philosophy
Majid Sadeghi Hasan Abadi; Najmeh Labkhandagh
Abstract
Introduction Language is a seemingly simple but at the same time very complex phenomenon. Linguists have always tried to understand what language is and provide a definition of it. Among the sages, Mulla Sadra has an ontological view of speech and, relying on his system of jurisprudence, defines ...
Read More
Introduction Language is a seemingly simple but at the same time very complex phenomenon. Linguists have always tried to understand what language is and provide a definition of it. Among the sages, Mulla Sadra has an ontological view of speech and, relying on his system of jurisprudence, defines language using the principles of the originality of existence, sequence of existence, and substantial motion. The purpose of this article is to provide a descriptive-analytical explanation of Mulla Sadra's view on language but from an angle that is in correspondence and similar to the universe. He introduces language in a system that corresponds perfectly to the universe and it means both with an ascending and descending course, beginning and end, grading and rank, fertility and dynamism, and in proportion and addition with the audience. Part of this correspondence is in the relationship between mind and object. He believes that language and existence are so intertwined that existence is nothing but words.Research Questions:Is language an existential truth or a contractual tool?What is the relationship between language and universe?What are the areas of similarity and correspondence between language and the universe? Literature Review Mohsen Pirhadi and Alilah Badashti, in the article “Criticism and review of verbal and emotional speech based on transcendental wisdom” compare the views of theologians and Mulla Sadra regarding the verbal or emotional nature of the speech, and its purpose is to investigate whether the divine word is verbal or emotional. However, the following article not only examines speech in divine and human dimensions, but its purpose is to study language in the system of existence.Maqsood Mahmoudi also examines the views of theologians and Mulla Sadra in the article “Explanation of the attribute of speech, the divine word and the descent of revelation based on the transcendental wisdom “similar to the previous article.Also, Seyyed Mohammad Hossein Mirdamadi and Seyyed Mehdi Emami Juma, in the article “Philosophical principles and principles of Kalam and Divine Book in the modern ontology of Mulla Sadra” deal with the issue of if we want to consider existence as the Word or Divine Book, what are the characteristics of existence we face. To explain this point of view, he points to thirteen rules for studying the Book of Being, which are necessary to know, such as the unlimitedness of the divine word, the unseenness of the divine word, etc. The purpose of this article is not only to know the divine word, but it considers the language regardless of whether it is divine or not, compared to the characteristics of the universe. Methodology The purpose of this article is to examine the similarities and correspondences between the world of existence and speech from Mulla Sadra's point of view, which is done with a comparative approach and descriptive-analytical method. This work has been done through library research and information gathering, and then comparing Mulla Sadra's views in the two areas of existence and speech. Conclusion Just as Mulla Sadra is the founder of a new ruling system regarding the world of existence, he also presents new and creative views on the nature of language, which are completely consistent with the world of existence and can only be understood by knowing his philosophical principles. He introduces words and speech in a structure that, firstly, has unity in connection with the composite mind and secondly, in similarity and correspondence with the universe, it starts from a specific beginning and leads to a specific destination, but this end itself becomes the beginning for Siri. An ascent that ends at the initial origin. This process of descent and ascent occurs in a two-way interaction between the speaker and the listener, and the role of both is important in this matter. Just as the world of existence is multilevel and this is a favor from the Holy Prophet to provide the way of knowledge for human beings, speech also corresponds to the world of existence, it is multilevel and every word leads us to a specific meaning with a specific level. Interaction with the audience makes sense. Existence is constantly giving birth and moving, and speech is a creative gift that invents new sentences and meanings at the foot of the generative existence. In the end, existence and speech are so similar that he considers the universe to be nothing but speech.
philosophy
Jalileh Salehi; Mohammadali Vatandoost
Abstract
IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large ...
