falsafe molasadra
somayeh vasei; abbas javarashkian; Sayyed mortaza Hosseini shahrudi
Abstract
Knowing the truth of the material body in transcendent wisdom requires knowing the soul and consequently leading to the knowledge of the soul; But despite its importance, it has been dealt with sporadically and briefly in the works of philosophers. The present article seeks to examine in detail the truth ...
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Knowing the truth of the material body in transcendent wisdom requires knowing the soul and consequently leading to the knowledge of the soul; But despite its importance, it has been dealt with sporadically and briefly in the works of philosophers. The present article seeks to examine in detail the truth of the material body according to the specific principles of Sadr al-Muta'allehin. According to the three ontological principles in transcendent wisdom, namely the originality of existence, skepticism, intensive movement, and another principle in Sadra's psychology, namely, "the soul in the unity of all forces," the existence of a human unit begins its journey from elemental matter with essential motion. It gradually reaches abstraction through the degrees of existence. This study, while examining in detail the course of matter from the abstract, explains the meaning of the material-singleness of the soul and removes two important doubts in this field, and in the end reaches the conclusion that the material dignity of the soul is combined with its abstract status. Is and the truth of the body, which is the emergence and manifestation of the powers and perfections of the soul in the form of quantitative forms; It is materially different from the soul.
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
Ehsan Samsami; Jalal Peykani; Meysam Akbarzadeh; Mikaeil Jamapour
Abstract
Monotheism is the key to solving the meaningless problem of contemporary human life. The ratio of belief in God and the meaning of life is the same as the ratio of the sun and sunlight, in the sense that the meaning of contemporary human life is moment-by-moment dependent on God. Javadi Amoli's view ...
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Monotheism is the key to solving the meaningless problem of contemporary human life. The ratio of belief in God and the meaning of life is the same as the ratio of the sun and sunlight, in the sense that the meaning of contemporary human life is moment-by-moment dependent on God. Javadi Amoli's view on the issue of meaninglessness of life is based on the maximum belief in God. Javadi Amoli has helped to solve this problem by using his first philosophical foundations, which are based on a theistic view. Some of his first principles are the principle of causality and the transubstantiation sum of existence and non-existence (estehale jame hasti va nisti), which lead to solve the problem of the meaninglessness of contemporary human life. This article, organized by the library method, by referring to the literature of contemporary philosopher Javadi Amoli, tries to answer the question of how Javadi Amoli contributes to solve the issue of the meaninglessness of life contemporary man? From a philosophical perspective, this research attempts to prove the meaning of life from the perspective of the New Sadrasians, especially Javadi Amoli. The findings of the present study are as follows: 1. Javadi Amoli's view on helping to solve the problem of the meaninglessness of life is based on the God-centered theory of the meaning of life. 2. The key to solve the problem of meaninglessness in contemporary human life is belief in God. 3. The first philosophical foundations of New Sadrasians philosophers played a vital role in helping to solve the problem of the meaninglessness of life. 4. In the New Sadrasians School, by preserving the fundamentals and essential elements, we face restoration and reconstruction, and new ideas have been presented.
falsafe molasadra
Kokab Darabi; Seyyed Morteza Hoseini Shahrudi; عباس جوارشکیان
Abstract
Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, ...
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Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, the worlds of intellect and example have reached the world of nature, and the beginning of the ascent, the world of nature and the end of God. And other worlds are between the two. Since in conventional theory, creation is associated with revelation, serious questions arise. Is the natural world the lowest of the worlds, and are beings in this world ultimately flawed? Is the end of the ascent arc exactly the beginning of the descent arc? Is it a reasonable hypothesis that a complete being would be reduced to weakness and degraded again from the lowest point to the first? In this article, while reviewing and criticizing the common view, an attempt is made to provide a new model of the creation process while answering the questions raised. In Mukhtar's theory, creation is constantly moving towards perfection and goes from the level of necessity of existence and the existence of science that is with God Almighty to the real worlds, that is, the world of intellect, example and nature. This process of creation is constantly intensifying and completing. What is revealed from the level of God's essence after the revelation is still present in the former order, only the way they appear in the revealed order is different.
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.
falsafe molasadra
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
falsafe molasadra
zahra zakeri; Massoud Fekhri; Ezzat Molla ebrahimi; Gholamabbas Rezaii haftadar
Abstract
The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness ...
