Scientific Research
falsafe molasadra
Marziyeh Akhlaghi; Masoud Mishkar Motlagh
Volume 5, Issue 1 , February 2017, Pages 11-22
Abstract
Proposed in the fields of old geometry and natural philosophy, the problem of finiteness or infiniteness of bodily objects is one of the philosophical problems that had been demonstrated by appealing to mathematical propositions. The goal of exposing this problem to discussion was to demonstrate that ...
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Proposed in the fields of old geometry and natural philosophy, the problem of finiteness or infiniteness of bodily objects is one of the philosophical problems that had been demonstrated by appealing to mathematical propositions. The goal of exposing this problem to discussion was to demonstrate that the physical world has a boundary and to determine where the boundary could be find. However, the line of argument was not as saying that any physical object has three limited directions, and so the universe as a collection of these objects must have a limitation; but the focus of discussion is on the heavens, especially on what limits the heavens and what there is beyond them. Is it vacuum or full? Or none of them? If it is vacuum, whether it could be drawn an extension at there? And, if it were so, what kind of extension? In response to the above questions, natural philosophers provided some demonstrations that lead to the finiteness of dimensions. In this paper, after discussing the viewpoints of Ibn Sina, Suhrawardi, and Mulla Sadra, who are the representatives of Peripatetic philosophy, illuminative philosophy, and Transcendent Theosophy, respectively, the criticisms of Allama Hasan-zada Amoli to these demonstrations will be given. According to him, because these demonstrations fail to prove the finiteness of physical world, and since the Divine works and deeds are not restricted to the visible world, and he do what he do beyond this bodily world, there must be another world or worlds with some other creatures. By doing so, he proves not only that the existential Words of God, which are His onomastic status and rank, are infinite, but also the Words of physical world and the very physical world are infinite.
Scientific Research
falsafe molasadra
Azam Eslami Nashalji; Mohammad Saeedimehr
Volume 5, Issue 1 , February 2017, Pages 23-32
Abstract
In the contemporary epistemology, many theories have been advanced about the nature of perception and the way it represents the external world. As one of such theories, “epistemological realism” argues that knowledge of the external world is possible and this world exists independent from ...
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In the contemporary epistemology, many theories have been advanced about the nature of perception and the way it represents the external world. As one of such theories, “epistemological realism” argues that knowledge of the external world is possible and this world exists independent from man’s knowledge; and, our knowledge is a description of this world. Epistemological realism may be classified under two groups: “direct” and “indirect”. At the first look, it seems that there are some common points between Mulla Sadra’s theory of perception on the one hand and each of direct and indirect realism on the other. When one reflects upon the case, however, he will find that there are some differences between them and because of Mulla Sadra’s special theory concerning ontology inevitably some sort of “indirect Sadrean realism” will emerge which will be explained in this paper. In the doctrine of “unity of the knower and the known object”, immaterial reality of knowledge has been introduced as an intermediate between the knower and the external known object; and, “the correspondence between the linear beings of essence” explains how the perception represents the external world. It will be argued in this paper that perceiving a material object in the light of perceiving an immaterial and Ideal being in a world other than the world of nature, even though it is internally consistent with other Sadraean doctrines, is somehow far from ordinary understanding of sense perception.
Scientific Research
falsafe molasadra
Nafise Ahl-Sarmadi; Mortaza Tabatabayian Nimavard
Volume 5, Issue 1 , February 2017, Pages 33-42
Abstract
Principality of existence is a fundamental concept in transcendent theosophy. One of the objections to this philosophy is that principality of existence attends with the necessary existence of all beings in themselves. Mulla Sadra offers two responses to this objection the first of which is based on ...
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Principality of existence is a fundamental concept in transcendent theosophy. One of the objections to this philosophy is that principality of existence attends with the necessary existence of all beings in themselves. Mulla Sadra offers two responses to this objection the first of which is based on distinguishing the double meanings of the term “by itself”. The second response focuses on the indigence possibility and need for distinguishing between logical and philosophical inherent necessity. Majority of thinkers have focused on one of these responses; yet, this approach will not be able to solve this contradiction and the right pass to do so is using both responses to change the principle of the need for a cause from an essential need to an existential possibility. Therefore, an image is initially represented from the necessary existence allegation and then the famous objection of Suhrevardi to the necessity of existence is discussed. Later on, Mulla Sadra’s repose is stated and, according to this response, the main problem which is also the subject of this study is scrutinized.
Scientific Research
falsafe molasadra
javad parsaee; mohammad Mousavi
Volume 5, Issue 1 , February 2017, Pages 43-54
Abstract
The phrase “the one does issue him only the one” is content of a rule which is very important in Islamic philosophy. Muslim philosophers such as Ibn Sina and Mulla Sadra accepted this principle and presented certain proofs to prove it. On the other hand, some theologians denied this rule, ...
