morteza doroudi javan; Mahdi Azimi
Abstract
Amshaspandan, are the best traits or creatures of Ahura Mazda in Zoroastrian belief. We have tried in this research using the content analysis method to examine the Direct and indirect signs and indications of Shahrivar Amshaspand, as one of the Amshaspandan in the works of Shahabuddin Suhrawardi, Iranian ...
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Amshaspandan, are the best traits or creatures of Ahura Mazda in Zoroastrian belief. We have tried in this research using the content analysis method to examine the Direct and indirect signs and indications of Shahrivar Amshaspand, as one of the Amshaspandan in the works of Shahabuddin Suhrawardi, Iranian philosopher. By exploring this text, all the items containing the name of Shahrivar were counted and extracted. Also, after Induction the general features of Amshaspandan and specific features ofShahrivar, we searched for the signs of this Amshaspand in the text. As a result of this research, finding the presence of Shahrivar as the supreme light and divine authority , Absence of Shahrivar as the Lord of Kinds in this text , Gathering the strongest signs of Shahrivar in Persian texts while mentioning Iranian mythological heroes and other achievements can be mentioned.
Seyed Javad Miri
Abstract
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The disciplinary knowledge has been conceptualized as the valid from of classifying sound knowledge vis-à-vis other from of epistemic which have been classified as erroneous or unscientific from of fathoming different modalities of realities. By internalizing disciplinary forms of cognitions the social sciences have conceded to compartmentalization of knowledge and thus branded any attempt towards unity of knowledge as archaic forms of understanding complexities. In this article I have taken issue with the question of epistemology based on the reading of Allama Jafari with reference to classical epistemologists who did not share the principle of disciplinary epistemic configuration. This, in other words, is another way of demonstrating a full-fledged critique of disciplinary knowledge construction but this does not mean that the way forward is interdisciplinarity which loses sight of reality as a holistic entity. it seems Allama Jafari while rejecting the idea of disciplinary knowledge due to compartmentalizing effect of such an epistemological strategy but he does not favor interdisciplinary strategies either as in his view these seemingly different strategies would lead us to a complete from of clerkish mentalite in humanities.
mehdi moin zadeh
Volume 7, Issue 3 , November 2016, , Pages 39-59
Abstract
Abstract
From the second year after the publication of the Critique of Pure Reason, the empiricist-psychological interpretation of it began; the first collection of these interpretations was known as the Guttingen review. This psychological -empiricist approach was developed by Fries, Herbart and Benke ...
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Abstract
From the second year after the publication of the Critique of Pure Reason, the empiricist-psychological interpretation of it began; the first collection of these interpretations was known as the Guttingen review. This psychological -empiricist approach was developed by Fries, Herbart and Benke with more intensity in the last decade of the eighteenth century and early nineteenth century. Meanwhile, Fries’ role in designing and promoting the psychological interpretation of Kant is much more prominent. Psychological interpretation has a special significance since it has prepared the ground for the emergence of important trends- such as naturalism, materialism, psychologism, and positivism- in the second half of the nineteenth century and the twenty-first century. However this significant approach usually is neglected due to the dominance of new-Hegelian narrations of history of philosophy- which instead of psychological interpretation, endorse the interpretive tradition of the transcendental idealism of Kant. Considering that Kant philosophy has revived in the latter decades of twenty-first century, particularly after the publication of Strawson’s the bounds of sense in 1975, it is needed to address this interpretive approach and its prominent figure, i.e. Fries.
Mahmoud Joneidi Jafari; Seyed Saeed Jalali
Volume 4, Issue 2 , October 2013, , Pages 53-80
Abstract
To find the roots and causes of backwardness of Arab World, al-Jaberi has examined and criticized the religious discourses and their epistemic elements, and found the starting point of the ascension and decline of Arabic-Islamic culture in the age of compilation; the age during which Islamic thoughts ...
