Volume 1, Issue 1 , June 2012, , Pages 1-6
Volume 1, Issue 2 , September 2013, , Pages 1-6
Volume 2, Issue 1 , February 2014, , Pages 1-6
Volume 2, Issue 2 , August 2014, , Pages 1-6
falsafe molasadra
mohammad daneshnahad; mohammadhasan vakili
Abstract
Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor ...
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Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor the dignity of the Creator and God can be transmitted to one another. The pillars of this carriage consist of three sides, surrounding, surrounded and surround. The existence of the surrounding must be at the same time simple as possible, so that the multiplicity of the appendix becomes meaningful in that sense. And the Surrounded existence into being real must be non-independent. In such a case, the surroundings communicate between the surroundings and the surroundeds, and the multitudes will have the realm of self-reliance and real things without the need for independence without interfering circle of God with the creatures'.Two major challenges have arisen regarding the existence of an interconnecting surrounded that has been addressed with respect to the characteristics of the surrounding and the surrounded carrying. Characteristics of this carriage are the different proportions of the surrounding and the inscriptions with each other so that while the surrounded is far from the surrounding one can imagine the surrounding is near to the surrounded. The carrying literature on the surrounding and surrounded is one of the things that are mentioned in the verses and narratives in the picture of the relation between the people and the God, some of which are mentioned.
falsafe molasadra
Mohammad Ismail Abdullahi; Hassan Ramezani
Abstract
In order to understand, infer, and communicate the esoteric and mystical messages of Islam on the scale of civilization, it is necessary to realize a systemic attitude in the inner domain of Islam and the mystical system of religion in order to realize the level of study, comparison and competition, ...
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In order to understand, infer, and communicate the esoteric and mystical messages of Islam on the scale of civilization, it is necessary to realize a systemic attitude in the inner domain of Islam and the mystical system of religion in order to realize the level of study, comparison and competition, efficiency and effectiveness of Islamic mysticism in The scene of human life management is worthy of. This research is an extension of the research and using the descriptive-analytical method to prove the hypothesis "existence of the system of social mysticism of Islam", in this way, the effectiveness of mysticism in the field of public competition and Prove in the social life of mankind. Social mysticism is a branch of applied mysticism, which expanded Seluk's spirituality from the realm of individual life to the field of collective life management, and crystallized the general conduct of the social scene. The origins and origins of social mysticism, Islam and Islamic teachings and the subject of social mysticism is the existence of the right to excellence in terms of appearances and manifestations of the names of all divine people in the human being as humanely as possible. The ultimate goal of social mysticism is to create the intuition of God through the absolute mankind and remaining on the survival of Allah. And the primary and middle purpose of mysticism is to forge intuition of network communication and achieve the mysteries of the world and arrest others and bring to the absolute truth of existence.
falsafe molasadra
Volume 3, Issue 2 , July 2015, , Pages 7-22
Abstract
"Tawil" (hermeneutic) is a very common and influential keyword in theological, philosophical, mystical, and religious epistemological literature. Transcendent philosophers and mystics believe that "Tawil" is also related to ontology and that the roots of the esoteric meanings of terms and concepts are ...
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"Tawil" (hermeneutic) is a very common and influential keyword in theological, philosophical, mystical, and religious epistemological literature. Transcendent philosophers and mystics believe that "Tawil" is also related to ontology and that the roots of the esoteric meanings of terms and concepts are laid in this field. Exposing the relation between these two fields is one of the most important goals of transcendent philosophers which also removes doubts beforehand. Magnifying the intention of these scholars by appropriate "Tawil " and its foundations, the necessity of using the esoteric meaning to unearth facts of the book of "TADWIN" and the book of "TAKWIN" (existence), unique effect of monistic attitude about the universe, and prioritizing religious thoughts, like esoteric and exoteric meaning, are the main goals of this article in clarifying the process of "Tawil ". Another result of this article is to prove that the claims of exoterisits in the denial of "Tawil" and the accusation of extremist esotericism against their rivals is a fallacy. Exoterists have faced the application of intellectual and intuitive rules to get the profound meaning of religious literature with fanatical disputes and attacks. In this regard, the Transcendent Philosophers are targets of accusation. Therefore, it requires to address the process of using "Tawil" to explain the religious literature with a comprehensive consideration of terms and concepts, and of the book of "TADWIN" and the book of "TAKWIN". In this article, I shall demonstrate the novelty of innovative approaches of Transcendent Philosophy, a way to obtain esoteric meaning while the exoteric meaning is kept unchanged, in facing to religious literature, and the fruitfulness of these approaches for reaching profound meanings of enlightening religious doctrines.
falsafe molasadra
Fariborz Ahmadinezhad
Volume 4, Issue 1 , February 2016, , Pages 7-23
Abstract
In transcendent theosophy, the science of knowledge of prophet of Islam (PBUH) is different from other schools. Although Mulla Sadra, just like the other thinkers, considers the prophet of Islam like an ordinary human being, but on the base of substantial motion theory, suggests that he has a unique ...
