falsafe molasadra
Mohammad Reza Shamshiri; Zahra Allafchian
Volume 8, Issue 2 , September 2020, , Pages 177-191
Abstract
"Happiness" has always been and has long been the focus of human beings in general and famous thinkers in particular; what, how, bases, ways of obtaining, attracting and preserving it has been discussed. The present article deals with the analytic-inferential way of discussing the views of two philosophers ...
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"Happiness" has always been and has long been the focus of human beings in general and famous thinkers in particular; what, how, bases, ways of obtaining, attracting and preserving it has been discussed. The present article deals with the analytic-inferential way of discussing the views of two philosophers of the same age (Mulla Sadra and Spinoza) in the field of Islamic thought and Western philosophy. The purpose of this comparison and adaptation, while expressing the origin and purpose of the two in this regard, was to pay attention to the intellectual foundations of each one, while also explaining their points of sharing, including the acquired and gradual divorce of happiness, the value of longevity and the type of perception of it and difference in the sense of intuitive knowledge, rational happiness and the unity of being. The result is that the comprehensiveness, harmony and solidity of Sadra's thinking is clearly evident as his attitude towards the discussion of happiness in the context of revelation and revelation-based rationality is evident, the scope of discussion of happiness will not only be the world, which will include the hereafter, while Spinoza has looked at happiness from the point of view of rationality and self-conception.
falsafe molasadra
Hasan Abasi Hasan Abadi; Marziyeh Akhlaghi; Ebrahim Noori; zahra safaiemoghadam
Abstract
In Mulla Sadra's transcendent wisdom, the system of creation is the manifestation of the divine names. The world is like a page on which the forms and pattens of all things are drawn by the pen of Genesis, and the principles and truths of those forms are present in the essence of the Divinity, which ...
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In Mulla Sadra's transcendent wisdom, the system of creation is the manifestation of the divine names. The world is like a page on which the forms and pattens of all things are drawn by the pen of Genesis, and the principles and truths of those forms are present in the essence of the Divinity, which has been reduced from the level of enstinct to the world of names and attributes and from there to other worlds. Among beings, man is of special importance because he is the manifestation of the name of the community of God; Nominal effects in the arc of descent with the manifestation of the name Rahman, has a creative aspect that with the manifestation of this name, beings enter the realm of existence and in the arc of ascension, it has epistemological and functional effects on human beings. Among the epistemological effects of names in the ascension arc: understanding human instinctual poverty, promotion of existential degrees and perfections, and among the functional effects of names are: meeting human needs in the field of individual guidance, in the presence of the right to see and moderation in behavior, human possession In existence and fulfillment of human needs in the field of social and political guidance.
falsafe molasadra
Mahdi Homazadeh Abyaneh
Abstract
This paper - in order to make a comparative study between Sadra’s theory and a new western theory about soul’s occurrence - first focuses on studying and explaining a new theory in philosophy of mind; called “Emergentism” by contemporary philosophers. The author distinguishes ...
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This paper - in order to make a comparative study between Sadra’s theory and a new western theory about soul’s occurrence - first focuses on studying and explaining a new theory in philosophy of mind; called “Emergentism” by contemporary philosophers. The author distinguishes between two version of Emergentism: strong and weak, and describes two challenges against the strong version which have adduced by physicalists. He, then, makes a brief review of Sadra’s theory about soul’s occurrence and its ranks, and thus considers the similarities and differences between Sadra’s view and strong emergentism. This paper, by referring to the common aspects of these two theories, believes that most challenges which have made against strong emergentism are reformable versus Sadra’s theory. He, finally, implicates some explications of Sadraian philosophers about mind – body connection, and shows their inefficiency to meet the objections and ambiguities of physicalist philosophers. He believes that Sadra’s philosophy of mind needs further completion to satisfy this requirement. The main contribution of this paper is explaining the intersections and dissociations of these two theory, and some deficiencies and ambiguities of Sadra’s view before physicalism.
falsafe molasadra
Mehdi Lajevardi; morteza haji hosseini
Volume 8, Issue 2 , September 2020, , Pages 193-201
Abstract
There are two kinds of interpretations offered for the theory of “knowledge by acquisition” that believes an image of the objects appears in the mind upon gaining knowledge of them; these two are the image theory and essential objectivity. Essential objectivity is known to have flaws so-called ...
