jabar amini; mohammad saeedimehr
Volume 6, Issue 3 , October 2017, , Pages 1-18
Abstract
Abstract
Mulla Rajabali Tabrizi is one of the Iranian Muslim philosophers who lived in Safavid era and was a contemporary of Mulla Sadra. Tabrizi, however, rejected many principles of Sadra’s philosophy including the principle of the principality of existence. Tabrizi firmly defended the principality ...
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Abstract
Mulla Rajabali Tabrizi is one of the Iranian Muslim philosophers who lived in Safavid era and was a contemporary of Mulla Sadra. Tabrizi, however, rejected many principles of Sadra’s philosophy including the principle of the principality of existence. Tabrizi firmly defended the principality of quiddity and at the same time endorsed a kind of objectivity of existence. In this paper, we first examine Tabrizi’s view through exploring his definitions for ‘quiddity’ and ‘existence’ and his picture of the relation between them. Then we raise some fundamental objections against his arguments for the principality of quiddity.
Forough al- Sadat Rahimpour; mohammad nasr esphahay
Volume 6, Issue 3 , October 2017, , Pages 19-50
Abstract
Abstract
The purpose of this research is to study, in a descriptive-analytic way, one important similarity, among the other, between the philosophical views of Plotinus and Mulla Sadra on ‘soul’ in three periods: before, along, and after the body.
Both have accepted the existence ...
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Abstract
The purpose of this research is to study, in a descriptive-analytic way, one important similarity, among the other, between the philosophical views of Plotinus and Mulla Sadra on ‘soul’ in three periods: before, along, and after the body.
Both have accepted the existence of soul before the body with minor differences. Regarding the second period, Plotinus believes that soul is essentially separated from body despite some interactions. But Mulla Sadra holds that soul in some periods is united with body but due to substantial motion it gradually leaves the body and finally departs the body entirely by death.
According to Plotinus, soul returns to its essential position by death but retains worldly imaginations. But Mulla Sadra holds that soul totally leaves the body and lives in self-created formal and otherworldly body.
The major difference between the two philosophers is that Plotinus believes in reincarnation for undeveloped humans, while Mulla Sadra totally rejects the idea of reincarnation.
Abdollah Salavati; Marveh Dolatabadi
Abstract
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, ...
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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’.
Mohammad Hosein Vafaiyan; Ahad Faramarz Ghramaleki
Abstract
‘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 ...
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‘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.
amirhossein pournamdar sarcheshmeh; mehdi azimi
Volume 7, Issue 3 , November 2016, , Pages 61-80
Abstract
Abstract
Almost all Islamic philosophers have directly or indirectly addressed the problem of ‘individuality’ and have provided some answers to the problem. Thus, one can review and survey all aspects of this discussion in the Islamic philosophy tradition, but here we intend to address just ...
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Abstract
Almost all Islamic philosophers have directly or indirectly addressed the problem of ‘individuality’ and have provided some answers to the problem. Thus, one can review and survey all aspects of this discussion in the Islamic philosophy tradition, but here we intend to address just one aspect, i.e. the Farabi's role in the evolution of this historical discussion, and in this way, to shed some lights on the neglected and less known angles of the rational tradition of Muslim philosophers. One of those who put the issue more and more at the center of the attention of thinkers is Mulla Sadra who, as a result of his philosophy of the Principality of Existence, expressed exuberant materials about individuality. Mulla Sadra attributes the idea of individuality- existence equality to Farabi. For scholars of the ancient period or even the contemporary period, there has never been any doubt in the authenticity of this assignment. This article seeks to reconsider this established attribution and through some textual and historical documents shows that this assignment can be disputed and even the issue that Farabi has had discussed ‘individuality’ is very suspicious.
Mohammad-Javad Javid; Esmat Shahmoradi
Volume 6, Issue 2 , July 2015, , Pages 1-13
Abstract
This study proposes the theory of substantial motion mainly to explore the concept of polysemy and pluralism in the semantics of source text and translation. There exists a relation between Mulla Sadra’s theory of substantial motion, which speaks of ontology, and translation, which is about epistemology ...
