falsafe molasadra
Hossein Khodadadi; Gholamhossein Khedri; Aflatoon Sadeghi; Mahin Razaei
Abstract
One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this ...
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One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this issue is presented in religious experience as essentialism, against which the idea of constructivism is raised. Norman Geisler and Allameh Tabatabai are two thinkers who have taken an essentialist approach to this issue and have tried to prove the objectivity of the transcendent with their arguments. Comparative comparison of the ideas of these two thinkers -that is novel subject- is the subject of this article, the differences and similarities of which have been explained. Allameh used the word "transcendent being" and Geisler used the word "transcendent object". According to Geisler, (the sum of philosophical reason and religious experience) and in the thought of Allama, moderate rationalism is observed. Geisler's method is empirical and philosophical, and Allameh's method is broad and includes philosophical, cosmological, intuitive-mystical, and revelatory methods. The result of such an adaptation is that the principles, methods, and concepts are distinct in the two ideas, but as a result, a similar expression is presented. Therefore, we reached the final hypothesis, which is the result of a combination of two ideas, and based on the distinction between "investigability" and "excellence process", Allameh's approach to investigability and Norman's approach to the excellence process are preferred.
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Seyedeh Nahid Yaghoubiyan; Mahdi Dehbashi; Mohammad Reza Shamshiri
Abstract
The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation ...
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The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation and rationality or revelation of creation ex nihilo. In this article, it becomes clear that Aquinas, while not accepting the reasons of philosophers and theologians on pretermits and temporal emergence universe, He also considers the intellect of reason to prove the inherent existence of the worldly and infirm. He acknowledges that it is only on the basis of revelation and religious doctrine that one can be judged to have inherited a lack of substance. On the other hand, Mulla Sadra is concerned with religious teachings and according to its rational basis, such as the essence of existence and the essence of substance, provides the rational proof of the temporal existence of the universe (in a specific sense). Upon comparing theories of these two thinkers, one can refer to existential authenticity and the fact that in the Sadrian and Aquinas system, while God is known as Pre eternal, the existence of the world of possibility is also defined without any idea of time, leading to a nihilo The obvious difference between these two thinkers can be attributed to the changeability or non-changeability of substance of the first universe. Mulla Sadra, citing the verse" Every day is in a state" (All Yom Hova Fe Shan) considers divine grace so continuous and inseparable from God that the idea of beginning to be created in real or imaginary time is eliminated
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Mohammadhossein Mahdavinejad; Morteza Zare Ganjaroodi
Abstract
The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions ...
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The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions is the attention to the nature of "value" with an epistemological approach. According to him, "real values" are attributed to the realities of the world; Although the field of value and propositions related to it may not fall into the grid of contemporary experimental-laboratory weighing; But value propositions are knowable and can be as valid and valid as scientific propositions. According to Allameh Jafari's point of view, the measure of the reality of value is measured by its relationship with human nature, and the greater this relationship is, the more real the value appears. In his opinion, the home of "values" is the rational life of man and its origin is the divine and divine existence, therefore, "value" and "ought" can be deduced from human being. This article, with a descriptive-analytical method, aims at a new exploration of Allameh Jafari's views on value realism, which results in creating a path to confirm the theological-Islamic value propositions in various fields of human sciences.
falsafe molasadra
Mohammadmahdi Bahrami; Mohammad Raayat Jahromi
Abstract
Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect ...
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Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect the human soul and act beyond what was imagined at the beginning of the drama? Catharsis is a concept that has been of interest in Western philosophy for a long time, a concept that was seriously proposed for the first time as a concrete matter by Aristotle in tragedy and subsequently in his dramatic works, entered the macro concepts of Western philosophy, and thinkers; From the past until today, they have presented various topics and approaches to explain it. Accordingly, one of the approaches that can be discussed and paid attention to this context is the substantial motion principle that is assigned to Mulla Sadra. According to him, the truth of the essence is the gradual occurrence, and this happens in the form of the gradual movement of the object from power to action. He considers the substantial motion to be a process based on unity of connection; In this sense, according to Mulla Sadra, the world with all its parts is in constant flux. But the main topic of the current article is whether catharsis can affect the essence of a person, cause him to move towards transcendence and enhance his dignity in the course of evolution that is taking place in time and space?
falsafe molasadra
Mohammad mahdi Kamali
Abstract
According to Aristotle, Islamic philosophers conceive that the body compose of two distinct essences called "Prime Matter" and "Corporal Form". What drives philosophers to relinquish simplicity of body is to explain phenomena in nature that can only be explained through the combination of "Prime Matter" ...