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There are two kinds of interpretations offered for the theory of “knowledge by acquisition” that believes an image of the objects appears in the mind upon gaining knowledge of them; these two are the image theory and essential objectivity. Essential objectivity is known to have flaws so-called as mental existence. Despite the fact that Molla Sadra believes the mental existence is the fault solely targeting the theory of essential objectivity, Sheikh Al-Eshragh, at least, presents the problem of the universality of particulars against the principle of knowledge by acquisition and, in turn, against theory of image . Molla Sadra’s theory of the distinction of two predictions that has been used in response to such a flaw as “universality of particulars” seems to have been stemmed from Sheikh Eshragh’s solution in response to this problem. But, this answer is also condemned to flaw for it requires the possession of paradoxical essential traits by a mental form and/or its being in possession of an existence with an ambiguous nature. Acceptance of the image theory by Sheikh Eshragh is faced with such a flaw that the idea and the image of an external object are ambiguous and cannot be imagined and Molla Sadra’s essencial objectivity theory, as well, is only an unjustified claim.
falsafe molasadra
Mohammadali Vatandoost Haghighi Marand; seyyed mortaza Hoseini shahrudi
Abstract
In transcendence wisdom, the essence of the knowledge and the mechanism of its grasping to human soul passed from epistemology and entered to ontology. Mulla Sadra has innovations in intellectual and universal conceptions and imaginary perceptions, which have not been in previous philosophies. In the ...
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In transcendence wisdom, the essence of the knowledge and the mechanism of its grasping to human soul passed from epistemology and entered to ontology. Mulla Sadra has innovations in intellectual and universal conceptions and imaginary perceptions, which have not been in previous philosophies. In the perspective of Mulla Sadra, immediate perceptions are created by the soul. Some commentators in Mulla Sadra's philosophy have not accepted this view. In this paper, it is proved that the human soul does not always produce immediate perceptions, but accepts them from an abstract existence. Also, in this article, the critical look of some commentators on Mulla Sadra's philosophy about his point of view is examined and evaluated. Based on the view that the soul accepts imaginary perceptions, it is concluded that all humans, when they perceive material and perceptive objects, are in the realm of Ideals (al-Alam al-Mesal), but they do not pay much attention to the connection with this world.
falsafe molasadra
Mohammda hossein Mokhtari
Abstract
Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception ...
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Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception insufficient. Thus in his collection of works, especially in the two on the self, senses and perceptible, he addressed the explanation of sensory perception. Muslim philosophers have also taken note of sensory perception. Ibn Sina and Mulla Sadra have referred to it in different books and examined its quality and types. For all three philosophers, the soul and its faculties are particularly important in explaining perception, and they regard true perception belonging to it. They divide human faculties into the internal and external. Aristotle, Ibn Sina, and Mulla Sadra know the five senses as external forces, and the common sense, among the internal faculties, as an important elucidation for sensory perception. Considering the extent of the discussion of sensory perception, this paper addresses only three issues: 1) the importance, position, and definition of sensory perception; 2) the study of external senses; 3) informativity of senses. Ibn Sina and Mulla Sadra's arguments can be said to be broader and more orderly than those of Aristotle are. Regarding the above three axes, this paper examines the sensory perception from the viewpoint of Aristotle, Ibn Sina and Mulla Sadra and illustrate the differences and similarities of their views. Keywords: Sensory perception, Sense, Perception, Self, Feeling
Seyyed Mohammad Reza Ahmadi-Tabatabai; Ahmad Shariatmadari
Abstract
A B S T R A C TDefinition and different approaches to “eudemonia”, as a principle idea of the human life, and “politics, as a collection of power-based cross-social agreements, have always drawn the attention of the Muslim Philosophers, including Sadr-ul-Motealehin. The present study ...
