javad azimi dastgerdi; Ali Arshad Riahi
Abstract
On the one hand, "The truth of existence" in transcendent wisdom is the title on which Mulla Sadra relies in important philosophical problems. He makes special rules such as primacy, unity and modulation for this title. On the other hand, He enumerates only three types of existence: the existence of ...
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On the one hand, "The truth of existence" in transcendent wisdom is the title on which Mulla Sadra relies in important philosophical problems. He makes special rules such as primacy, unity and modulation for this title. On the other hand, He enumerates only three types of existence: the existence of God, the absolute existence, and the constrained existence. The relationship of that truth with these three types is very important in understanding Mulla Sadra's philosophical system. In this article, with the content analysis method, more focus has been placed on understanding this relationship and based on this, there is a discussion of the credits of existence, especially the credits of the " non-conditioned". Using the characteristics that Mulla Sadra expresses for the three types of existence and also Examining the accessories that each of the credits entails, it has been concluded that in Mulla Sadra's philosophy, the truth of existence, which has a divisive rule for these three, is non-conditioned. This validity is not related to the existence of God but only to the expanded existence with unconditional characteristics. According to Mulla Sadra's evidence and statements, this non-conditioned existence is the same as absolute existence in the subject of philosophy that it is possible to know God in its mirror.
falsafe molasadra
Abstract
The philosophical discussion of human action is one of the most important contemporary philosophical topics. Various issues are raised in this issue. One of the issues that has been neglected in the philosophy of action, despite its importance, is the issue of the relationship between action and the ...
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The philosophical discussion of human action is one of the most important contemporary philosophical topics. Various issues are raised in this issue. One of the issues that has been neglected in the philosophy of action, despite its importance, is the issue of the relationship between action and the body. This study seeks to philosophically explain the relationship between body and action and how the body influences the formation of action. In Islamic philosophy, the issue of action has been raised sporadically in the form of various topics. In this approach, practical reason is the source of action formation. This intellect is related to the body and has powers in the body, and action is performed through it in the body. The action has two arcs of ascent and descent. The arc of action ascends first to the theoretical intellect through the senses through the intermediate stages. The arc of descent from the unlikely origin to the origin involves the near formation of the action, and finally the action is performed through the active force by moving the bodily organs. The connection point of the action in the ascent and descent stage of the action; Is the body. This is related to the longitudinal levels of action. Action in its transverse course takes on a different interpretation in the light of teachings such as the essential motion of the soul, the union of the soul and the body, and the issue of death in transcendent wisdom. The body is effective in the formation of action in various ways: Some of these are: providing the principles of action, the instrumental role of the body in the realization of action, the queen of action through repetition of bodily actions, the realization of perfection through the body, the body's need for action Specifically, ,
falsafe molasadra
Leila Fakher; Rajab Akbarzadeh; Ahmed Hossein Falahi
Abstract
Death is a hierarchical process, and it is necessary for groups such as jurists and physicians to clarify its achievable dimensions, define its standards, and apply it. The category of the soul and its relation to the body can be traced back to Mulla Sadra's theory of essential movement. On the other ...
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Death is a hierarchical process, and it is necessary for groups such as jurists and physicians to clarify its achievable dimensions, define its standards, and apply it. The category of the soul and its relation to the body can be traced back to Mulla Sadra's theory of essential movement. On the other hand, understanding the moral and religious norms of new topics in medicine requires an explanation of death. Cryopreservation is a new method of medicine in our time, and this method of bodily preservation can be studied from various doctrinal, philosophical, legal and ethical aspects. One of the biggest challenges facing this emerging method is determining the boundary between life and death, because this process occurs after the patient is declared dead. The current study analyzed the information using the descriptive analytical method and by searching for the concept of death in Mullah Sadra's theory of death, which is a divine theory.
falsafe molasadra
Tahereh Kamalizadeh
Abstract
One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian ...
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One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings: Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.
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.
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.