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The phrase “the one does issue him only the one” is content of a rule which is very important in Islamic philosophy. Muslim philosophers such as Ibn Sina and Mulla Sadra accepted this principle and presented certain proofs to prove it. On the other hand, some theologians denied this rule, and through violations and objections were seeking to undermine this principle. This rule, in accordance with the principles of transcendental wisdom has certain elements, so that deniers of that rule fail to understand the correct meaning of these elements. In this paper, firstly, we explain the elements of this rule, and with Sadraian approach, arguments and objections to this rule has been analyzed, and although some Peripatetic arguments against this rule is not without problems, but according to principles of transcendent Wisdom we presented the more stronger argument in witness of this rule and answered the violations and the objections to it.
Scientific Research
falsafe molasadra
Mehdi Khademi
Volume 5, Issue 1 , February 2017, Pages 55-66
Abstract
The Quran has two different approaches to human; idealistic and realistic view. In the first look, the Quran says that all human beings have the ability to achieve its ultimate perfection and the expectation of all people, is right expectation. But from another perspective, it believes that the majority ...
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The Quran has two different approaches to human; idealistic and realistic view. In the first look, the Quran says that all human beings have the ability to achieve its ultimate perfection and the expectation of all people, is right expectation. But from another perspective, it believes that the majority of people will not be able to achieve this task. According to Mulla Sadra With principles such a existentialism, Substantial motion of soul, unity of perceiver and perceived and other principle of Transcendent Wisdom can be said that The human soul with its substantive motion And with the right choice of right Comprehensions and in total by Proper training of practical and theoretical reason can reach his self to a full Immaterial. Yet the majority of people are Unaware of this important task and choose another way in the personal life. idealistic, realistic, full immaterial. existentialism. Substantial motion. m m m
Scientific Research
falsafe molasadra
Ali Zamani Kharaei; Ali Allahbadashti
Volume 5, Issue 1 , February 2017, Pages 67-76
Abstract
Mulla Sadra's exposition of the resurrection (hashr), is a comprehensive and complete one that helped rationalizing many religious teachings and results in affirming many scriptural texts. He applied most of his principles and innovations and used in full capacity his transcendent philosophy in this ...
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Mulla Sadra's exposition of the resurrection (hashr), is a comprehensive and complete one that helped rationalizing many religious teachings and results in affirming many scriptural texts. He applied most of his principles and innovations and used in full capacity his transcendent philosophy in this field. One of his cosmological basics on resurrection of human beings is the threefold realms of being. He pays attention to the ascending movement of soul, by proposing the two realms of Idea and intellect as hereafter, and also by considering the correspondence of human senses with these realms and explains different states of humans resurrection with regard to each realm. In this base, he explains external aspects of religious texts concerning Paradise and Hell and the quality of punishment and reward and answers many questions in this regard.
Scientific Research
falsafe molasadra
Shahnaz Shayanfar
Volume 5, Issue 1 , February 2017, Pages 77-86
Abstract
In the history of thought, reason and intuition are two ways considered to reach the truth. In this context, what primarily led scholars to think about is which of the two has been more reliable and functional. The two methods shows that, although each of them alone are certain advantages, but Content ...
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In the history of thought, reason and intuition are two ways considered to reach the truth. In this context, what primarily led scholars to think about is which of the two has been more reliable and functional. The two methods shows that, although each of them alone are certain advantages, but Content to one of the two arguments and witnesses, in the path of truth, does not help, and the ability to solve many of the problems of intellectual is not thinkers. The combination of these two methods is considered by some scholars. In fact these Islamic thinkers, their philosophy of intuitive tools, which can Mulla Sadra those cited. This article is a basic question: how witnesses Mulla Sadra his philosophy compatible? In this article referring to some of the criticisms raised by the use of intuition in philosophy And respond to them with regard to the wisdom Sadraee will show that some of the witnesses in the philosophy of Sadra able to use not only the dignity of rational philosophy into not compromise, but such use is perfectly synchronized with Sadraee philosophical thought.
Scientific Research
falsafe molasadra
azam ghasemi
Volume 5, Issue 1 , February 2017, Pages 87-98
Abstract
Causality, in metaphysics as well as natural sciences, has been discussed for long by western philosophy and Islamic philosophy. Metaphysical explanation of causality, however, has been of a great importance in Islamic philosophy. Empirical philosophy together with Hume’s criticism and finally ...