Read More
IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large and extensive social network to transform Metaverse technology into a world beyond the real world in the future, that users in Metaverse with the identity of an avatar and the use of smart tools such as mobile, laptop, etc. interact with one another. In fact, in this digital world, people no longer use the Internet, but live in it, and with the characters they have created, they experience a variety of social, cultural, political and economic interactions more actively, and more efficiently than in the real world.Metaverse is still in its beginning, and the definitions and descriptions of this world are constantly changing, so it still has a long way to go to understand what the “Metaverse” world really is and what it will have on human society. However, it can be said that Metaverse with extraordinary features, can transform the technological horizons in human social and interactive life and create a new life experience for its users that will keep them away from traditional and natural life. Humans can create in this world and live in parallel with the physical and objective world in the world they have created. No doubt, these effects are cultural, social, legal, ... It will be for humans.In this new life, humans can form new families and live in new territories with the identity and genders of the self-made avatar. This kind of life is some of the concepts that we are familiar with in the physical and objective world, such as borders, family, gender, ethnicity, etc.This is the only important consequence of the metaverse that will make the thinkers and researchers act wisely in the face of this phenomenon. Therefore, it is essential that thinkers try to understand the different aspects of this phenomenon and clear the path to enter and traverse this world for the governing organizations and users so that this technology can be used to flourish human talents and minimize its potential damages. One of the cognitive dimensions that should be explained in this field is the ontology dimension of this phenomenon, neglecting this important issue due to the widespread impact of the Metaverse world on human life in the near future is considered a great neglect.Literature ReviewDue to the novelty of the Metaverse world theory in the literature of today's society, there has not been much scientific research in this field and the same few available researches have either been explained in terms of computer science, economics and architecture, or due to the unknown and obscurity of some of its dimensions for the human sciences thinkers with a pathological approach. Therefore, investigating the cognitive and ontological aspects of this phenomenon from the perspective of Islamic philosophy can be an innovative approach to this problem. MethodologyThis essay with an ontological approach and descriptive and analytical method explains the nature of the Metaverse world and technologies that are effective in achieving users' perception of this world and then analyzes the way and type of human perception of Metaverse world based on Mulla Sadra's view.The questions that will be answered in this essay are as follows:What is the nature of the Metaverse world and which technologies used in the Metaverse world play a role in human perception?What is the ontological analysis of the Metaverse world and its features based on Mulla Sadra's view?According to the types of perception in Mulla Sadra's view, what is the type and manner of human perception in the Metaverse world? ConclusionAccording to the foundations of Sadra'i philosophy, the perceptible space for the user in the Metaverse is not an Illusion and imagination space for three reasons, but it is a real and external perceptible space, because what is perceived in the Metaverse is the source of external effects, secondly, the perceptible beings in Metaverse have their own objective, partial, and special existence, thirdly, according to the interactive characteristics of this space, the personal perceptions of each user in Metaverse are conceivable for other users as well, so it cannot be an illusionary world.According to the foundations of Mulla Sadra's ontology and the characteristics of Metaverse, Metaverse is a "hybrid external credit" world, and the entities that make up this space are both true and credit combinations. Also, the entities that make up Metaverse have a real, objective and tangible existence and have an external, partial, and special existence. The Metaverse is a type of tangible being, because this world consists of a series of tangible and perceptible components and has length, width, and depth, such as graphic images having three dimensions, sound waves, etc.Therefore, because the Metaverse is a credit combination and has no identity other than the identity of its components, it is perceptible by the senses, and what can be understood by humans from the world of the Metaverse are subtle substances such as energy, waves, etc. that complications and attributes such as color, size, etc. are added to them so that they become perceptible to humans. In the Metaverse, users interact with each other in real time, so time in this world has meaning and is in line with real time. This world, like other creatures in the natural world, has movement and change.By analyzing the characteristics of the Metaverse, it became clear that the place of existence of the Metaverse world is the world of nature; because the existence form of the beings that make up this world is matter (subtle body) and they have other perceptible characteristics of the natural world; like being tangible, having partial and objective existence, having width, length and depth, occupying space and movement, etc. In the epistemological analysis of the Metaverse world, it was determined that what is comprehensible to humans in the metaverse is made by two technologies, virtual reality, and augmented reality, which in virtual reality is sent to the user from only one input source of comprehensible information, and the tools used for perception are by the user among the preliminary and background causes the foundation for the realization of perception in the world of Metaverse. But in augmented reality, information can be understood by the user from two input sources at the same time; the real world, which is understood by the five senses, and the world that can be understood by humans through special tools that are the basis and introduction for perception. In a natural way and through technologies, it is perceived through human senses, and perception in this world is of the type of sensory perception; what is perceived are computer-generated sensations; such as three-dimensional graphic images, and... of course, it should be mentioned that unlike the underlying causes in the real space that are outside the domain of human will and discretion, the underlying causes (computer processes) in the virtual space and Metaverse are formed in the domain of human agency and will and with his awareness. The user can change his and others' sensory perceptions based on determining the type of information data.What is perceived from the metaverse under two technologies, augmented reality and virtual reality, is based on the philosophical foundations of Mulla Sadra, of the partial acquisition type of perception. When this partial perception is done by the visual and auditory senses, they are of the type of sensory perceptions, and the perception of the other three senses is of the type of imaginary perception.But another perception also occurs for users in the metaverse, and that is the perception of a user's personal imagination, which is transformed into an external reality by the computer and becomes perceptible to the individual and other users. These perceptions are the type of perception of forms and partial meanings, with the user's imagination; the imagination creates new images with the help of imagination, according to the will of the user, and these images are recognized by artificial intelligence and become sensations in the metaverse, where the visual and auditory perception of these "imaginary sensations" are of the sensory perception and their perception by the senses of smell, touch, and taste. And inner senses are of the type of imaginary perception.