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According to Aristotle, Islamic philosophers conceive that the body compose of two distinct essences called "Prime Matter" and "Corporal Form". What drives philosophers to relinquish simplicity of body is to explain phenomena in nature that can only be explained through the combination of "Prime Matter" and "Corporal Form". The duality between matter and face, as have helped philosophers in analysis of nature laws, has created challenges and brought them into many troubles. One of the most important challenges is the existence of something without any actuality, as well as the explanation of the combination that exists between the two. In this paper, while pointing out some of these challenges, ultimately is presented a new explanation of matter and form based on the elimination of external dichotomy between them, by using the capacity of Mulla Sadra philosophy. In this explanation, matter is not introduced as a separate entity of a form that lacks any actuality, but as an aspect of the means of “fluid existence”, which is unconditioned of any actuality. This interpretation, in addition to solving the challenges of the theory of matter and form, provides the aim of philosophers of providing this theory without any diminution.
falsafe molasadra
Ali Jafari Eskandari; Mahdi Dehbashi; Mohammad reza Shamshiri
Abstract
According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive ...
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According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive method and content analysis and the main issue of this paper is how the nature of man and the world is described in Rorty's thought which leads to monism and Mulla Sadra's critique on what basis. The findings of this study indicate that in Rorty's Non- reductive physicalism, all lines between human and the world are removed and only the causation is established, which is a materialist view of man and the world. But Mulla Sadra does not accept the dualism of body and soul on the basis of the principality of existence, substantial motion, the gradation of being, and finally with theory of ”Theophany”, and assumes a kind of human existential relation with the universe where the soul is nothing but the perfected body and the body is the cheap of soul.
falsafe molasadra
Ezatollah Sepahvand
Abstract
Velayat is one of the common concepts of all Shiite thinkers. An analytical look at the concept of guardianship in Mulla Sadra's system of thought and its adaptation to Ferdowsi's thought in Shahnameh, well shows the continuous traces of this thought and the continuity of thought of these two Muslim ...
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Velayat is one of the common concepts of all Shiite thinkers. An analytical look at the concept of guardianship in Mulla Sadra's system of thought and its adaptation to Ferdowsi's thought in Shahnameh, well shows the continuous traces of this thought and the continuity of thought of these two Muslim sages. Analyzing the content of the works of these two theological sages shows the fact that, in addition to the often reasoning method of Sadr al-Muta'allehin and presenting arguments such as the rule of possibility of Ashraf, Ferdowsi also uses three different ways of explicitly expressing his belief in Ali (as), direct allegory of the sea and seventy Ships, and indirect allegories, especially by creating a pervasive mythical crypt in Shahnameh with characters such as Fereydoun, Iraj, Kiqbad, Kaykhosrow, etc. to explain the issue of province and allegorical interpretation of his Shiite and provincial beliefs based on the same rule of Ashraf. The separation of the velayat and the kingdom of the righteous from the velayat of Taghut and the kingdom of the unrighteous can also be interpreted according to this rule.
falsafe molasadra
leila rostae patapeh; mohamad mohamadrezaei
Abstract
Contemporary research in the philosophy of religion deeply affects the issues created by the distinctive uses of religious language. Therefore, language is a very important and influential category in the field of religious knowledge. Because today, in the field of religion, many new questions about ...