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In transcendent theosophy, the science of knowledge of prophet of Islam (PBUH) is different from other schools. Although Mulla Sadra, just like the other thinkers, considers the prophet of Islam like an ordinary human being, but on the base of substantial motion theory, suggests that he has a unique status. Therefore, the main question of this paper is: how we can explain differences and similarities of the prophet of Islam with other human beings from epistemological and ontological point of view? Using his philosophical principles such as the Originality of existence, graduation of the existence, substantial motion and union of knower and Knowledge, Mulla Sadra proves that from ontological perspective, the prophet of Islam is the initial creation in the curve of descent and also all the degrees of existence leads to him in the curve of ascent. Although in the primary determinations, he has the same human nature as other human beings, he traverses the degrees of perfection by knowledge and practice, so that by ascending to each level, that level becomes a part of his essence and eventually he reaches perfection in all triple degrees of reason, soul and sense; and becomes the centralization of intellectual, spiritual and Sensory lights. In the secondary personal qualities, he is completely different comparing to other human beings. Of course, this difference is so deep as if the similarity between the existence of an ordinary human being and a perfect human being, whose best example is the prophet of Islam (PBUH), is just share literal.
falsafe molasadra
ali afzali
Volume 4, Issue 2 , August 2016, , Pages 7-17
Abstract
In some propositions and in some languages (such as Persian), beside to subject and predict, there is a word known as copula. Many Muslim philosophers have regarded copula as a level of the levels of the existence and therefore as a mode of existence. This theory depends on some grounds, which one of ...
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In some propositions and in some languages (such as Persian), beside to subject and predict, there is a word known as copula. Many Muslim philosophers have regarded copula as a level of the levels of the existence and therefore as a mode of existence. This theory depends on some grounds, which one of the most important of them is that copula has a real existence. But those grounds have been challenged by some philosophers. In this paper, we explore the view of the defenders and criticizers of those grounds, especially the proof for establishing the real existence of copula. That proof based on the view that the truth of those propositions requires the external existence of every components of the proposition, i.e. subject, predict, and especially copula. But certain philosophers objected that this way of establishing the real existence of copula is incorrect, because of confusing the rules of the subject (or internal world) and object (or external world). If something has mental existence, it is not permissible to conclude its external existence.
falsafe molasadra
Asadollah Azhir; Masoumeh Sourni
Volume 3, Issue 1 , March 2015, , Pages 9-24
Abstract
The present paper aims to compare Allameh Tabatabaei's view on the issue of secondary intelligibles with Suhrawardi's. For this purpose, after describing the views of Suhrawardi and Allameh Tabatabaei on the definition and classification of objective and subjective concepts, how these concepts exist ...
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The present paper aims to compare Allameh Tabatabaei's view on the issue of secondary intelligibles with Suhrawardi's. For this purpose, after describing the views of Suhrawardi and Allameh Tabatabaei on the definition and classification of objective and subjective concepts, how these concepts exist outside and inside mind, the criterion of truth, comparison of the two concepts, manifestations of subjective concepts, etc., their views on the above issues are compared. The topics discussed in this paper reveal that both philosophers have achieved an understanding of subjective concepts and distinguish them from objective ones. However, Suhrawardi has not made any distinction between different kinds of subjective concepts and has mentioned philosophical and logical concepts on the same plane. As a result, he has founded logical convictions upon philosophical concepts; Allameh, however, makes division between secondary intelligibles and places philosophical and logical concepts in two separate groups; As such, he makes distinctions between their convictions.
falsafe molasadra
Marziyeh Akhlaghi; Masoud Mishkar Motlagh
Volume 5, Issue 1 , February 2017, , Pages 11-22
Abstract
Proposed in the fields of old geometry and natural philosophy, the problem of finiteness or infiniteness of bodily objects is one of the philosophical problems that had been demonstrated by appealing to mathematical propositions. The goal of exposing this problem to discussion was to demonstrate that ...