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To find the roots and causes of backwardness of Arab World, al-Jaberi has examined and criticized the religious discourses and their epistemic elements, and found the starting point of the ascension and decline of Arabic-Islamic culture in the age of compilation; the age during which Islamic thoughts have emerged around Qur'an in the form of various systems of Islamic Knowledge (religious intelligible) along with non-Islamic epistemic systems (religious unintelligible). According to al-Jaberi, the inborn religious epistemic systems which have been founded upon religious intelligible are the result of the scientific endeavors of Sunnites, and Shiism just represents the other unintelligible epistemic systems. He also through differentiating Arabic west from Arabic east; opines that the foundations of pure Islamic rationality must be sought for in the western lands of Arabic-Islamic world, and Iran must be seen as the cradle of eclectic philosophies and unintelligible religious systems. To escape from the current intellectual and civilizational decline, al-Jaberi claims that we should leave the ideologies of Arabic east and appeal to the current rationalism in the Arabic west which is a heritage of Averroes. The purpose of the paper is to criticize these aforementioned stands of al-Jaberi, based on the existed cultural and civilizational realities in Islamic World and also by showing his methodological lapses and fallacies.
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.
Hasan Abasi Hoseinabadi
Abstract
In Metaphysics Theta, Aristotle uses entelecheia (ἐντελέχεια) and energeia (ενέργεια) in contrast with dunamis (δύναμις, potency) in discussing the distinction between "actuality" and ...
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In Metaphysics Theta, Aristotle uses entelecheia (ἐντελέχεια) and energeia (ενέργεια) in contrast with dunamis (δύναμις, potency) in discussing the distinction between "actuality" and "potentiality" (both Greek terms, entelecheia and energeia, are typically translated as "actuality" in English). Aristotle's most influential application of "actuality" (entelecheia) is his claim in the second book of De Anima (On the Soul) that the soul is the "actuality" of an organic body that makes it alive. Aristotle uses the notion of "first actuality" in his definition of the soul. In fact, the soul is the "first actuality" of a natural body that is potentially alive. The "first actuality" is a kind of potentiality, while its exercise of function is its fuller or "second actuality". Aristotle’s analogy of proportion is used to explain the nature of the soul, as the "first actuality" of a natural body, and its relation to the body. The present study aims to contribute to understanding of the meaning of "actuality" in Aristotle's definition of the soul, especially in its quality of being "first", i.e. the "first actuality", and its relation to the "second actuality", as well as the role of analogy (analogia) in Aristotle's definition of the soul.
Seyed Mohsen Alavipour; Abdolrasool Hasanifar
Volume 7, Issue 1 , May 2016, , Pages 57-84
Mohsen Habibi; Fatemeh Karimi Mazidi
Abstract
One of the important issues of the field of religious studies in contemporary times is the ability to understanding the language of religion. those who belive that this language is understandable, they are against each other that this is the common sense(all being intelligible) or the mysterious and ...
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One of the important issues of the field of religious studies in contemporary times is the ability to understanding the language of religion. those who belive that this language is understandable, they are against each other that this is the common sense(all being intelligible) or the mysterious and symbolic.Mulla Sadra has paid attention to the exegesis of the Qur'an, therefore he has paid attention to some kind of language of religion. He considers ontology the only existence as genuine, in the sense that he sees only the existence of reality.In addition, he believes in Gradation of being, that is, existence is a unic fact and with intensity and weakness.He emphasizes the dignity of knowledge in the language of religion.Because he considers the Qur'an to be far-reaching, he supposes the external language of the Qur'an as a symbol of their inner meanings, and because of the mysterious nature of the Quranic verses and the words of the elders of religion, they give them appearance ,inwardness, exegesis and interpretation.And believes that anything in addition to appearance has an esoteric, so that the appearance and the inner one are twice as many as an object.In his view, there are no fundamental contradictions between the inner meanings of the apparent meaning and therefore the interpretation which appears to contradict it, interprets the vote (without foundation).He also believes that the purpose of the "Truth"is a unit that can be obtained through three ways of revelation (Quran)and rational analyzes (proofs) and refinement of the soul (mysticism).
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).
Fatemeh Degbani Moghadam
Volume 6, Issue 2 , July 2015, , Pages 59-73
Abstract
To identify and to recognize the necessary being (God) is among the basic issues of Islamic theology in ‘specific meaning’; such that it has been among most important philosophy objectives and has been regarded as great felicity. Allah as a necessary being is absolute realization and individuality ...