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Contemporary research in the philosophy of religion deeply affects the issues created by the distinctive uses of religious language. Therefore, language is a very important and influential category in the field of religious knowledge. Because today, in the field of religion, many new questions about subjects Religious issues are the subject of religious knowledge. What is the meaning of religion and what is it? Is it possible to discover and understand religion? And in this regard, what are the rules and conditions to be considered? How is it possible to distinguish between the crimes of the unbelievers in religious knowledge? ?The present article seeks to examine how the knowledge of the religious propositions and the significance of this recognition of the "language" category are examined from the point of view of Allamah Mohammad Hussein Tabatabai and Thomas Aquinas. What is considered is the recognition of the epistemological foundations that range Determines the various interpretations of religious texts and finds the logical answers to how to respond to the conformity of the Holy Qur'an to the diverse and varied needs of human beings in different ages. It is also the study of the "allegory" theory as Thomas Aquinas' basic thinking that this topic With regard to the theory of creation, Aquinas is meaningful.
falsafe molasadra
Yahya Sabbaghchi; Tayebeh Mirmohammad Hosseini
Abstract
The famous Norwegian pacifist Johann Galtung considers violence to have three sides: direct, structural and cultural. Cultural violence refers to a type of violence that is allowed in the context of a culture and its perpetration is not considered negative and inappropriate, and also is the cause or ...
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The famous Norwegian pacifist Johann Galtung considers violence to have three sides: direct, structural and cultural. Cultural violence refers to a type of violence that is allowed in the context of a culture and its perpetration is not considered negative and inappropriate, and also is the cause or justification of other types of violence. In Galtung's view, culture includes ideology, religion, language, art, etc. In this article, in accordance with Sadra's intellectual system, we will deal only with the theological aspects of culture and ignore other aspects. Religious violence is a form of cultural violence in which a "religion" legitimizes violence. The view of the perpetrators of such violence is knowing oneself as the absolute right and considering others as the absolute void, which leads to the sanctification of violence and intolerance of others. The present article aims to show that there are effective principles for reducing this type of violence in Sadra's intellectual system. In addition to rejecting epistemic pluralism, Sadra believes that most human beings will benefit from salvation in the hereafter - which is considered a kind of salvation pluralism. Such a view, by broadening the tolerance of others paves the way for the reduction of religious violence, and in Galtung's words, cultural violence. Also, the inherent dignity that Sadra bestows on human beings is a strong obstacle to religious violence. In addition, man's vast divine mercy and being the caliph of God cause human mercy to outweigh their anger towards the creatures, and as a result, violence gives way to peace and friendship. The impossibility of compulsion in religion is also one of Sadra's intellectual principles in this regard. These principles can be deduced from the principles of the authenticity of existence, gradation in existence, the concoimtance of existence and goodness and the substantial motion.
falsafe molasadra
Alireza mohammadzadeh Ghobadlou; masoud omid; mohammadreza abdollahnejad
Abstract
AbstractThe existence of scientific crises of every age challenges the thinkers with serious challenges, and each thinker, on the basis of understanding his scientific and scientific issues, is somehow trying to solve a crisis and bring science to a secure safe beach.The emergence of new problems and ...
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AbstractThe existence of scientific crises of every age challenges the thinkers with serious challenges, and each thinker, on the basis of understanding his scientific and scientific issues, is somehow trying to solve a crisis and bring science to a secure safe beach.The emergence of new problems and conflicts in science, religion, and philosophy led Immanuel Kant and Allamah Tabatabai to take a fresh and more serious look at these scientific problems and try to solve existing crises. And both thinkers saw some sort of solution to their time problems in reoccurring with metaphysics. Kant, in the traditional metaphysics conception and definition, could not accept the existing metaphysics as a certainty piece of science, and erased the traditional metaphysics from the science list.Allameh, on the contrary, conceived metaphysics as a scientific science, with the notion and definition of traditional metaphysics, so that the certainty of other sciences was possible in the light of the existence and possibility of realization of metaphysics.In the present paper, the metaphysical philosophy will examine the views of both thinkers in a variety of ways, such as the definition of traditional metaphysics and its method, as well as the quality of its propositions and its relation to other sciences, to explain why each and every one has gone a different way to the same questions. It ultimately concludes that the metaphysics reached by these two thinkers has been different from the foundation, which has led to two different ways.
falsafe molasadra
maryam ardeshir larijani; Roohollah Foroghi
Abstract
The principle of “One” (Al-Wahid) is one of the most famous philosophical principle admitted by philosophers, but theologians such as Ghazali and Fakhr Razi did not accept this principle and tried to refute it. The most important proof is provided by Avicenna, and efforts have been made after ...
