فصلنامه پژوهش های فلسفی - کلامی
سال شانزدهم شماره 3 (پیاپی 63، بهار 1394)

One of the most fundamental foundations of transcendent philosophy is gradation in existence which has been used as a basis for explanation and affirmation of several philosophical problems, and to which Mulla Sadra owes many of his innovations in different philosophical fields. The problem of union of the knower and the known is one of his most important innovations in epistemology in which gradation has a basic role. Philosophers before Mulla Sadra (Leader of Theosophers) regarded the amount of abstraction of known from material and its consequents as the criterion for the kinds of perception and the difference between perceptions as the result of difference in the amount of abstraction of essence from its contradictory affairs because they neglected the problem of gradation in existence. Rejecting the theory of Taqhshir (decortication or abstraction through which the mind eliminates redundancies to obtain the essence of perception or intellectual stage), however, Mulla Sadra believes that difference in perceptions is the result of difference in modes of abstract being. In transcendent philosophy, the criterion for being known is only justifiable on the basis of gradational system of existence. Accepting collective existence in gradational system of existence, he believes in modes of being in a longitudinal order for an essence, which necessitates another predication called "real and delicate predication". Accordingly, the criterion for being known is based on solidification of existence. The more intensive is existence in terms of actualization and realization the more is its being known, and the less intensive is existence in terms of actualization and realization the less is its being known; and the soul unites with any known in its very stage to perceive it.

Scholars have refocused on Mutazilite School which had been neglected for many centuries and many researches have been conducted to introduce its thoughts due to the discovery and publication of Mutazilite manuscripts in the early 20th century, particularly two books entitled "al-Intisar" and "al-Moqhny". The present paper reviews the course of researches on Mutazilite School in 20th century, divided into three periods: 1) the first half of the 20th century during which the book "al-Intisar" and other researches were published following it; 2) the early of 1960s to the late of 1980s, the beginning and turning point of which is the discovery of the book "al-Moqhny" by Qadi 'Abdul Jabbar in Yemen, which was followed by the publication of other manuscripts written by him and other Mutazilite precedents and the conduction of several researches related to 'Abdul Jabbar's views; 3) two last decades of the 20th century during which thematic scope of researches increased.

Explanation of the nature and model of relationships between individual and society is a fundamental issue in social sciences, with a long history. In the light of the present research, the researcher wishes to explain how actor should adopt "a faithful approach to social life, in the light of the process of discovering real meaning of life" and obtain and provide a proper model for the relationships between individual and society in this regard. To this end, this research is divided into two parts. First, it develops a conceptual framework for the issue in order to achieve a clear operational concept of the research topic. Then it explains the "process" of meaning-seeking of life and its role in making a faithful social life. Finally, it theoretically and practically provides necessary strategies to relieve man from such continuous questions as "how to live in this worldly life while it is mortal" and "how to adopt a faithful approach to social life", considering the fact that the existence of the process of meaning-seeking in man is approved, he is in the domain of "a meaningful life" and conforms to teachings and their consequences. This fact proves the necessity of a meaningful life based on revealed knowledge.

In contradiction to the epistemological status of archetypes, Aristotle proposed the theory of active intellect. Peripatetics following him have had several conceptions of active intellect. Avicenna defined active intellect as an immaterial being and independent from soul, which is the last in the hierarchy of intellects and emanates cognitive and concrete forms into material world and souls. Active intellect emanates comprehended forms into capable souls which are ready to accept the emanation of active intellect through passing the stages of sensory, imaginary and intellectual abstraction. However, some of the Avicenna's intellectual foundations -such as longitudinal relationship between the stages of perception, considering science as an accident, denying the union between the intellect and the intelligible and negating substantial motion- are in contradiction to this epistemic approach and go against abstraction, so knowledge is nothing but emanation of active intellect. This necessitates accepting the independent existence of intelligibles before active intellect, or in other words, accepting archetypes in epistemic dimension, which is denied by Avicenna. Therefore, Aristotle's proposed active intellect which was formed in contradiction to archetypes returns into the theory of archetypes in the developmental course of philosophy.