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A B S T R A C TDefinition and different approaches to “eudemonia”, as a principle idea of the human life, and “politics, as a collection of power-based cross-social agreements, have always drawn the attention of the Muslim Philosophers, including Sadr-ul-Motealehin. The present study seeks to find out what is the relationship between eudemonia and politics and how are these concepts defined in Mulla Sadra’s thought. Sadr-ul-Motealehin advocates concomitance of existence and eudemonia, and believes that eudemonia is the ultimate goal of humans corresponding to their place and power of perception. Indeed, Mulla Sadra’s definition of eudemonia is reflected by his cross-linking perception of the concept of blessedness, and concomitance of existence and goodness, blessedness, perfection, joy, and happiness. He plots his theoretical philosophy aiming to promote and encourage personal development, and believes that eudemonia is achieved be means of personal development with the help of theoretical and practical wisdom. In his perspective, sublime happiness is not in contradiction with the worldly happiness. In his explanation of the worldly happiness, he draws the attentions to the significance of household management and politics as the prerequisites of the hereafter bliss. In terms of politics, the politics that Mulla Sadra plots in brief is a part of the process of personal development, and the soul’s blissful becoming on the two wings of theoretical and practical wisdoms that direct the soul to the Heaven. Referring to the definition of the transcendent practical philosophy, Mulla Sadra defines the politics as reflection of the Divine’s attributes in the political realm of human life, and bringing the same order of the Heavenly World into this realm. The ultimate goal of this process is promoting personal development. Personal development and blessedness are similar concepts that are separated merely in analysis. Involvement in the society is considered as a condition for evolution and blessedness of the humans, and material prosperity is the only way to the hereafter bliss. This cannot be achieved unless the human is in good physical conditions, human generations are continued, and humankind is well protected. These goals cannot be realized without instruments that protect them, keep them away from harms, and meet their interests. Such instruments are the functions carried out by the states and general affairs of their political life. On the other hand, realization of this goal requires full involvement of human as head of the society, who has achieved the ultimate bliss. The politics plotted in Mulla Sadra’s theory is not a religion-free political philosophy. In his definition of politics, he spares his utmost effort to ensure blessedness of the people of the utopia, so that the perfect human achieves the ultimate goal, which is annihilation in God. In this study a method, similar to Eric Hirsch’s objective hermeneutics and its principles, is used to answer the research question and explain the findings.
Seyed Ahmad Aghili; Karim Najafi Barzegar; MohamadReza Ameri Baraki
Abstract
One of the most important points of the historical life of this school is that it historically takes a long time for Sadraei wisdom to retrieve its place to be accepted in seminaries. The issues which root in the nature of the school and social-historical conflicts and space, investigating the school ...
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One of the most important points of the historical life of this school is that it historically takes a long time for Sadraei wisdom to retrieve its place to be accepted in seminaries. The issues which root in the nature of the school and social-historical conflicts and space, investigating the school can reflect its differences and contrasts compared with other schools. Accordingly, it is strived to answer the main question by historical-analytical method and by investigating the historical life of transcendental wisdom after Mullah Sadra, the question is: why the transcendental wisdom after Mullah Sadra was propagated in Islamic philosophy with long interruption and what the obstacles of historical interruption were.Historical life of transcendental wisdom has been generally accompanied with ups and downs as this school wasn't prevalent and developed; however, it could eradicate the opposing views from contrast circumstance considering integrative and combinational nature and could develop extensively. The most important causes of its lack of prevalence and historical interruption are the influence of traditional philosophy and the thought dominance of Declarativeness (religious orders) and Hadith-oriented and the contrast and conflicts of transcendental wisdom with the sect of Hakim Tabrizi.
Masoumeh Esmaeili
Abstract
One of the most basic philosophical topics is the discussion of The Principality of Existence or Quiddity, which plays a decisive role in intellectual-philosophical positions. Mulla Sadra proved the "The Principality of Existence" as the basis of transcendental Philosophy based on solid arguments, and ...