philosophy
Masoumeh Esmaeili
Abstract
Mulla Sadra has demonstrated "The Principality of Existence" as the basis of the Transcendent Philosophy based on solid arguments and by studying the scholars before him, he considered the peripatetics to believe in The Principality of Existence and the Ishraqi in the principality of Quiddity. Although ...
Read More
Mulla Sadra has demonstrated "The Principality of Existence" as the basis of the Transcendent Philosophy based on solid arguments and by studying the scholars before him, he considered the peripatetics to believe in The Principality of Existence and the Ishraqi in the principality of Quiddity. Although the question of the principality of Existence or Quiddity has not been raised in this way by early scholars, by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research seeks to find the opinion of 'Ghias al-din Mansur Dashtaki' on this matter. By examining his texts and expressions in a descriptive-analitical method based on Sadra's philosophy; while providing convincing evidence, the belief in the 'The Principiality of Quiddity' can be deduced from Ghias al-din Mansur. The above evidence will be presented and the claim will be explained in this research. Ghias al-din considers the concept of 'Existence' as one of the validations of the secondary intelligible and redundant on quiddity, denying the realization of any individual and external instances for it.
Zahra Sarkarpour; Zahra Khazaei
Abstract
The theory of “knowledge by presence” has a special place in the Sadra system. “Knowledge by presence” is both a theory of knowledge in Sadra's philosophy and a theory for explaining self-knowledge. Reflecting on this important theory will immediately make us realize its complex ...
Read More
The theory of “knowledge by presence” has a special place in the Sadra system. “Knowledge by presence” is both a theory of knowledge in Sadra's philosophy and a theory for explaining self-knowledge. Reflecting on this important theory will immediately make us realize its complex and mysterious nature. The present paper intends to provide an accurate and clear reading of this theory in a clearer language in the form of a comparative approach between this theory and one of the most important theories of self-knowledge in the analytic philosophy, namely the theory of “Knowledge by acquaintance”. At first glance, Russell's theory of “Knowledge by acquaintance” is one of the most similar to Sadra's theory. Such characteristics as the condition of presence, immediacy, and infallibility are examples of the similarity of these two theories. But the discussion of “unity of the knower and the known” in Sadra's theory is the point of separation between the two theories, and in fact, it is a place that will seriously challenge the claim of closeness between these theories. Finally, perhaps with some tolerance, Russell's theory is a primitive and incomplete picture of Sadra's theory. Furthermore, it should be noted that understanding these two theories in the context of the different philosophical systems of these two philosophers -namely Sadra's theory of Unity and originality of existence and Russel's theory of Knowledge by Acquaintance- makes it more difficult to claim the deep closeness between these two theories.
zahra Tavakoli; Majid Sadeghi hasan abadi
Abstract
The "Sacred Soul" is a term used by philosophers to often name a person who is severely alike. Mulla Sadra and Qazi Saeed both believe in the connection between this soul and the soul of the Prophet, which necessitates the recognition of its characteristics. In this paper, by direct reference to their ...
