shabnam faraji; Hossein Fallahi Asl; Fatemeh Ahmadi
Abstract
Banu Amin, who is a follower of MullaSadra's School of philosophy, has differences with her predecessors in some positions, such as the forces of the human Self, “Intellects Theory”, etc. Regarding the Intellects Theory, while criticizing the previous theories, she proposes the Theory of ...
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Banu Amin, who is a follower of MullaSadra's School of philosophy, has differences with her predecessors in some positions, such as the forces of the human Self, “Intellects Theory”, etc. Regarding the Intellects Theory, while criticizing the previous theories, she proposes the Theory of the Muhammadiyah's Spirit. The main question of the present research is the critical review of his encounter with the Intellects Theory and the evaluation of the Muhammadiyah's Spirit Theory. In his opinions, the Incorporeal of the First Intellect emphasized and she considers the First Intellect to have a delicate substance. Banu Amin answers the eight problems surrounding the Intellects Theory. Two problems are about the Incorporeal and Being of the intellect, five problems are about the corporeality of the intellect, and one problem is about the longitudinal order and the number of the Intellects. On the one hand, she considers rational reasons for Incorporeal of Intellects to be acceptable. On the other hand, she believes that considering the narrative evidences and the flaws of the rule of “Alvahed”, the corporeality of intellects not rejected in general. Therefore, in the end, she considers the corporeality of Intellects to be permissible and as the alternative Theory uses the Theory of Muhammadiyah's Spirit to explain the relationship between one and many. Sometimes she considers the Muhammadiyah's Spirit to be equivalent to the First Intellect, and sometimes considering the First Intellect to be corporeal and the Muhammadiyah's Spirit to be Incorporeal, she considers them to be differencing from each other. Therefore, Banu Amin criticizes the Theories that existed about Intellects until her time, and accepts and proves some parts of both Theories of Corporeal and Incorporeal of Intellects, and rejects some parts, and finally, expresses a new Theory about Intellects. In addition, in this regard even provides a new definition for the substance. Banu Amin is close to the mystics in the Muhammadiyah's Spirit Theory. Muhammadiyah's Spirit is the first issued from whom the First Intellect is issue, and the same characteristics that the philosophers have listed for the First Intellect; she counts for the Muhammadiyah's Spirit. Relying on narrative reasons and their preference and discussion from different points of view has created this new Theory in the opinions of Banu Amin. The present research method is analytical-critical.
