falsafe molasadra
majid ahsan; Masod Sadeqi; Askari solymani amiry
Volume 4, Issue 2 , August 2016, , Pages 87-100
Abstract
By assimilation of existential propositions to numerical propositions, Frege concludes that the existence is a second rate predicate and thus only could be beard on the concepts and not on the objects. His argument which is based on the approval of “object for object” of existential propositions, ...
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By assimilation of existential propositions to numerical propositions, Frege concludes that the existence is a second rate predicate and thus only could be beard on the concepts and not on the objects. His argument which is based on the approval of “object for object” of existential propositions, says that if the existence on subjects could be beard as a predicate and as a first rate qualification, their causative, repeater and obstructive existential propositions would be self-destructive. Based on this logic, he considers propositions like “Socrates exists” as ill-suited and in order to propose its proper explanation, he symbolically moves the existence into a quantifier position. Considering Mulla Sadra’s approach as criterion, it would be clear that unlike Frege’s assumption, firstly, in existential propositions, the principle is the subjectivity and secondly the content of existential propositions reflects the approval of object and not the approval of object for object and thirdly, one of the preconditions of being identical quote of these propositions, is the originality of the existence, of which Frege is a denier.
falsafe molasadra
Abdollah Salavati
Volume 4, Issue 2 , August 2016, , Pages 101-114
Abstract
The idea of an infinite system of philosophical thought could not be found in the ancient Greek philosophy. In the Islamic world, before the Sheikh Ishraq, infinite in number and infinite in time were be considered in the realm of quantity (essentially) and powers (accidentally). Abolbarkat and then ...
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The idea of an infinite system of philosophical thought could not be found in the ancient Greek philosophy. In the Islamic world, before the Sheikh Ishraq, infinite in number and infinite in time were be considered in the realm of quantity (essentially) and powers (accidentally). Abolbarkat and then Suhrawardi, referred infinite to the attributes of God and identified God’s perfection with the infinite. The basic questions of the author of this research are: What was Mulla Sadra’s philosophical explanation of the infinite? And what is the result of the accepting the infinite characteristic? The outcomes of this research are: in philosophical thought of Mulla Sadra, semantically, Infinite Including meanings such as Infinite in attribute, ontological infinite and metaontological infinite And from ontological point of view, the infinite Due to the existence of God is existent. Also, to establish God’s personal unity, Philosophical explanation of God’s authority to hearts and negative-positive theology are certain functions of Infinite in the three fields of metaphysics, theology and Anthropology in philosophy of Mulla Sadra.
falsafe molasadra
Volume 4, Issue 2 , August 2016, , Pages 115-127
Abstract
Principiality of Existence in Transcendent theosophy has two meanings and both are attributed to Mulla Sadra. In the first meaning, essence unlike existence does not exist outside at all and only exist in mind. But in the second meaning essence following becoming, exists out of mind. The Principality ...
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Principiality of Existence in Transcendent theosophy has two meanings and both are attributed to Mulla Sadra. In the first meaning, essence unlike existence does not exist outside at all and only exist in mind. But in the second meaning essence following becoming, exists out of mind. The Principality of Existence in first meaning is not attributed to Avicenna at all, because he believes in the realization of essence and he doesn’t consider it exclusively mental. The Principality of Existence in second meaning although is in closer relationship with Avicenna philosophy but is not attributed to Avicenna with all its principles and results, because he believes in the plurality of beings and instead of believing in the unity of essence and existence in the external world, he believes that existence is accidental. Also, concerning the results and outcomes of the debate, he claims that beings are multiplied truths and the necessary being is the simple being who has no essence and we can’t define him through genus and difference, instead of claiming that the necessary being is the truth of existence and this truth is unite.
falsafe molasadra
Kobra Afshar
Volume 4, Issue 1 , February 2016, , Pages 81-96
Abstract
The comparative study of the characteristics of Maslow's self-actualized human beings with that of human in Transcendental Philosophy shows that there are commonalities between them that imply the similarity of Maslow and Mulla Sadra’s viewpoints. These similar views can be classified in terms ...
