Scientific Research
falsafe molasadra
Fariborz Ahmadinezhad
Volume 4, Issue 1 , February 2016, Pages 7-23
Abstract
In transcendent theosophy, the science of knowledge of prophet of Islam (PBUH) is different from other schools. Although Mulla Sadra, just like the other thinkers, considers the prophet of Islam like an ordinary human being, but on the base of substantial motion theory, suggests that he has a unique ...
Read More
In transcendent theosophy, the science of knowledge of prophet of Islam (PBUH) is different from other schools. Although Mulla Sadra, just like the other thinkers, considers the prophet of Islam like an ordinary human being, but on the base of substantial motion theory, suggests that he has a unique status. Therefore, the main question of this paper is: how we can explain differences and similarities of the prophet of Islam with other human beings from epistemological and ontological point of view? Using his philosophical principles such as the Originality of existence, graduation of the existence, substantial motion and union of knower and Knowledge, Mulla Sadra proves that from ontological perspective, the prophet of Islam is the initial creation in the curve of descent and also all the degrees of existence leads to him in the curve of ascent. Although in the primary determinations, he has the same human nature as other human beings, he traverses the degrees of perfection by knowledge and practice, so that by ascending to each level, that level becomes a part of his essence and eventually he reaches perfection in all triple degrees of reason, soul and sense; and becomes the centralization of intellectual, spiritual and Sensory lights. In the secondary personal qualities, he is completely different comparing to other human beings. Of course, this difference is so deep as if the similarity between the existence of an ordinary human being and a perfect human being, whose best example is the prophet of Islam (PBUH), is just share literal.
Scientific Research
falsafe molasadra
valiollah khoshtinat; shabnam safavizadeh
Volume 4, Issue 1 , February 2016, Pages 25-36
Abstract
The purpose of this essay is studying of time’s nature in MullaSadra’s perspective and current relativistic theories, includingspecial and general relativity, and proceeding similarities and differences between them. From ontological point of view, the problem of time has been a controversial ...
Read More
The purpose of this essay is studying of time’s nature in MullaSadra’s perspective and current relativistic theories, includingspecial and general relativity, and proceeding similarities and differences between them. From ontological point of view, the problem of time has been a controversial problem between philosophers and theologians. Some of them consider the time as an illusionary concept and the others as a real existence;and therefore, this later group attributesome properties to the nature of time according to their own viewpoints. In parallel to pure philosophical viewpoints, a similar philosophical interpretation for time that was introduced by physical theories, especially relativistic physics, has been expressed. This essay with an analytical approach tries to be a bridge between pure philosophical viewpoints and philosophical interpretations of physical theories and illustrate the similarities and differences between them.Through considering a same concept for length and dimension, both approaches instead to introducing an independent and absolute concept of space and time, introduced a unit structure which has in itself both space and time. But MullaSadra' s view about the nature of time, has differences with what thephilosophical interpretation ofrelativistic theoriesoffers.
Scientific Research
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 ...
Read More
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.
Scientific Research
falsafe molasadra
fatemeh solgi
Volume 4, Issue 1 , February 2016, Pages 55-68
Abstract
Allameh Tabatabai’s constructional perception theory, as one of hisoutstanding thoughts,has oftenconsideredas an epistemological theory, so that it is merely studied and applied in this viewpoint. But comprehensive lookat theTabatabai’s literature, in order to find different usages ...
Read More
Allameh Tabatabai’s constructional perception theory, as one of hisoutstanding thoughts,has oftenconsideredas an epistemological theory, so that it is merely studied and applied in this viewpoint. But comprehensive lookat theTabatabai’s literature, in order to find different usages of this theory, shows that it has boldontologicalaspect in Tabatabai’s thought. Inthisviewpoint, the world, as the material realm of reality, has a virtual construction of reality, so that it is betweentwo real worlds: the prior and posterior esoteric actual worlds. Just as therelationship between the material world and the two other prior and posterior real worlds is exoteric/esoteric relation, the relationship between the constructional realities and actual realities is exoteric/esoteric one.Tabatabai believes that human confining to imaginary concepts of material life is as same as falling in constructional realm and neglecting of their esoteric truth.
