Research Paper
nafiseh ahl sarmadi; nosratollah hekmat
Abstract
As one of the important branches of philosophy, anthropology mainly discusses mankind’s internal and external perceptions. Imagination (al-khyāl) and imagining (al-takhayyol) are part of mankind’s internal perceptions. The majority of philosophers consider imagination to be passive and imagining ...
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As one of the important branches of philosophy, anthropology mainly discusses mankind’s internal and external perceptions. Imagination (al-khyāl) and imagining (al-takhayyol) are part of mankind’s internal perceptions. The majority of philosophers consider imagination to be passive and imagining active. While believing in passive imagination as the nest of senses, Ibn Arabi puts forward the idea of active imagination as the homeland of truth and collection of paradoxes and, thus, the most similar being to God. In many cases, he uses imagination and imagining synonymously. However, this does not mean that they are not different. Comparing imagination to the cane of Moses and imagination to the magic of sorcerers, discussing the errors of imagination and believing in imagining as an illusory affair help one to distinguish between them.
Research Paper
ahmad asgari
Abstract
In Metaphysics (Book IX), Aristotle distinguishes between two senses of the word Dunamis (force) and states that the first sense is related to motion. While discussing Dunamis as force in detail, he declares that he does so to shed light on the second sense of the word. Later in the book, he vaguely ...
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In Metaphysics (Book IX), Aristotle distinguishes between two senses of the word Dunamis (force) and states that the first sense is related to motion. While discussing Dunamis as force in detail, he declares that he does so to shed light on the second sense of the word. Later in the book, he vaguely explains the second sense. Thus, there are different interpretations of this sense among which two are of utmost significance. Some believe it to refer to potentiality while others interpret it to refer to substance. This article is an attempt to solve this enigma: Aristotle aims to study potentiality in his book. This, however, requires the study of different types of force, one of which is the force related to motion and the other is substance related to essence. Aristotle calls it “the most useful”, i.e. the most useful in analyzing the potentiality. Potentiality is, therefore, the main objective he seeks to attain through the analysis of the second sense of Dunamis.
Research Paper
siavash asadi; mohammad saeedi mehr
Abstract
The intelligibles are divided into primary, secondary philosophical, and secondary logical intelligibles. Mulla Sadra differentiates between the three according to the process of abstraction of general concepts from particulars as well as their position in the mind. Hajji Sabzevari, however, distinguishes ...
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The intelligibles are divided into primary, secondary philosophical, and secondary logical intelligibles. Mulla Sadra differentiates between the three according to the process of abstraction of general concepts from particulars as well as their position in the mind. Hajji Sabzevari, however, distinguishes between them on the basis of objectivity or subjectivity of prosody and ascription. On the other hand, Motahhari introduces another distinguishing factor, an ontological one, on the basis of Mulla Sadra’s theory of copulative and non-copulative types of existence. Studying Mulla Sadra’s and Hajji Sabzevari’s factors, the authors of this article prove that they refer to a single fact, and the ontological factor is the combination of the two. They also seek to analyze Motahhari’s criticisms of Mulla Sadra’s and Hajji Sabzevari’s factors in order to demonstrate that they are often irrelevant.
Research Paper
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.
Research Paper
mehdi mo'in zadeh; hamidreza ayatollahi
Abstract
Gadamer’s preoccupation with the nature of understanding led him to devote special attention to human sciences. While believing in Dilthey’s verstehen, he claimed that Dilthey is captivated with the myth of method. Gadamer, thus, questioned the method and did not necessarily seek the truth ...
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Gadamer’s preoccupation with the nature of understanding led him to devote special attention to human sciences. While believing in Dilthey’s verstehen, he claimed that Dilthey is captivated with the myth of method. Gadamer, thus, questioned the method and did not necessarily seek the truth in its framework. Therefore, Dilthey’s belief in “hermeneutics as the bedrock of all human sciences” was adopted but redefined by Gadamer who introduced aesthetics as the guiding principle of human sciences.
Research Paper
reza gandomi nasr abadi
Abstract
Saadia Gaon is the first Jewish philosopher to systematize the Jewish teachings and beliefs. This makes him different from Philo of Alexandria, Isaac Israeli ben Solomon, and David ibn Merwān al-Mukkamas al-Rakki who preceded Gaon. He drew inspiration from Mu’tazilah school of Kalām; still, he ...
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Saadia Gaon is the first Jewish philosopher to systematize the Jewish teachings and beliefs. This makes him different from Philo of Alexandria, Isaac Israeli ben Solomon, and David ibn Merwān al-Mukkamas al-Rakki who preceded Gaon. He drew inspiration from Mu’tazilah school of Kalām; still, he did not follow the Muslim scholars blindly. In fact, he tapped Mu’tazilah doctrines to resolve the paradoxes of the Holy Scriptures and justify the Jewish beliefs. Among his numerous works, Kitāb al-Sharā’i (Book of the Commandments of Religion) is of critical importance. The present article covers his life and works and sheds some light on his status in Jewish philosophy. Gaon’s views about cognition and its sources, God and the universe and intellect and inspiration are also addressed. Moreover, his views about the mankind and the end of the world are discussed.
Research Paper
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 ...
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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.