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To identify and to recognize the necessary being (God) is among the basic issues of Islamic theology in ‘specific meaning’; such that it has been among most important philosophy objectives and has been regarded as great felicity. Allah as a necessary being is absolute realization and individuality (individuality means being and realization); i.e. his essence is not analyzable even in the mind, because he is the realization of absolute being (existence). There are two major approaches on this issue; in the first one, Fakhr -e- Razi believes that the necessary being has essence and the occurrence of his being on his essence is an external occurrence. In the second one, Mulla Sadra believes that the necessary being doesn’t have any essence in ‘specific meaning’. Though the advocators of both viewpoints have referred to some arguments, the reasons of Razi to affirm the essence of the necessary being and the most reasons of the philosophers to affirm the opposite side are incomplete; hence it is necessary to express the details of these two interpretations of specific meaning of essence.
Reza Rasooly Sharabiany; Ahmadreza Honari
Volume 2, Issue 1 , October 2011, , Pages 61-83
Abstract
Since the issue and reason in philosophy and words of great interest to the Islamic and in the field of human Pseudoxantoma also has always been the main issues are regarded as paying attention to their position in life purgatory the purpose of this article. because this is all human behaviors ...
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Since the issue and reason in philosophy and words of great interest to the Islamic and in the field of human Pseudoxantoma also has always been the main issues are regarded as paying attention to their position in life purgatory the purpose of this article. because this is all human behaviors and moods and self-power and a far different, including more than that reason, and will and all the self-evident human decency and the other side the breath of a Eternal Truth is it can be concluded powers, and it is eternal, as in Vas secular reason can breath and decide in Vas Isthmian also on the issue is able to breathe and if we accept the transition it aspires and have the power and the reason that it can be concluded in the life of the transition to a group life and family with all the existing situation in the world; and Only difference between them with this earthly life is due to lack restrictions and caused by the conflict that led to the fault or sin, life in purgatory error or there is no sin. not mean that they or sin does not mean to choose between good and it is good that in this election that he' lláh breath of life with that they can stomach causes. So the transition was overshadowed by the man in secular life and in other words in length. As one of the contemporary spiritual faced with many challenges that among them can be meaningful to you life and suffering and pain of the existing in the world, it aspires purgatory, and it is necessary for us-in purgatory can mean to you and life in the hope that more motivation and human tendency to good good and happiness and access to be effective.
Amirhossein Zadyousefi; Davood Hosseini
Volume 4, Issue 3 , March 2014, , Pages 61-80
Abstract
Among contemporary Islamic philosophers Mr. Mesbah Yazdi is the only thinker that has a theory to define analytic propositions. This article which study and evaluate the theory, contains two sections. In the first section we will present ‘first definition’ of analytic propositions which we ...
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Among contemporary Islamic philosophers Mr. Mesbah Yazdi is the only thinker that has a theory to define analytic propositions. This article which study and evaluate the theory, contains two sections. In the first section we will present ‘first definition’ of analytic propositions which we have gained from his written works, and we present some examples which he considers as analytic proposition. Then argue that, according to ‘first definition’ we cannot count them as analytic propositions. In the second section we will present ’second definition‘ for analytic propositions which we have gained from his oral works, as a solution for objections to the ‘first definition’ of analytic propositions. In spite of this reformation, we will argue that his theory is not acceptable because of two reasons; the first reason is that his theory is vague and does not limit these propositions. The second reason is that there are some propositions that there is an agreement that they are analytic propositions, whereas his theory does not count them as analytic propositions
Hadi Rabiei; Mitra Ghafari
Abstract
"Mohakat" (Muḥākāt) is a central concept in Avicenna's thoughts on art. He uses this term as a translation for Aristotelian "mimesis". Since there have been different conceptions about Mohakat, or representation, in the history of thought, it should be questioned that what Mohakat means in painting ...