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The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness of the audience means to comply with the appropriateness of the word with its recipient. Undoubtedly, knowing the audience is the prelude to complying with this ratio. Based on this, the more accurate and complete the audience criteria are, the more correct the audience's requirements will be met.Audience analysis and knowing the audience in rhetorical books is limited to the knowledge and attention of the audience. The division of the audience into empty-minded, hesitant and negative is a confirmation of this article;While the characteristics of the audience are not summarized in science and attention, Rather, there are other elements in the perceptual and behavioral structure of humans, each of which leads the theologian to choose a specific way of speaking.Since the topic of the research was the investigation of the Quranic addresses of Prophet Moses to the Israelites, it became necessary to have a self-knowledge that is compatible with revealed anthropology.For this purpose,Sadra's anthropology, which is largely derived from the Qur'an and hadiths, was chosen for this purpose.In this way,Sadra's anthropology, which corresponds to ontology, was explained first, and the components of the human being's structure in two perceptual and behavioral areas were mentioned.Then, based on the context and meaning of each component, the relationship between that component of the human structure and the corresponding language structure was expressed. And in the final part, the desired verses were analyzed based on this corresponding structure.And the focus point of the discussion is to show linguistic audience in the example of Quranic verses addressed to Moses based on anthropology in Sadra's philosophical system.
falsafe molasadra
Behrouz Asadi
Abstract
In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from ...
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In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from the absence of such an attribute, the absence of that essence. According to him, reassuring religious experiences and providing more empirical evidence can prevent such a situation. But Mulla Sadra, in his transcendental wisdom, by analyzing the characteristics of existence and essence and finally proposing the argument of the “Sedighin”, believes that God is existence and not existent, and according to the causal relationship between existence and existent, all beings are manifestations of existence. Analyzing the negative rules of existence such as not having other, not having essence not having opposite, and not have the same and some positive rules such as simplicity, limitlessness and conceptuality of existence, can reveal the secret of divine Hiddenness. Therefore, contrary to Schellenberg's view of orginality of essence, human beings are faced with a multitude of evidences and manifestations of the existence of God and Presentation of some arguments such as divine Hiddenness argument due to the lack of proper knowledge of God's attributes and consequently incorrect epistemological expectations about Him. The advantages of Sadra's view include explain the divine appearance at the same time as his hiddenness, Using self-evident and rational foundations, matching with the traditional theology of religions, introduce some positive and negative attributes of God, presenting a proper picture of the relationship between God and the world, correcting and modifying human epistemological expectations from God and ease of understanding. In this article, an attempt has been made to present two novel deductive interpretation based on Mulla Sadra's views so that based on their results.
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.
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
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
Akram Saghi; Mohammadkazem Elmi Sola
Abstract
One of the moral characteristics of humans is altruism. Whether or not a relationship can be established between this human trait and gender is a topic that has been investigated in this article. In this regard, after explaining the sexuality of the soul according to the principles of transcendental ...
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One of the moral characteristics of humans is altruism. Whether or not a relationship can be established between this human trait and gender is a topic that has been investigated in this article. In this regard, after explaining the sexuality of the soul according to the principles of transcendental wisdom, including the unity of the soul and the body in all the corresponding stages of existence, as well as the expression of the unity and objectivity of the soul and powers in Mullah Sadra's view, the difference in powers between the two sexes, female and male, is pointed out and with the development of the meaning of intelligence from the perspective of Sadra wisdom, especially Mulla Sadra's different view on the faculty of fantasy, the difference in the meaning of intelligence between men and women has been achieved; As a woman's intelligence can be called an emotional intelligence, where empathy and sympathy are its main components, and Since there is a direct connection between altruism and emotions, the connection between altruism and gender is revealed. The necessity and importance of the present research is that by explaining the different moral virtues of women and men based on the principles accepted by Mulla Sadra, it has prevented the discriminatory and unfair valuation (calling each of them strong or weak) of the two sexes, which is one of the concerns of feminist philosophies todayThe present article is a fundamental effort that tries to explain the mentioned result with the the library method and by analyzing the basics of Sadra Wisdom.
falsafe molasadra
Behzad Mohammadi
Abstract
M
One of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's ...
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M
One of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand.
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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.
falsafe molasadra
Abolfazl Bourghani Farahani
Abstract
As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live ...
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As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live together for a long and specific period of time. The goals of forming a family include the absence of loneliness, peace, the fulfillment of sexual and instinctive needs in a controlled manner, affection and mercy, and mutual affection among the spouses, the continuation of the generation and the perfection of the man and the woman, and finally, the closeness of God. In all the legal systems of the East and the West for the family, including issues of marriage, legal laws according to their ideals and ideologies, but each of them has a place to ponder because every day we witness men's dissatisfaction with women and women with Men and parents are children and vice versa, which shows the illogicality and lack of firmness of family legal rules, which seems that more culturalization should be done in order to get closer to a balanced family, and men and women are selfless in fulfilling their duties and even Act beyond their duties. Nowadays, in the world regarding women's rights, they are influenced by the achievements of the Westerners regarding the equality of men and women, and this idea of the West has almost surrounded everywhere, even the communist world. Westerners are very proud of themselves in this matter, .
falsafe molasadra
Mohammad Ismail Abdullahi; Hassan Ramezani
Abstract
In order to understand, infer, and communicate the esoteric and mystical messages of Islam on the scale of civilization, it is necessary to realize a systemic attitude in the inner domain of Islam and the mystical system of religion in order to realize the level of study, comparison and competition, ...
