نشریه پژوهش های هستی شناختی
پیاپی 7 (بهار و تابستان 1394)

Heidegger, in his being and time (Sein und Zeit) by analyzing ontical- existential temporality of Dasein, proposes to explain the meaning of being. He, in the first part of his book, has considered the care as the meaning of Dasein and tried to articulate its trihedral structures, in the second part, by presenting temporality as the meaning of care, he also has attempted to show that the temporality is the basic state of unity of multiple structure and meaning of Dasein. Accordingly, his analysis based on the division of being of Dasein into original and objective. Then he has explained the temporality by the authentic and inauthentic temporality. Additionally, the dominant metaphysical concept of time which has been regarded as a stream of successive nows of which one is earlier than a later now, will be inauthentic concept which understood with regard to the objective time. This article wants to show that Heidegger has been frustrated going beyond the metaphysical concept, since his analysis based on the will of Dasein in passing from non fundamentality to the fundamentality and it has been remained in subjectivism and as a result fallen in the metaphysics. Finally, it will be discussed that the reduction of scheme of being and time in the will of Dasein, is the main reason of his frustration.

Jala al Din Dawani, on the basis of most of his works, belongs to Ash’arite school, and his tendency towards fundamentality of quiddity can be seen in his writings. In his books and treatises, he has explained his idea believing in oneness of God and multiplicity of quiddities attributed to the God. In addition to supporting his Ash’arite position, he has endeavored to elucidate mystical theory of effusion of multiplicity from the oneness, if Ash’arite point of view is considered. But he by the inner revolution and celestial voice leaved his previous thought aside and by writing the treatise Al Zawra, turned to mystical knowledge. In his treatise, he has devoted the being to the God and explicitly denoted that the effect in itself not only is a nonexistence but also is impossible, just in its relations to the God can be called as existent. Contemplating on the treatise clarifies that he has meant by the relation, illuminating relation that by which the effect is not anything save the relation to its cause. He has spoken clearly about disclosure and regarded the effects as the God’s appearance and disclosure, stating the existence of God has appeared among the contingents and finally, his view comes close to mystical thought especially Ibn Arabi’s.

Discussion on time is one of the most important issues in philosophical thought. It is a problematic issue intentionally and extensionally. The both (Mulla sadra and Heiddeger) believe that the leading task of philosophy is to explain and illuminate the truth of being. One of the phenomenon of being or key of understanding being is time. There are some differences between them in definition and domination of the being, especially Heidegger, in contrast to Mulla Sadra, distinguishes some terms like existence, being and Dasien in his philosophy. In spite of the differences, the both have focused on being and its relationship to the temporality. They try to change the physical definition into the transcendental determination of time. They interpret the different aspects of time such as past, presence and future as aspects of being and Dasien. According to Heidegger, there is an endeavor to distinguish between time, temporality, history and historicity. Finally, both of them have found the deepest relationship between being and time. This paper has tried to interpret the past and the future as the existential facts.

One of the important issues of philosophy of law is recognition of juridical rules. Many schools have come into existence to realize and figure out the origin and principle of the right. One of them is natural or primordial law. The origination of the right is determination of the first point from which the right has been originated and by which the validity of the right should be recognized when the philosophy of law is concerned. According to divine perspective, since all creatures have been issued by God, the right, in itself, will not have validation. Principally, the rights belong to the God. Since human beings in the cosmic order, have a specific situation. Their rights will have the existential origination, if human being is considered qua itself. So this paper has proposed to explain the natural law from Aquinas and religious primordial law viewpoint as regarded by Imami’s jurisprudent. Additionally, the main question is the relations between existential worlds and the rights are grasped by the human reason. One of achievement of the research is that in both perspectives primordial and natural right have been considered with the existential root which is divine omniscience. As a matter of fact, there are some differences between them which are rooted in the differences between Islam and Christianity, unless in the divine centric perspective the natural or primordial law must be rooted in an existential and realistic thing and it must not merely be derivative.

Being is the First Principle of knowledge which is the subject of metaphysics. Avicenna also follows Aristotle in his Ontology and using of "existent" (Maujud). Avicenna, contrary to Aristotle, has not regarded the being as a category or accident. Accordingly, being has been applied in five senses: being in particular, being in general, act of effusion of being, act of being and as a copula in the propositions. Thomas Aquinas has used (esse) for the "existence". In his books, he has explained the various meaning of being. They can be classified in seven senses: being in itself, act of being, as a copula in propositions, as the quiddity, as a category, as essential and accidental being and as the being in potentiality and actuality. The definitions of "act of being" of Avicenna and Aquinas’" act of being" are the same, but with two different expressions. Avicenna’s being in particular can be overlapped with Aquinas’ being as the quiddity and a category. Then, in this paper we attempt to compare the meanings of being between two great thinkers finding their similarities and differences.

Doubtlessly, future is the result of past. So, it may be said that all scientific and philosophical theories are resulted from thinking on theories, concepts and issues of earlier thinkers. Parmenides and Heraclitus are two important pre-Socratic philosophers who had two contradictory attitudes towards being. This essay claims that founding his theory of intelligible (ideas) and sensible worlds, Plato used Parmenides’ concept of constant being and Heraclitu's concept of changeable and inconstant being. Comparing their statements, this paper has tried to show how Parmenides’ concept of being has been incorporated into Plato’s theory of Ideas. Moreover, I explained that although Plato accepted some Parmenidean elements of thought, being inspired by his predecessor, Heraclitus who rejected Parmenide's view on sensible world and proposed a novel view and tried to answer to the criticisms which may be raised about his theory of sensible and intelligible worlds and their relations.

The temporality of the world is a historical issue which has been considered by philosophers and theosophists. This matter in Islamic thought, because of its relation to religious contents, has been attractive issue as if it leads to several viewpoints among Muslim thinkers throughout the Islamic history and has been discussed in the philosophy, mysticism and theology.Mulla Sadra has accepted main streamlines of his ancestors’ doctrine at once; he has delivered a creative doctrine on temporality of the world by his doctrine of substantial motion. Moreover, Tabatabaei has twofold perspective on the subject in question. He has accepted Mulla Sadra’s doctrine on renewal origination of all segments of the world, on the one hand, and contrary to Mulla Sadra, he believes in temporality of the world as a whole, on the other hand. At this paper after some introduction, we have explained Mulla Sadra and Tabatabaei’s Ideas on temporality of the natural world and evaluated their thought.