فصلنامه پژوهش های فلسفی - کلامی
سال نوزدهم شماره 4 (پیاپی 74، زمستان 1396)

Two views have been proposed about the simplexity and complexity of body in philosophy which is responsible for knowing realities. One is simplexity-based which holds that body is simply froma corporalis (corporeal form) and denies that it is composed of matter and form as well as small components. The other is complexity-based whose proponents are divided into two groups. One group regards body composed of matter and form (i.e. corporeal form) and the other holds that body is composed of small components. The latter has specified a shape for each constituting components of elements and celestial spheres, two of which are discussed in the present paper. It should be noted that there are four simple elements and celestial spheres have a shared shape in the view of the latter. Thus there are totally five shapes for the components of elements and celestial spheres. The paper takes into consideration two shapes (the shapes of components of fire and components of the earth). It takes into consideration and explains how these two shapes, which correspond to sixteenth and seventeenth shapes in Elucid's writing, are formed and presents arguments for its accuracy, having mentioned the hypotheses.

Despite great progresses in Iran, there are very few works on formulating moral code of conducts. As a result, moral conflicts in social and scientific activities have turned into a serious pathology in the society. Since many specialists have concerned about providing moral codes based on Islamic-Iranian culture in recent years, it is necessary to formulate the manual of style and formulation of these codes of conduct. The present paper was conducted with the aim of formulating the compilation style of these codes of conduct. The findings show that formulation of codes of conduct has six stages as follow: (1) finding the cases which need moral decision; (2) specifying those in charge who need moral codes; (3) recognizing moral challenges in that science; (4) determining moral principles; (5) specifying a fundamental approach in ethics; and (6) formulating moral code of conduct in that science. Of course, it should be noted that some considerations have been proposed regarding the stages before formulating the code of conduct and using it.

Man seeks life by his will and due to the nature of his consciousness, thinks about it, protects it, and escapes anything against it. Death, especially when it is regarded as the absolute end of life, becomes more horrible than anything else. Although uncomfortable events occur in man's life, the resulting dissatisfaction is not extended to the life itself, and he thinks about the life without such events. The principle of believing in life, its endurance, and eternity is assuredly based on the message of God's prophets. Among scholars, philosophers have also offered arguments for the principle of the life after death. Among the strong arguments for the life after death, the best and superior one is the one that, in addition to being strong, can be accepted quickly and deeply by human general intellect. The present paper seeks to provide such an argument for the life after death, which is based on nothing but contemplation and deliberation, and is available to all.

Pierre Hadot (1922-2010), a contemporary French philosopher, illustrated the dynamics and real life of philosophy in a philosopher's everyday life by offering the model of philosophy as a way of life, which was the result of his many years research on ancient philosophy. Using this philosophical model (philosophy as a way of life), the present paper reviews the relationship between science (opinion) and practice in Illuminationist theosophy. Philosophical discourse is one of the important components of this model. For Hadot, the value of discourse (theoretical philosophy) in philosophical schools lies in the service it provides to improve the quality of life and man's function and behaviour. Sohrevardi also puts emphasis on the importance of theoretical (discursive) philosophy as the prelude and guide in choosing illuminationist way of life. Thus the paper first reviews the status of discourse (philosophical theories) in ancient philosophical schools to provide a clear picture of the relationship between discourse (opinion) and practice in philosophical schools in order to show Hodot's view about this relationship, using the model of philosophy as a way of life. Finally, it studies the importance of discourse (opinion-discursive theosophy) in Sohrevardi's Illuminationist theosophy and its utility as a necessary prelude to inter into and choose an illuminationist life, lead illuminationist wayfarer in the way of life, and understand and acquire practical reason.

John Hick, a contemporary philosopher of analytical philosophy of religion, discusses about the reasons for the existence of different conceptions of God and impossibility of accessing the concept of God, which is reviewed in the present paper. First, the paper mentions the differentiation between the concept of God and conception of God, and basic features of different conceptions of God, based on Hick's principles, i.e. differentiation between Kant's noumen and phenumen, New Wittgenstein's "seeing as", and ineffability of God. Then it proves that Kant's differentiation can only help us to justify the differentiation between the concept of God and conception of God, not to defend accessibility of the concept of God, because there is no way to grasp the noumen of God, according to such differentiation. Furthermore, there is no pure experience to help us to talk about the concept of God; rather, we always have some conceptions of God, based on New Wittgenstein's view. God's ineffability also multiplies the problem of our experience of Him and causes different conceptions of God. Finally, the paper refers to the results of Hick's view such as his success in differentiating between the concept of God and conception of God, justifying the existence of different conceptions of God, opening a way to criticize and study Christian teachings, defending religious plurality, and his approximation to the panentheistic conception of God.

Among Muslim scholars, Abu Hamed Muhammad Ghazali puts great emphasis on self-knowledge and self-analysis to know the factors and obstacles of realization of moral act. His view about why man's moral knowledge does not necessarily lead to relevant moral act approximates to Aristotle's view which considers overcoming the weak will as well as the existence of knowledge necessary in this regard. Ghazali provides six stages for the formation of moral act which should be followed through not only providing the factors of realization of moral act but also removing its obstacles. Five obstacles can be extracted from Ghazali's sayings in Ihyae Ulum-edDeen, (The Revival of the Religious Sciences). The analysis of Ghazali's words about each of these obstacles- especially Satan- and his view about and good and bad stray thoughts in man shows that he most likely regards the origin of all of these obstacles internal, not an independent and external factor which inters into man in some way. If such a view is accepted, it will have important influences on considering, knowing and defining moral factors and obstacles, as well as on man's moral training; it can also be proposed as a comprehensive view, even beyond the boundaries of a particular religion and denomination.