Read More
The "Sacred Soul" is a term used by philosophers to often name a person who is severely alike. Mulla Sadra and Qazi Saeed both believe in the connection between this soul and the soul of the Prophet, which necessitates the recognition of its characteristics. In this paper, by direct reference to their works, in the first step, the features of the sacred soul are explained and then, by examining the relation of the holy soul and Prophetic soul, the question of the possibility of access of other human beings to the standard of the soul is evaluated. It must be said that the difference between the ontological and anthropological grounds of Mulla Sadra and Qazi Saeed has led to a difference of opinion between the two thinkers. According to the omnipotence of the existence and the formation of existence, the essential movement and the union of the intelligent and the intelligible ranks the arrogance for a sacred soul from the man that can Conjecture to the soul of the Prophet, but Qazi Saeed who did not accept these bases, reveals the instances of a sacred soul in the universal soul and the soul. Despite this difference in appearance, the relationship of the soul with the soul of the Prophet and other human populations in the thoughts of these two great philosophers is very close, to the extent that their difference of opinion cannot be regarded as a literal contribution of a sacred soul in their philosophical system.
Morteza Pouyan
Abstract
There is no doubt that both Mulla Sadra and Allame believe that philosophical necessity holds in external world; they begin their philosophy by necessity as well. Necessity is actually the origin and basis of all beings and truths in external world, one can even argue that it is the same as the objectivity ...
Read More
There is no doubt that both Mulla Sadra and Allame believe that philosophical necessity holds in external world; they begin their philosophy by necessity as well. Necessity is actually the origin and basis of all beings and truths in external world, one can even argue that it is the same as the objectivity of things. It is, whatever being devoid of necessity, is devoid of objectivity and reality. But Mulla Sadra and Allame differ in the origin of such necessity. Each of these philosopher’s abstract necessity from one thing. Whereas Mulla Sadra takes necessity from being, Allame takes it from reality as such. In other words, for Mulla Sadra the basis of philosophical necessity of things lies in the being and for Allame in reality as such. Mulla Sadra, therefore, begins his philosophy from being and Allame from the reality of things. In this paper, we consider first the question of how they differ in the origin of abstraction of philosophical necessity and then the question of which philosophical and practical consequences follow from these two views.
Mohammad Hosseinzadeh
Abstract
One of the new challenges to ‘free will’, based on new sciences, is the experiment that Benjamin Libet did about the brain’s processes that lead to human will. In this experiment he concluded that it is not so that humans initially will, and then the brain will work and execute the ...
Read More
One of the new challenges to ‘free will’, based on new sciences, is the experiment that Benjamin Libet did about the brain’s processes that lead to human will. In this experiment he concluded that it is not so that humans initially will, and then the brain will work and execute the order of the will and finally organs move as a result of those process; but it is the human brains that unconsciously initiate the will 400 ms before action and humans will be aware of the brain's decision only 150 ms before the action. In this article, we have discussed the Libet's experiment on conscious will and according to the principles of Mulla Sadra, such as the abstract - material identity of the soul, predication between the soul and the forces, consciousness in all degrees of existence; we have explained the conscious will. The result of this study is that in Mulla Sadra's philosophy, Libeb's experiment does not conflict with the conscious will.
s. mohammad hossain mirdamadi; Ali Arshad Riahi
Abstract
The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, ...
Read More
The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, Mulla Sadra’s ontology has the potential to explain the ultimate goal of morality in his theological system. The perceived transcendental wisdom of being and mankind and the type of its perception of religious texts will have new consequences in its moral school. Many of the problems of moral schools, including the question of the subjective or objective nature of morality, self-actualization, or virtue in morality, plurality or unity in the moral attitudes of a kind of man, the task or conclusion in morality, etc., in the transposition of transcendental wisdom lead to a clear and immediate outcome. In this paper, while the influence of the principles of the immortality of the soul, the quality of its origin and its survival, the powers of the soul and the wise and reasonable measures, are elucidated on ethical issues, the general lines of Mulla Sadra’s moral school are extracted according to its foundations and works in this field.
Saeed Anvari; hamedeh rastaei jahromi
Abstract
The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the ...