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The comparative study of the characteristics of Maslow's self-actualized human beings with that of human in Transcendental Philosophy shows that there are commonalities between them that imply the similarity of Maslow and Mulla Sadra’s viewpoints. These similar views can be classified in terms of needs, belief in intuition, the viewpoint, life meaningfulness, indifference to the sector or class, belief in the true self, change in the criterion of pleasure, and attention to potential talents. In spite of the commonalities, some differences were found between them. Among the differences, reference can be made to their methods, Mulla Sadra holistic view and Maselow’s atomistic view, Mulla Sadra’s special attention to the superior world and the distance between the human’s ideal self and the self-actualized human, which is rooted in psychological view of Maslow and Mulls Sadra’s transcendental pantheistic philosophy.
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
Volume 3, Issue 2 , July 2015, , Pages 23-35
Abstract
Belief in the walāya and the necessity of its continuity at all times has been considered as one of the principal and significant doctrines of Muslims in general and Shi’ā in particular without which religion is meaningless. The present paper aims to depict a reasonable framework based on the ...
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Belief in the walāya and the necessity of its continuity at all times has been considered as one of the principal and significant doctrines of Muslims in general and Shi’ā in particular without which religion is meaningless. The present paper aims to depict a reasonable framework based on the philosophical basis of Mulla Sadra in order to explain the above mentioned doctrine. Imams are exemplars of walāya and they were responsible to lead creatures after the prophecy. Relying on the opinions and works of Mulla Sadra, the author attempts to explain the distinguished place of the doctrine of walāya, the possibility of achieving it and continuous human need for it.
falsafe molasadra
Zoheir Ansarian; Reza Akbarian; Lotfollah Nabavi
Volume 3, Issue 2 , July 2015, , Pages 37-53
Abstract
The relationship between religion and philosophy as knowledge systems and study of their interactions has always been an important issue in religious and philosophical thought that has a large influence in clarifying the meaning of religious philosophy. Islamic philosophers’ views on this issue ...
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The relationship between religion and philosophy as knowledge systems and study of their interactions has always been an important issue in religious and philosophical thought that has a large influence in clarifying the meaning of religious philosophy. Islamic philosophers’ views on this issue can be investigated in a uniform pattern. Based on this pattern, each philosopher studies the relationship between religion and philosophy in two stages: creation and understanding. Each philosopher, according to his views about the relationship between religion and philosophy in the creation stage, describes how to transmit the religious doctrines into philosophy. Mulla Sadra's view about the relationship between religion and philosophy can be considered in two stages: creation and understanding. The relationship between religion and philosophy in the creation stage have different sections: origins, methods, problems, language, time and the relationship between prophet and philosopher. In this theory, religion and philosophy are united in method and problems, but these are different in degrees. The result of this difference appears in language and temporal relationship between religion and philosophy. The language of religion Includes argument and a logical method that is a weakened version of argumentative methods. To access the truth, philosophers should adopt the teachings of the prophets. Thus the philosophy should be founded later than religion. The relationship between religion and philosophy in the understanding stage includes the language and esoteric methods for obtaining the valid meaning of religious texts that are stating the truth. Accordingly, methods of interpretation can be employed to achieve religious philosophy.
Nafiseh Torabi; Mohsen Javadi
Volume 3, Issue 2 , July 2015, , Pages 55-69
Abstract
Estimation is an important faculty in the faculties of the soul. It has an important role in psychology and other research areas including epistemology, ethics and mysticism. Estimation causes errors of mind in understanding the universal notions and helps reason to understand the particular notions. ...