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One of the most basic philosophical topics is the discussion of The Principality of Existence or Quiddity, which plays a decisive role in intellectual-philosophical positions. Mulla Sadra proved the "The Principality of Existence" as the basis of transcendental Philosophy based on solid arguments, and by studing the scoulars before him, he considered the prepatetics to believe in The Principality of Existence and the Ishraqi in The Principality of Quiddity. Although the question of The Principality of Existence or Quiddity has not been raised in the sense of Sadraian by early scoulars, but by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research tries to show that despite Ghias al-Din's statements and positions on "The Principality of Existence", because at that time the issue of the Principality of Existence had not yet been properly revised and as he did not pay attention to the consequences of the Principality of Existence, his opinions in some topics such as mental existence, intensification in quality and perfection of the soul with the "The Principality of Quiddity" are incompatible.
Mostafa Momeni; Mohammad Javad Akhgari; Mehdi Bayat Mokhtari
Abstract
One of the viewpoints about bodily resurrection is Ghazali's theory, which believes in the alike of the otherworldly body and the worldly body. On the other hand, Mulla Sadra explained the physical resurrection according to the principles of his philosophical system and concluded that the soul and the ...
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One of the viewpoints about bodily resurrection is Ghazali's theory, which believes in the alike of the otherworldly body and the worldly body. On the other hand, Mulla Sadra explained the physical resurrection according to the principles of his philosophical system and concluded that the soul and the body will be the same. Mulla Sadra criticizes Ghazali's theory; He considers the most important criticism of Ghazali's theory to be that it is not compatible with rational principles and that his opinion requires reincarnation. In this article, we have examined Mulla Sadra's criticisms of Ghazali on the issue of physical resurrection, and following that, we have stated the similarities and differences between the theories of these two thinkers. The similarities and differences between these two theories can be found through the method of intellectual analysis and through the analysis of Mulla Sadra's discussion on Ghazali. Similarities can be seen between the theory of these two thinkers regarding the survival of the soul after death and the intellectual celibacy of the soul, although these two theories are distinct and different from each other in their approach to the nature of the human soul and the relationship between the soul and the body. Therefore, in the quality of the afterlife body, they interpreted it as the similarity or objectivity of the afterlife body with the worldly body, but this difference is in the interpretation, and in fact, the meaning of these two thinkers is the same thing, and that is that the identity between the person in the afterlife and the world is established.
falsafe molasadra
zahra zakeri; Massoud Fekhri; Ezzat Molla ebrahimi; Gholamabbas Rezaii haftadar
Abstract
The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness ...
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The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness of the audience means to comply with the appropriateness of the word with its recipient. Undoubtedly, knowing the audience is the prelude to complying with this ratio. Based on this, the more accurate and complete the audience criteria are, the more correct the audience's requirements will be met.Audience analysis and knowing the audience in rhetorical books is limited to the knowledge and attention of the audience. The division of the audience into empty-minded, hesitant and negative is a confirmation of this article;While the characteristics of the audience are not summarized in science and attention, Rather, there are other elements in the perceptual and behavioral structure of humans, each of which leads the theologian to choose a specific way of speaking.Since the topic of the research was the investigation of the Quranic addresses of Prophet Moses to the Israelites, it became necessary to have a self-knowledge that is compatible with revealed anthropology.For this purpose,Sadra's anthropology, which is largely derived from the Qur'an and hadiths, was chosen for this purpose.In this way,Sadra's anthropology, which corresponds to ontology, was explained first, and the components of the human being's structure in two perceptual and behavioral areas were mentioned.Then, based on the context and meaning of each component, the relationship between that component of the human structure and the corresponding language structure was expressed. And in the final part, the desired verses were analyzed based on this corresponding structure.And the focus point of the discussion is to show linguistic audience in the example of Quranic verses addressed to Moses based on anthropology in Sadra's philosophical system.
falsafe molasadra
Reza Dargahifar; Davood Hosseini
Abstract
Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence ...