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This study proposes the theory of substantial motion mainly to explore the concept of polysemy and pluralism in the semantics of source text and translation. There exists a relation between Mulla Sadra’s theory of substantial motion, which speaks of ontology, and translation, which is about epistemology and semantics. When it comes to the ‘authorial intent’, which is of course something behind or even beyond the words of the text per se, we can speak of substantial motion in translation and the existence of an essence and some ontological levels called substances in the text. To move from one ontological level to another can be linked to the concepts of time and motion. Translation as a process can be also linked to a gradual state of development which discloses such ontological levels in the target language and is by itself a motion as a process.
Aziz Jashan Nezhad; Abbas Javareshkyan
Volume 6, Issue 2 , July 2015, , Pages 15-41
Abstract
In Mulla Sadra’s and Ibn-e Arabi’s thought, the unity of existence could be proved in ontological, epistemological and anthropological aspects and we can say that the three aspects are integrated, and are the faces of one thing. The gist of Ibn-e Arabi’s thought is nothing but pantheism; ...
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In Mulla Sadra’s and Ibn-e Arabi’s thought, the unity of existence could be proved in ontological, epistemological and anthropological aspects and we can say that the three aspects are integrated, and are the faces of one thing. The gist of Ibn-e Arabi’s thought is nothing but pantheism; a kind of pantheism that is based on realism or the priority and originality of discovery, intuition, and experience.
Mulla Sadra also through priority of existence pave the way for the unity of creatures and considers creatures, except God, as the rays and the beams of true light or the reality of existence (eternal nature of God). Only the existence or the nature of God is original and unique. Sadra unlike Ibn-e Arabi, who thinks that the rational method in theology is neither sufficient nor necessary, has done efforts to rationalize what is beyond the mind, for public understanding. In this article, it is tried to review and compare the principles and styles of these two divine sages in the formation of the theory of pantheism, from three mentioned aspects, i.e. epistemology, ontology and anthropology.
Mohammad Kazem Elmi Sola; Seyyede Akram Barakati
Volume 6, Issue 1 , May 2015, , Pages 67-94
Abstract
The present article studies Paul Ricoeur and Mulla Sadra's views on imagination, particularly its influential role in knowledge. Though their philosophies differ in principle, they share certain ideas in common. Ricoeur, contemporary philosopher and hermeneut, utilizes semiotics, linguistics, structuralism, ...
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The present article studies Paul Ricoeur and Mulla Sadra's views on imagination, particularly its influential role in knowledge. Though their philosophies differ in principle, they share certain ideas in common. Ricoeur, contemporary philosopher and hermeneut, utilizes semiotics, linguistics, structuralism, and so on, to enrich hermeneutics. Language, thus, gets a central role in his philosophy. The basic difference of Ricoeur’s idea on imagination which distinguishes him from Mulla Sadra is that ‘language’ is used as a basis to explain imagination; he explains the role of imagination in knowledge through language. But Mulla Sadra does not directly deals with language, but considers act of imagination in constituting knowledge as an act of certain faculty of the soul. But in spite of this basic difference, both philosophers consider imagination as a mediator between external world and internal world of the mind and both explain this possibility by the notion of integration of two different issues.
Salar Manafi-Anari; Esmat Shahmoradi
Volume 6, Issue 1 , May 2015, , Pages 95-105
Abstract
This study aims to examine the applicability of Mulla Sadra’s theory of Substantial Motion in translation. To begin with, it starts with the concept of motion as the move from a state of potency into act and investigates time and motion in the tripartite categories of text, translator, and the ...
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This study aims to examine the applicability of Mulla Sadra’s theory of Substantial Motion in translation. To begin with, it starts with the concept of motion as the move from a state of potency into act and investigates time and motion in the tripartite categories of text, translator, and the process of translation. With a view to the theory of Substantial Motion, this study offers a definition for the source text which involves the concepts of ‘essence’, ‘substance’, and ‘motion’, by which it explores the semantics of the source text and its ontological levels and investigates the very concepts of polysemy, homonymy, and plurality of meanings and multiplicity of translations.
In pursuit of meaning and gradation of the substance of the source text, it also explores the intellectual and cognitive motion in the mind of the translator, and borrowing Sadra’s methodology finds translation as a permanent process of evolution in which every translation is in a state of flux awaiting retranslation.
Seyyed Ali Alamolhoda
Volume 5, Issue 4 , February 2015, , Pages 105-122
Abstract
Most of the researches who have thought on Time from the Islamic, Peripatetic, and Sadraian point of view, have concentrated on the relationship between motion and Time. This concentration perhaps caused the other faces of this sophisticated and ancient metaphysical problem be neglected. One of the most ...
