Ali Motahari
Abstract
Contingency in line with general concepts such as “existence and non-existence” , “unity and plurality” , and “ causality and being caused” is one of the fundamental and remarkable philosophical issues. The proper explanation of the different meanings of contingency ...
Read More
Contingency in line with general concepts such as “existence and non-existence” , “unity and plurality” , and “ causality and being caused” is one of the fundamental and remarkable philosophical issues. The proper explanation of the different meanings of contingency and of the relationship of these meanings to each other make it possible to correctly understand and prove many other principal philosophical problems. Essential contingency and dispositional contingency are among the important meanings of contingency , so that the way we explain them will change basically the destiny of problems such as “coming into being and eternity” , “ potentiality and actuality” , and “causality and being caused” . Sheikh Ishraq for the first time has raised the issue of dispositional contingency , while contradicting Ibn Sina's argument for the rule that “ every event is preceded by potentiality and by matter that possesses that potentiality” . MullaSadra has dealt with the differences between essential contingency and dispositional contingency , and MullaHadiSabzevari has categorized these differences into six groups.At least in sixteen pieces of his works, MullaSadra has expressed his views on the relationship between essential contingency and dispositional contingency, therefore compatibility between these ideas seems very difficult . Indeed, It can be said that these views are contradictory. In this article , using professor Motahhari 's philosophical researches , we have tried to explain the new relationship , obtained in the light of genuineness of existence , between these two meanings of contingency , while judging MullaSadra's different positions concerning essential contingency and dispositional contingency.
fateme soleimani
Abstract
According to philosophers intellect is the rational faculty of the soul, by which one can understand the truth universally. Now the question is how much this definition of intellect conforms to the Quran's view. Islamic Philosophers believe that intellect has got various capabilities to reach differing ...
Read More
According to philosophers intellect is the rational faculty of the soul, by which one can understand the truth universally. Now the question is how much this definition of intellect conforms to the Quran's view. Islamic Philosophers believe that intellect has got various capabilities to reach differing degrees. In the lower degrees intellect can deduce, analyze and synthesize the concepts. Through contemplation, reflection as well as purification, this faculty could develop and would be able to connect with the world beyond and unify with separated intelligences and reach the truth immediately. Thus, the intellect controls the whole cognitive activities of human being including understanding, deduction, assessment, development, spiritual observation and his practical actions. In other words, the real existential dimension of man always thinks and acting accordingly. This concept of intellect is the one Quran verses admitted.
soghra babapour; jafar shanazari
Abstract
From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, ...
Read More
From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, That is, how to adapt mental forms to objective forms. The realists believe in the correspondence between the mind and the reality. But a group of philosophers have opposed this idea and considered mental concepts apart from foreign ones, or even consider foreign objects as images of mental concepts. This is while the consistency of mind and real in the transcendent philosophy one of the most principled issues. Mullasadra intended to resolve the issue by discussing unity quiddity in mental existence and the objective gradation unity of supreme existence. Kant proposes his Copernican Revolutionary Theory that if the known conform to our minds, this is more consistent with the prior knowledge of objects. Therefore, the mind has a special activity and Specifies the type of epistemic it gains. The present article examines the quality of matching the mind and the real from the viewpoint of MullaSadra and Kant, and looks for similarities and differences between them in conformity.
Manouchehr Khademi; seyyed mourteza houseini shahrudi; seyed housein seyed moosavi
Volume 5, Issue 2 , November 2014, , Pages 47-74
Abstract
The human knowledge from the different levels of its being and achieving knowledge from outside world, and the correspondence between human science and world, are among most important issues that have preoccupied the mind of many contemporary thinkers and epistemologists. The author of this paper has ...
Read More
The human knowledge from the different levels of its being and achieving knowledge from outside world, and the correspondence between human science and world, are among most important issues that have preoccupied the mind of many contemporary thinkers and epistemologists. The author of this paper has tried, based on the principles of Transcendental Theosophy such as Asalat al-wujud, Wahdat al-wujud, and their implications, to show that contrary to what is called Mullasadra’s epistemology (his views on the nature of science and discovery) and regarded as Mullasadra’s ultimate believe, in philosophical circles, the theory is not the Mullasadra’s final position. I, based on my study and contemplation on his ideas want to prove that the Mullasarda doesn’t believe that science is produced by the perfect forms acquisition through Trans-Substantial Motion, rather the essence of discovery is achieved in the process of Trans-Substantial Motion
Hossein Mohammadi; Abd-al-Rasoul Kashfi; Hassan Ebrahimi
Volume 5, Issue 1 , October 2014, , Pages 109-131
Abstract
One of the important issues in philosophy of mind is mind-body relationship. In this regard, there are two views: Monism and Dualism. Based on Dualism, human beings have two aspects: physical body and immaterial mind; on the contrary Monism holds that there is only one kind of ultimate substance by which ...
Read More
One of the important issues in philosophy of mind is mind-body relationship. In this regard, there are two views: Monism and Dualism. Based on Dualism, human beings have two aspects: physical body and immaterial mind; on the contrary Monism holds that there is only one kind of ultimate substance by which the human beings are constituted.
Though Mullasadra and John Hick, from two different philosophical traditions, both believe in the two aspects, as this article wants to prove, Mullasadra’s view is monistic, however not in its prominent meaning in philosophy of mind; his view is a novel one based on his philosophical views. John Hick is a substantial dualist. He advocates his view at the cost of rejection of mind-brain identity theory and also epiphenomenalism. Nevertheless, aside his view on mind-body relationship, most of his theories are similar to Mullasadra’s theory, namely, believing in two different aspects for human beings, mind emergence procedure, mind immateriality, human physical initial creation, interrelation of mind and body, and their effects on each other