Scientific Research
Volume 4, Issue 1 , February 2016, Pages 69-79
Abstract
According to the opinion of the Muslim theosophers, world is founded upon a logical and intelligible system, and from a metaphysical point of view, it encompasses hierarchical degrees or worlds .These worlds are positioned in vertical - metaphysical relation. In other words, they are interconnected ...
Read More
According to the opinion of the Muslim theosophers, world is founded upon a logical and intelligible system, and from a metaphysical point of view, it encompasses hierarchical degrees or worlds .These worlds are positioned in vertical - metaphysical relation. In other words, they are interconnected in a longitudinal order on the base of causality relation. Nevertheless, illuminating this relation between the first cause and the first effect, one encounter with philosophical – theological doubt,that is, the necessity of joining the effect to the cause necessitates the coexistence of the world with its origin.Nevertheless, the necessity of differentiation and priority of the transcendental Being to the contingent beings requires the world of contingent beings have belated and objective separation from the Transcendental Necessary Being. In order to solve this problem, according to his philosophical system, Mir Damad has suggested the idea ofcreatedness at the level of perpetual duration. Mir Damad’s amazing thought in foundation of this theory by taking benefit from the contrast between the terms of perpetual duration (Dahr) and eternity versus time and temporal beings is praise worthy. However, from Sadraian philosophers' point of view, the paths he has followed to prove and confirm his own theory could be still subject to controversy.
Scientific Research
falsafe molasadra
Kobra Afshar
Volume 4, Issue 1 , February 2016, Pages 81-96
Abstract
The comparative study of the characteristics of Maslow's self-actualized human beings with that of human in Transcendental Philosophy shows that there are commonalities between them that imply the similarity of Maslow and Mulla Sadra’s viewpoints. These similar views can be classified in terms ...
Read More
The comparative study of the characteristics of Maslow's self-actualized human beings with that of human in Transcendental Philosophy shows that there are commonalities between them that imply the similarity of Maslow and Mulla Sadra’s viewpoints. These similar views can be classified in terms of needs, belief in intuition, the viewpoint, life meaningfulness, indifference to the sector or class, belief in the true self, change in the criterion of pleasure, and attention to potential talents. In spite of the commonalities, some differences were found between them. Among the differences, reference can be made to their methods, Mulla Sadra holistic view and Maselow’s atomistic view, Mulla Sadra’s special attention to the superior world and the distance between the human’s ideal self and the self-actualized human, which is rooted in psychological view of Maslow and Mulls Sadra’s transcendental pantheistic philosophy.
Scientific Research
falsafe molasadra
Volume 4, Issue 1 , February 2016, Pages 97-111
Abstract
Islamic scholars, includingauthorities, theologians, philosophers and mystics, pay attention to the Quran and attempt to interpret it based on their knowledge and expertise and toproduce many exegetical works. This difference stems from their different definitions and criteria of correct and standard ...
Read More
Islamic scholars, includingauthorities, theologians, philosophers and mystics, pay attention to the Quran and attempt to interpret it based on their knowledge and expertise and toproduce many exegetical works. This difference stems from their different definitions and criteria of correct and standard interpretation. As the founder of the philosophical school of Transcendental Wisdom, MullaSadra interprets Quran in the base of the Peripatetic and illumination schools. This article indicates correct interpretation and standard commentatorfrom point of view of MullaSadra. According to his Quranology, in the one hand, commentatorthrough rational arguing, and on the other hand, by intuition, connects to God's kingdom and the unseen universe and perceives the meanings of Quranic verses. In his terminology, these are called rational guidance (Hidayahalaqliyya) and illuminative brightness (Lomeye Eshraghiyye). The commentor of Quran by passing from understanding and reasoning and then depending to the talentof opinion and then insisting on that talent, he elevates to supreme talents, which its final degree is sacredtalent (QuvveyeQodsiyye). In his view, such as the prophets,commentator too has the ability of gaining sacred talent, provided that he observe the purity of soul, remove veils of soul and transfiguresoul with Divine lights. He says that his interpretation is the result of Divine hints to his heart.