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Estimation is an important faculty in the faculties of the soul. It has an important role in psychology and other research areas including epistemology, ethics and mysticism. Estimation causes errors of mind in understanding the universal notions and helps reason to understand the particular notions. According to Mulla Sadra, estimation is an immaterial faculty which is not independent. Mulla Sadra believes that estimation is the reason which descends to a lower level. The role of estimation in errors of mind is more significant for philosophers than other thinkers. Thus, Mulla Sadra held it to be the source of faults of the mind and gateway of Satan to deceive human. From his point of view, estimation, in tandem with satanic temptations, is the source of some human behaviors. In addition, it causes obstacles in mystical seeking. In this paper, we shall analyze Mulla Sadra’s account of the nature of estimation and its relationship with reason. Then we will attempt to analyze the Estimation's role in ethics and mysticism.
falsafe molasadra
Volume 3, Issue 2 , July 2015, , Pages 71-83
Abstract
Q24: 35 (known as the verse of the Light) is among the verses that have been interpreted by some philosophers, some of whom are Avicenna and Mulla Sadra. Avicenna suggests a purely philosophical interpretation and understands the analogies of the verse as the levels of theoretical reason. By contrast, ...
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Q24: 35 (known as the verse of the Light) is among the verses that have been interpreted by some philosophers, some of whom are Avicenna and Mulla Sadra. Avicenna suggests a purely philosophical interpretation and understands the analogies of the verse as the levels of theoretical reason. By contrast, based on the notions of principality and gradation of existence, Mulla Sadra tries to come up with a system of divine grace descent and adapts the analogies of the verse to this system. It is important that although Mulla Sadra tries to prove the existence of God as the Light through Peripatetic approaches, his exegesis of the verse preserves its mystical approach as well as its philosophical one.The difference in aims, attitudes, exegetical methods and the degree to which they consider the apparent meaning are the main factors which distinguish Avicenna from Mulla Sadra on the Exegesis of Q24: 35.
falsafe molasadra
Amir Rashediniya
Volume 3, Issue 2 , July 2015, , Pages 101-116
Abstract
Mulla Sadra as a great Islamic philosopher has provided various expositions about God-knowledge and self-knowledge in his various works. These expositions have been counted and they exceed to ten, including: idea and form, the perfect man, the nucleus of the nucleus of the human crust, thralldom, immateriality ...
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Mulla Sadra as a great Islamic philosopher has provided various expositions about God-knowledge and self-knowledge in his various works. These expositions have been counted and they exceed to ten, including: idea and form, the perfect man, the nucleus of the nucleus of the human crust, thralldom, immateriality of the soul, “There is no cause in Being but Allah”, the first intellect, the evolution of man, the universe-knowledge and the connective being, At first glance, it seems that these independent expositions are the interpretation of this tradition: "the person who knows himself knows his God". By examining whether the knowledge in these cases is acquired or intuitive and whether self-knowledge and God-knowledge are the same or different, these ten expositions trace back to "the connective being". Therefore, according to the studies, it seems that these expositions which sounded independent and irrelevant to each other, are actually the different aspects of a single one.
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
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
seedhasan bathayi
Volume 3, Issue 1 , March 2015, , Pages 25-37
Abstract
“Celestial metempsychosis” is transferring the soul from physical body to the other-worldly one according to moral attributes and their manifestation in the afterlife. On the basis of some Transcendent Philosophy’s principles like primacy of existence, substantial motion, gradation ...
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“Celestial metempsychosis” is transferring the soul from physical body to the other-worldly one according to moral attributes and their manifestation in the afterlife. On the basis of some Transcendent Philosophy’s principles like primacy of existence, substantial motion, gradation of being, union between the intellect and the intelligible as well as the bases of his philosophical anthropology, Mulla sadra argued for “celestial metempsychosis”. relying on rational arguments as well as Quranic verses and prophetic traditions, he proved that one’s beliefs and free acts cause transformation of their soul and construction of a new forma individualis in human being so that he will transfer to the other world with the very acquired forma individualis. In Mulla Sadra’s view, this sort of intrinsic transformation is the very theory of bodily resurrection and embodiment of the deeds derived from scripture which is authenticated by wisdom and revelation as well as intuition. In this research, after elucidating the concept of “celestial metempsychosis” and its difference with corporeal one, I will examine the intellectual bases of celestial metempsychosis and embodiment of deeds based on philosophical and interpretive works of Mulla Sadra.