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Proposed in the fields of old geometry and natural philosophy, the problem of finiteness or infiniteness of bodily objects is one of the philosophical problems that had been demonstrated by appealing to mathematical propositions. The goal of exposing this problem to discussion was to demonstrate that the physical world has a boundary and to determine where the boundary could be find. However, the line of argument was not as saying that any physical object has three limited directions, and so the universe as a collection of these objects must have a limitation; but the focus of discussion is on the heavens, especially on what limits the heavens and what there is beyond them. Is it vacuum or full? Or none of them? If it is vacuum, whether it could be drawn an extension at there? And, if it were so, what kind of extension? In response to the above questions, natural philosophers provided some demonstrations that lead to the finiteness of dimensions. In this paper, after discussing the viewpoints of Ibn Sina, Suhrawardi, and Mulla Sadra, who are the representatives of Peripatetic philosophy, illuminative philosophy, and Transcendent Theosophy, respectively, the criticisms of Allama Hasan-zada Amoli to these demonstrations will be given. According to him, because these demonstrations fail to prove the finiteness of physical world, and since the Divine works and deeds are not restricted to the visible world, and he do what he do beyond this bodily world, there must be another world or worlds with some other creatures. By doing so, he proves not only that the existential Words of God, which are His onomastic status and rank, are infinite, but also the Words of physical world and the very physical world are infinite.
falsafe molasadra
mostafa momeni; mahdi Afchengi
Volume 5, Issue 2 , August 2017, , Pages 11-23
Abstract
Tawhid raised in Mulla Sadra's philosophy was the prevailing opinion of the philosophers after him. It is the pantheism, which Mulla Sadra explainedon the basis of his philosophy and presentedas the purest doctrine of Tawhid to Islamic philosophy.His pantheism is so influenced on philosophers that ...
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Tawhid raised in Mulla Sadra's philosophy was the prevailing opinion of the philosophers after him. It is the pantheism, which Mulla Sadra explainedon the basis of his philosophy and presentedas the purest doctrine of Tawhid to Islamic philosophy.His pantheism is so influenced on philosophers that it was called Tawhid for the most special people, while in the former philosophers, the pantheismis interpreted as vulgar Tawhid. But Syyed Sabzevari Based on the Quran and Sunnah and rejecting congruity between the necessary being and the possible, verbal sharing and originality of essence, presents a completely different version of Mulla Sadra's Tawhid. He observes the most complete and best expression of Tawhid in the Quran and Sunnah; whichnot only isn’tpantheism, but also is contrary to pantheism. In his view, the pantheism is not Tawhid, but not- Tawhid. This paper examines the Tawhid of Mulla Sadra and Sabzevari, in order to find which of themis correspond to God's disposition.
falsafe molasadra
Mohammadreza Ershadinia
Volume 6, Issue 1 , December 2017, , Pages 11-24
Abstract
Hakim Aqa-Ali Modarres has a salient innovativeness among transcendental wises. He inspires his innovative approach in challenging theory of physical resurrection from an anecdote which influenced his whole attitude and he uses transcendent rational rules to explain this anecdote for further use in proving ...
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Hakim Aqa-Ali Modarres has a salient innovativeness among transcendental wises. He inspires his innovative approach in challenging theory of physical resurrection from an anecdote which influenced his whole attitude and he uses transcendent rational rules to explain this anecdote for further use in proving physical resurrection. Uniting rational-philosophical fundamentals and anecdotal context is prevalent in transcendent wisdom. Sadr-al-Motaa’llihin first used this approach and manifested his expertise in elaborating and interpreting anecdotal context in both short or long philosophical works as well as interpretational works. Hakim Aqa-Ali Modarres by enjoying this legacy put a remarkable focus on a specific anecdote in order to explain modality of physical resurrection. His efforts in elaborating revelations are much valuable and also enlightening for researchers in this difficult field, whether his approaches match explicit intent of anecdote or not. Analyzing his understandings by rational criteria and critical analysis can lead to better way to comprehend religious texts.
falsafe molasadra
mohamad jafar jamebozorgi; Mohamad Saeedimehr; Reza Akbari Akbari
Volume 6, Issue 2 , February 2018, , Pages 11-24
Abstract
According to the Emergentism theory, the mind is emerged novelty and unpredictability from the physical body and depends on it, however this new level is irreducible to the brain or any physical system derived from it.One of the important readings of Emergentism is Substance Emergentism, that it is similar ...
