falsafe molasadra
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.
Fatemeh Goli foroushani; Sohrab Haghighat Ghareh Gheshlaghi
Abstract
The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject ...
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The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject of philosophy in some positions such as Avicenna, but he finally separates his path and chooses the truth of existence as the subject of philosophy. He considered two criterions of originality and generality in proving the subject of philosophy such as the previous philosophers. The originality and the generality of existence in Sadra's philosophy fits to the truth that is same as exteriority and the originality of the effect, but the originality and the generality of existence in Avicenna's philosophy points to a concept that contents all the creatures of the world by its extent with uncertainty. The theme of truth in the wisdom of Sadra and its main role in philosophical issues requires the presence as the main part in the field of epistemology of this wisdom. Because knowledge of existence is not possible except through presence and Visual knowledge and what is obtained from the truth in the mind and through adventitious knowledge is a weak view of it. The existence presents truth and presence and this coherence of existence and truth and presence is the main part of ontology and epistemology of Mulla Sadra's philosophy.
falsafe molasadra
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
mahdi azadparvar
Abstract
(Almighty) God's knowledge and the way to reach the infinite being has always been the concern of great philosophers. In Mulla Sadra's standpoint, it is not possible to perceive divine nature, but proof for Almighty God is possible in the form of an argument similar to Lemma. In the proofs of God, the ...
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(Almighty) God's knowledge and the way to reach the infinite being has always been the concern of great philosophers. In Mulla Sadra's standpoint, it is not possible to perceive divine nature, but proof for Almighty God is possible in the form of an argument similar to Lemma. In the proofs of God, the only thing that proves to be that this concept has an instance, but no cognition to instance is obtained for us. The purpose of Mulla Sadra from the Seddiqin's argument is the knowledge of the essence of the Almighty God from the effects and creatures, and everyone as much as her existential degree by observing the creatures of Almighty God, will achieve the knowledge by presentation of the Almighty God from behind Hijab. This explanation does not lead to negative theology, but at the same time emphasizing the dissimilarity between the Creator and the creature in terms of existential intensity and their difference in terms of finitude and infinity, there is also an emphasis on objectivity of unity and difference.
falsafe molasadra
javad parsaee; Hossein Ghafari
Abstract
Ontological discussions of knowledge and perception are one of the important issues that philosophers and scientists have commented on. Among the Muslim Philosophers, Ibn-e Sina and Mulla Sadra have discussed the issue of knowledge and perception in detail. According to these two philosophers, knowledge ...
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Ontological discussions of knowledge and perception are one of the important issues that philosophers and scientists have commented on. Among the Muslim Philosophers, Ibn-e Sina and Mulla Sadra have discussed the issue of knowledge and perception in detail. According to these two philosophers, knowledge by acquisition is divided into sensual, imaginative, hallucinatory and intellectual. From the viewpoint of Ibn Sina and Mulla Sadra, intellectual knowledge is abstract, but they differ about the nature of perceptions (sensual, imaginative, hallucinatory), that is, whether they are abstract or material in nature. Ibn-e Sina believes that perceptions are impressive in the brain and matter, whereas, Mulla Sadra believes in the abstraction of all perceptions irrespectively. This article, first, provides an explanation about the definition of science and the levels of knowledge; then, it critically looks at Ibn-e Sina's argument about the materiality of perceptions. The article points out that the arguments of Ibn-e Sina is controversial and his view of the materiality of the perceptions is not acceptable. The article then investigates the arguments of Mulla Sadra about the abstract nature of perceptions.
falsafe molasadra
Ali Mohammad Borna; Hosein Asa
Abstract
One of the issues discussed among philosophers and mystics, is perception of material creatures. Human beings have understood by all philosophers as capable of perception. But that materials have such perception, there is no consensus. Some philosophers believe that because material objects are absent ...
