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.
Alireza Sadeghshirazi; Marziye Akhlaghi; Seyyed Ali Alamal-hoda; Meysam Sefid Khosh
Abstract
The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network ...
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The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network of fluid concepts of Ibn Arabi's epistemology. The approaches obtained in this research show that the five concepts of "minute", "dilution", "soul", "light" and "tip" are focused on each other in the process of revelation and complement each other. The minute positioning and determination of both sides of the main negativity provides the possibility of any awareness and emergence, such as the possibility of the emergence of legal awareness and revelation of the treatise. Thinning is the radius of the data of the nominal truths which performs the illumination of the illumination. Dilution is the radius of the data of the nominal truths which performs the illumination of the brightness and in the process of revelation, determines and mediates the names involved in revelation, that is, life, light, wise, sage, speaker, hearer, and seer at the source of the eternity of the heart. The soul is the same as the derivatives of the divine names (truth), especially the name of revelation, which mediates the determination of the truth of the invisible and reasonable, but effective name of revelation in the eyes of the nobles, especially the heart of the prophet. And light is the illumination of the truth of the name of light, which has the aspect of revealing the essence for itself and, consequently, for the manifestations of itself, and its string-like radii make it pos.
Fatemeh Goli foroushani; Sohrab Haghighat Ghareh Gheshlaghi
Abstract
The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject ...
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The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject of philosophy in some positions such as Avicenna, but he finally separates his path and chooses the truth of existence as the subject of philosophy. He considered two criterions of originality and generality in proving the subject of philosophy such as the previous philosophers. The originality and the generality of existence in Sadra's philosophy fits to the truth that is same as exteriority and the originality of the effect, but the originality and the generality of existence in Avicenna's philosophy points to a concept that contents all the creatures of the world by its extent with uncertainty. The theme of truth in the wisdom of Sadra and its main role in philosophical issues requires the presence as the main part in the field of epistemology of this wisdom. Because knowledge of existence is not possible except through presence and Visual knowledge and what is obtained from the truth in the mind and through adventitious knowledge is a weak view of it. The existence presents truth and presence and this coherence of existence and truth and presence is the main part of ontology and epistemology of Mulla Sadra's philosophy.
falsafe molasadra
sayyed mohammad hosain naghibi; Abdollah Nasri
Abstract
The actuality of the soul in the emergence of perception accepted by Ibn Sina and Mulla Sadra. The acceptance of this view has two fundamental questions that shape the focus of the present research. The first question is how the power soul has a perceptual appearance, while at the very beginning it lacks ...
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The actuality of the soul in the emergence of perception accepted by Ibn Sina and Mulla Sadra. The acceptance of this view has two fundamental questions that shape the focus of the present research. The first question is how the power soul has a perceptual appearance, while at the very beginning it lacks it. And in the second question, considering that desires and sensual tendencies are in the direction of effective will, how can one between the selfish self-activity in the emergence of perception and the theory of conformity and the criterion of the truth of that collective form in response to The first question is expressed that the soul first accepts and after the study of the queen of the form, an object appears and in response to The second question states that self-determination in education is the basis of the emergence of perceptual forms. Also, self-actualization is related to the sensory forms of the subject matter, whose will does not interfere with it, and in relation to the first testimonies of the soul, it is necessary to make predicate proof for the subject and In the assertions of the theorem that returns to the axioms, when the initiation of analogy is put together, the result is derived from the causal principle, and the will of the soul does not interfere in determining the outcome, hence the inference does not conform to the viewpoint.
falsafe molasadra
Mahdi Enshaei; Mohsen Javadi
Volume 8, Issue 2 , September 2020, , Pages 75-90
Abstract
With pondering in the theory of “corporeal occurrence and spiritual survival of the soul” and its intellectual platform, we will notice such an existence of soul that exists due to the cause, before the bodies, with identity maintaining and plurality of effects. Without considering this being, ...
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With pondering in the theory of “corporeal occurrence and spiritual survival of the soul” and its intellectual platform, we will notice such an existence of soul that exists due to the cause, before the bodies, with identity maintaining and plurality of effects. Without considering this being, understanding the theory would be something not only incomplete but also something totally wrong. This being has a relative absoluteness and unity, therefore a series of these beings can be assumed that this leads us to a true stability and transiency of true soul which is unit and absolute and free from any conditions including the body and singularity and souls with all of faces and affairs are the manifestation of it. Therefore, the “corporeal occurrence” does not mean the beginning of its story from non-existence or pure possibility, though it is explaining the manifestation of transient soul in the ecstasy of being something. Moving from physicality to spirituality is the emergence of capacity and release of transient soul. Transient "I" is a basic foundation for many theoretical topics including "knowledge of the soul and the lord", "Fitrah" and topics which observe the actions like credit perceptions, obligations and descriptions, the relation between theology and ethic and self-contradictions and etc.
falsafe molasadra
Shamsollah Seraj; Hossein Aminparast
Abstract
One of the Mulla Sadra’s basic principles to demonstrate man’s corporeal resurrection is attention to the place of the faculty of imagination. He explains the nature of the faculty of imagination and believes the necessity of its continuity after death. One of the fundamental functions of ...