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According to the Emergentism theory, the mind is emerged novelty and unpredictability from the physical body and depends on it, however this new level is irreducible to the brain or any physical system derived from it.One of the important readings of Emergentism is Substance Emergentism, that it is similar to theory of corporeal origination of soul in many physical characteristics .So it seems this theory couldbe formulated and refreshed in the contemporary philosophy of mind and socan be said of sadrai Emergentism theory. In this theory, mind in a stage of evolution of complex biological systems of body, emerges novelty, unpredictable, and dependent on the physical base and, on the other hand, is not reducible to the body. According to unity of mind- body, the problem of mental causation and their relationship takes another face that is unprecedented before Sadra's view.
falsafe molasadra
Ali Mohammad Borna; Hosein Asa
Abstract
One of the issues discussed among philosophers and mystics, is perception of material creatures. Human beings have understood by all philosophers as capable of perception. But that materials have such perception, there is no consensus. Some philosophers believe that because material objects are absent ...
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One of the issues discussed among philosophers and mystics, is perception of material creatures. Human beings have understood by all philosophers as capable of perception. But that materials have such perception, there is no consensus. Some philosophers believe that because material objects are absent from each other, this absence means no perception of self and others. But others, such as Mulla Sadra, believe that all beings are conscious, because since existence and knowledge are correlated, every being is conscious because of its being existent. In this paper, we try to show differences between Mulla Sadra and his predecessors; and the most important difference is that he believes in the priority of existence. And it rejects any difference in nature between organisms. In contrast to his predecessors, Mulla Sadra does not divide beings to simple and complex, material and immaterial, live and non-live, abstract and concrete, and etc. Therefore, there are no fundamental differences between creatures. But what that indicates the difference between creatures is their gradational difference. Thus, there is no essential difference between them. Therefore, the existence and attributes of existence are correlated and the material objects are conscious because they are existent and participate some grade of it.
falsafe molasadra
Hossein Islami; Abdollah Nasri
Abstract
In discussing about motion, the possibility or impossibility of motion in abstract beings is one of the central problems. This problem has a strong relation to the problem of reality of chaos and first matter. Peripatetic philosophers, in one hand, through arguments, such as “argument by potentiality ...
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In discussing about motion, the possibility or impossibility of motion in abstract beings is one of the central problems. This problem has a strong relation to the problem of reality of chaos and first matter. Peripatetic philosophers, in one hand, through arguments, such as “argument by potentiality and actuality” and “separation- connection proof’ have assert that the chaos is a real corporeal being. Because abstract beings are, according to them, devoid of matter, they have founded the reality of motion on the material reality of the chaos. So, they rejected the existence of motion in abstract beings. By contrast, many contemporary philosophers rejected the arguments about real existence of the chaos, and denied the correlation between real chaos and existence of motion, and, so, they have asset the possibility of motion in abstract beings. The other essential problem, that its solution come after the problem of ‘possibility of motion in the abstract beings’ is the problem of ‘substantial motion in the soul’ and the problem of ‘evolution of soul in isthmus life and resurrection’.
falsafe molasadra
bagar Hossinlo
Abstract
Since, in accordance with the principles ofanalogical unity of existence doctrine, existence is a real original thing and is gradation in this real original existence; there are levels of existences that are original and real, their existence, in all. According to this, the fundamental question is that ...
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Since, in accordance with the principles ofanalogical unity of existence doctrine, existence is a real original thing and is gradation in this real original existence; there are levels of existences that are original and real, their existence, in all. According to this, the fundamental question is that what is the Inadequacy of this theory? Can this Inadequacy be resolved on the basis of the principles of analogical unity of existence doctrine? Since this philosophical system, is faced with challenging Inadequacy because is weak in explanation of gradation of species, horizontal gradation, absoluteness of God, description of all levels of existence to adjectives of perfection and existential. Of course the Inadequacy of analogical unity of existence doctrine, with its interpretation and explanation, can be resolved by personal unity of existence doctrine. So, with puting aside this theory, (as Mulla Sadra did) and replacing personal unity of existence doctrine, its philosophical explanation, a reconstruction of philosophical concepts in this theory, and the design of the new philosophical system; this Inadequacy can be resolved. Probably, the reason is that Mulla Sadra, at the end of the second volume of Asfar and in book of Igaz an-naimin (Awakening the sleepers), with puting aside doctrine of analogical unity of existence, he paid in doctrine of personal unity of existence but he could not complete it. So, this research could be a small step towards the beginning of completing that.
falsafe molasadra
Alireza Azadegan; mahdi azimi
Abstract
We can say that Sadr al-Muta'llehin-al-Sharīī, in his works, have been mentioned the opinions of all the preconceived scholars regarding the quality of the issue of the multiplicity of unity. Hence, it is difficult to analyze his real opinion about this issue. However, in this article, we have tried ...