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Most of the researches who have thought on Time from the Islamic, Peripatetic, and Sadraian point of view, have concentrated on the relationship between motion and Time. This concentration perhaps caused the other faces of this sophisticated and ancient metaphysical problem be neglected. One of the most important of them is the subjectivity or objectivity of the time.
This paper wants to review the answer of Mulla Sadra’s philosophical thought to this important question. So at first I try to explain the distinction between ‘Date’ and ‘Tense’ as two separated concepts of the time. Then, I will show that the Ibn Sina and his Muslim followers’ understanding of time, is based on the first concept (Date), and on the other side, the Muslim theologians (like Ash’arites) have a similar concept.
So in The Final Step of this research, it will be shown that on the principles of Mulla Sadra’s thaught we can consider Time as a completely mental factor, so it has not been derived from any objective matter, like the ‘motion’. But we accept that this conclusion would be denied by the most followers of Mulla Sadra
Mohammad Hosein Vafaiyan; Ghasem’ali Kochnani
Volume 5, Issue 4 , February 2015, , Pages 123-135
Abstract
Self-existent in its essence has multiple inherent and real qualities. On the other hand, self-existent has the most simple and pure essentiality. The summation of the extreme simplicity and the diversity of God’s qualities is done based on the Mulla Sadra’s perspective on the essence of ...
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Self-existent in its essence has multiple inherent and real qualities. On the other hand, self-existent has the most simple and pure essentiality. The summation of the extreme simplicity and the diversity of God’s qualities is done based on the Mulla Sadra’s perspective on the essence of simplicity, relying on the rule of simplicity of essence in its gradation. The particular point of view offered by Mulla Sadra about the traits leads to attributing some more special characteristics to the divine existent. The purpose of the current study is to explain the characteristics offered by Mulla Sadra, concentrating on the Sadraian rule of the simplicity of essence and its gradation
Azam Eslami Nashalji; Reza Akbarian
Volume 5, Issue 2 , November 2014, , Pages 1-19
Abstract
In this article, the author tries to discuss ‘mystical wayfaring’ in Mulla Sadra and Allamah Tabataba’i’s thoughts. The main objective of the present study is to outline the Allamah’s innovations in the issue, on the basis of the theoretical grounds of his philosophy. Mulla ...
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In this article, the author tries to discuss ‘mystical wayfaring’ in Mulla Sadra and Allamah Tabataba’i’s thoughts. The main objective of the present study is to outline the Allamah’s innovations in the issue, on the basis of the theoretical grounds of his philosophy. Mulla Sadra arranges his al-Asfar al-Arba‘ah (Four Intellectual Journeys) in line with mystical teachings of Ibn ‘Arabi and in particular man’s four journeys for wayfaring in Divine truths. He tries to provide a philosophical interpretation of man’s mystical wayfaring in his path towards Allah. He believes that the end of mystical wayfaring is to come to the sphere of existence on the basis of knowledge and theoretical hikmah; and speaks of Divine proximity within this very paradigm, though he considers it as something marginal to theoretical hikmah and ontological issues. Proving personal unity of existence, based on his own principles, Allamah Tabataba’i, delicately, changes Mulla Sadra’s plan; in his philosophy, mystical wayfaring is realized to approach to the absolute reality and Divine proximity, without intermediates mentioned by Mulla Sadra
Forough Rahimpour
Volume 5, Issue 3 , November 2014, , Pages 25-41
Abstract
Metempsychosis, in current philosophical terms, means transition of soul from its own body into another material body, either in this world or after death. This idea is absolutely rejected by Ibn Sina and Mulla Sadra through intellectual reasoning.
Each of these two great philosophers, depending on ...
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Metempsychosis, in current philosophical terms, means transition of soul from its own body into another material body, either in this world or after death. This idea is absolutely rejected by Ibn Sina and Mulla Sadra through intellectual reasoning.
Each of these two great philosophers, depending on their own principles, defend the unique relation between human soul and its body and negates the dependence of it to other body/bodies. Ibn Sina’s reasoning in the negation of metempsychosis is based on that believe that soul in respect of its essence is abstract, and in respect of its act is material.
So, although the cause of act and the donor of soul is immaterial intellect, but apt temperament and body substance is prone to this emanation. Additionally, Shaykh believes that the relation between each soul and its body substance is an intrinsically obligatory one.