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One of the Mulla Sadra’s basic principles to demonstrate man’s corporeal resurrection is attention to the place of the faculty of imagination. He explains the nature of the faculty of imagination and believes the necessity of its continuity after death. One of the fundamental functions of the faculty of imagination is the image of corporeal essence of man in intermediary world which based on Mulla Sadra’s belief, spiritual resurrection comes true in this world. Some believes that Mulla Sadra has also generalized the function and the role of the faculty of imagination in intermediary world to Doomsday arena. The creation of other-worldly body is carried out by the faculty of imagination and innovation of soul. Consequently, corporeal resurrection considered by Mulla Sadra is an imaginal body which is not consistency with traditional arguments. With his amazing by this interpretation, Mulla Sadra expressed his objection with gathering of other-worldly bodies in the mould of an imaginal body. He distinguishes between the function of the faculty of imagination in intermediary world and Doomsday arena and maintains gathering of bodies from graves and the blowing of spirits in them by angles. Through relying on rational arguments and citing some of Mulla Sadra terms, this paper demonstrates that the function of the faculty of imagination in intermediary world is different from that one in Doomsday arena and it has no role in creation of other-worldly body.
falsafe molasadra
Mohammadreza Balanian; Morteza Hajhosseini
Abstract
The Existentialism Reading of Mulla Sadra's Anthropology This paper seeks to demonstrate how to extract the results of most fundamental principle of Transcendent Wisdom, i.e. the priority of existence, in anthropology, shows a new image regarding human identity. In this regard, the author, through analysis ...
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The Existentialism Reading of Mulla Sadra's Anthropology This paper seeks to demonstrate how to extract the results of most fundamental principle of Transcendent Wisdom, i.e. the priority of existence, in anthropology, shows a new image regarding human identity. In this regard, the author, through analysis and explanation of the special viewpoints that put Mulla Sadra in a different position compared to his predecessors, insists on the fact that all of the charm and rationality of this philosopher’s anthropological views is owed to the role of existence priority; and essentialist reading of Mulla Sadra's anthropology is not attractive, not reasonable and not including something new and different. The result of this approach is introducing human beings as having a unique and graded identity that has two types of historical dynamics and substantial change caused by his theoretical and practical actions.
falsafe molasadra
Seyyed Reza Hoseini Lavasani; Mohammad Saeedimehr; Reza Akbarian; Kavous Rouhi Barandagh
Abstract
Because of his desire to eternity the problem of death is very important for human. Mulla Sadra transcendent philosophy founder, with the approval of previous philosopher’s definition of death, believes that death is the separation of the soul from the physical body and divides it to natural and ...
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Because of his desire to eternity the problem of death is very important for human. Mulla Sadra transcendent philosophy founder, with the approval of previous philosopher’s definition of death, believes that death is the separation of the soul from the physical body and divides it to natural and sudden. This paper explains the nature of death and its variants and causes of death in view of Mulla Sadra and shows some of its Quranic roots. Also, we present criticisms about Mulla Sadra's division of death; some of which include lack of philosophical criterion for the existence of sudden death and there is no boundary between natural death and sudden death.
falsafe molasadra
reza rasooli sharabiani; Maryam Samadieh
Abstract
Verbal conflict resolution between the two sects of Moushabahe and Mounazahe is one of the Mulla Sadra's achievements of knowing God as Absolute existence. Conflict between Moushabahe and Mounazahe is in discussion of God's attributes. Of the two sects, one believes that God is like human beings and ...
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Verbal conflict resolution between the two sects of Moushabahe and Mounazahe is one of the Mulla Sadra's achievements of knowing God as Absolute existence. Conflict between Moushabahe and Mounazahe is in discussion of God's attributes. Of the two sects, one believes that God is like human beings and have organs (Moushabahe) while other rejects assigning such attributes to God. Mulla Sadra solved the conflict between the two views by "soul" and "absolute existence" knowledge of God. According to Mulla Sadra, God is absolute and simple existence, as in all stages and levels of existence. But, this does not damage its mere existence. He knows soul as God’s idea that while it is at the same company of the material, it does not have properties of the material. In this paper, after explaining the views of Moshabahe and Mounazahe, Mulla Sadra’s view as a way out of the conflict between the views of these two sects has been paid.
falsafe molasadra
Mohammad Saleh Tayebnia
Abstract
Mulla Sadra’s theory regarding “soul” consists in the bodily origination and spiritual surviving, led to fundamental changings in debates on the soul. According to that, the root of the soul origination is mater, which transforms to immaterial being through substantial movement. The ...