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The principle of “One” (Al-Wahid) is one of the most famous philosophical principle admitted by philosophers, but theologians such as Ghazali and Fakhr Razi did not accept this principle and tried to refute it. The most important proof is provided by Avicenna, and efforts have been made after him to strengthen these proofs and respond the criticism of it. Mohammad Husayn Gharawi Isfahaani ( the theologian and philosopher of 20th century), who has accepted Al-Wahid's principle, has argued and propounded some arguments that by using The” Necessity by something else”,” Essential possibility” and” Existential possibility” give clear explanations of it. By referring to necessity and possibility he concluded that multiplicity of these things result in the multiplicity of the essence of cause and effect and their respective aspects, and in contradiction with unity. The purpose of this essay is to provide a clear explanation of his arguments.
falsafe molasadra
sayed mahdi mirhadi; mohamad najafi
Abstract
The present study was conducted analytically and inferentially aiming at investigating the ontology and the perceptual role of imagination in the opinion of Avicenna, Suhrawardī and Mulla Sadra. Avicenna knows the imagination faculty and imaginative forms as a material issue, and has no belief and care ...
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The present study was conducted analytically and inferentially aiming at investigating the ontology and the perceptual role of imagination in the opinion of Avicenna, Suhrawardī and Mulla Sadra. Avicenna knows the imagination faculty and imaginative forms as a material issue, and has no belief and care to the separate ideas world. Suhrawardī knows the imagination faculty material, while he sees the imaginative forms substantive (existing in the separate ideas world) and from the Avicenna point of view, the separate imagination world in emphasized. Mulla Sadra belives in the abstraction of imagination faculty and imaginative forms and like Suhrawardī, he knows the separate imagination world as a degree of “the Degrees of Existence”. Avicenna views the imagination as the perceived and imaginative and also as the main stage in concepts’ abstraction process. Suhrawardī believes that the imagination is the perception of absent and place of appearance of ideas world’s forms. Mulla Sadra knows the imagination and imaginative forms as the factor for mind formation, basics of epistemic activities and the interface of perception transformation. Avicenna believes in impression and incarnation of forms in self resulting from his belief in materiality of imagination and imaginative forms. But, via proving the imagination abstraction and imaginative forms, as denied by Avicenna, and also proof of joined imagination, as posed by Suhrawardī, Mulla Sadra succeeded to elaborate the imagination activity and emanative imaginative forms which led to important consequences in self-knowledge, alliance of self to perceptual forms and nature of identification process.
falsafe molasadra
Habibullah Najafi ivatloo
Abstract
Abstract:The issue of social sciences is of interest to many Islamic thinkers in this field and they are trying to free these issues from relativism. Allameh has been unique in this matter and has discussed credit perceptions in detail, which has been more than Allameh's innovations. In general, perceptions ...
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Abstract:The issue of social sciences is of interest to many Islamic thinkers in this field and they are trying to free these issues from relativism. Allameh has been unique in this matter and has discussed credit perceptions in detail, which has been more than Allameh's innovations. In general, perceptions have two types, real and credit perceptions. True perceptions are independent and the criterion is the obvious conclusion of theoretical perceptions, and self-evident perceptions are the criterion and do not need an external criterion. But what matters is the credit perceptions on which the foundations of ethics, law, and the social sciences depend. These perceptions can be explained by the mechanism of validation, in the sense that a relation is first perceived externally between two real things, which is a real relation and is realized externally; But because of his feelings, man takes this real relationship out of its real place and puts it between himself and something else. In cases where validation occurs, that perceived external relation is always thought of as rationally philosophical. Allameh believes that one should not confuse the origin of the object with the object itself. In general, Allameh's relativism is quite different from the famous relativism. The criterion for cognition in credit perceptions is to be able to assume "must" in it. In the present article, we try to examine the criterion of the validity of recognizing credit perceptions in the social sciences and present its consequences.Keywords: Allameh Tabatabai, Real Perceptions, Credit Perceptions, Criterion of Truth, Must, Relativism..
