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 ...
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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.
mohammad hakkak
Abstract
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their ...
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Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their acquisition through senses. A third group believes them to be rooted in the nature and mankind’s soul and, thus, illusive. Muslim philosophers consider them to be secondary intelligibles and real concepts. As a Muslim philosopher, Allameh Tabataba’i holds a noble theory about the acquisition of knowledge. Moreover, Kant has a theory about the said concepts. He considers them to be mental categories or a priori forms of knowledge. This paper investigates the possibility of Kantian and non-Kantian a priori forms of knowledge and concludes that they do not exist at all.