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.
falsafe molasadra
Hossein Khaleghi pour; Ali Allah Bedashti
Abstract
The resurrection of animals is one of the topics that has always been controversial among philosophers, theologians and religious leaders. Some of them believe that the animal's souls have no survival after death, and others who have accepted the abstraction of animals believe in their resurrection. ...
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The resurrection of animals is one of the topics that has always been controversial among philosophers, theologians and religious leaders. Some of them believe that the animal's souls have no survival after death, and others who have accepted the abstraction of animals believe in their resurrection. In this article, while accepting the resurrection of the animal's souls based on verses and hadiths, the purgatory and otherworldly life of animals from the perspective of two philosophers of transcendent wisdom, Mulla Sadra and Imam Khomeini, is examined and what is the difference between animal and human resurrection and Is this resurrection common to all animals, or is the manner of the resurrection of animals also different from each other, and what will be the end of these souls, and is there any happiness and misery for the animals in the world of the Hereafter? In this article, while answering the above questions, one of the most important issues of soul reunification, ie the presence or absence of imagination in animals, is examined. Proof of imagination in animals is one of the reasons for proving their celibacy. Then, by stating other reasons for the celibacy of the animal souls and based on the views of Mulla Sadra and Imam Khomeini, it is finally concluded that animals that have the power of imagination, by connecting to their kind, have purgatory celibacy and have a minor personal resurrection on the Day of Resurrection. Other animals have a connection and with their death they unite with their Lord and lose their determination.
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.
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
Mahmood Seidy; Mohammadjavad Pashaei
Abstract
The Holy Quran has been sent down to guide human beings and bring them to eternal bliss. What is more, the addressee of the Qur'an is human beings with all different levels and diversity of their talents. With this in mind, the Qur'an also has a hierarchy, and in addition to its apparent aspect, it has ...
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The Holy Quran has been sent down to guide human beings and bring them to eternal bliss. What is more, the addressee of the Qur'an is human beings with all different levels and diversity of their talents. With this in mind, the Qur'an also has a hierarchy, and in addition to its apparent aspect, it has a inward aspect of which every human being uses according to his talent. Mulla Sadra, by quoting a hadith about the seven inward aspects of the Holy Qur'an, adapts it to the seven stages of human life and believes that each of the Qur'anic inward aspects corresponds to a stage of human journey. The main question of the present study is what criticisms have been leveled at Mulla Sadra in quoting the hadith of the seven inward aspects of the Holy Quran? The findings of the research in a critical analytical method show the words of Sadr al-Mutallah: Although there are hadiths in Shiite narrative sources that consider the Qur'an to have an outward and inward nature, but the number cited by Mulla Sadra is not accurate and can not be used in Ontological reliance on the human course. Also, the mentioned hadith has not been found in our narrative sources, and the Shiite hadiths only share the hadith of Mulla Sadra in having the inward aspect of Holy Qur'an.
falsafe molasadra
Fatemeh Abedini; Ali Arshad Riahi
Abstract
The kind of combination of matter and form is one of the issues that philosophers dispute about it. Most of earlier philosophers believed in concrete composition. In the meanwhile, Seyyed Sanad believed in the union combination of matter and form, and Mulla Sadra took the same view. His arguments are ...
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The kind of combination of matter and form is one of the issues that philosophers dispute about it. Most of earlier philosophers believed in concrete composition. In the meanwhile, Seyyed Sanad believed in the union combination of matter and form, and Mulla Sadra took the same view. His arguments are very similar to those of Seyyed Sanad in terms of content and expressions, so this supposition is strengthened that Mulla Sadra merely accepted this theory and did not invent anything. But it is noteworthy that despite of this amount of similarity in the principle of the theory, the reasons for proving and answering the doubts, Mulla Sadra claims that his theory is other than the theory of Seyyed Sanad. After studying the theory and principles of each of those two philosophers, it is concluded that the correctness of the union combination of matter and form is based on principles such as the principality of existence, analogical gradation of existence and substantial motion. Irrespective of the principality of existence, about which Seyyed Sanad's belief is disputed, Seyyed Sanad definitely does not believe in the analogical gradation of existence and substantial movement. Therefore it can be said that Mulla Sadra has provided a novel interpretation of the theory of the union combination of matter and form with his principles.
