نشریه حکمت صدرایی
سال چهارم شماره 2 (پیاپی 8، بهار و تابستان 1395)

In some propositions and in some languages (such as Persian), beside to subject and predict, there is a word known as copula. Many Muslim philosophers have regarded copula as a level of the levels of the existence and therefore as a mode of existence. This theory depends on some grounds, which one of the most important of them is that copula has a real existence. But those grounds have been challenged by some philosophers. In this paper, we explore the view of the defenders and criticizers of those grounds, especially the proof for establishing the real existence of copula. That proof based on the view that the truth of those propositions requires the external existence of every components of the proposition, i.e. subject, predict, and especially copula. But certain philosophers objected that this way of establishing the real existence of copula is incorrect, because of confusing the rules of the subject (or internal world) and object (or external world). If something has mental existence, it is not permissible to conclude its external existence.

Freud considers dream as the result of suppressed desires which retreat to unconscious.In Islamic world too, philosophers, including Mulla Sadra, said something on this matter. Although, Freud’s conception of dream is very different from Molla- Sadra’s, we can find some similarities between them. In this paper, we showed that Freud and Mulla Sadra agree that dream is very important thing, gives knowledge, depended to senses and its content depends to person’s reason and intellect. But their views concerning the relation between dream and death, the relation between dream and sprit, the relation between dream and the unseen world, and finally, concerning the not meaningful dreams, are contrary.

The mystic’s unity of existence doctrine has been always considered by the Islamic philosophers. Mulla Sadra in philosophical explanation of mystical unity of existence has considered both doctrine of analogical unity of existence and personal unity of existence. Designing of personal unity of existence doctrine in three domains of ontology, epistemology and theology has the accessories which change the Philosophical concepts. So that, the designing of this theory transform the philosophy known as ancient philosophy. Thus, although the words and expressions are common in personal unity of existence doctrine and ancient philosophy, but you cannot apply the accessories of personal unity of existence doctrine in ancient philosophy. So, if we accept personal unity of existence doctrine, it will be followed the accessories which we have no choice but to accept it. Accepting accessories of this doctrine entails to a new philosophy. In this paper, through review of the accessories of personal unity of existence doctrine, we show that accepting the accessories of this doctrine is necessary for designing of a new philosophical system.

The Knowledge of Imam (AS) is the most obvious quality which has attracted scholars and thinkers in Imamology. Shiite scholars consider it as one of the main conditions of leadership (Imamat) and have emphasized it facing to other Islamic schools. This subject has been conducted through several mental attitudes and approaches, so that it has result in debates concerning the amount and the quality of the Knowledge of the Imam. By comparative approach and by using descriptive – analytical method, this research explores that subject from Transcendent Wisdom point of view. Based on the results obtained in this study, Transcendent Wisdom accepts that the Knowledge of the Imam (AS) is not essential to him and inspired from God, and Imam has no perfect knowledge concerning the essence of God and His qualities. Also, what Transcendent wisdom claims concerning the extension of Imam’s knowledge to all subjects and truths, belongs to downward arc and not to his material existence and upward arc.

We can consider Sadra’s salvation theory as an alternative to the three other theories on otherworld salvation, i.e. exclusivism, inclusivism and pluralism . Based on the principles of Al-Hikmat Al-Mota''alie ( such as the principality of existence, its analogical gradation and its perfect identity to the Good ), Sadra believes that, in the end, all people will release from torture, even ones who, according to Quran, are the eternal inhabitant of the hell . Although there may be some differences between Sadra and Ibn Arabi on salvation, in many cases, Sadra’s theory is almost similar to what can be find in Inb Arabi’s works; and Sadra himself confirms that . After explaining Sadra’s theory on otherworld salvation, which we called it universal inclusivism, we, by referring to the works of Ibn Arabi and Mulla Sadra, shall clarify how the former has influenced the latter in the subject in hand.

By assimilation of existential propositions to numerical propositions, Frege concludes that the existence is a second rate predicate and thus only could be beard on the concepts and not on the objects. His argument which is based on the approval of “object for object” of existential propositions, says that if the existence on subjects could be beard as a predicate and as a first rate qualification, their causative, repeater and obstructive existential propositions would be self-destructive. Based on this logic, he considers propositions like “Socrates exists” as ill-suited and in order to propose its proper explanation, he symbolically moves the existence into a quantifier position. Considering Mulla Sadra’s approach as criterion, it would be clear that unlike Frege’s assumption, firstly, in existential propositions, the principle is the subjectivity and secondly the content of existential propositions reflects the approval of object and not the approval of object for object and thirdly, one of the preconditions of being identical quote of these propositions, is the originality of the existence, of which Frege is a denier.