Zohreh Tavaziany
Volume 3, Issue 1 , March 2015, , Pages 39-53
Abstract
The ways of achieving knowledge and knowing its obstacles are the most important concerns of scholars like Mulla Sadra, as an Eastern Philosopher, and Francis Bacon, as a Western thinker. According to Mulla Sadra the basis of true knowledge is having faith to God and achieving it through intuition. Also, ...
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The ways of achieving knowledge and knowing its obstacles are the most important concerns of scholars like Mulla Sadra, as an Eastern Philosopher, and Francis Bacon, as a Western thinker. According to Mulla Sadra the basis of true knowledge is having faith to God and achieving it through intuition. Also, he considers this knowledge as the key for other sciences and accounts three main obstacles on the way of gaining it. On the other hand, Bacon believes in the necessity of knowing nature for achieving the knowledge of God, and as such considers the mental errors and wrong beliefs as important obstacles on the way of acquiring knowledge. He introduces four so-called idols in this respect. Although the two philosophers belong to two different intellectual systems, there exist similar concerns in their thoughts. So, the writers of this paper are trying to compare their ideas and recognize the similar factors in their thoughts, and through a descriptive-analytic method come to this conclusion that the concept of knowledge and its obstacles are equivocal rather than univocal in their thoughts. Because in Mullasadra's view, the true meaning of knowledge is to know God and His attributes, but according to Bacon knowledge means empirical cognition. In addition, for Mullasadra the obstacles of knowledge are rather referring to religious fields, while for Bacon there is no religious limitation for them.
falsafe molasadra
Mohammad Hosseinzadeh
Volume 3, Issue 1 , March 2015, , Pages 55-68
Abstract
Mulla Sadrā's view about the ideality of quiddity is interpreted in various, even contradicting, forms. Allamah Tabatabaii’s and Ayatollah Fayazi's views on explaining the ideality of quiddity are among the most important interpretations of Mulla Sadra’s theory. Allamah Tabatabaii has rejected ...
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Mulla Sadrā's view about the ideality of quiddity is interpreted in various, even contradicting, forms. Allamah Tabatabaii’s and Ayatollah Fayazi's views on explaining the ideality of quiddity are among the most important interpretations of Mulla Sadra’s theory. Allamah Tabatabaii has rejected any external existence of quiddity and has considered it as a mental mirage of reality; whereas Ayatollah Fayazi believes that the ideal quiddity exists externally as well. Ayatollah fayazi holds the belief that attribution of existence to the existing quiddity is an “actual attribution“. However, it seems to me that none of the above-mentioned interpretations have explained Mulla Sadrā's theory correctly. What can be inferred from Mulla Sadra’s works is that quiddity is not externally non-existent and possesses a kind of existence. It is, however, different from the existence of quiddity. For specific reasons, he argues that the term “existent” cannot be used for the existence of quiddity, and has considered this kind of existence as affirmation of thingness. In this paper, Allamah Tabatabaii and Ayatollah Fayazi's interpretations of Mulla Sadra’s view as well as mine are discussed at first, and then some of the consequences of such a debate for Mulla Sadra’s philosophy are presented.
hosein hooshangi
Volume 3, Issue 1 , March 2015, , Pages 85-96
Abstract
Mulla Sadra has been accused of electing two different conceptual schemes of philosophy and mysticism. However, it can be said that he reconstructed and redefined fundamental philosophical concepts in light of mystical doctrines. In this view, he replaced gradation of being with gradation of manifestations ...
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Mulla Sadra has been accused of electing two different conceptual schemes of philosophy and mysticism. However, it can be said that he reconstructed and redefined fundamental philosophical concepts in light of mystical doctrines. In this view, he replaced gradation of being with gradation of manifestations of Being and instauration with theophany and the two part distinction with all-embracing one. Moreover, with a reconsideration of matter and form, he reduced substantial motion in being to substantial motion in manifestations. Thus, the intellectual stage is the manifestation of divine stage and the imaginal stage is the manifestation of intellectual one and finally the material world is the manifestation of imaginal one. In this context, motion which is gradual going out of potentiality to actuality means gradual exodus of exoteric to esoteric thing.
falsafe molasadra
Mohammad Saeedimehr
Volume 3, Issue 1 , March 2015, , Pages 109-123
Abstract
According to a strong version of the theory of "mental existence", this theory includes three main claims: 1. Perception implies the existence of an idea in the mind of the subject; 2. the reality of the perception is nothing but the mental idea and 3. this mental idea corresponds the external perceived ...