One of the important issues related to revelation and sublime divine sciences is the study of prophet's knowledge and certainty about the rightfulness of revelation. Different analyses have been proposed in this regard. Some believe that prophet's knowledge and certainty in being inspired by revelation are obtained through immediate knowledge which is infallible. Others hold that such knowledge and certainty are originated from Preserved Divine Tablet, based on which prophet connects to the angel through his heavenly spirit and receives divine sciences. Still others hold that prophet's knowledge of rightfulness of revelation is obtained through divine miracle. Another group believes in the existence of such knowledge and certainty by referring to prophet's pure intellectual incorporeality, inner and external Satan's inaccessibility to the state of intellectual incorporeality, and observing the reality of revelation by prophet. However, the final answer can be proposed as such that revelation is a God-given non- acquired phenomenon, so it cannot be obtained through conventional intellectual and intuitive ways. On the other hand, God's aim of revelation and sending prophets is leading humanity toward eternal felicity, salvation, and perfection, which is necessitated by divine wisdom. To this end, the recipients of revelations need to be infallible in receiving it in order to be able to deliver divine message correctly and perform their very important missionary duty infallibly after being inspired, otherwise, the purpose be will put aside, and revelation and sending prophets will be null and meaningless.

Many scholars and scientists have always taken into consideration and studied human intellective soul or (soul). One basic issue about human intellective soul is how it is created. The present paper addresses the question whether the noble Quranic verse of "covenant" can approve the pre-eternity of human intellective soul? Because according to the verse, God has taken confession and covenant from Adam's children to His oneness before they have descended to this world and they have confessed. Then they have returned to prophet Adam's loin. There are three views about the meaning and interpretation of the verse of "covenant": as a proof for world of pre-existence, taking innate covenant from man in this world, and the collective existence of souls before God, which occurred in a stage before this world. To evaluate, judge and answer the aforementioned question, the author believes that the first view which corresponds with the pre-eternity of souls, contradicts with intellectual necessity and outward significance, and results in null and void reincarnation. The second view also contradicts with the context of the verse and necessities us to attribute a metaphorical meaning to the verse. Thus, Allamah Tabatabaii most likely considers the verse not as a proof for pre-eternity of intellective souls; rather, it means that souls were collectively present before God before this world, had a vision of or experienced God in His divinity, their own soul had such a vision or experience, and that attributing the noble verse to Allamah Tabatabaii's view is somehow unlikely.

Muslim scholars have viewed the category of ethics from different perspectives and provided different and sometimes sporadic comments in this regard. They are different in how they have discussed and concluded the issue, and have different views due to their sole dependence on intellect or tradition or both of them. They have rarely tried to formulate a definite moral system or structure, or at least, they have not taken it into consideration independently, so they have not specified a "moral system" seriously. No doubt, if the collection of what they have written about "ethics" is viewed with the aim of defining a "moral system" and explaining the meaning and purpose of its "structure", a particular "moral system and its structure" can be extracted, which is not so easy. Some contemporary writers and scholars have taken into consideration the issue of "moral system and its structure" independently, and highlighted its conditions and presuppositions, which is very admirable. However, the present paper provides a new and unprecedented view about the structure of Islamic ethics.

one of the religious teachings is that of book of actions that according to the verses and sayings contain all acts, intentions and personal beliefs of anyone. and at the day of Judgment it is given to human from his left or right side depending on his actions, and because this book is not a mundane book Muslim scholars have been confronted with the question: What is the truth of book of actions. One of the important responses to these questions is Mulla Sadra's philosophical explanation. He believes that this book is human spirit. This article, explains his philosophical explanation and describes his principles and his results. and then shows that this explanation is not sufficient because not only is incompatible with the teachings of his philosophy, but it is incompatible with some religious teachings.

Several methods have long been proposed to talk about divine attributes, which are divided into two general negative and affirmative ones, each with its own subsets subdivisions. For example, negative method is divided into negation- silence method, negative-imperative method, and negative- affirmative method. The present paper seeks to review negative-affirmative method and its relationship with God's expressibility, because scholars have proposed different interpretations and meanings for the method, some of which contradict with God's inexpressibility. The question is what is Allamah Helli and Avicenna's view about the meaning of negative-affirmative method and its relationship with God's inexpressibility? In terms of divine essence and attributes, Avicenna restores God's necessary attributes to negations and relation and does not accept inexpressibility of divine attributes and essence. Allamah Helli believes in a certain restoration from affirmative to negative, recognizes affirmative attributes through negating their opposites, and restricts expressibility in attributes to their conditionality. Reviewing different meanings of negative-affirmative method from the view of such scholars as Avicenna and Allamah Helli, the paper explains the former's general view which holds that all divine attributes restore to negation and relation.