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Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition. Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition.
falsafe molasadra
somayeh vasei; abbas javarashkian; Sayyed mortaza Hosseini shahrudi
Abstract
Knowing the truth of the material body in transcendent wisdom requires knowing the soul and consequently leading to the knowledge of the soul; But despite its importance, it has been dealt with sporadically and briefly in the works of philosophers. The present article seeks to examine in detail the truth ...
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Knowing the truth of the material body in transcendent wisdom requires knowing the soul and consequently leading to the knowledge of the soul; But despite its importance, it has been dealt with sporadically and briefly in the works of philosophers. The present article seeks to examine in detail the truth of the material body according to the specific principles of Sadr al-Muta'allehin. According to the three ontological principles in transcendent wisdom, namely the originality of existence, skepticism, intensive movement, and another principle in Sadra's psychology, namely, "the soul in the unity of all forces," the existence of a human unit begins its journey from elemental matter with essential motion. It gradually reaches abstraction through the degrees of existence. This study, while examining in detail the course of matter from the abstract, explains the meaning of the material-singleness of the soul and removes two important doubts in this field, and in the end reaches the conclusion that the material dignity of the soul is combined with its abstract status. Is and the truth of the body, which is the emergence and manifestation of the powers and perfections of the soul in the form of quantitative forms; It is materially different from the soul.
Gholam Ali Hashemifar; Mahdi Azimi
Abstract
Mullā Ṣadrā’s attempt to reconcile philosophy and mysticism has faced him with several difficulties, of which some are noticed by him and some could be explained according to his taste and principles. One of the difficulties is the incompatibility of the mystical theory of Unity of Existence ...
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Mullā Ṣadrā’s attempt to reconcile philosophy and mysticism has faced him with several difficulties, of which some are noticed by him and some could be explained according to his taste and principles. One of the difficulties is the incompatibility of the mystical theory of Unity of Existence with the law of contradiction. This perception of presence, which claims the oneness of creatures with the Creator and at the same time their duality, challenges the logical-philosophical law of noncontradiction.The purpose of this paper is to answer the question of what solution could Mullā Ṣadrā have for such a problem. Although he has emphasized on the theory of Personal Unity of Existence in his late works, it seems that the theory of Analogical Unity of Existence –despite Ṣadrā’s lack of clarification– was a solution from his side to get rid of this problem. The authors’ descriptive method and critical analysis, however, indicates the insufficiency of this theory for solving this paradox. The logic of belief, also, cannot be a a solution for this problem. The authors, finally, have shown that on the basis of Mullā Ṣadrā’s principles in the issue of mental existence, the rule of impossibility of coexistence of two contradictories in immaterial worlds has been narrowed down and the possibility of coexistence of some incommensurable things is available in that arena. This way, he can solve the paradox of the unity of existence. All in all, it is clear that Mullā Ṣadrā neither wanted nor - –considering his intellectual foundations– was capable of accepting dialetheism and the violation of the law of noncontradiction.
falsafe molasadra
Behrouz Asadi
Abstract
In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from ...
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In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from the absence of such an attribute, the absence of that essence. According to him, reassuring religious experiences and providing more empirical evidence can prevent such a situation. But Mulla Sadra, in his transcendental wisdom, by analyzing the characteristics of existence and essence and finally proposing the argument of the “Sedighin”, believes that God is existence and not existent, and according to the causal relationship between existence and existent, all beings are manifestations of existence. Analyzing the negative rules of existence such as not having other, not having essence not having opposite, and not have the same and some positive rules such as simplicity, limitlessness and conceptuality of existence, can reveal the secret of divine Hiddenness. Therefore, contrary to Schellenberg's view of orginality of essence, human beings are faced with a multitude of evidences and manifestations of the existence of God and Presentation of some arguments such as divine Hiddenness argument due to the lack of proper knowledge of God's attributes and consequently incorrect epistemological expectations about Him. The advantages of Sadra's view include explain the divine appearance at the same time as his hiddenness, Using self-evident and rational foundations, matching with the traditional theology of religions, introduce some positive and negative attributes of God, presenting a proper picture of the relationship between God and the world, correcting and modifying human epistemological expectations from God and ease of understanding. In this article, an attempt has been made to present two novel deductive interpretation based on Mulla Sadra's views so that based on their results.