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Mulla Sadra’s theory regarding “soul” consists in the bodily origination and spiritual surviving, led to fundamental changings in debates on the soul. According to that, the root of the soul origination is mater, which transforms to immaterial being through substantial movement. The problem of the origination of sprits before origination of bodies, which is corresponding to the appearance of certain verses, is a huge challenge confronting this theory. Mulla sadra’s view deals with this challenge by interpreting some verses and hadiths which believe in the pre-existence of souls before the bodies, as well as by rational reasons which deny the priority of sprit to the body. This paper by descriptive-analytical method attempts to present the concept of “soul” and “sprit” in the Quran and in the Hadiths, and to state that soul is an abstract entity related to the domain of commandment. Therefore, it can have existence before the creation of body. Whereas, “soul” is a representation of “sprit” in the material world. Accordingly, the controversy between the theory of bodily origination and spiritual surviving and certain hadiths and verses that claim the existence of the sprit before becoming, is solved.
falsafe molasadra
Sayyed Mohammad Reza Hosseini Hosseini
Volume 6, Issue 1 , December 2017, , Pages 87-96
Abstract
The purification of soul is defined as purifying and clearing of soul for the purpose of growth, felicity and happiness of man. This purpose is pivotal in the Quran, and in the traditions of the innocent Ahlalbayt. Of course, achieving this high goal depends on the leadership and the guidance of Allah ...
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The purification of soul is defined as purifying and clearing of soul for the purpose of growth, felicity and happiness of man. This purpose is pivotal in the Quran, and in the traditions of the innocent Ahlalbayt. Of course, achieving this high goal depends on the leadership and the guidance of Allah and it does not include all human beings and only includes those people whom Allah intends to guide. In this paper, we consider all different views regarding the purification of soul and deal with its position in the teachings and notions of Mulla Sadra. We also consider different factors such as the Quran, the prophets, the teachers, knowledge, worship and Allah's favor which all are important. Of these, the most useful is the exercise of purifying soul through paying one's attention to the world and worldly matters. Following Mulla Sadra's views, one can attain the purification of soul which is one of the basic goals in approaching Allah.
falsafe molasadra
Reza Safari kandsari
Volume 6, Issue 1 , December 2017, , Pages 107-119
Abstract
The mind-body problem is one of the central problems of philosophy. "Functionalism" has Neutral view on the nature of the material or nonmaterial mind and view the mind as the function. From the point of this group, mental states are functional properties that via inputs, outputs, internal processes ...
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The mind-body problem is one of the central problems of philosophy. "Functionalism" has Neutral view on the nature of the material or nonmaterial mind and view the mind as the function. From the point of this group, mental states are functional properties that via inputs, outputs, internal processes and other mental states play functional roles. On the other hand, Islamic philosophy and theology have been paid to the relation between soul and body. From Avicenna, the soul is "nonmaterial substance" and most theologians, consider the soul as "material substance". But Mulla Sadra, deny the soul as mere nonmaterial (the theory of Avicenna) or mere material thing (The theory of theologians); but believes that the soul at first is material, so from the process of substantial movement, becomes nonmaterial. The main question is whether there can be a dialogue between Mulla Sadra and functionalism? Our answer is yes. Mulla Sadra such as the supporters of functionalism seek out exit from substance dualism (Descartes and Avicennan). As proponents of functionalism pay net to essence of mind, and know mind as functional role that realizes in material as well as nonmaterial beings, so Mulla Sadra doesn’t considers soul as mere material or mere nonmaterial thing. Soul, whether in material order or nonmaterial order, is actuality and with substantial movement become actuality and these actualities have relation with themselves and soul is set of them. The sum of these actualities called as perfection. Thus, functionalism, knows mind as "function", but Mull Sadra considers it as 'perfection'. However, there are differences between Mulla Sadra psychology and functionalism that had been reviewed in this paper.
falsafe molasadra
mahdie nezakati ali asghari; Morteza Hoseini shahrudi
Volume 3, Issue 2 , July 2015, , Pages 135-142
Abstract
Suhrawardi believes that the visual perception is the greatest perception. He begins the illuminative epistemology with the vision (Ibṣār) and develops the illuminative principle of vision to the extent that it includes the higher-order perceptions. So, in order to understand the nature of intuitive ...