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We can say that Sadr al-Muta'llehin-al-Sharīī, in his works, have been mentioned the opinions of all the preconceived scholars regarding the quality of the issue of the multiplicity of unity. Hence, it is difficult to analyze his real opinion about this issue. However, in this article, we have tried to summarize and review all the comments that he has made in this regard. From the examination of the various views Sadra makes on the issue of issuance, one can conclude that he, however, expresses these views from various philosophical, verbal and mystical points of view, and in the works of philosophers and theologians And the mystics before him are equally found, he has somehow tried to defend the rule known as Al-Wahid and actually combine these views with this rule. But in this article we are seeking to show that the combination of these different views and the rule of Al-Wahid did not only help Sadra in explaining the quality of the exodus of the Almighty, but also confronts him with more conflicts, explaining and justifying his views did not rely on this rule, his arguments were more justified and acceptable.
falsafe molasadra
Mahmood Ahesteh; Zahra Kashaniha
Abstract
This article first deals with views on approve or denial of ultimatalityof nature, and then explains what demonstrates ultimatalityof nature. This article, by rational-analytical method, concludes that the most of philosophers before Mulla Sadra, since he denied the science of natural acts, could not ...
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This article first deals with views on approve or denial of ultimatalityof nature, and then explains what demonstrates ultimatalityof nature. This article, by rational-analytical method, concludes that the most of philosophers before Mulla Sadra, since he denied the science of natural acts, could not prove the ultimate cause for the natural subject, but Mulla Sadra and his commentators always seek to prove their intelligence and Nature's endeavors have come up with a variety of explanations for it. Mulla Sadra's invention and innovation in this regard are the two principles of equality and the relations of being and the consciousness of existence. By virtue of the originality of existence and its subjectivity on the one hand, and on the other hand, it considers all creatures to be the ultimate cause, and compares it in such a way that the conflicts for the two ends of the meaning of the nature of the object are not taken into account.
falsafe molasadra
fereshte Abolhassani Niyaraki; Hashem Qorbani
Abstract
Mulla Sadra has presented a definition of morality which according to innovative classification of this article is define to internal qualities and actually rooted ability of human soul of which moral behavior originates (Malake) that is similar to Mashaie’s definitions. But analyzing of Sadra’s ...
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Mulla Sadra has presented a definition of morality which according to innovative classification of this article is define to internal qualities and actually rooted ability of human soul of which moral behavior originates (Malake) that is similar to Mashaie’s definitions. But analyzing of Sadra’s philosophical foundations such as substantial motion shows basic differences in his conceptualization of Morals. This article tries to representation and upgrade of Sadra’s definition of morality with comparative method. Also presenting a definition according to agents and factors of moral behavior which is important in other sciences is innovation of this article. Morality is a kind of appearance of degree of being (existence), in response to confronting and facing situations, problems, conflicts or what includes an intention, decision-making or doing conduct (act) which is optional, In the context of what is considered good or bad in his argument or society, that the individual uses in his response to all his internal capacities (such as Knowledge and knowledge tools, forces of nature, motivation and affection, physical forces and etc.) And of course, with the priority of intellectual thought and this answer is expressed in various ways.
falsafe molasadra
maryam ardeshir larijani; Roohollah Foroghi
Abstract
The principle of “One” (Al-Wahid) is one of the most famous philosophical principle admitted by philosophers, but theologians such as Ghazali and Fakhr Razi did not accept this principle and tried to refute it. The most important proof is provided by Avicenna, and efforts have been made after ...
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The principle of “One” (Al-Wahid) is one of the most famous philosophical principle admitted by philosophers, but theologians such as Ghazali and Fakhr Razi did not accept this principle and tried to refute it. The most important proof is provided by Avicenna, and efforts have been made after him to strengthen these proofs and respond the criticism of it. Mohammad Husayn Gharawi Isfahaani ( the theologian and philosopher of 20th century), who has accepted Al-Wahid's principle, has argued and propounded some arguments that by using The” Necessity by something else”,” Essential possibility” and” Existential possibility” give clear explanations of it. By referring to necessity and possibility he concluded that multiplicity of these things result in the multiplicity of the essence of cause and effect and their respective aspects, and in contradiction with unity. The purpose of this essay is to provide a clear explanation of his arguments.
falsafe molasadra
Kokab Darabi; Seyyed Morteza Hoseini Shahrudi; عباس جوارشکیان
Abstract
Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, ...
