mehdi bagheri; ahad faramarz gharamaleki
Abstract
AbstractMulla Sadra in presenting his theory about Allah's knowledge of objects has innovative achievement in which he has utilized Quranic application of word KHAZAIN. Because of that, it becomes more important to have a comparative study of KHAZAIN by the use of Quranic conceptualization. The main ...
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AbstractMulla Sadra in presenting his theory about Allah's knowledge of objects has innovative achievement in which he has utilized Quranic application of word KHAZAIN. Because of that, it becomes more important to have a comparative study of KHAZAIN by the use of Quranic conceptualization. The main issue in this article is how much Mulla sadra has paid attention to structural-analytic semantics component? While Mulla sadra utilizes Quranic application of KHAZAIN, he has presented philosophical explaining of both properties and conceptual components. Because Sadra attends Quranic conceptualization significantly (e.g. 'being in Precreation',' preservative', ' boundlessness' and etc. ), we can understand that he has done more than a sheer philosophical interpretation in encountering with this word. we can call this approach: ' exegetical philosophy'.
Morteza jafarian; Ahad Ghramaleki
Volume 7, Issue 3 , November 2016, , Pages 81-105
Abstract
Abstract
Mirdamad, for the first time, defines or interprets the secondary intelligible concepts in such a way that are compatible with and include the characteristics of philosophical concepts. In his definition, primary intelligibles are concepts that refer to distinct and objective things in the ...
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Abstract
Mirdamad, for the first time, defines or interprets the secondary intelligible concepts in such a way that are compatible with and include the characteristics of philosophical concepts. In his definition, primary intelligibles are concepts that refer to distinct and objective things in the real world, and logical and philosophical secondary intelligible, on the contrary, have not any extension in the world and so do not refer to any independent and distinct objectivity. In Mirdamad's theory, being secondary intelligible amounts Abstractedness and non-objectivity, and being primary intelligible amounts principality and objectivity. From his point of view, essential concepts and relations and their negative and positive requirements are primary intelligible, and existence is counted as secondary intelligible. In fact the abstractedness of existence means that it is secondary intelligible concept, and the principality of quiddity means that the essential concepts are primary intelligible. Mirdamad's theory faces difficulties that arise from the lack of attention to various meanings and abstractednesses of existence.