Mulla Sadra on the other hand, believes in novel bases such as existence gradation and strengthening; evolutional substantial movement in all of the creatures (including soul and body parallel to each other); bodily occurrence of the soul at the beginning; and mingled composition of soul and body. Besides quoting and confirming the solution of Shaykh-alraies, he benefits from the bases of the transcendent philosophy, so he not only proposed a novel presentation of some proofs against metempsychosis, but presented a new solution to prove impossibility of metempsychosis, which is only explainable by the bases of the transcendent philosophy.
This article tries to explain and compare the chosen proofs of these two philosophers to reject metempsychosis, describe their particular bases, and show how in some cases, different bases are applied to attain a specific goal
Mehdi Zamani
Volume 5, Issue 2 , November 2014, , Pages 75-88
Abstract
In this article, through a descriptive-analytical method, the viewpoint of Mulla Sadra, the founder of transcendent wisdom, on God’s eternity, has been explained and studied. In the contemporary philosophy of religion, different views of God’s eternity have been reduced to three explanatory ...
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In this article, through a descriptive-analytical method, the viewpoint of Mulla Sadra, the founder of transcendent wisdom, on God’s eternity, has been explained and studied. In the contemporary philosophy of religion, different views of God’s eternity have been reduced to three explanatory categories, including: 1. timeless perpetual; 2. timeless impermanent; and 3. Temporalism. Based on Mulla Sadra's works, we come to three interpretations of God's eternity which can be construed as 1. Timeless impermanent; 2. Supremacy over all time; and 3. Timeless perpetual. In Mulla Sadra's works these three interpretations are construed mainly as eternity, preponderance, and infinity which, according to the Sadra's wisdom, can coexist side by side or can be conflated into one. Accordingly, in eternity (timeless impermanent interpretation), the emphasis is on absolving God from every limitation which is one of the God’s negative attributes or glory. In preponderance, the God's supremacy or ascendancy over time and over all temporal creatures is concerned which is one of the attributes of Divine Beauty or Divine act. And finally, by infinity (timeless perpetual percept), attempt is made to conflate the perpetuity and dignity of God's entity with the transcendence and supremacy of His essence over time. The conclusion is that Mulla Sadra's views on God's eternity, despite the different descriptions, enjoy comprehensiveness, internal consistency, truth, and strength required for an all-inclusive theory
Samanbar Mirzayi; Hadi Vakili
Volume 5, Issue 1 , October 2014, , Pages 133-160
Abstract
Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these ...
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Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these issues and addressed them. For Ibn-al Arabi, Imagination (Al-Qial) is the place of conflicts, a paradoxical fact which is neither available, nor destroyed, neither known, nor unknown. He believes that imagination is vastest as well as narrowest known objects with which we can understand the sensorial and imaginal forms. For him, Ama (blind state) would not appear if imagination did not exist. He believes that imagination is the slave of the rational soul and due to the ownership, it has a kind of sovereignty, the sovereignty of the imagination is that it shapes soul in any form. From the perspective of Mulla Sadra, innate power of imagination is sometimes acquisitive and sometimes indigenous. Among the ways to reach lightening objects are to prevent from eating, drinking, sleeping and getting rid of indolence. Mulla Sadra believes that the soul has an imaginational faculty by which it can create and compose forms which have no existence in worlds of intelligences and external objects, even in the world of ideas
Mohammad Hosseinzadeh
Volume 4, Issue 4 , July 2014, , Pages 1-19
Abstract
The Mulla Sadra’s view on the existence of philosophical secondary intelligible has been interpreted and expressed diversely. What is easily understood from Sadra’s statements is that the external aspect of philosophical secondary intelligible is distinguished from its descried aspect. This ...
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The Mulla Sadra’s view on the existence of philosophical secondary intelligible has been interpreted and expressed diversely. What is easily understood from Sadra’s statements is that the external aspect of philosophical secondary intelligible is distinguished from its descried aspect. This discrepancy has not been truly stated by some Neo-Sadraian philosophers those who have interpreted Mulla Sadra’s viewpoint.
I think the source of the most misconceptions of the interpretations is because that the interpreters try to derive from his speeches a general principle for the whole philosophical secondary intelligible, while there are many evidences which indicate that he was not intended to present such a generalized principle.