Leila Nikooienejad; Ahmad Shahgoli
Abstract
Extracting multiple concepts from a single instance is one of the philosophical issues that are used in philosophical subjects and argumentations. Is it possible to extract multiple concepts from a single instance? Some believe that this is possible and some believe that this is not possible. In this ...
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Extracting multiple concepts from a single instance is one of the philosophical issues that are used in philosophical subjects and argumentations. Is it possible to extract multiple concepts from a single instance? Some believe that this is possible and some believe that this is not possible. In this study, using the analytical-rational method, it is concluded that it is possible to extract multiple concepts from a single entity, and extracting multiple concepts from the simple instance occurs in some cases since it has a single dignity, and this quality is one of the properties of the mind that creates multiple concepts; Of course, from the qualities that exist outside and do not cause pluralism in their subject although this process relies on the degree and order of existence of the instance; That is, the more complete and robust the instance is, the more concepts the mind will extract from it, inasmuch as the opposite concepts, like the First and the Last, can be extracted from the most complete instance and attributed to them. This selected view has effects and consequences that are discussed in the paper.
falsafe molasadra
Asieh Bistooni; Mohammad Akvan
Abstract
The immortality of the soul is one of the most important philosophical issues that are closely related to man and his destiny. How to understand immortality has a profound and direct impact on human lifestyle. Philosophers and other thinkers who have thought about man and his knowledge, his nature and ...
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The immortality of the soul is one of the most important philosophical issues that are closely related to man and his destiny. How to understand immortality has a profound and direct impact on human lifestyle. Philosophers and other thinkers who have thought about man and his knowledge, his nature and destiny; the issue of immortality has always occupied their minds. In this article, an attempt has been made to compare and analyze the views of two prominent philosophers, namely Sadr al-Muta'allehin and Spinoza, who have thought about the soul, immortality and human destiny and have presented a novel and different point of view. Sadr al-Muta'allehin according to his special method in philosophy; That is, the use of argument, revelation, and intuition explains the soul and immortality, and finally offers a rational answer based on logical arguments, which has led to the theory of "physical occurrence and spiritual survival" of the soul. As a rationalist philosopher, Spinoza also has a unique view of the soul and immortality that differs from that of other philosophers. In many of his works, he has studied the issue of the soul and its nature and how to explain immortality. Based on "complete ideas", he justifies and explains the immortality of the soul in other ways. In this research, Spinoza and Mulla Sadra's views on the issue of the soul and its immortality have been studied with an analytical-comparative view.
Abdolreza Safari Halavi
Abstract
Muslim sages have constantly raised the question of how to explain the creation and existence of beings in the face of the problem of forgery and occurrence. Was the creation repulsive or gradual? Mirdamad, relying on the originality of essences in response to this question, designed the theory of the ...
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Muslim sages have constantly raised the question of how to explain the creation and existence of beings in the face of the problem of forgery and occurrence. Was the creation repulsive or gradual? Mirdamad, relying on the originality of essences in response to this question, designed the theory of the one-time (Dafe wahid). According to which all levels of existence, both material and non-material, have emerged through the forgery of a single or a single time. The author tries to show that the doctrine in the system of transcendent wisdom of Mulla Sadra is precisely transformed in a new structure of temporal occurrence and paves the way for the movement of substance. Therefore, the author achieves two important conclusions from the point of view of chronological occurrence (Hoduth zamani) by reading the theory of one-time occurrence: The first is the evolution of the meaning of the occurrence of the natural world. In the sense that every natural being and all its aspects have a drinking identity in their essence and at any time, and it is the same as occurrence. Second, because the natural world is nothing but natural beings and their affairs, so the whole natural world is a time event at any moment. In this way, the author shows that by reading the doctrine of the one-time from the point of view of temporal occurrence, a kind of exact convergence between the two points of view is finally revealed.
