فصلنامه اندیشه دینی
پیاپی 11 (تابستان 1383)

In the philosophy of Mulla Sadra, "Man" is the only creature that has no specific limit.Mulla Sadra explains the Relation between "Man" and "Universe" by two philosophical principles, namely "trans-substantial motion" and "unity between the intelligent and the intelligible".In the ontology of Mulla Sadra, supposition of Man without universe is impossible.This paper, first, explains the specific approach of Mulla Sadra about "Man".Then, investigates the relation between "Man" and "Universe".

The relation between religion and ethics is one of the most important subjects in the philosophy of religion. We can approach this subject from two different viewpoints: 1- historical and scientific 2- logical and theoretical. In the historical and scientific approach the actual relation between religion and ethics in effect and during the history of mankind is discussed. This approach is not intended in this article. In the logical and theoretical approach we intend to find and discuss theoretically the possible views about the relation between these two phenomena ignoring whether these possible views have been held by some people or not. This is the purpose of this paper.

Al-Khafri, a celebrated philosopher of Shiraz philosophical school and the inheritor of the two rival schools of Jalaliyya and Sadriyya, has written two important treatises on the liar paradox. This enigma, which is called al-jadhr al-asamm by Muslim logicians, is among controversial matters of Shiraz philosophical epoch. In a short monograph called Ibrat al-Fudala, al-Khafri deals with analysis and criticism of his master al-Dawani and then offers three solutions without presenting a precise formulation of the enigma. He organizes his detailed treatise, called Hayrat al-Fudala, in accordance with the structure of al-Dawani's Nihayat al-Kalam: An introduction, on presentation of four formulations of the enigma; the first aim, on the report and criticism of predecessors; and the second aim, on offering five solutions of the author. Although the two treatises are written in two different times, al-Khafri has written the second one in completion as well as consideration of the first. In solving the enigma of al-Jadhr al-asamm, al-Khafri has several meta-logical deliberations: He treats the enigma of al-jadhr al-asamm, as pseudo-paradox and offers various solutions for it. All of his solutions in both treatises are based upon choosing untruth of "all my words are untrue" and solving the problem of contradiction on the basis of distinction of modes especially two kinds of truth and untruth, divergence of opinions of a philosopher in solving that enigma is, itself, a considerable enigma.

Some subjects, like mysticism, have very diverse meanings and applications. This article purposes to find a common meaning or sense for such subjects and to answer how we can reach this common meaning. Among these subjects, we have chosen mysticism and have found seven possible assumptions in answering whether we can find a common meaning for mysticism. Then we have discussed each of them. These assumptions make a spectrum from the theories that accept a natural essence for mysticism, to the theories that held that mysticism is a homonymous term. Finally we have preferred the famous model of elephantology but with some restrictions.

Education like many other fields of knowledges and sciences is a system. This means that education has its own components and elements that should be studied precisely. Islam as a school of thought has its own world-view, philosophy and educational system. Its educational system claims that its point of views are genuine, comprehensive, independent. Islam has a great number of textbooks in his relation. This article studies Islamic educational elements in the frame work of a system which contains aims, curriculum, teacher, student and evaluation in two levels based on the necessity of theorizing in spectrum of educational elements and less attention to theoretical-analytic researches in Islamic education field.

One of the most profound theories in mysticism and ontology is the theosophistical taste (Zawq-e Taaloh) theory; the theory that explains what the very Being (existence) is, and how it is attributed to beings, in other words, what relation is between Existence and existents.This theory was first suggested in Shiraz school philosophy. But, since it didnt make clear distinction between existence and quiddity, or in other words, between being of the thing and what the thing is, it was subjected to the criticism of some other philosophers.In transcendent theosophy thought, we can explain this theory by the view that Existence is One, and at the same time, it has different grades.With regard to the theory of individual unity of Being, which is accepted by some great mystics and some recent commentators of transcendent theosophy (to give an example, the great philosopher Agha Mir Shahabe Neirizi), this theory can be well established.This essay will try to show the relation between these two theories: the theory of individual unity of Being and the theosophistical taste (Zowq-e Taaloh) theory.