In this article, at first, we refer to the space in which Mulla Sadra’s thought is constructed and then, review and evaluate Shahid Motahari, Maestro Javadi Amoli, and Maestro Yazdanpanah’s interpretation. Finally, through refer to the different words and interpretations of Mulla Sadra, we try to express the Mulla Sadra’s view about the differentiation of philosophical secondary intelligible
Mohammad Hadi Tavakoli; Mohammad Saeedi Mehr
Volume 4, Issue 3 , March 2014, , Pages 23-39
Abstract
The argument of correlation which Mulla Sadra present to prove the unification of the intellect and the intelligible, although accepted by some philosophers, but the other criticized it.
Allameh Tabatabaii accepted the unification of the intellect and the intelligible but he refuted the argument of ...
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The argument of correlation which Mulla Sadra present to prove the unification of the intellect and the intelligible, although accepted by some philosophers, but the other criticized it.
Allameh Tabatabaii accepted the unification of the intellect and the intelligible but he refuted the argument of correlation by five reasons, and instead offered a new method to prove the theory. In this article, after stating all of his reasons, we have tried to reject them.
Reza Akbarian; Siavash Asadi
Volume 3, Issue 2 , October 2013, , Pages 21-43
Abstract
This paper tries to answer to these questions: what is Mulla Sadra and Williamson’s solution to state the problem of non-existent objects and what are their similarities and differences and, moreover, challenges of these views. Following affirmation to “being” and “thing” ...
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This paper tries to answer to these questions: what is Mulla Sadra and Williamson’s solution to state the problem of non-existent objects and what are their similarities and differences and, moreover, challenges of these views. Following affirmation to “being” and “thing” concomitance, Williamson brings forward “necessary existence” theory in which “possibility” is referred to properties, including concrete existence, of things. But “necessary” is referred to logical existence for the solution to state the non-existent problem. On the other hand, Mulla Sadra’s solution, following graded unity of existence theory, is based on “mental existence”. In this case, mental existence is one of the ontological stages of “equivocal unique truth” of existence and “quiddity” is preserved in mind and exterior of mind. Therefore, since we express some statements about external non-existents, they must be existent in mind and their quiddities are manifestations of their mental existence. But, each of these solutions has some philosophical challenges: Mulla Sadra has not said how non-existents can be conceived; moreover preserving of quiddity in philosophical structure of Mulla Sadra is unjustified. On the other hand, “necessary existence” theory can’t be an explanation of reality. Allameh Tabatabaii, notwithstanding Mulla Sadra’s point of view, says that reality is absolute or limited existence (not existence and quiddity) and quiddities are mental (not external) manifestations of limited existents. Then non-existence can be abstracted by human mind from limited existents. On this basis, we do a mental act related with reality, when we state a proposition with a non-existent subject. This paper shows that Allameh’s theory can obviate the challenges of Mulla Sadra and Williamson’s theory.
Reza Akbari
Volume 4, Issue 2 , October 2013, , Pages 21-36
Abstract
Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove ...
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Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove principality of existence based on intensifying movement, shows that he criticized Peripatetic’s philosophical system which contained, in Mulla Sadra's view, principality of quiddity, denying intensifying movement of quiddity, and Peripatetic’s specific view about qule movement. On the other hand only when we consider ‘intensifying movement’ in a philosophical system, containing principality of existence, unity of existence, and intensity of existence, it can be a basis to prove principality of existence. This shows that Mulla Sadra portrays reality in his mind which has many metaphysical components, and conceives it as a distinguished and correct picture of reality compared to the picture of principality of quddity advocates. But having a picture in mind and its epistemic transmission to others are two different things. Epistemic transmission of a picture to others needs putting the picture into pieces and transmitting them in a linear state. This is exactly what Mulla Sadra did. To put the metaphysical pieces of his picture in a linear state he put the principality of existence in the forefront.
Ebrahim Khani; Mohammad Kazem Forghani
Volume 4, Issue 1 , October 2013, , Pages 51-64
Abstract
The relation between stable and changing is among difficult philosophical cruxes on which philosophers were interested in from the ancient times. Mulla Sadra also, according to his argument of substantial motion and what follows from that, has grappled with that problem from another point of view. But ...
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The relation between stable and changing is among difficult philosophical cruxes on which philosophers were interested in from the ancient times. Mulla Sadra also, according to his argument of substantial motion and what follows from that, has grappled with that problem from another point of view. But there is still some ambiguity in his explanation and articulation of the problem. Among them is the problem how substantial motion can be held consistently with the stability of Dahr world, which Mulla Sadra believes in. in this paper we try to put a further gloss on substantial motion and clarify these ambiguities by assuming a different assumption.