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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
Amir Abbas Alizamani; Mohammad Ali Jozani Kohan
Abstract
One of the most fundamental questions of humans is the problem of seeing God. Because after asking about the reason of human creation and realizing the answer that leads to the existence of creator, one would ask is it possible to see God? And if it is, how and when would this seeing takes place? Therefore, ...
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One of the most fundamental questions of humans is the problem of seeing God. Because after asking about the reason of human creation and realizing the answer that leads to the existence of creator, one would ask is it possible to see God? And if it is, how and when would this seeing takes place? Therefore, the historical roots of this question should be retrieved in the early apprehension of human being. In the world of Islamic thought system, variety of different views have been presented: some believe in the possibility of seeing God with eyes and some other believe in transubstantiation of it and have disregarded the apparent of theological texts, vindicating the verses of the Holy Quran and Hadith leading to permit the possibility of seeing the Almighty God. Another group also pointing to the apparent of the aforementioned verses and narrations, have claimed that seeing God is not only limited to visualization by eyes, and have proven other methods and meanings of seeing. On the other hand, the science of Islamic belief system is studied in four fields: exegesis, theology, philosophy, and mysticism. Since all of these four sciences have tried to answer the question of seeing God, this question can be labeled as a point where all these sciences meet. Hence, the answer of a thinker like Allamah Tabatabaie, a true expert in all these fields, would be the best and the most complete of all answers. Consequentially this study will exegetically, theologically, philosophically, and mystically explain the concept of seeing God based on the views of Allamah Tabatabaie. And finally we will come to the conclusion that necessarily the most complete and precise answer is the result of combination of all these approaches.
falsafe molasadra
Mahdi Ganjvar
Abstract
This Islamic model, as a comprehensive and complete method in the production and evolution of scientific knowledge, against the pattern of the western modern and the traditional oriental rationality, seeks to bring the field of human growth and perfection through the Exaltation of Knowledge and the Science ...
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This Islamic model, as a comprehensive and complete method in the production and evolution of scientific knowledge, against the pattern of the western modern and the traditional oriental rationality, seeks to bring the field of human growth and perfection through the Exaltation of Knowledge and the Science by combination and balanced use of reason and quotation, and thereby provide his worldly prosperity and felicity in the hereafter. In this research, while explaining and recognizing the concepts, it has been tried to infer and present the most important ontological foundations of this theory with a problem-oriented approach and a descriptive-analytical method. The conclusion of this article is that with the ontological foundations of Sadra can be lead and employed the existing knowledge in the direction of beatific and transcendent purposes of religion; these foundations are: the monotheistic worldview (belief in the sacred origin and goal of nature for nature); the correspondence between the realms and degrees of existence; the vitality of nature (diffusion of awareness and life in all creatures); and the existential poverty of the world and creatures. The theory of “Revealed Rationality” and its role in the Development and Exaltation of the science is known from the innovations and innovative ideas of the theosopher Ayatollah Javadi Amuli.
falsafe molasadra
Mohammda hossein Mokhtari
Abstract
Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception ...
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Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception insufficient. Thus in his collection of works, especially in the two on the self, senses and perceptible, he addressed the explanation of sensory perception. Muslim philosophers have also taken note of sensory perception. Ibn Sina and Mulla Sadra have referred to it in different books and examined its quality and types. For all three philosophers, the soul and its faculties are particularly important in explaining perception, and they regard true perception belonging to it. They divide human faculties into the internal and external. Aristotle, Ibn Sina, and Mulla Sadra know the five senses as external forces, and the common sense, among the internal faculties, as an important elucidation for sensory perception. Considering the extent of the discussion of sensory perception, this paper addresses only three issues: 1) the importance, position, and definition of sensory perception; 2) the study of external senses; 3) informativity of senses. Ibn Sina and Mulla Sadra's arguments can be said to be broader and more orderly than those of Aristotle are. Regarding the above three axes, this paper examines the sensory perception from the viewpoint of Aristotle, Ibn Sina and Mulla Sadra and illustrate the differences and similarities of their views. Keywords: Sensory perception, Sense, Perception, Self, Feeling