Mahdi Baniasadi Baghmirani; Sayed Behshid Hosseini; Azadeh Shahcheraghi
Abstract
Jounrying in various perceptual hierarchy is one of the most thought-provoking issues in the thought of Shiite philosophers of the Safavid era, including Mulla Sadra, whose manifestation can be seen in mosques as the most characteristic architecture of the Safavid era. Although Mulla Sadra considers ...
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Jounrying in various perceptual hierarchy is one of the most thought-provoking issues in the thought of Shiite philosophers of the Safavid era, including Mulla Sadra, whose manifestation can be seen in mosques as the most characteristic architecture of the Safavid era. Although Mulla Sadra considers perception to be beyond matter, but in the spiritual journey based on the theory of substantial motion, the body of Safavid era mosques can provide the possibility of promote perception. The present study is interdisciplinary and descriptive-analytical. The purpose of this study is to investigate the perception of matter in meaning in Safavid mosques by analyzing the substantial motion of matter in the perceptual hierarchy of Mulla Sadra. The key question of the research is how the journey in the perceptual hierarchy of Safavid mosques promote perception? Conclusion: In this research, considering the spiritual journey in the perceptual levels of Mulla Sadra, for perception in Safavid mosques, it has been defined in four pillars of stillness, motion, connection and unity. After the pillar of stillness, in each pillar for some reason, it is possible to promoting the perception of the audience; In the pillar of motion, through substantial motion; In the connecting pillar, with the help of transparency and the presence of light; And finally in the pillar of unity, through the union of the observer with space. Through these elements, the observer becomes prone to promoting perception, from the sensory level to the imaginary and then to the intellectual.
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
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
zeinab akhtari; Abdollah Salavati
Abstract
Divine activity in Griffin`s view is a divine power that exerts causal influence in the world.Griffin explains divine activity based on power and degrades power into persuasion.God is not the only creator, but the actual creatures are agents in the pursuit of their own possibilities, and God is only ...
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Divine activity in Griffin`s view is a divine power that exerts causal influence in the world.Griffin explains divine activity based on power and degrades power into persuasion.God is not the only creator, but the actual creatures are agents in the pursuit of their own possibilities, and God is only a provocateur, not an enforcer.Griffin provide a new explanation of Divine act and power to justify issues such as God`s relationship with the world, the power of humans, the changes in the world and the problem of Evil.The two main question of this research are: 1. How is griffin`s Divine activity to be considered by Mulla Sadra`s philosophy? 2. How does Griffin`s Divine act be explained in a systematic way? The achievements of this research are: - Griffin limits Divine activity and degrades power into persuasion.- Griffin`s Divine act is not comparable to God, the only real subject, in Mulla Sadra`s view; rather it can be compared to Mulla Sadra`s Expanded Being.
falsafe molasadra
Mojtaba Ansarian; Hosein Alekajbaf
Abstract
In the midst of all the announcements, debates, and discussions of the various discourses that are the legacy of human thought, the dominant discourse is the human rights discourse, not in one city or country, but in the whole world. Principles, rules and values of human rights and its various aspects ...
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In the midst of all the announcements, debates, and discussions of the various discourses that are the legacy of human thought, the dominant discourse is the human rights discourse, not in one city or country, but in the whole world. Principles, rules and values of human rights and its various aspects such as relativism or the universality of human rights In addition to designing academic and philosophical meetings and symposia, It has been considered in private and personal circles and in the context of society. Therefore, re-reading the approaches and ideas of the great philosophers and understanding their views on human rights it can lead to a more up-to-date understanding of their views and the ultimate goal of human rights, which is human dignity and a dignified life and has a high place the intellectual system of many thinkers and philosophers. In this article, with the question of what is the place of human rights and its values in Mulla Sadra's thoughts, has researched with a qualitative method. it was concluded that in Mulla Sadra's intellectual system, according to his approach and philosophical theoretical foundations, human rights are not original and important to him.