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"Mohakat" (Muḥākāt) is a central concept in Avicenna's thoughts on art. He uses this term as a translation for Aristotelian "mimesis". Since there have been different conceptions about Mohakat, or representation, in the history of thought, it should be questioned that what Mohakat means in painting according to Avicenna's views. In studies about the aesthetics of Avicenna, poetry and music have been much considered, but Avicenna's views on painting have not been much noticed in the literature. The present research, therefore, seeks to provide a clear account of Avicenna's views on the concept and the meaning of Mohakat in painting, and in other words, to determine the characteristic features of Mohakat in painting according to his views. It is tried to answer this question by examining Avicenna's scattered words about painting. In this study, the aesthetic views of Avicenna on Mohakat are summarized in three general themes. The nature of Mohakat in painting is examined in the first part, the sub-queries of which are as follows: is the meaning of Mohakat pure and complete imitation, or is this kind of representation compatible with innovation? What are the cases of Mohakat, and in other words, what kinds of objects are represented in a painting? Does the painter merely represent the existing things, or he/she can deal with things that are not actual existing only in his mind? Does the painter only represent the surfaces of the things, or can he/she represent the inner qualities of the subject? What is the relation of Mohakat in painting with that in such other arts as poetry and music? The second part addresses the pleasure of Mohakat. This aesthetic pleasure is considered about both the artist and the audience. It should be inquired that are there any differences between the pleasure of the Mohakat in painting and that in the other arts? Is this pleasure dedicated to humans, or other beings can also benefit from it? The third part discusses the epistemic role of the Mohakat in painting. Is the picture necessarily true, in the sense that it should correspond to an actual object, or may it offer a non-correspondent knowledge to the audience? If so, how does it influence the audience' soul? Finally, can a painting be a good medium for transferring knowledge? And in this case, what is the characteristic features of it? In this research, it has been attempted to respond to above questions using library resources, mainly Avicenna's works, specially his scattered words about painting. Avicenna believes that the work of a poet resembles that of a painter, both imitate something. He defines Mohakat as "presenting something similar to something else, but not the thing itself." Nevertheless, he believes that Mohakat in painting does not imply mere imitation of a model. Mohakat in painting is not merely the imitation of existing objects, and it is not necessary for the painter to make use of a model that presents in the outside world, that is, Mohakat in painting is not merely an imitation of outward appearance. In other words, the painter can portray, in addition to the outward appearance of someone, his/her inward states. Considering the relation that Avicenna has made between the kind of Mohakat in poetry and painting, it can be concluded that from his point of view, imagination has an important role in the definition of painting. Avicenna describes imitated painted forms as "pleasurable" and "delightful", and regards the ability of imitating things as one of the aspects of human superiority over animals. He emphasizes that the pleasure of Mohakat is not purely sensual pleasure and dedicated to it, rather, it is a mental pleasure and depends on the rational faculty. The audience of a painting is enjoying two things: first, the picture itself in terms of its quality and status, and the like. It seems that, according to amodern interpretation, it may imply color, composition, and formal features of the image. But on the second level, the thing that completes the pleasure is to understand that the image is an imitation of something else. Avicenna believes that the pleasure of painting is so great that it is more enjoyable to see a painting of an object than the object itself. There is also a kind of pictorial Mohakat in the music. From his point of view, Mohakat in the painting is not necessarily true or false. Truth and falsehood in painting is beyond logical truth and falsehood. Avicenna believes that painting can make people charmed and fascinated, and engage the mind of human beings. Also, Mohakat in painting can be a means of expressing rational meanings in sensible language using a coded form.
Gholamhossein Khedri; Ali Heidari Faraj
Volume 4, Issue 1 , October 2013, , Pages 65-85
Abstract
Immortality of the soul has always been one of the crucial concerns of deist philosophers. Regarding to significance and status of this problem, it would be accurate to say that all philosophical attempts proving the existence of the soul, have been dealing with setting fourth an explanatory definition ...
