Mohammad Nejati; Ahmad Beheshti
Volume 4, Issue 1 , October 2013, , Pages 117-129
Abstract
Analysis of Ibn Sina's Approach in motion theory shows he has doubt in proving certain types of accidental movements and in denying the substantial motion process. This doubt is indicative of sheikh’s philosophical foundations in essentiality of existence and is accompanied by proof of certain ...
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Analysis of Ibn Sina's Approach in motion theory shows he has doubt in proving certain types of accidental movements and in denying the substantial motion process. This doubt is indicative of sheikh’s philosophical foundations in essentiality of existence and is accompanied by proof of certain types of accidental movements such as Quantity and quality of motion in the creatures because of negating gradation in quiddity and believe its mentally posited in sinavy thought. Yet Ibn Sina Submitted to its accuracy because the moving process in Quantity and quality is evident. But on the other hand, he refuses to accept the motion in creatures" substance Due to the lack of serious concern in essentiality of existence and its abstraction Principles. It is reflected in some positions of his thought. In these positions Ibn Sina implicitly and even explicitly has acknowledged the incomplete immateriality of soul and possibility of ishtidad, despite of denial of substantial motion of souls.
Mohammad Nejati; Ahmad Beheshti
Volume 4, Issue 2 , October 2013, , Pages 125-137
Abstract
It is generally conceived that the principal Mulla sadra’s approach in the problem of correspondence was to appeal to the prevalent foundationalism, and quiddity correspondence. However regarding the quiddity as a mere abstraction, as an element of Sadra’s philosophy, challenges the theory ...
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It is generally conceived that the principal Mulla sadra’s approach in the problem of correspondence was to appeal to the prevalent foundationalism, and quiddity correspondence. However regarding the quiddity as a mere abstraction, as an element of Sadra’s philosophy, challenges the theory of quiddity correspondence severely. Thus, in the transcendental theosophy, the problem of knowledge and the quality of its attainting by soul is presented differently. Sadra believes that the soul manipulation is due ambiguity and lack of clarity in the perceptions, which is caused by existential poverty of the soul. To explain the problem of correspondence in the soul’s perceptions, Sadra uses the theory of unification of intellect and intelligible. In the sadra’s view, since the knowledge is existential, in the process of perception and unification with existential and perfectional perceptions, the existence and knowledge of the soul can be intensified and soul finally can attain clarity and correspondent perceptions.