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Causality, in metaphysics as well as natural sciences, has been discussed for long by western philosophy and Islamic philosophy. Metaphysical explanation of causality, however, has been of a great importance in Islamic philosophy. Empirical philosophy together with Hume’s criticism and finally through philosophy of Kant who denied any metaphysical knowledge, have made it impossible for causality to be metaphysically explained in the modern period of the West. It was, then, hardly possible to prove Divine existence based on the principle of causality. However, Islamic philosophy, particularly Mulla Sadra's philosophy, has taken the principle intact. Comparing, at first, David Hume and Morteza Motahari on the causality, this paper outlines theirs differences and finally we present our conclusion. Based on the very fundamental principle of priority of existence and regarding western thinker’s literature, Motahari made a new look at Sadra’s philosophy and attempted to makeup a rational explanation of the necessity and symmetry of cause and effect and showed that causality is a factual and external principle. Hume, however, aimed to an empirical explanation of principle of causality. And in doing so, he destabilized the necessity and symmetry of cause and effect and reached to a subjective causality. Yet, it is, to some extent, difficult to appropriately answer some challenges made by Hume against natural causality. His criticisms are still in need of some refashioned answers.
Scientific Research
falsafe molasadra
mohamad taghi karami ghahi; Abbas Jong
Volume 5, Issue 1 , February 2017, Pages 99-112
Abstract
The problem of resurrection has been an important part of the Abrahamic religions and these religions have tried to deal with this issue in different approaches. In this paper, with an emphasis on comparative theology approach and by reviewing various theories about the physical and spiritual resurrection ...
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The problem of resurrection has been an important part of the Abrahamic religions and these religions have tried to deal with this issue in different approaches. In this paper, with an emphasis on comparative theology approach and by reviewing various theories about the physical and spiritual resurrection in Islam and Christianity, we will compare Mulla Sadra approach as a Muslim philosopher with a Christian philosopher St. Augustine approach concerning the question of the resurrection, and in particular the bodily resurrection. We will show that the type of anthropology and cosmology Mulla Sadra highlighted as the rational and textual proofs of bodily resurrection, as well as emphasizing the importance of the material world in a divine pre-order as one of the stages of human development and living in it as a creatures of God has great significance for human excellence to Armageddon. This approach manifests the importance of the various aspects of the physical and natural world for Islamic theology. But the kind of theological anthropology and cosmology Augustine presents, denies the importance of the material world and considers this world as the area of human punishment where he fall in as a result of original sin. According to him, material and mundane aspects of human life and even death understood and interpreted in the light of God's punishment and wrath. And prosperity and human emancipation will be possible only with the grace of God on the Day of Judgment. So the natural world In the Christian theology, contrary to Islamic theology, rejected and will be negative in many aspects.
Scientific Research
falsafe molasadra
maryam aghamohammadreza; Seyyed Mostafa Mohaghegh Damad
Volume 5, Issue 1 , February 2017, Pages 113-128
Abstract
Mulla Sadra Presents "Individual unity of existence" theory as his final vision in discussion of the associating of the diversity to the Unite. In this view, the only actual existence is God and others are his manifestations. Here is where the "Cause and effect principle" violates and "dignity principle" ...
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Mulla Sadra Presents "Individual unity of existence" theory as his final vision in discussion of the associating of the diversity to the Unite. In this view, the only actual existence is God and others are his manifestations. Here is where the "Cause and effect principle" violates and "dignity principle" supplants it. Cause and effect converts to existence and manifestation and all diversity are considered as manifestations and appearances of existence. In this paper, by studying negation of causality and diversity, which are essential for "Individual unity of existence", he confronts with certain philosophical and theological problems, including believing in continual creation, negation of preparatory causality, denial of science and accepting fatalistic determinism. Finally, we concluded that above mentioned view isn’t reasonable and has no position in philosophy and therefore it is not a rational means to solve the problem of the associating of the diversity to the Unite; although Mulla Sadra claims at the beginning of asfar and shavahed al- roboubiyah that his industry is demonstrating mythical intuitions.
Scientific Research
falsafe molasadra
Volume 5, Issue 1 , February 2017, Pages 129-142
Abstract
In transcendental philosophy "knowledge" is deemed to be existence. Although analysis of Knowledge in the light of existential interpretation, can provide the specific features of two types of Propositional and intuitive knowledge in epistemology of transcendental philosophy. This issue of the current ...
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In transcendental philosophy "knowledge" is deemed to be existence. Although analysis of Knowledge in the light of existential interpretation, can provide the specific features of two types of Propositional and intuitive knowledge in epistemology of transcendental philosophy. This issue of the current study is to analyze the relation of these two types of knowledge under "epistemic justification" and to determine the scope of the epistemic justification of these two types as well. The analytical-logical approach in terms of Sadrolmote'allehin has brought proof for the requirement (due to the duality of scientific and its objective existence) of propositional knowledge to Justification theory and its monopoly in "proof". Since intuitive knowledge is gained by objective witnesses, in its different types (sensory and extra sensory), it is needless of epistemic justification.Since intuitive knowledge is gained by objective witnesses, in its different types (sensory and extra sensory), it is needless of epistemic justification.
Scientific Research
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.