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One of the issues discussed among philosophers and mystics, is perception of material creatures. Human beings have understood by all philosophers as capable of perception. But that materials have such perception, there is no consensus. Some philosophers believe that because material objects are absent from each other, this absence means no perception of self and others. But others, such as Mulla Sadra, believe that all beings are conscious, because since existence and knowledge are correlated, every being is conscious because of its being existent. In this paper, we try to show differences between Mulla Sadra and his predecessors; and the most important difference is that he believes in the priority of existence. And it rejects any difference in nature between organisms. In contrast to his predecessors, Mulla Sadra does not divide beings to simple and complex, material and immaterial, live and non-live, abstract and concrete, and etc. Therefore, there are no fundamental differences between creatures. But what that indicates the difference between creatures is their gradational difference. Thus, there is no essential difference between them. Therefore, the existence and attributes of existence are correlated and the material objects are conscious because they are existent and participate some grade of it.
falsafe molasadra
Hamidreza Mirzaei; Ebraim Sadi
Abstract
Animal enjoy knowledge and perception according to the Islamic philosophy. In order to study the question of knowledge and perception of animals, this survey has been done from the view point of philosophy of transcendent wisdom. Transcendent wisdom is an ontological philosophy. This reflective system ...
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Animal enjoy knowledge and perception according to the Islamic philosophy. In order to study the question of knowledge and perception of animals, this survey has been done from the view point of philosophy of transcendent wisdom. Transcendent wisdom is an ontological philosophy. This reflective system bestows the originality to existence. In light of this outlook, what – so – ever covers the arena of the Being, is existence and the essences are virtual. The existence is the realization of Divine Action. Existence is gradational. Each level and stage includes the whole perfections of its own inferior level and exempted from the limits of the inferior existence. This very level and stage is in turn comprehended by the superior level to this own level. Inanimate bodies, animals, and human being enjoy perfection of existence of its own level. Both perfection and existence are one reality, and they are in such a position that the more intensified the existence is, the more evident the perfection is. Animal enjoys perfection according to its existential level. One of these perfections is knowledge, because it is predicated on existence as it is existence. The gradation of existence realizes in every level, so the perfections in any level of existence are gradational. Animals are the possessors of knowledge. Knowledge in animals is gradational. Animals can be subjected to the education, but animal’s knowledge is imaginary and sensory. Animals are able to be in the course of education with imaginary and sensory methods and develop the level of their own knowledge.
falsafe molasadra
sayed mahdi mirhadi; Hasan Ali Bakhtyar Nasr Abadi; Mohammad Najafi
Volume 6, Issue 2 , February 2018, , Pages 147-161
Abstract
In this study, we try to show a pattern of philosophical view of Mulla Sadra about the relationship between imagination and knowledge based on an analytic methodology. The main purpose is presenting an image of the nature of the relation between imagination and knowledge, the aspects of the relation ...
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In this study, we try to show a pattern of philosophical view of Mulla Sadra about the relationship between imagination and knowledge based on an analytic methodology. The main purpose is presenting an image of the nature of the relation between imagination and knowledge, the aspects of the relation between imagination and knowledge and the role of imagination in the process of acquiring knowledge. Imagination is a general capacity of self (Soul) to encounter and work with fancy such as saving and preserving fancy (Mosavareh), changing in fancy (motasarefeh), imagery for comprehension (Motakhayaleh) and rationalize of rational images (Motafakereh).The subjective image is a transcript of soul of external reality and preparing, preserving and expanding of subjective images have been considered in this view as an interpretation of the concept of knowledge process. The relation of imagination with knowledge has been explained in four point; imagination and mental forming, imagination and the possibility of knowledge, imagination and the existence of knowledge, imagination and expanding of knowledge.The conclusion is that: 1-The existence of mind depends to imagination and fancy. 2- Imagination makespossible the knowledge by converting external reality to subjective image of external reality and even sensorial figure to illusive one. 3- Imagination by preserving of images, keeping them accessible, leads to the preservation of knowledge. 4-Because knowledge has an integrated existence and the connection of scientific images, mentally, makes by imagination, then, imagination is the basis of new knowledge. 5- Imagination is an essential part of fanciful and rational understanding in human mind.
falsafe molasadra
akram askarzadeh mazraeh
Volume 5, Issue 2 , August 2017, , Pages 139-152
Abstract
Based on perceptual faculties which are effective in knowledge acquisition, Mulla Sadra divides the process of knowledge acquisition to three processes of sense, imagination, and intellect. Also, he considers that intellectual processes consist in two processes of discovering and proof: and considers ...