Hossein Rahmani Tir Kolai; Seyed Mohammad Ali Sajjadian; Mohammad Sadegh Jamshidi Rad; Seyyed Hasan Bathay
Abstract
Krauss believes in the spontaneous creation of the world from nothing, and considers the beginning of the world from a Big Bang that is constantly expanding; means infinity of time and space. Therefore, the succession is possible in his opinion. Therefore, he objects to the claim of theologians who prove ...
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Krauss believes in the spontaneous creation of the world from nothing, and considers the beginning of the world from a Big Bang that is constantly expanding; means infinity of time and space. Therefore, the succession is possible in his opinion. Therefore, he objects to the claim of theologians who prove the first cause by the rule of "succession" and says that if we consider a supernatural being that is outside the system of nature, it leads to the fact that we must put one prior and the other latter, because the series of causes must end somewhere. Therefore, he believes in the succession within nature. The present study criticizes Krauss's thought based on Allameh's thought with descriptive method. Allameh believes that this whole world is a personal unit like the human body with all its parts and composed of series of causes and effects that require a cause on top of each other. By combining the two proofs of occurrence, necessity and possibility, he has presented a distinctive proof and claims that the universe is constantly occurrence due to the intrinsic movement, and because it is a total external existence, as a unit of occurrence, it needs a cause, and if someone denies the intrinsic movement of the universe, its inherent possibility is undeniable, because the universe has quiddity, and the necessity of quiddity is the inherent possibility; therefore, every possibility needs a cause. Consequently, this universe requires a first cause, which is proved through the rule of succession.
falsafe molasadra
Roohollah Nadali; Mohammad Reza Mottaghiyan
Abstract
Mulla Sadra has based his philosophical system on a number of principles, which will have important implications for each of them; the most important of which is the "Originality of Being", whose belief will lead to the adoption of the well-known theory of "unity of existence"; A view that is based on ...
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Mulla Sadra has based his philosophical system on a number of principles, which will have important implications for each of them; the most important of which is the "Originality of Being", whose belief will lead to the adoption of the well-known theory of "unity of existence"; A view that is based on the denial of the full difference. On the other hand, the basis of "Hierarchy of existence" is one of the pillars of Mulla Sadra's philosophy, which plays a major role in explaining the plural theory of the beings of the universe. Sadra has attempted to explain two of the aforementioned foundations that do not fall into the paradox of the unity and plurality; what has made him successful for the first time in providing a rational explanation of the theory of “Multiplicity While Unity” is his particular reading of the theory of unity of existence using the viewpoint of Hierarchy of existence that is formed in the context of the two bases of the Originality of Being and the existence of a disabled interface.
Seyed Abol ghasem Hosseini Komar Olya
Abstract
Waves is one of the key concepts in physics and is a suitable ground for comparative research between physics and philosophy. What kind of truth does the wave physically and philosophically answer? The results and achievements of this research in order to answer the question is that electromagnetic waves ...
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Waves is one of the key concepts in physics and is a suitable ground for comparative research between physics and philosophy. What kind of truth does the wave physically and philosophically answer? The results and achievements of this research in order to answer the question is that electromagnetic waves are closely related to other concepts such as field, matter and energy. The field of energy and energy is philosophically a material substance that current research is unable to explain its truth. Electromagnetic waves are the mode of energy transfer and motion, and the frequency of the waves indicates the amount of energy transmitted. With an instrumentalist approach, waves are not part of nature; Rather, they are the building blocks of our efforts to understand nature. With a realistic approach, three philosophical possibilities about waves can be expressed: 1) abstraction, 2) material width, and 3) ontologically, they exist as interfaces and are conceptually philosophical concepts (second philosophical sensible).
falsafe molasadra
Mohammadhossein Mahdavinejad; Morteza Zare Ganjaroodi
Abstract
The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions ...
