فصلنامه آینه معرفت
پیاپی 25 (زمستان 1389)

The theory of the fundamental reality of existence proposes that existence is original and essence arbitrary. This difference in interpretation with all its subdivisions, far from being a reflection of different assumptions, is resulted from the detachment of domain mode and is essentially linguistic. The different and in some cases incompatible effects of these interpretations of philosophical issues is primarily the result of taking an unconscious position toward the domain mode and not a logical requisite of Sadrolmotealehin’s principles upon which he has based his theory of the fundamental reality of existence.

Objectivity is one of those profound issues which have attracted the attention of almost all philosophers. The two Islamic and western philosophers, Mulla Sadra and Kant, have examined this issue. The present article argues that the way this issue has been dealt with in Mulla sadra’s philosophy has higher explanatory power due to the principles of his ontology (graduation of being and particularly of the human soul) and his initiatives such as creativity of the soul and its substantial motion and most importantly the unity of the known and the knower.

The present article is an attempt to first present a somewhat clear picture of Hegel’s philosophy of mathematics, which has been neglected to some extent, and then to examine the position and significance of mathematics in Hegelian philosophical system. The article, then, discusses the contemporary implicit and explicit interpretation of Kant’s philosophy of mathematics and makes its own proper judgments.

Does God’s existence need proof or evidence? Evidentialists believe that our knowledge duty necessitates that we provide proof or evidence that God exists. On the other hand, fideists refuse this claim and argue that God’s existence is a matter of faith. Although not every fideist sees the evidentialist claim to be in contradiction with faith, all of them are united in denying the need of proof or evidence for this central religious belief. In the Islamic philosophical tradition, both views have their own proponents. Avicenna is regarded as a well-known proponent of the first view. He believes that evidence for the existence of God is available and he himself provides us with one of the most important arguments for the existence of God.The question which arises is whether his argument is allusive or demonstrative. The study of Avicenna’s works shows that his argument should be demonstrative and allusive. From Avicenna’s perspective, the primary proof of God existence comes from contemplation on the origin of existence. Therefore, it might be possible to claim that, for Avicenna, there is a distinction between personal proof and general argumentation. The present article demonstrates that Avicenna is an evidentialist and his evidentialism is of the personal type and not the group type.

From among the various trends and theoretical orientations in a wide range of ethical schools, Ostad Motahari believes in God’s worship as the foundation of Islamic ethical school. From his viewpoint, the basis of the above-mentioned perspective is the idea that any moral deed is an act of God worship even if the doer is not aware of it. According to Ostad Motahari, worship has two aspects: an inward aspect which implies man’s movement from the creature to the creator; and an outward aspect which entails the type of manners and deeds upon which worship should be performed. After delineating the epistemic identity and moral and educational wisdom of worship, the present article will explore the criterion-related aspects of worship and finally will discuss the epistemological foundations of the theory of worship through a case study. Further it will demonstrated that the theory of worship can be a moderate logical school due to its having the essential intellectual and traditional elements.

Grace of God, from one perspective, is of two types: existential and legislative; the creation of the world and the spiritual training of its inhabitants is considered existential grace and guiding and spiritual training of the created beings endowed with free will is considered legislative grace. The present article, is concerned with the latter which implies actions that get human beings closer to obedience and move them away from sins on the condition that there would not be any compulsion in taking those actions. In this respect, with reference to philosophers’ views, first the different aspects of grace are explained from the perspective of Molavi and Hakim Sabzevri and then the similarities and correspondences as well as the differences between the two perspectives are identified and presented.