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
Zahra Tavakoli; majid hasanabadi; Jafar Shanazari
Abstract
Faith and belief in the Knowledge and prophecy of prophets is one of the most important beliefs in the Shiite theological thought. The origin of infallible infallibility (AS) from the viewpoint of many scholars is that their Knowledge is aim to the truths and the harmful consequences of sin, nevertheless, ...
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Faith and belief in the Knowledge and prophecy of prophets is one of the most important beliefs in the Shiite theological thought. The origin of infallible infallibility (AS) from the viewpoint of many scholars is that their Knowledge is aim to the truths and the harmful consequences of sin, nevertheless, it sometimes neglects this problem in such a way that two issues of Knowledge and infallibility cannot be combined together. Mulla Sadra emphasizes the importance of Knowledge as equal to existence and emphasizes the role of theoretical powers in the realization of sin in the definitions of infallibility, which confirms the direct connection between Knowledge and infallibility in his view. In the present study, in addition to analyzing the relationship between knowledge and infallibility in Sadra's view, it has been shown in two steps with the examination of the problem of revelation and the time of childhood of the prophet that the questions raised in this relation in the issue of revelation result from ignoring the propositions of existence and existential status The perfect man is looking at Sadra.
falsafe molasadra
Mohammad Hosseinzadeh
Abstract
Free will is one of the philosophical topics that have important and significant function in the humanities. Various readings of free will have been provided; each of these readings has functions in the humanities that are completely different from other functions of the other reading. One of these functions ...
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Free will is one of the philosophical topics that have important and significant function in the humanities. Various readings of free will have been provided; each of these readings has functions in the humanities that are completely different from other functions of the other reading. One of these functions is the use of legal theories about the punishment of offenders. In this paper, after introducing different theories of free will and two major legal theories about punishment (Retributivism and Utilitarianism) , the ratio of different forms of the free will to the legal theories of punishment is measured and the result is obtained that the legal theory Retributivism is based solely on an incompatible reading of free will, and it is only this type of freedom can apply the theory of punishment; contrary to the legal theory of Utilitarianism, which is non-conditioned to free will, and all the different forms, and even the attitude of hard determinism, can use this theory of punishment. According to this result, Mulla Sadra's view was drawn on punishment, and it was clear that he - as a Compatibilist philosopher - did not deny the ability to praise and deserve punishment; but in a diminishing approach, he reduces the concentration of these concepts in an incompatible intellectual system and reduces them in the sense that it can be used in the system of Compatibilism; this has led him to be very similar in terms of practical functions, to the theories of Utilitarian punishment.
falsafe molasadra
Morteza Hosseinzadeh; Sahar Kavandi; Mohsen Jahed
Abstract
In the section of soul of the Islamic philosophy, imagination faculty is one of the inner faculties of human beings; this faculty is preserver and preceptor of the imaginative forms, and has epistemological, anthropological and eschatological functions. Contrary to former philosophers, Mulla Sadra by ...
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In the section of soul of the Islamic philosophy, imagination faculty is one of the inner faculties of human beings; this faculty is preserver and preceptor of the imaginative forms, and has epistemological, anthropological and eschatological functions. Contrary to former philosophers, Mulla Sadra by proving the abstractness of imagination faculty, setting it as a fundamental principle for demonstrating the physical resurrection. In this essay, by collecting the philosophical foundations for demonstration abstractness of imagination faculty, we shall express its arguments, and the effects of the abstractness of this faculty. In the works of Mulla Sadra, there are no traces of the effects and branches of the abstractness of imagination faculty explicitly, and the function of them didn’t express for explanation of physical resurrection. The achieved effects of abstractness of imagination faculty and its branches, show that theory of mulla sadra in explanation of physical resurrection enjoys of coherence more than other theories. Some of the results about the next world that achieved by demonstration of abstractness of imagination faculty are as fallowing: philosophical explanation for entrance of imperfect souls into the next world, occurrence of reword and punishment in the grave world occurrence of pleasures and sufferings in the next world, demonstrating that heaven and hell are perceptive forms, and they exist in the soul world proving that blessing in the next world are permanent, establishing that there is no contradiction between created forms, and there is no material complications for blessings of the next world.
falsafe molasadra
Morteza Shajari; Atefeh Sedaghati
Abstract
Mulla Sadra, with his specific philosophical foundations, including the originality of existence and the substantial motion, considers the truth of man and the truth of the world different from the other thinkers and on this basis, a new conception of culture and urbanization can be seen in Transcendent ...