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Immortality of the soul has always been one of the crucial concerns of deist philosophers. Regarding to significance and status of this problem, it would be accurate to say that all philosophical attempts proving the existence of the soul, have been dealing with setting fourth an explanatory definition of it. As two major figures in this tradition, Avicenna and Aquinas, following Aristotle, got substantially involved in giving a religiously and philosophically valid basis to support the existence of the soul. They both elaborated this concept on the Aristotelian understanding and further developed their own theories, viewing immortality as one of the pivotal features of the soul. For this reason, a succinct explanation of Aristotle’s idea of the soul should be inevitably presented. This essay consists of two parts. The first part concerns explaining the concept of the soul, its abstractness and in corporeality and the way it is affiliated to the body, introductory to prove immortality of the soul. In the second part, I try to elaborate the explanation analysis and researching of the soul and its immortality in philosophy of Avicenna and Aquinas.
Azam Ghasemi
Volume 5, Issue 1 , October 2014, , Pages 65-85
Abstract
Harith B. Asad Al-Muhasibi (165-243) has long been recognized by Islamic scholars as the real master of the first period of Islamic mysticism. Considering his ethical views in his works, Muhasibi, can be certainly mentioned as a moral philosopher. Al-Muhasibi’s most important work, Riaya lihuquq ...
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Harith B. Asad Al-Muhasibi (165-243) has long been recognized by Islamic scholars as the real master of the first period of Islamic mysticism. Considering his ethical views in his works, Muhasibi, can be certainly mentioned as a moral philosopher. Al-Muhasibi’s most important work, Riaya lihuquq Alla, is perhaps the finest manual for the spiritual life which Islam has generated. This paper presents Muhasibi’s moral system based on his views
Mohammad Kazem Elmi Sola; Tooba La'l Sahebi
Volume 5, Issue 3 , November 2014, , Pages 65-80
Abstract
Mulla Sadra and Kant as two important Islamic and western philosophers have had peculiar concentration on the problem of the self or soul. According to Mulla Sadra, ‘self’ has different levels and degrees in which it occurs in different ways, in some degree it occurs independently, and in ...
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Mulla Sadra and Kant as two important Islamic and western philosophers have had peculiar concentration on the problem of the self or soul. According to Mulla Sadra, ‘self’ has different levels and degrees in which it occurs in different ways, in some degree it occurs independently, and in some other degree it becomes identical with body, and then through passing certain degrees, it occurs as rational soul. The present article tries to explain that the creation of the rational soul is possible by accepting theoretical intellect, but it continues to exist through the procedure of progress of theoretical and practical reason, and this is comparable to Kant, as an epistemologist philosopher, who holds that the creation of transcendental self depends upon the function of theoretical reason or certain knowledge, and the continuation of its being is based on the function of practical reason
Gholamhosein Khedri
Volume 5, Issue 4 , February 2015, , Pages 67-86
Abstract
From Allameh Jafari’s point of view, the real meaning of human life will be obtained by the progression and reach to intellectual life. This issue is directly related to human cognition and attending to his/her place as the pivot of existence and the substitute of GOD in the world. Human ego is ...
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From Allameh Jafari’s point of view, the real meaning of human life will be obtained by the progression and reach to intellectual life. This issue is directly related to human cognition and attending to his/her place as the pivot of existence and the substitute of GOD in the world. Human ego is a lawful existence which is improved based on these laws and also in accord with the whole of the meaningful existence. The origin of these laws and human forces is ‘self’ which is more valuable than natural existence of human being. Then mere attention to natural existence of human being will deprive him/her from attention to Transcendental valuable capacities; because with the actualization of the celestial and spiritual forces of human, he/she can make his/her life meaningful and also can be improved. This article will try to investigate the meaning of life based on the Allameh Jafari’s point of view
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.
Seyed Majid Zahiri; Jahangir Masoudi
Volume 4, Issue 4 , July 2014, , Pages 69-78
Abstract
Divine essence is most complex gnostical considerations, an absolutely unconditioned status, which it is doubtful to ascribe event words like status, position, gnostical consideration, and also the very notion of applicability. There are two kinds of disagreements concerning absolutely unconditioned ...