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In order to understand, infer, and communicate the esoteric and mystical messages of Islam on the scale of civilization, it is necessary to realize a systemic attitude in the inner domain of Islam and the mystical system of religion in order to realize the level of study, comparison and competition, efficiency and effectiveness of Islamic mysticism in The scene of human life management is worthy of. This research is an extension of the research and using the descriptive-analytical method to prove the hypothesis "existence of the system of social mysticism of Islam", in this way, the effectiveness of mysticism in the field of public competition and Prove in the social life of mankind. Social mysticism is a branch of applied mysticism, which expanded Seluk's spirituality from the realm of individual life to the field of collective life management, and crystallized the general conduct of the social scene. The origins and origins of social mysticism, Islam and Islamic teachings and the subject of social mysticism is the existence of the right to excellence in terms of appearances and manifestations of the names of all divine people in the human being as humanely as possible. The ultimate goal of social mysticism is to create the intuition of God through the absolute mankind and remaining on the survival of Allah. And the primary and middle purpose of mysticism is to forge intuition of network communication and achieve the mysteries of the world and arrest others and bring to the absolute truth of existence.
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
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
Reza Dargahifar; Davood Hosseini
Abstract
Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence ...
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Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition. Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition.
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.
falsafe molasadra
Roohollah Nadali; Mohammad Reza Mottaghiyan
Abstract
Mulla Sadra has based his philosophical system on a number of principles, which will have important implications for each of them; the most important of which is the "Originality of Being", whose belief will lead to the adoption of the well-known theory of "unity of existence"; A view that is based on ...
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Mulla Sadra has based his philosophical system on a number of principles, which will have important implications for each of them; the most important of which is the "Originality of Being", whose belief will lead to the adoption of the well-known theory of "unity of existence"; A view that is based on the denial of the full difference. On the other hand, the basis of "Hierarchy of existence" is one of the pillars of Mulla Sadra's philosophy, which plays a major role in explaining the plural theory of the beings of the universe. Sadra has attempted to explain two of the aforementioned foundations that do not fall into the paradox of the unity and plurality; what has made him successful for the first time in providing a rational explanation of the theory of “Multiplicity While Unity” is his particular reading of the theory of unity of existence using the viewpoint of Hierarchy of existence that is formed in the context of the two bases of the Originality of Being and the existence of a disabled interface.
falsafe molasadra
Jamal Soroush; امین Seidi
Abstract
intellect as a source of knowledge is divided into two theoretical and practical types; the existence of theoretical reason and the role it plays in general perception is accepted by all, but the existence of rational reason( independent of theoretical reason) and its evidence is a challenging and controversial ...
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intellect as a source of knowledge is divided into two theoretical and practical types; the existence of theoretical reason and the role it plays in general perception is accepted by all, but the existence of rational reason( independent of theoretical reason) and its evidence is a challenging and controversial issue .philosophers in this regard are divided into two groups : some deny the existence of practical wisdom from the theoretical reason and a group believes in it .in the second group, a group denied the cognitive function of the practical reason. in contrast, they promised to be partial .in his works, relying on two criteria (ontological and existential actions), mulla sadra considers the existence of practical reason as independent of theoretical reason and through the documents of concepts such as inference, thought, troy, intuition, inspiration, belief and judgment which are servants of perception, proves partial perception for practical reason. some of his phrases are also called motivational functions .in this paper, in addition to presenting a new formulation of sadra " s theory, we have presented a new formulation of sadra " s theory to the dispute between the two mentioned criteria and by using descriptive - analytical method, we have led to this conclusion that the practical reason is independent of the theoretical reason
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.
falsafe molasadra
mohammad daneshnahad; mohammadhasan vakili
Abstract
Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor ...
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Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor the dignity of the Creator and God can be transmitted to one another. The pillars of this carriage consist of three sides, surrounding, surrounded and surround. The existence of the surrounding must be at the same time simple as possible, so that the multiplicity of the appendix becomes meaningful in that sense. And the Surrounded existence into being real must be non-independent. In such a case, the surroundings communicate between the surroundings and the surroundeds, and the multitudes will have the realm of self-reliance and real things without the need for independence without interfering circle of God with the creatures'.Two major challenges have arisen regarding the existence of an interconnecting surrounded that has been addressed with respect to the characteristics of the surrounding and the surrounded carrying. Characteristics of this carriage are the different proportions of the surrounding and the inscriptions with each other so that while the surrounded is far from the surrounding one can imagine the surrounding is near to the surrounded. The carrying literature on the surrounding and surrounded is one of the things that are mentioned in the verses and narratives in the picture of the relation between the people and the God, some of which are mentioned.
