IHCS Contemporary Wisdom 2383-0689 8 1 2017 04 21 Mohammad Sadegh Ardestani on the Eternity and the Unity of Soul Mohammad Sadegh Ardestani on the Eternity and the Unity of Soul 1 27 2718 10.30465/cw.2017.2718 FA Mohammad Ghomi Ph.D. student in Transcendental Wisdom, The Iranian Institute of Philosophy (IRIP) Mohammadjavad Esmaeili Assistant Professor of The Iranian Institute of Philosophy (IRIP) Journal Article 2017 03 01 Ibn Sina believes that soul is ‘spiritually and bodily originated’, while Mulla Sadra claims that it is ‘bodily originated but spiritually eternal’. Mullah Mohammad Sadegh Ardestani in al-Hikmah al-Sadaqiyah believes that originatedness of the soul is neither consistent with its abstraction nor with its survival. He believes in the eternity and unity of Soul. From the perspective of Ibn Sina and other scholars, saying that soul is united and eternal is faced with two basic problems: 1. If soul has not been multiplied after its incarnation in the body, all human beings should be identical in all traits; 2. If soul has been multiplied after its incarnation in the body, the abstract entity are divided potentially and actually. In al-Hikmah al-Sadeqiyah, Ardestani has explained his claim in such a way that he would not face with the two mentioned issues. Using the philosophical works of Ardestani, we explain his viewpoint about soul. Ibn Sina believes that soul is ‘spiritually and bodily originated’, while Mulla Sadra claims that it is ‘bodily originated but spiritually eternal’. Mullah Mohammad Sadegh Ardestani in al-Hikmah al-Sadaqiyah believes that originatedness of the soul is neither consistent with its abstraction nor with its survival. He believes in the eternity and unity of Soul. From the perspective of Ibn Sina and other scholars, saying that soul is united and eternal is faced with two basic problems: 1. If soul has not been multiplied after its incarnation in the body, all human beings should be identical in all traits; 2. If soul has been multiplied after its incarnation in the body, the abstract entity are divided potentially and actually. In al-Hikmah al-Sadeqiyah, Ardestani has explained his claim in such a way that he would not face with the two mentioned issues. Using the philosophical works of Ardestani, we explain his viewpoint about soul.

http://wisdom.ihcs.ac.ir/article_2718_b11d33b7ec21922f5eae3c4990116f38.pdf

IHCS Contemporary Wisdom 2383-0689 8 1 2017 04 21 ‘Friendship’ in the Tradition of Islamic Political Philosophy ‘Friendship’ in the Tradition of Islamic Political Philosophy 29 54 2709 10.30465/cw.2017.2709 FA Morteza Bahrani Associate Professor, Research Institute for Social and Cultural Studies, Ministry of Science, Research and Technology, Tehran, Iran Seyed Mohsen Alavipour Assistant Professor, Institute for Humanities and Cultural Studies Journal Article 2017 01 20 In the wake of the Greek classic philosophers, ‘friendship’ as a philosophical and political concept has also been considered in the political philosophy of Muslim thinkers. However, they considered this category differently due to the differences between Islamic thought and Greek thought in thier totality. Downplaying the importance of this concept in the context of political thinking and taking advantage of some auxiliary concepts, Islamic philosophers sought to put aside the concept in their political philosophy. Examining the concept of friendship in the opinions of philosophers such as Kennedy, Farabi, Ameri and Nasir al-Din al-Tusi through a content analysis of their works, this paper shows that Muslim scholars in borrowing ideas from Greek philosophers, represented a special narrative of the constitutive concepts of political system, based on their intellectual contexts, which in some cases is in contradiction with the approach of the Greek philosophers. In the wake of the Greek classic philosophers, ‘friendship’ as a philosophical and political concept has also been considered in the political philosophy of Muslim thinkers. However, they considered this category differently due to the differences between Islamic thought and Greek thought in thier totality. Downplaying the importance of this concept in the context of political thinking and taking advantage of some auxiliary concepts, Islamic philosophers sought to put aside the concept in their political philosophy. Examining the concept of friendship in the opinions of philosophers such as Kennedy, Farabi, Ameri and Nasir al-Din al-Tusi through a content analysis of their works, this paper shows that Muslim scholars in borrowing ideas from Greek philosophers, represented a special narrative of the constitutive concepts of political system, based on their intellectual contexts, which in some cases is in contradiction with the approach of the Greek philosophers.

http://wisdom.ihcs.ac.ir/article_2709_88eb03574438993dd3adf98fd048c9ee.pdf

IHCS Contemporary Wisdom 2383-0689 8 1 2017 04 21 A comparative study of Ibn Miskawayh’s and Michael Slote’s Virtue Ethics A comparative study of Ibn Miskawayh’s and Michael Slote’s Virtue Ethics 55 72 2710 10.30465/cw.2017.2710 FA Mohsen Habibi Assistant Professor of Allameh Tabataba'i University Ali Sadeghinejad M.A student in Philosophy and Kalam, Allameh Tabataba'i University Journal Article 2017 02 02 Virtue ethics is one of the normative ethical theories that, unlike deontological theory or utilitarianism, emphasizes on virtuousness. Ibn Miskawayh’s virtue ethics is influenced by Aristotle, and Michael Slot is influenced by Hume's views. A comparison between these two theories reveals the similarities and differences of their different readings of virtue. The role of Happiness in virtue ethics is one of the differences. In explaining virtue ethics Ibn Miskawayh emphasizes happiness while Slote rejects it. While rationalism has a fundamental place in the theory of Ibn Miskawayh, there is no such a place for it in the emotivist view of Slot. Altogether, Ibn Miskawayh’s theory is more coherent and logical due to its emphasis on happiness and rationality. Slote's emphasis on emotivism is one of the weak points of his theory which has false consequences. Virtue ethics is one of the normative ethical theories that, unlike deontological theory or utilitarianism, emphasizes on virtuousness. Ibn Miskawayh’s virtue ethics is influenced by Aristotle, and Michael Slot is influenced by Hume's views. A comparison between these two theories reveals the similarities and differences of their different readings of virtue. The role of Happiness in virtue ethics is one of the differences. In explaining virtue ethics Ibn Miskawayh emphasizes happiness while Slote rejects it. While rationalism has a fundamental place in the theory of Ibn Miskawayh, there is no such a place for it in the emotivist view of Slot. Altogether, Ibn Miskawayh’s theory is more coherent and logical due to its emphasis on happiness and rationality. Slote's emphasis on emotivism is one of the weak points of his theory which has false consequences.