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Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, the worlds of intellect and example have reached the world of nature, and the beginning of the ascent, the world of nature and the end of God. And other worlds are between the two. Since in conventional theory, creation is associated with revelation, serious questions arise. Is the natural world the lowest of the worlds, and are beings in this world ultimately flawed? Is the end of the ascent arc exactly the beginning of the descent arc? Is it a reasonable hypothesis that a complete being would be reduced to weakness and degraded again from the lowest point to the first? In this article, while reviewing and criticizing the common view, an attempt is made to provide a new model of the creation process while answering the questions raised. In Mukhtar's theory, creation is constantly moving towards perfection and goes from the level of necessity of existence and the existence of science that is with God Almighty to the real worlds, that is, the world of intellect, example and nature. This process of creation is constantly intensifying and completing. What is revealed from the level of God's essence after the revelation is still present in the former order, only the way they appear in the revealed order is different.
falsafe molasadra
REZA REZAZADEH; parichehr miri
Volume 3, Issue 1 , March 2015, , Pages 97-108
Abstract
The concern of attaining the moral truth and action was important for Mulla Sadra. The goal of this article is to investigate and evaluate the correspondence between his ethical theory and the contemporary Virtue Ethics. The analysis of the features of Virtue Ethics on the one hand and exploring Mulla ...
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The concern of attaining the moral truth and action was important for Mulla Sadra. The goal of this article is to investigate and evaluate the correspondence between his ethical theory and the contemporary Virtue Ethics. The analysis of the features of Virtue Ethics on the one hand and exploring Mulla Sadra’s ethical theory on the other, demonstrates that Virtue Ethics is dominant in his moral paradigms. In this paper, amongst the pieces of evidence which are accessible in his works, I have considered some factors that work as an argument for Virtue Ethics. First, like other virtue ethicists, Mulla Sadra considers virtue as the ultimate goal of human being. Secondly, he emphasizes “being” rather than mere activity. Thirdly, according to him, virtue is worthy in itself. Besides, he does not restrict the ethical life to the mere rational rules. For him, the moral exemplars are the true models for a virtuous life. Furthermore, it is necessary for achieving an ethical life to develop virtues both in mental states and in corporal actions.
falsafe molasadra
Hossein Khodadadi; Gholamhossein Khedri; Aflatoon Sadeghi; Mahin Razaei
Abstract
One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this ...
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One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this issue is presented in religious experience as essentialism, against which the idea of constructivism is raised. Norman Geisler and Allameh Tabatabai are two thinkers who have taken an essentialist approach to this issue and have tried to prove the objectivity of the transcendent with their arguments. Comparative comparison of the ideas of these two thinkers -that is novel subject- is the subject of this article, the differences and similarities of which have been explained. Allameh used the word "transcendent being" and Geisler used the word "transcendent object". According to Geisler, (the sum of philosophical reason and religious experience) and in the thought of Allama, moderate rationalism is observed. Geisler's method is empirical and philosophical, and Allameh's method is broad and includes philosophical, cosmological, intuitive-mystical, and revelatory methods. The result of such an adaptation is that the principles, methods, and concepts are distinct in the two ideas, but as a result, a similar expression is presented. Therefore, we reached the final hypothesis, which is the result of a combination of two ideas, and based on the distinction between "investigability" and "excellence process", Allameh's approach to investigability and Norman's approach to the excellence process are preferred.
Volume 1, Issue 1 , June 2012, , Pages 7-22
Abstract
Achievements of Mulla Sadra is based on acceptance of reality and Tshkyk there could i fact explain many philosophical and theological problems be effective, but gainst this paper seeks expression, and some questions answers that Mulla Sadra and Transcendent Wisdom fans they have also raised the question ...
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Achievements of Mulla Sadra is based on acceptance of reality and Tshkyk there could i fact explain many philosophical and theological problems be effective, but gainst this paper seeks expression, and some questions answers that Mulla Sadra and Transcendent Wisdom fans they have also raised the question set observer to the evidence, both primary and results of movement is substantial. Achievement of this paper is that substantial movement in the area, more reasons have been questioned, although claiminig not to be denied because of inability to spend one hand and the most important questions surrounding the question of substantial movement of primary survival issue is substantial movement in the area and Nsvs religious harmony with this principle, especially its relationship with self and the emergence of quality physical resurrection is such an important issues, indicating the need to rebuild this effort is Mulla Sadra and his followers.