The idea of an infinite system of philosophical thought could not be found in the ancient Greek philosophy. In the Islamic world, before the Sheikh Ishraq, infinite in number and infinite in time were be considered in the realm of quantity (essentially) and powers (accidentally). Abolbarkat and then Suhrawardi, referred infinite to the attributes of God and identified God’s perfection with the infinite. The basic questions of the author of this research are: What was Mulla Sadra’s philosophical explanation of the infinite? And what is the result of the accepting the infinite characteristic? The outcomes of this research are: in philosophical thought of Mulla Sadra, semantically, Infinite Including meanings such as Infinite in attribute, ontological infinite and metaontological infinite And from ontological point of view, the infinite Due to the existence of God is existent. Also, to establish God’s personal unity, Philosophical explanation of God’s authority to hearts and negative-positive theology are certain functions of Infinite in the three fields of metaphysics, theology and Anthropology in philosophy of Mulla Sadra.

Principiality of Existence in Transcendent theosophy has two meanings and both are attributed to Mulla Sadra. In the first meaning, essence unlike existence does not exist outside at all and only exist in mind. But in the second meaning essence following becoming, exists out of mind. The Principality of Existence in first meaning is not attributed to Avicenna at all, because he believes in the realization of essence and he doesn’t consider it exclusively mental. The Principality of Existence in second meaning although is in closer relationship with Avicenna philosophy but is not attributed to Avicenna with all its principles and results, because he believes in the plurality of beings and instead of believing in the unity of essence and existence in the external world, he believes that existence is accidental. Also, concerning the results and outcomes of the debate, he claims that beings are multiplied truths and the necessary being is the simple being who has no essence and we can’t define him through genus and difference, instead of claiming that the necessary being is the truth of existence and this truth is unite.

One of the most important philosophical issues is how the accidental creature of nature is related to Almighty God who has no accident in his nature and is eternal. The substantial motion theory of Mulla Sadra is one of the important innovations which based on the principality of existence that has been able to be responsive to this issue. Since it is necessary to review the philosophers after Mulla Sadra, in this paper, we review Mirza Abulhassan Jelveh (1314 H) on the relation of the accident to the eternal. Hakim Jelveh in his essay "Fi bayan rabt alhadeth belghadim (An Essay on The Relation of The Accidental to The Eternal )" states the impossibility of the creating a moving creature from the fixed and unmoving creature and tries to solve the problem of the relation of the accident to the eternal with the help of placing Ferris moves as intermediary between the accidental and the eternal and has disagreed with the Sadr-al-Moteallhein’s approach. The ideas of this theological Hakim have been discussed and investigated¸ and the findings showed that his criticism is the result of his peripatetic approach and his neglect from the basic principles of the Sadra’s philosophy. Also, like Avicenna in his answer to the relation of the accident to the eternal, Mirza Abulhassan Jeveh has confused the rules of existence with the rules of nature.

Different expositions which have been presented on Mulla Sadra’s “principality of existence” have generally neglected the origin and historical process of development of this view from an issue-based perspective. This article determines the point of emergence of principality of existence in the history of Islamic philosophy, and explains what steps Mulla Sadra passed to enrich it. Historical review of this theory shows that what is discussed as Mulla Sadra’s (also known as Sadr-ol-Moto’allehin) major ontological basis has at first been merely some issues which “Avicenna”, “Shahab Al-Din Suhrawardi” and “Mir Damad” had faced in different ways. But Mulla Sadra’s issue-based attitude toward these discussions, who reached “maturity” by going through six steps, has transformed his view from mere answers to a few questions into a fundamental basis in his philosophical system, a basis which is considered as the foundation of many of his philosophical innovations. The present research aimed at giving a more precise representation of “principality of existence” view and was conducted using descriptive-analytical method. The innovative aspect of this article is to adopt a different approach in exploring and presenting principality of existence.

In mystic thoughts the concepts of Perfect Man and Alchemy have closed relations. Achieving to the perfect man is a major goal in mysticism, but in the most of mystic thoughts, alchemy have been defined as a way towards the secrets of creation, so that perfect man cannot be achieved without deep understanding of such truths. Therefore, the main objective of alchemy and alchemist, similar to Gnostic, is the development of perfect man. However, despite to such a closed relation, there are differences and similarities in concepts, place and type of connection and the way to achieve perfect man between mystic schools. Not only evaluating of these beliefs, considering the similarities and differences, clear the complex concepts of perfect man and alchemy, but also serves as an approach to survey their origins. In this paper, various mystic opinions concerning the perfect man and alchemy are briefly reviewed and compared, especially relied in mystical reflections of transcendent philosophy and jabber-ibn-Hayyan, in order to manifest their similarities and differences. Of course, in explaining the Sadraian mysticism, we considered Ebn-e-Arabi as the source of mystic reflection in transcendent philosophy.

This article tries to explain the viewpoint of Allama Tabatabai, one of the great Muslim philosophers, concerning true knowledge and its destroyers. Allama believes that knowledge about names and attributes of God is the true knowledge and is the origin of happiness and the perfection of human beings. In the epistemological system of Allama Tabatabai, the reality of science is an existential matter and is a grace from the upper world to a human being's heart (soul). A human being – with his capacity and preparation - can unite with Active Intellect to get forms of it. By looking into Allam's works, one can find that destroyers such as: deviation from the judgment of the intellect, mere naturalism and rationalism, ignorance of inward journey, lack of moderation of soul's faculties, and demon's intervention, are some examples of cognitive and non-cognitive destroyers for knowledge that result in not receiving necessary capabilities for getting true knowledge.