Scientific Research
falsafe molasadra
reza kayedkhorde; Ghasemali Kouchnani
Volume 4, Issue 1 , February 2016, Pages 113-128
Abstract
Constructional perception theory is one of the innovative ideas of AllameTabatabai, which is helpful in the contemporary scientific atmosphere, especially in the field ofHumanities. This theory has several aspects. Semantics of constructional perception is one of them, which is prior to other aspects ...
Read More
Constructional perception theory is one of the innovative ideas of AllameTabatabai, which is helpful in the contemporary scientific atmosphere, especially in the field ofHumanities. This theory has several aspects. Semantics of constructional perception is one of them, which is prior to other aspects and serves as introduction to others. To understand this term, it is necessary to illustrate semantic, linguistic and intentional ambiguities. To resolve lingusiticambiguities, it is sufficient to survey the status of constructional perceptionamong other perceptions. By this means, we find that constructional perception are not secondary philosophical intelligible. To eliminate semantic ambiguity realizes through definition; and we show thatconstructional perception consists in referring the definition of something to other thing, or giving some concept to the intention other than its own, in order to constructthe results related to its sensitive causes. Constructional perceptionsare just from the creative propositions. Our criterion to identify them is that they can be assumed as some kind ofcreativemust. Finally, it will be clear that these perceptions are some kind of the famaliar types, not certainties. In all of these cases, AllamehTabatabai's opinion is different from many contemporary thinkers.
Scientific Research
falsafe molasadra
alireza movafagh; Mohammad Hossein Mahdavinejad; mohamadreza zamiri
Volume 4, Issue 1 , February 2016, Pages 129-140
Abstract
The death and resurrection are among the fundamental problems of the philosophy of Mullā Sadrā. His view about the death has three important aspects. The first point is that the death is not same as nothing. This attitude is the important opposite view toward the view of material thinkers, who consider ...
Read More
The death and resurrection are among the fundamental problems of the philosophy of Mullā Sadrā. His view about the death has three important aspects. The first point is that the death is not same as nothing. This attitude is the important opposite view toward the view of material thinkers, who consider death as the end of life and action. Thus, accorrding to them, the life is absurd. In Sadra’s approach, this theory is not a pragmatic answer, but is a factual explanation. Another feature of his theory is that, itpresents new possibilities in this life, because considers the end of this life in the life after death. Therefore, unlike the materialist approaches, he never considers this life as end, but regardsas a means for suprior end. Also, in Mulla Sadra, death is not the cause of stoping, but serves as a means to development. The development starts from the growth of knowledge to attain the presence of God. These three elements not draw the picture of death as a terrible event, but as containing the meaning and the value of life.
Scientific Research
Volume 4, Issue 1 , February 2016, Pages 141-155
Abstract
There are several verses in Quran regarding the issue of Permanent residence of people of hell and heaven. According to those verses, some people have permanent residence in the heaven and enjoy its pleasers, while others endure tortures of hell. In this paper, we willconcentrate on the meaning of permanent ...
Read More
There are several verses in Quran regarding the issue of Permanent residence of people of hell and heaven. According to those verses, some people have permanent residence in the heaven and enjoy its pleasers, while others endure tortures of hell. In this paper, we willconcentrate on the meaning of permanent residence in the Hood chapter of Quran, verses 105- 108, and will analyze the range of permanent residence from the viewpoint of MullaSadra and Allameh Tabatabai. There are debates and controversiesbetween theologians about the purpose of permanent residenceand permanent residenceof people of hell and heaven. Mostly, they are regarded same as each other.Thus, it means endless residence of people in heaven and endless residence of people of hell in hell. In this context, the viewpoint of Allameh Tabatabaei and the extent of conformity between him and Mollasadra is of importance, since in some verses, permanent residenceof people of hell and heaven are related to the persistence of the earth and the sky. Therefore,firstly, the meaning of earth, sky and their persistence is investigated and afterwards, the issue of permanent residencewas scrutinized. We found that some people regard the sky and the earth as material, but Tabatabaei and MollaSadra consider them as matters of the hereafter. Allameh considers permanent residenceas a endless one, but MollaSadrabelieves that it is depended to what people believe, and to the quality and quantity of their tortures. According to the verses of Quran, because of divine justice, the permanent residenceof people in the hell is limited and, on the other hand, because of divine grace, survival of people in heaven is permanent.