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Suhrawardi believes that the visual perception is the greatest perception. He begins the illuminative epistemology with the vision (Ibṣār) and develops the illuminative principle of vision to the extent that it includes the higher-order perceptions. So, in order to understand the nature of intuitive knowledge in the illuminative epistemology, one should begin by exploring the notion of vision. On the other hand, Mulla Sadra, whose philosophy is based on the notion of principality and simplicity of existence, traces the soul vision back to its simplicity, detachment and existential encompassment. According to Mulla Sadra, what soul perceives is immaterial and of its natural affairs which is emanated by divine power. So, what soul perceives is its essential object of perception. In other words, self-knowledge is in fact the manifestation of soul’s internal objects of perception which manifests in the material world in the form of faculty perception which prepares soul perception. Thus, self-knowledge stems from its unity in the ascending arc and its creativity in the descending one.
falsafe molasadra
reza safari; hossein valeh
Volume 3, Issue 1 , March 2015, , Pages 125-136
Abstract
In Mulla Sadra’s philosophy, after the soul is proved, it is argued that it must be abstract and immaterial. However, considering the abstract soul, it should be answered whether Mulla Sadra is dualistic or monistic? In this study, based on Sadra’s principles, it will become clear that the ...
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In Mulla Sadra’s philosophy, after the soul is proved, it is argued that it must be abstract and immaterial. However, considering the abstract soul, it should be answered whether Mulla Sadra is dualistic or monistic? In this study, based on Sadra’s principles, it will become clear that the human being is a single reality from sperm to his last stages of abstractness, and various respects and stages is abstracted from it and then the concept of soul and body is obtained from those various respects and stages without being any exact and specific boundaries among them. The principle of substantial movement and essential evolution as well as existential unity enables Sadra to explain these concepts. He also uses the conceptual model of principle of the unity of matter and form (potentiality and actuality) and then considers the man as a reality that has two aspects of actuality and potentiality (soul and body).
Masumeh Rostamkhani; Sahar Kavandi
Volume 2, Issue 1 , February 2014, , Pages 57-70
Abstract
Mullā Sadrā has frequently used Quranic verses in the chapter on "soul" in his Al-Shawāhid al-rubūbiyah, like many of his other works. In this paper, we shall analyze the application of these verses for the study of soul. For this purpose, applications of the verses in this topic are classified into ...
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Mullā Sadrā has frequently used Quranic verses in the chapter on "soul" in his Al-Shawāhid al-rubūbiyah, like many of his other works. In this paper, we shall analyze the application of these verses for the study of soul. For this purpose, applications of the verses in this topic are classified into four parts; and then the eligilbility of the applications of these verses in those positions is evaluated. At first glance, it seems that Mullā Sadrā has applied these verses properly; But the result of this evaluation is that in many cases, his philosophical views and assumptions have caused his understanding of these verses and applying them in special positions and cases are inconsistent with their apparent meaning and pattern and therefore this is a kind of wrong and invalid exegesis. Only in a few cases, his applications of the verses and their interpretations are consistent with their apparent meaning and pattern; he has made use of his philosophical basics in the presentation of such correct and certain interpretations.
Eynollah Khademi; Sayyed Ali Razizadeh
Volume 1, Issue 2 , September 2013, , Pages 37-52
Abstract
The theory of over abstraction- intellectuality of the soul, according to Molla Sadra, is the abstraction of the soul from the essence in addition to its abstraction from matter. Accordingly, the characteristics of the soul in this rank are that it is never stable and is an integrated gem, a shadow ...
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The theory of over abstraction- intellectuality of the soul, according to Molla Sadra, is the abstraction of the soul from the essence in addition to its abstraction from matter. Accordingly, the characteristics of the soul in this rank are that it is never stable and is an integrated gem, a shadow of existence, a pure existence over the category, which is neither substance nor accident, neither genus nor differentia and not even intellectually notable. The structure and formation of this theory is also the result of the principality of existence and a consideration of other Sadraian principles such as the unity of existence, degrees in the stages of existence, the unity of intellect and intellectual, and trans-substance motion. Also, for the first time, the present study refers to the interaction between the theory of over abstraction- intellectuality and Molla Sadra’s firm belief in the rejection of the principality of quiddity and his return to the principality of existence theory, and in taking this position, Molla Sadra talks about noticing a divine proof and revelation which is maybe the same as Sheikh Eshragh’s rejection of the credibility of existence over the mere identically and pure existence of the soul in over abstraction. Therefore, the proposition of the theory of over abstraction in transcendent wisdom without admitting these principles is impossible and incomplete and does not lead us to a precise understanding and correct knowledge of the issue.
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.