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According to a strong version of the theory of "mental existence", this theory includes three main claims: 1. Perception implies the existence of an idea in the mind of the subject; 2. the reality of the perception is nothing but the mental idea and 3. this mental idea corresponds the external perceived object. In this paper, I shall examine an interpretation of Sadra's view which accepts the first claim while rejecting the second. This interpretation, presented by Javadi Amoli, draws a distinction between the existence of perception and the mental existence of the perceived object. Before this examination, I explore two similar views proposed before Mulla Sadra by Fakhr al-Din Al-Razi and al-Qushchi. Fakhr al-Din Al-Razi, though believing in the mental ideas, thinks that the reality of perception consists in the relation between the mind and the external world. According to Qushchi, the reality of the perception is an immanent entity in the mind which is different from what possesses the mental existence. The final conclusion of this paper is that all these three views encounter serious philosophical challenges.
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).
Mohammad Ali Akhgar; Sayyed Sadr Al-din Tahery
Volume 1, Issue 2 , September 2013, , Pages 7-24
Abstract
Mulla Sadra emphasizes in limitation of human knowledge realistically and constantly and in different phrases calls his readers attention to accepting this fact. One of the most important limitations that Mulla Sadra believes for human knowledge is limitation in knowing high and low ranks of existence. ...
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Mulla Sadra emphasizes in limitation of human knowledge realistically and constantly and in different phrases calls his readers attention to accepting this fact. One of the most important limitations that Mulla Sadra believes for human knowledge is limitation in knowing high and low ranks of existence. This limitation is formed in the basis of Sadra ontological and epistemological foundations and is based completely on his main doctrines. One of these doctrines is existential gradation. That existence has high and low ranks is one of the branches and requisites of this doctrine. God, immaterial intellects and abstract existence is in the high ranks and material, physique, motion, time, potency and so on is in the low ranks. Sadra according to his existential definition of knowledge considers the knowing of these as impossible. Of course, Mulla Sadra concentrates greatly in limitation in knowing God when he discusses about the limitation of high ranks, and in discussion about the limitation of low ranks, he pays attention to material greatly. He presents vast arguments and discussions for justifying and proving the limitation in knowing high and low ranks of existence and explains these in the basis of his epistemic foundations.
Marziye Akhlaghi
Volume 1, Issue 2 , September 2013, , Pages 24-36
Abstract
Avicenna suggests the theory of “imprinted forms” for solving the problem of divine foreknowledge of corporal beings. he believes that this theory can successfully explain divine detailed knowledge of corporal beings. Although Mulla Sadra agrees with some of Avicenna’s claims about ...
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Avicenna suggests the theory of “imprinted forms” for solving the problem of divine foreknowledge of corporal beings. he believes that this theory can successfully explain divine detailed knowledge of corporal beings. Although Mulla Sadra agrees with some of Avicenna’s claims about the issue such as affirming divine foreknowledge of corporal beings, presence of beings’ intellectual forms to God and that the intellectual forms are requisite for the essence of the Necessary Being, He disagrees with his other assertions about the issue. For instance, he rejects intelligible forms to be accidents; instead, he counts them requisites for the essence of the Real Being. Besides, intelligible forms in his view are not merely subjective. In this article, I shall depict Avicenna’s theory and describe Mulla Sadra’s agreements and disagreements with Avicenna. Finally, I will portray Mulla Sadra's final view about the issue.
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.
