harris sees free will as only an illusion. By emphasizing on the findings of Benjamin Libet in his famous experiment and also by emphasizing on the role of the environment, Harris believes that we are not free agents in doing our actions and that it is genetics and the environment that determine how we must behave. Considering the free will as an illusion goes to the extent that Harris sometimes knows free will as mysterious or essentially meaningless. He emphasizes that free will has nothing to do with any kind of reality and that human beings have no awareness of the origin of their actions. Harris considers human actions as completely compulsory and the product of family, social and environmental conditions in which a person grows up. He, then, points out that human beings are unaware of the process of life and that the hidden dimensions of the mind, which are the origins of many behaviors, are hidden from us. This leads him to the denial of human freedom. On the other hand, Mûllā Ṣâdrā considers the will as one of the faculties of soul, and believes that it is not a material thing. According to Mûllā Ṣâdrā, a human being has free will, and the conscious and purposeful actions which issue from him indicate the existence of the faculty of will in his soul. And, in his view, the true will is a graded thing. Sam Harris’s materialistic interpretation of free will faces challenges and criticisms which make it an unreasonable and unjustifiable interpretation. His reliance on environment and genetics is the most important weakness of his materialistic interpretation of human free will, because it cannot negate the human free will.
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.
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
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.
Ali Moayedi; maryam salem
Volume 19, Issue 4 , January 0, , Pages 39-62
Abstract
According to the definition of the science of theology, proving the necessity for a speaker is necessary. Meanwhile, the Imamite theologians are no exception to this rule. The proof of this hypothesis, which is the first hypothesis of this paper, reduces the epistemological value of their argument from ...
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According to the definition of the science of theology, proving the necessity for a speaker is necessary. Meanwhile, the Imamite theologians are no exception to this rule. The proof of this hypothesis, which is the first hypothesis of this paper, reduces the epistemological value of their argument from the rational (a priori) to the experimental (post) rational level. After criticizing these arguments, it was necessary, with an analytical review, to prove the momentous move in the views of Mulla Sadra and the introduction of his principles, with the hypothesis that using the principles of Mulla Sadra, one could propose an antecedent for the necessity of being. To achieve this conclusion, the pursuit of the second hypothesis follows
Abbas Abbaszadeh; Samaneh Ardeshir Manesh
Volume 17, Issue 3 , January 0, , Pages 47-68
Abstract
In terms of determinism and authority, the determinists has excuses God's prior knowledge. Philosophers on her principles have answers on this issue. The philosopher, Mulla-Sadra and his theory can be helpful in this direction. In several cases (mental existence, sane and reasonable Union) raised the ...
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In terms of determinism and authority, the determinists has excuses God's prior knowledge. Philosophers on her principles have answers on this issue. The philosopher, Mulla-Sadra and his theory can be helpful in this direction. In several cases (mental existence, sane and reasonable Union) raised the issue of science as a divine attribute. Mulla-Sadra unraveled difficulty of understanding the science of theology with the deployment of its own principles,' BASIT AL HAGHIGHE'. He believes that God is not enclosed in time and there is no possibility side in his science. Mulla-Sadra proves authority for human being by Personal unity and believes that God's knowledge demands that human action has been acted by the Power and authority of God. With this theory, he has negated doubts about determinism through God's former science. In this regard, the followers of Mulla-Sadra, Have emphasized to Intellectual integrity with different explanations.
Mohammad javad Nasr; mohammadali dibaji
Volume 19, Issue 2 , January 0, , Pages 61-82
Abstract
The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other ...
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The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other is the voluntary one. According to him, humans share with other creatures the first movement, and just as other creatures like plants and animals, are subject to developmental intrinsic movement according to their existential capacity. There are stages of human intrinsic movement as well as emergencies. Unlike other beings, man has the privilege of following the stages of his intrinsic movement, which are the stages of animal and plant, and attaining the level of human intellect, by his own choice and will. Although he defines the real ultimate destination of man’s substantial movement as the union with the active intellect, given that substantial movement is voluntary, the ultimate destination will not be the same for all. The implication is that some, due to their ill will, will fail to reach the ultimate destination.
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.