Read More
The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the narrations cited and related to the Stoics are compared with Suhrawardi's views, and about forty similar cases have been considered among their opinions. The results suggest: A) Direct effects: objects as quantity, the different definition of the substance and the accident, form as accident, denial of the prime matter, denial of real condensation and rarefaction, spherical revolutions,and etc. B) Indirect effects: the reduction of the ten categories, the hierarchy of existence, the immateriality of the soul, and etc. It is also examined that on the basis of what evidence Mirdamad and his disciples called Suhrawardi "successors of stoic". Previously, John Wallbridge (2000) attempted to answer the question of why Mulla Sadra regarded Suhrawardi as a "successors of the Stoic". But, his answer has been criticized, and it is hypothesized in the current study that due to link between the "al-aqdamin" (the ancients) in Suhrawardi's works and the stoic's views, Mirdamad Sheikh has called him as an "successors of the stoic".
abdolali shokr; sedighe mirzaee
Volume 12, Issue 45 , April 2016, , Pages 65-78
Abstract
Acceptance and affirmation of principality of existence, requires the acceptance of existence being made. Therefore, principality of existence is in cohesion with it's made; although there are some differences between the two subjects. On the basis of Transcendental Wisdom, criterion of being made is ...
Read More
Acceptance and affirmation of principality of existence, requires the acceptance of existence being made. Therefore, principality of existence is in cohesion with it's made; although there are some differences between the two subjects. On the basis of Transcendental Wisdom, criterion of being made is determined based on copulative existence. Copulative existence means total dependence on other. What is absolutely dependent on the cause, it is a real made of it. In Sadra's school, there are differences between the meaning of copulative existence and copulative existence in the proposition one, something that has been neglected in Kant thought. As critique to Anselm's ontological argument, Kant believes that the existence does not cause any increase in the subject, but it is only copulative existence. Criterion of being predicative is increase in subject. This expression is different of something research in transcendentalism; because Kant refers only to the copulative existence in proposition. But Mulla Sadra refers to another kind of copulative existence which obtained from the analysis of the principle of causality. According to this view, all possibilities will be absolutely related to God. He divided the propositions into composition whetherness and simple whetherness. Predicate in the second one, is existence. Kant says that these kinds of propositions are meaningless. He believes that proposition 'God exists' is not synthetic and not analytic. But Mulla Sadra says that proposition 'God exists' means: the affirmation of the self-identity of a thing. So, in simple whetherness proposition, predicative existence does not increase in subject, because of the quiddity being mentally-posited and fundamental reality of existence.
ali akbar nasiri; amir hamze miradi
Abstract
A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet ...
Read More
A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet of Islam passed away, the Ummah became divided into different groups holding different views about the narrative attributes of God: Ashā'irah, Karāmiah, and Ekhbāriah who accepted the divine attributes without interpretation and opposed the intervention of reasoning in that (supporters of tashbih); mystics and some philosophers, including Mulla Sadra who believed that God is essentially single and thus Munazzah; still, He reveals Himself through the attributes of creatures, and is, thus, Mushabbah (supporters of tashbih-tanzih) and finally Shiites and Mu’tazilah who interpreted the narrative attributes of God (supporters of ta’vil). The third group holds the right view. This article addresses the principality of existence, gradation and modulation of existence and unity of existence. It is recommended that a new system based on the principality of essence, rejection of congruity, spiritual commonality, and gradation and modulation of existence replace the existential theories of Transcendental Philosophy in order to better explain the theory of pure tanzih.
huran akbar zadeh
Abstract
Unlike Avicenna and Sohrevardi, Mulla Sadra believes in the creativity of soul in sense and imaginal perceptions while at first glance he seems to hold different and even contradictory views on intellectual perception. His most significant views on intellectual perception fall into three categories: ...
Read More
Unlike Avicenna and Sohrevardi, Mulla Sadra believes in the creativity of soul in sense and imaginal perceptions while at first glance he seems to hold different and even contradictory views on intellectual perception. His most significant views on intellectual perception fall into three categories: distant observation of illuminative forms, expansion of images on the basis of Rashh and dissolution of soul in God to the point of Fana (self-annihilation). Mulla Sadra declared the third approach his final view; however, contemporary commentators of transcendental philosophy have sought to justify the three of them. The author of this paper supports the view that Mulla Sadra considered each of these approaches a stage of intellectual perception and believed that the soul observes the intellectual images from distance due to its weakness in the first stage; then unites with intellectual images in the second stage while moving toward perfection and finally becomes the creator of intellectual images as it reaches the pinnacle of perfection and self-annihilation. Therefore, the weaker the self is, the weaker its perception is and vice versa. In conclusion, only the steadfast seekers of knowledge and perfect men will attain the final stage of intellectual perception.
behzad mortezai
Abstract
In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy ...