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Based on perceptual faculties which are effective in knowledge acquisition, Mulla Sadra divides the process of knowledge acquisition to three processes of sense, imagination, and intellect. Also, he considers that intellectual processes consist in two processes of discovering and proof: and considers discovering consist in two processes of revelation and inspiration. He believed that each one of these processes has different level of validity and the level of validity of a process is effective on acquisition of the true belief. To benefit proof, discovery, inspiration, and revelation depends on the characteristics of the agent; this means that the context in which the belief is formed influences on the acquisition of the true belief. Consequently, one may argue that in addition to the nature of belief, Mulla Sadra is concerned with the characteristics of the agent and the processes of acquiring belief, as non-episteme and external factors- in acquisition of knowledge. Epistemological theories that maintain the role of external factors in forming of knowledge are classified as external epistemological theories. One of the most important of them is process reliabilism and virtue reliabilism.
falsafe molasadra
Volume 5, Issue 1 , February 2017, , Pages 143-156
Abstract
Believe in acquisition the nature of things in mind, in the discussion of mental existence is caused numerous difficulties in this context, such as predicating contrary affairs and accessories of nature to mind and above all, the union of two subjects. Many scholars seek to answer to these difficulties. ...
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Believe in acquisition the nature of things in mind, in the discussion of mental existence is caused numerous difficulties in this context, such as predicating contrary affairs and accessories of nature to mind and above all, the union of two subjects. Many scholars seek to answer to these difficulties. One of these responses belongs to Fazil Qoushchi in his commentary on abstraction of opinion (Tajrid- Al- Eteghad). He tries to solve these problems by outlining the distinction between a thing which is appeared in the mind and a thing which is depended on the mind. That caused to constituting a new view about mental existence. Two interpretations have been raised about his view: Javadi Amoli suggests that his view is somewhat distinct from the MullaSadra's opinion but yet Javadi Amoli considers it acceptable by distinguishing between four matters: existence of knowledge, nature of knowledge, mental existence of the known and nature of the known. Hasanzadeh Amoli regards Qoushchi's view and Mulla Sadra's view as one and regards their difference in interpretation. For Hasanzadeh Amoli, the reason of impediment about his view by Mula Sadra is incorecct expression of Qushchi’s meaning and intention. In this research by read outing the Fazil's view and by accepting two interpretations, we introduce his view as a planning for next views. This research shows that Qoushchi's view is capable to response to proposed doubts concerning mental existence and it is correspond to the views of later philosophers.
falsafe molasadra
Volume 4, Issue 1 , February 2016, , Pages 37-53
Abstract
Epistemologists define knowledgeas "justified true belief”. In the history of philosophy,concerning the measure of truth and justification,as the basic elements of the theory of knowledge, there were several theories. This is true concerning Sadraian and Suhrawardian schools. Although both schools ...
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Epistemologists define knowledgeas "justified true belief”. In the history of philosophy,concerning the measure of truth and justification,as the basic elements of the theory of knowledge, there were several theories. This is true concerning Sadraian and Suhrawardian schools. Although both schools take foundationalism about justification and correspondence concerning truth, but there are important differences between them. Sadraians distinguish between right and true on the base of the relation between proposition and the fact, and its priority and posterity. But the Suhrawardians don’t take this differenceserious. Also, Suhrawardians consider correspondence merely conformity with the external world, while for Sadraians, correspondence consists in conformity with both internal and external world. On the other hand, these two schools have similarities, such as for both of them illumination and intuition are evident and fundamental knowledge , which can serve as the basis of human knowledge. Thus, they introduce a new version of foundationalism.
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.