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Divine essence is most complex gnostical considerations, an absolutely unconditioned status, which it is doubtful to ascribe event words like status, position, gnostical consideration, and also the very notion of applicability. There are two kinds of disagreements concerning absolutely unconditioned being, between philosophers and Gnostics on the one hand and among Gnostics themselves on the other hand. Philosophers think that this status is just secondary philosophical intelligible so has no external extension, but gnostics believe that the level is truth of all truths. The disagreement among gnostics is about the interpretation of this famous statement: ‘He has neither a designation nor a depiction’. Some believe that any attribution or ascription is wrong; we should just be silent about this level of being. On the contrary some argue that the statement doesn’t mean the impossibility of indication by names provided He don’t determined by the attributions.
The writes’ suggestion is that the Aristotelian logico-epistemologicus system is unable to explain the non-attributability of divine essence. So since we have no commitment to preserve this system in any circumstances, if we want to justify our Gnostical opinions rationally we should try other logico-epistemologicus frameworks
hadi vakili; robabeh abdari
Volume 7, Issue 2 , August 2016, , Pages 69-92
ahmad reza honari
Volume 7, Issue 4 , January 2017, , Pages 69-86
Abstract
Abstract
In the Transcendent Wisdom framework, Mulla Sadra presented great innovations one of which is his views on the ‘self’. Reflecting on Mulla Sadra’s statements on this issue, one can find that his ideas and innovations are based on his most important philosophical ...
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Abstract
In the Transcendent Wisdom framework, Mulla Sadra presented great innovations one of which is his views on the ‘self’. Reflecting on Mulla Sadra’s statements on this issue, one can find that his ideas and innovations are based on his most important philosophical foundations, including ‘substantial motion’, ‘existential gradation’, and more importantly, the doctrine of the ‘principality of existence’. Therefore, the principality of existence can be considered as a basis on which Mulla Sadra established his new philosophical framework. Of course, given that the structure of any theory is related, in some ways, to the past and the future, and never forms in an intellectual vacuum, the roots and grounds of these innovations can be traced back to the works of his predecessors. Given the importance of this issue, this article seeks to analyze the roots of Sadra's innovations in his predecessors’ views particularly illuminative (ishraghi) foundations of Sheikh Shahabuddin Suhrawardi.
Mazdak Rajabi
Abstract
Ali Shari'ati's thought illuminates the most important challenge of Iranians intellectual odyssey in the process of self-consciousness encountering the modern world. He explicates importance of the foregoing problem in some lectures; for instance, Return to Our Self, The Selfless Human, and Self-consciousness ...
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Ali Shari'ati's thought illuminates the most important challenge of Iranians intellectual odyssey in the process of self-consciousness encountering the modern world. He explicates importance of the foregoing problem in some lectures; for instance, Return to Our Self, The Selfless Human, and Self-consciousness and Stupidity. He answers the foregoing problem by referring to the self-consciousness in The Selfless Human, and by the actualization of self-consciousness in Return to Our Self. I attempt to grasp his conception of self-consciousness through re-discovery of the historical status of his thought in the intellectual process of modern Iran, which is the process of the actualization of self-consciousness.
davood hosseini
Abstract
In the contemporary literature on Mullasadra there is a controversy on his view on the reality of quiddity; on whether, according to his texts, quiddity is in-the-World or just in-the-Mind. This paper aims to argue that from Mullasadra’s viewpoint, it is in-the-World. Among Mullasadra’s expressions ...
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In the contemporary literature on Mullasadra there is a controversy on his view on the reality of quiddity; on whether, according to his texts, quiddity is in-the-World or just in-the-Mind. This paper aims to argue that from Mullasadra’s viewpoint, it is in-the-World. Among Mullasadra’s expressions about quiddity, these are mostly supposed to be against quiddity’s being in-the-World: first that quiddity is abstract; second that quiddity, in itself, is non-existent; and third that quiddity is a predicate of existence. In order to show that from Mullasadra’s viewpoint, quiddity is in-the-World, I will argue, based on textual evidences, first that if the context is considered, those texts that normally are supposed to be counter-evidence for quiddity’s being in-the-World from Mullasadra’s viewpoint, are just apparently so; and second that if all relevant texts are examined, there is just one possible reading of Mullasadra’s view about the reality of quiddity: he constantly takes quiddity in-the-World.
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’.
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