This later assumption, considers important the role of material beings in realization of substantial movement. But due to the fact that there is a lot of disputation on the possibility of realization of knowledge in material beings among philosophers, we first embark solving such debates and defending the possibility of realization of knowledge in material natures and afterwards on the ground of it, we elaborate substantial motion. Also scrutinizing the relation between Dahr world with material universe and establishing the unity of these worlds, and denying causal relation between them, we'll establish their subjective duality and on the ground of that, we'll elaborate the fact how one can hold consistently the substantial motion of material world vis-à-vis the stability of natures in Dahr world.
Seyed Abbas Zahabi
Volume 4, Issue 2 , October 2013, , Pages 81-100
Abstract
Unlike the Christian philosophy, in the Islamic philosophy, the question of individuality was emerged and grew gradually in a philosophical ground. The naïve form of the problem can be found in the Farabi and Ibn Sina's works, and its perfect form can be seen in Bahmanyar’s writings. Then, ...
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Unlike the Christian philosophy, in the Islamic philosophy, the question of individuality was emerged and grew gradually in a philosophical ground. The naïve form of the problem can be found in the Farabi and Ibn Sina's works, and its perfect form can be seen in Bahmanyar’s writings. Then, Suhrawardi considered the problem at a totally different view and separated from Peripatetics basically. After Suhrawardi, Nasir al-Din Tūsi and Mulla Sadra, were dealt with the problem, while the differences between the two philosophers’ approaches were more than their agreements.
The issues related to the ‘individuality’ can be divided into four distinct debates: The conceptual bases of individuality; the affirmative principles of individuality; the Criterion of Individuality, and its justification. In the affirmative principles of individuality they are almost consentaneous, but in the other debates we can see some serious disagreements. The quiddity’s ability to justify “individuality” is the most important controversy between them. Nasir al-Din Tūsi considers quiddityas Criterion of Individuality, but Mulla Sadra belives that it is just ‘existence’ which can be the Criterion of Individuality.
Janan Izadi; Ahad Faramarz Gharamaleki
Volume 1, Issue 2 , March 2011, , Pages 59-77
Abstract
Mulla Sadra in his transcendent philosophy used Tafkik method (i.e. separation of reason and tradition); it is claimed in a theory. According to the theory Mulla Sadra changed from his early philosophical-mystical and ta'vili method to Tafkik. The evidence of this claim is a case study on Mulla Sadra ...
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Mulla Sadra in his transcendent philosophy used Tafkik method (i.e. separation of reason and tradition); it is claimed in a theory. According to the theory Mulla Sadra changed from his early philosophical-mystical and ta'vili method to Tafkik. The evidence of this claim is a case study on Mulla Sadra and the problem of bodily resurrection. Considering Transcendent Philosophy as a transformative school, and objectively examining his thoughts, is among the merits of this investigation. Nevertheless, there are major challenges to the theory like the exclusive view to transformation, the illusion that integrating disciplines implicates ta'vil, the inadequacy of the supportive evidence, and confusing the two claimed stages (i.e. philosophical stage and Tafkik stage).
Maryam Saneapour
Volume 1, Issue 1 , September 2010, , Pages 55-76
Abstract
The principles of the mysticism of Ibn Arabi, the founder of the Image theory, had a great influence upon the Transcendent Theosophy of Mullā Sadra. This influence is so great that the theory of the immateriality of image and the mediation of the imaginal world can be described as the basic causes for ...
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The principles of the mysticism of Ibn Arabi, the founder of the Image theory, had a great influence upon the Transcendent Theosophy of Mullā Sadra. This influence is so great that the theory of the immateriality of image and the mediation of the imaginal world can be described as the basic causes for the formation of the Transcendent Theosophy of Mullā Sadra. In other words, it is possible to treat the immateriality of the imaginal world and imaginal forms and their materiality in Peripatetic and Illuminationistic philosophies in the Transcendent Theosophy as the distinguishing feature which might separate “Transcendent Theosophy” from “Peripatetic philosophy” and “Illuminationstic philosophy”. In the present article, the theory of Image is treated as the most pivotal element in the mystical theory of Ibn Arabi and the Transcendent Theosophy of Mullā Sadra, and the nature and quality of the imaginal world and the faculty of imagination have been analyzed and examined.
