hasan ahmadi; mastaneh kakai
Abstract
The problem of God as ipsum esse is dependent to the way of understanding esse and defining acts of being and existence. Aquinas shows the importance of this problem in On Binge and Essence. Aquinas uses being (esse) in different meanings in his works. In Summa theological, he ascribes two meanings to ...
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The problem of God as ipsum esse is dependent to the way of understanding esse and defining acts of being and existence. Aquinas shows the importance of this problem in On Binge and Essence. Aquinas uses being (esse) in different meanings in his works. In Summa theological, he ascribes two meanings to esse: the act of essence, and the composition of a proposition affected by the mind in predicating a predicate to a subject. We use the second meaning about God as well as the first meaning; we say "God exists" is true. Aquinas notes that not only about things that composed of matter and form, but also about sui generis substances, the essence differs from existence. Only is God the same as his essence. Aquinas believes the name "He who exists" is most properly applies to God. The being is the most unlimited and universal name which its only bearer is the sui generis existent whose essence is the same as his existence.
reza akbarian; amili noigeliz
Abstract
Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul ...
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Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul enables us to seize some of these similarities, especially concerning the aim of man's terrestrial life in light of eschatology. In both cases, terrestrial life enables man to grow progressively his own "body of resurrection" which will remain in the outer world after the death of his material body. However, on the basis of his conception of the principiality and unity of existence as well as its modulated nature, Mulla Sadra presents a conception of the relation of body and soul characterized by a deep unity, and introduces the central notion of creative imagination, whereas Boehme conceives their relation through a frame of his ontology marked by a perpetual opposition of contraries. Nevertheless, both thoughts grant a great importance to body since, although it is the place of perpetual temptation and may induce man’s fall, it is also, and above all, a "temple" in which a celestial body is progressively constituted. This "body of resurrection" will remain after the death of the corporal body, taking the shape of the person's thought and acts during his terrestrial life. Therefore, this vision led both philosophers to account for the personal dimension of resurrection, and the centrality of the individual.