Read More
In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy based on the imaginal world. Ibn Sina, Suhrawardi, Mulla Sadra, and their followers succeeded to reconcile religion and philosophy, intuition and argumentation, transmitted sciences and reason based on the idea of imaginal world. The main issue discussed in the present article is states of the soul in the station of imagination; and the most important issue discussed here is arguments posed to prove immateriality of the soul which is of paramount importance in "knowledge of the soul" and is regarded as an important development in philosophical "knowledge of the soul". When immateriality of the soul in the station of imagination is somehow proved, it will be proved that, in spite of views posed by the Peripatetics and Illuminationists, man is not a two-dimensional being (consisted of body and reason); but rather, he enjoys three dimensions and three existential modes: material and corporal mode, formal and purgatorial mode, and rational mode. For the latter, Mulla Sadra has posed many arguments and, as he stipulates, he is the first one in the history of philosophy who has proved some immateriality and independence from body for the faculty of imagination. These arguments are studied and discussed in the present article.
ghasem pour hasan
Abstract
Mulla Sadra is considered unanimously as the most influential philosopher in the Islamic Philosophy tradition in the last four hundred years. Mulla Sadra’s philosophy is founded on existence as the unique constituent of reality and its primacy, the intensity of existence, and finally transubstantiality ...
Read More
Mulla Sadra is considered unanimously as the most influential philosopher in the Islamic Philosophy tradition in the last four hundred years. Mulla Sadra’s philosophy is founded on existence as the unique constituent of reality and its primacy, the intensity of existence, and finally transubstantiality or substantial motion of being. Mulla Sadra made the primacy of existence as the main basis of his philosophy. He distinguishes between the concept of being and the reality of being. The first, is the most obvious of all concepts and the most universal, while the second, is the most ambiguous, since it requires presence knowledge and pure intellect, which would be able to discern existence as reality. Farabi and Ibn Sina perceived that in the existence-quiddity relationship, existence is an accident. Al-Suhrawardi holds the theory more radical that existence is merely a mental concept with no corresponding reality and it is quiddity, which constitutes reality. Ibn Rushd had criticized this approach. Mulla Sadra despite all Islamic philosophy tradition and his teacher, Mir Damad adopts an opposite and new outlook. His fundamental doctrine is principality of existence, and then quddities are the mental constructs. Reality is then the base of existence, which is graded and existentiating the reality of all things. Mulla Sadra at first followed his teacher and only after visionary and Gnostic existence, came to realize that it is existence, which bestows reality and has primacy on quiddity.
hoseyn kalbasi ashtari
Abstract
In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority ...
Read More
In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority of the present time. Though no limitation was recognized for reason in the space of Enlightenment (Aufklarung) and by the Newtonian physics, and in Kant’s critical philosophy, unity and complementarity of understanding were provided by reason; limitation of reason and its realm is emphasized practically. "Fallacies", "Antinomies", and "Ideal" of the "Pure Reason" were proclamations of failure of the reason in three fields of knowledge of the truth of Soul, Nature, and God; and" transcendental dialectic" was introduced as a critical situation stemmed from transcendence of the reason. The inevitable result of such approach was duality between subject and object, noumenon and phenomenon, understanding and reason; and Kant’s successors had to overcome such duality. In Islamic philosophy- and in particular in Sadrian philosophy- “Reason” contains, on the one hand, levels of knowledge and in fact levels of "Being", and on the other hand - unlike Aristotelian and Kantian traditions- there is no conflict between levels of knowledge; thus, “Reason” is introduced as a form of levels of Being and as corresponding to these levels. Though, lately in the 18th Century and early in the 19th Century, Kant’s successors- and in particular Hegel- focused their attempts to remove duality between subject and object and noumenon and phenomenon, no philosophical system based on traditional metaphysics managed to overcome the difficulty of critical philosophy. (It was only in the mid-20th Century that a new window was opened by the help of Husserl’s Phenomenology and Heidegger’s Hermeneutics). In the present article, through a comparative study between philosophical system of Kant and Mulla Sadra, the author is trying to open a road to dialogue and critical exchange of ideas between two great philosophical traditions in the West and East.