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The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions is the attention to the nature of "value" with an epistemological approach. According to him, "real values" are attributed to the realities of the world; Although the field of value and propositions related to it may not fall into the grid of contemporary experimental-laboratory weighing; But value propositions are knowable and can be as valid and valid as scientific propositions. According to Allameh Jafari's point of view, the measure of the reality of value is measured by its relationship with human nature, and the greater this relationship is, the more real the value appears. In his opinion, the home of "values" is the rational life of man and its origin is the divine and divine existence, therefore, "value" and "ought" can be deduced from human being. This article, with a descriptive-analytical method, aims at a new exploration of Allameh Jafari's views on value realism, which results in creating a path to confirm the theological-Islamic value propositions in various fields of human sciences.
Abbas Abbaszadeh; Mahdi Nabavi Neya
Abstract
Islamic thinkers including philosophers and theologians, have presented various proofs to reject the belief in reincarnation which some of them have been challenged by other thinkers. Among them, two proofs have special importance and status, one attributed to Sheikh Al-Raees Ibn Sina and the other to ...
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Islamic thinkers including philosophers and theologians, have presented various proofs to reject the belief in reincarnation which some of them have been challenged by other thinkers. Among them, two proofs have special importance and status, one attributed to Sheikh Al-Raees Ibn Sina and the other to Mulla Sadra. İn this paper after criticizing and investigating the above two proofs and stating their problems, it is atempted to present new version of Sadr al-Motaalehin proof which is based on time concept. Considering that the concept of time is common between philosphy and science, another aspect of Sadr al-Motaalehin's proof is paid attention to and its validity is examined from this point of view. Also, this descriptive and analytical article shows that Sadr al-Motaalehin's proof which is rooted in the substance theory, is the most convincing proof in reject the reincarnation. It should be noted that this goal can be achieved by using the concept of time in this proof and presenting an interpretation based on the concept of time.
Ahmad Rabbanikhah; Seyed Mohammad Hosseininejad
Abstract
Hadith and philosophy are two sciences among Islamic sciences that due to fundamental differences in the way of accepting their propositions, Muslim thinkers have paid less attention to these two. Philosophy, of both the peripatetic and the Enlightenment, has dealt with rational and intuitive principles ...
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Hadith and philosophy are two sciences among Islamic sciences that due to fundamental differences in the way of accepting their propositions, Muslim thinkers have paid less attention to these two. Philosophy, of both the peripatetic and the Enlightenment, has dealt with rational and intuitive principles among Muslims and has relied less on the movables left by the Holy Prophet (PBUH) and the infallibles. This article focuses on Mulla Sadra's narrative view on the subject of ''novelty and antiquity of the soul" in the book Al-Nafs Asfar Arba'a. Analyze the strengths and weaknesses of his narrative arguments in the novelty and antiquity of the soul to sit on scientific judgment in this regard. Due to the small number of sources that have used narrative propositions in philosophical studies, less research has been done in this field.
falsafe molasadra
Mohammadmahdi Bahrami; Mohammad Raayat Jahromi
Abstract
Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect ...
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Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect the human soul and act beyond what was imagined at the beginning of the drama? Catharsis is a concept that has been of interest in Western philosophy for a long time, a concept that was seriously proposed for the first time as a concrete matter by Aristotle in tragedy and subsequently in his dramatic works, entered the macro concepts of Western philosophy, and thinkers; From the past until today, they have presented various topics and approaches to explain it. Accordingly, one of the approaches that can be discussed and paid attention to this context is the substantial motion principle that is assigned to Mulla Sadra. According to him, the truth of the essence is the gradual occurrence, and this happens in the form of the gradual movement of the object from power to action. He considers the substantial motion to be a process based on unity of connection; In this sense, according to Mulla Sadra, the world with all its parts is in constant flux. But the main topic of the current article is whether catharsis can affect the essence of a person, cause him to move towards transcendence and enhance his dignity in the course of evolution that is taking place in time and space?