http://wisdom.ihcs.ac.ir/article_2710_97a62671d406f52bed6ea70a6ac4ad9e.pdf

IHCS Contemporary Wisdom 2383-0689 8 1 2017 04 21 The Semantics and Ontology of the Angels in Sadra’s Philosophy The Semantics and Ontology of the Angels in Sadra’s Philosophy 73 89 2719 10.30465/cw.2017.2719 FA Abdollah Salavati Assistant Professor of Shahid Rajaee Teacher Training University Marveh Dolatabadi Ph.D. student in Islamic Philosophy and Kalam, Islamic Azad University, Shahid Rajaee Teacher Training University Journal Article 2017 01 30 Angels and exploring their existential status is one of the important issues for Islamic thinkers. The Sadra's analysis of the issue is in line with his macro plan of the harmony between of reason and narration. In some positions, He mentions the angels form philosophical perspective and calls them nous, and sometimes he speaks in the language of the Shari'ah and speaks of them as the angels. The two main questions of this essay are as follows: what is Mulla Sadra's account of the angels? How does he prove the existence of the angels? Accordingly, some of the results of this research are as follows: In Mulla Sadra's view, the angels have a variety of different types, including companion angels, keeper angels, moderator angles, and earth angels. The common feature of them is their simplicity, abstractness, actual existence, pathway of grace, and mission. The management of earthly and heavenly affairs is among the specific attributes of the angels, and among the twelve Mulla Sadra's proofs for the existence of angels, the most important one is based on the rule of ‘al-Wahid’. Angels and exploring their existential status is one of the important issues for Islamic thinkers. The Sadra's analysis of the issue is in line with his macro plan of the harmony between of reason and narration. In some positions, He mentions the angels form philosophical perspective and calls them nous, and sometimes he speaks in the language of the Shari'ah and speaks of them as the angels. The two main questions of this essay are as follows: what is Mulla Sadra's account of the angels? How does he prove the existence of the angels? Accordingly, some of the results of this research are as follows: In Mulla Sadra's view, the angels have a variety of different types, including companion angels, keeper angels, moderator angles, and earth angels. The common feature of them is their simplicity, abstractness, actual existence, pathway of grace, and mission. The management of earthly and heavenly affairs is among the specific attributes of the angels, and among the twelve Mulla Sadra's proofs for the existence of angels, the most important one is based on the rule of ‘al-Wahid’.

http://wisdom.ihcs.ac.ir/article_2719_4517acc76fb2359eed9fea78ef670d5a.pdf

IHCS Contemporary Wisdom 2383-0689 8 1 2017 04 21 The Functionalities of Imagination in the Process of ‘Ends-Thinking’ and ‘Ends-Choosing’ in the Issuance of Acts The Functionalities of Imagination in the Process of ‘Ends-Thinking’ and ‘Ends-Choosing’ in the Issuance of Acts 91 111 2711 10.30465/cw.2017.2711 FA Mohammad Hosein Vafaiyan Ph.D. student in Islamic philosophy and Kalam, University of Tehran Ahad Faramarz Ghramaleki Professor of Islamic Philosophy and Kalam Department, Tehran University Journal Article 2017 02 08 ‘Thinking about ends, ‘measuring the possible ends’ and ‘the final selection of end or purpose’, are the first stage (the stage of cognition) of the stages of issuance of action for Muslim philosophers in their analysis of the philosophy of action. Analyses regarding the recognition of end and purpose at this stage, are epistemological, therefore are influenced by human perceptual powers, and particularly the mode of imagination and its effect on the scientific basis of act issuance. The main issue of this research is to recognize the place, function, and the influencing mechanism of imagination in the cognition and selection of ends (goals). The results show the effective and extensive influence of imagination power on ‘human self-knowledge’ and ‘the selection of goals’. Motive and will to do a particular behavior or act is also based on the needs and perfectionism of the subject, which is formed in the light of the images which imagination power constructs of the subject and its surrounding objects, so that behavioral goals and motivations are belonged to human’s imaginative images, not external facts. ‘Thinking about ends, ‘measuring the possible ends’ and ‘the final selection of end or purpose’, are the first stage (the stage of cognition) of the stages of issuance of action for Muslim philosophers in their analysis of the philosophy of action. Analyses regarding the recognition of end and purpose at this stage, are epistemological, therefore are influenced by human perceptual powers, and particularly the mode of imagination and its effect on the scientific basis of act issuance. The main issue of this research is to recognize the place, function, and the influencing mechanism of imagination in the cognition and selection of ends (goals). The results show the effective and extensive influence of imagination power on ‘human self-knowledge’ and ‘the selection of goals’. Motive and will to do a particular behavior or act is also based on the needs and perfectionism of the subject, which is formed in the light of the images which imagination power constructs of the subject and its surrounding objects, so that behavioral goals and motivations are belonged to human’s imaginative images, not external facts.

http://wisdom.ihcs.ac.ir/article_2711_0de21f15686d8e2217d7ca0228dfbd99.pdf