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Mulla Sadra, with his specific philosophical foundations, including the originality of existence and the substantial motion, considers the truth of man and the truth of the world different from the other thinkers and on this basis, a new conception of culture and urbanization can be seen in Transcendent wisdom; What has been described in this article as the main goal. In this article, an attempt has been made to use an analytical method to describe a Mulla Sadra's philosophical view of the concept of culture and its relation to the formation of a desirable city. Findings indicate that according to transcendent wisdom, man has a wide existential degree and accordingly, culture does not have a stable nature. A degree of a culture that has a solidity, goes back to human nature; but part of it is changeable and varies depending on the spatial and temporal needs. The research achievement is that if humans through the existential order of motion unite with the single truth, they have also been spiritually united among themselves and through this alliance, they will show a single behavior and customs and as a result, a single cultural entity will be available; a culture that takes into account the plurality of people and their desires. Finally, the formation of transcendent culture will be necessary in order to achieve the desirable city.
falsafe molasadra
Malik Abdiyankordkandi; Gholamhossein Khadri; Jalal Paykani; Alireza Parsa
Abstract
The argument by necessity and possibility was first described by Ibn Sina and he called it the argument by the truthful ones. Thomas Aquinas Under the influence of Islamic philosophers has also provided some argument of this argument and it's the third path of his theology. Mulla Sadra, after presenting ...
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The argument by necessity and possibility was first described by Ibn Sina and he called it the argument by the truthful ones. Thomas Aquinas Under the influence of Islamic philosophers has also provided some argument of this argument and it's the third path of his theology. Mulla Sadra, after presenting the argument by the possibility of Ibn Sina and intrducing criticism drawing on the original principles of transcendent wisdom, he has devised a new version of the Siddiqin argument. And he knows it the way of prophets, mystics and divine philosophers. The present article, while presenting an analysis of these three interpretations and examining their subscriptions and ratings, shows that First, none of these interpretations are error-free. Secondly, Ibn Sina's argument is more honorable than that of Thomas’s one and Mulla Sadra's Argument is honorable than both of them. Reasoning from Essence to Essence and Attributes, systematically explaining and justifying causality, and drawing a unified relationship between God and the world on the basis of the possibility of poverty, originality, and the objective existence of existence, and the need for distant nullification and supremacy, are the most important aspects of the Sadrian argument.
falsafe molasadra
ZeinabSadat Mirshamsi
Abstract
Why and how pure human perceptions lead to action is one of the most important issues in any anthropology. It seems that human emotions as perceptions caused by practical intellect can be a good option to justify the relationship between action and opinion. Mulla Sadra, as one of the school-building ...
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Why and how pure human perceptions lead to action is one of the most important issues in any anthropology. It seems that human emotions as perceptions caused by practical intellect can be a good option to justify the relationship between action and opinion. Mulla Sadra, as one of the school-building philosophers in Islamic philosophy and a philosopher who has a holistic view of various issues, has considered the relationship between action and opinion and how to obtain action from the point of view. However, although he seeks to justify this relationship by relying on practical reason, he has not paid direct attention to emotion. He believes that in addition to pure cognition, there are perceptions that are pleasure and pain. These perceptions are the result of recognizing the mildness or non-mildness of phenomena in themselves and therefore lead the pure perception to action. Emotional states are either a kind of pleasure or a kind of pain. So emotions are the interface between action and opinion. Because emotions are cognitive-value and are shaped by our beliefs and goals, they can shape both actions that are animal in nature and actions that are in harmony with our human nature and are derived from our lofty goals and ends. So although emotions are cognitive matters and all human beings benefit from them, they are not necessarily optional and reasonable.