Ebrahim Khani; Hosain Hooshangi
Volume 1, Issue 2 , September 2013, , Pages 53-62
Abstract
In Mulla Sadra's philosophy one can find evidences tend him to believe that mental existence surpasses external existence of a quiddity and also one can find evidences tend him to believe that external existence surpasses the mental existence of a quiddity. On this battleground first evidences are advantageous ...
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In Mulla Sadra's philosophy one can find evidences tend him to believe that mental existence surpasses external existence of a quiddity and also one can find evidences tend him to believe that external existence surpasses the mental existence of a quiddity. On this battleground first evidences are advantageous due to the fact that they can either completely prove or disprove the correspondence of mind and reality from an ontological point of view. It seems that giving special attention to ontological or epistemological aspects of "tele-perception" has the capacity that at the same time can consistently explain and also justify evidences of both sides and can solve the inconsistency problem.
Mehran Rezaee; Majid Sadeghi Hasanabadi; Ahmad Rostampour
Volume 1, Issue 2 , September 2013, , Pages 63-76
Abstract
The domain of ‘perceptions’ and ‘philosophy of action’ is a new and significant issue in Islamic philosophy. Our goal is to provide a consistent analysis of the place of two internal faculties - namely imagination and fancy - in the domain of human perceptions and actions. Regarding ...
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The domain of ‘perceptions’ and ‘philosophy of action’ is a new and significant issue in Islamic philosophy. Our goal is to provide a consistent analysis of the place of two internal faculties - namely imagination and fancy - in the domain of human perceptions and actions. Regarding imagination as the place of particular forms, Mulla Sadra explains the function of these two faculties in multiple relations with other internal faculties. Seeing the imagination as a significant basis of action, Mulla Sadra explains the role of imagination as a link between sensible and intelligible world and like a habitus in keeping forms. This faculty is the source of arbitrary, habitual, natural and temperamental actions. Also fancy - as a perceiver of particular concepts - is the faculty of perception; With a expansion approach, we can promote the place of this faculty from ‘An intellective faculty along with other internal intellective faculties’ to a ‘dominant faculty on all animal faculties’ and even finally take the fancy equal to ‘animal soul’. And also fancy has a basic role in the intellective/ perceptive mistakes and its subsequent actions.
Zahra Mustafavi
Volume 1, Issue 2 , September 2013, , Pages 91-98
Abstract
It is alleged by several Quranic verses that the universe has been created by God in six days. In the exegeses of these verses, there are a number of different opinions about the meaning of “Six Days” and there are different explanations of the gradual creation of the universe and its inconsistency ...
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It is alleged by several Quranic verses that the universe has been created by God in six days. In the exegeses of these verses, there are a number of different opinions about the meaning of “Six Days” and there are different explanations of the gradual creation of the universe and its inconsistency with the notion of divine omnipotence. According to Mullā Sadrā, “Six Days” means six “divine days” which is equal to 1000 mundane years. His idea about this issue, which is one of his innovations, is founded on the theory of the Substantial Motion. In this article, after reviewing Shiite and Sunni exegeses of aforesaid verses, I shall describe Mullā Sadrā’s idea about the issue.
Volume 1, Issue 1 , June 2012, , Pages 61-72
Abstract
The best possible system of creation is one of the issues discussed by different scholars.Ibn Sina and Mulla Sadra are among those raising this issue in a comprehensive way. Raising the issue of creative foreknowledge of God giving rise to the external world and explaining the issue of evils. Ibn Sina ...
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The best possible system of creation is one of the issues discussed by different scholars.Ibn Sina and Mulla Sadra are among those raising this issue in a comprehensive way. Raising the issue of creative foreknowledge of God giving rise to the external world and explaining the issue of evils. Ibn Sina has considered the extant system as the best possible system of creation. Emphasizing the issue of divine knowledge. Explaining evils, and considering the inseparability of evils from the material world, and also taking the wisdom and teleonomy of divine acts, Mulla Sadra has considered the existence of a system better than the present one impossible. It seems that there is no fundamental difference between the two philosophers views except that Ibn Sina regards the creative foreknowledge related to the essence while Mulla Sadra considering it the same as the essence
