عبدالله صلواتی

Ibn Sina's proof of possibility and obligation is one of the existential proofs in proving the existence of God, which is presented in two subjective and objective feelings. This proof consists of three philosophical courses in which the movement starts from the object and reaches the mind and then ends with the object, thereby proving the necessity of existence. He believes in the two-way connection and correspondence between the mind and the object, and it is only from this point of view that I can analyze the argument and obligation, otherwise serious criticisms will be made on it. The main question is that considering the two-dimensionality of the argument and argument based on the mind and the object, can we consider it to be true and is it certain for us?According to the authors, taking into account that the sheikh believes in two classes of beings (possible existence and obligatory existence) and the existence of two dimensions, mental and objective existence, four types of phenomena will exist based on rational reasoning, and with the help of the discussion of correspondence between the objective and the mind, eight The type of communication will be obtained, which will ultimately be the proof of possibility and necessity in both current and current communication, and certainty can be achieved in these two communication.

The various perspectives on religious science indicate a variety of intellectual approaches in this field. Ayatollah Javadi Amoli’s theory of religious science, one of the prominent theories on this science, has garnered significant attention among scholars. Institutionalizing this theory could lead to a substantial transformation all over the world. This study examines the challenges and functions of his theory on religious science. The findings reveal challenges such as the confrontation with atheistic science, the conflict between intellect and revelation, the institutionalization of nature instead of creation, the potential conflict between the results and products of empirical knowledge and religious science, the establishment of identity-erasing Western science, the challenge of the confrontation between revelation and intellect, and the presence of Qarun-like thinking among scientists as the main obstacles to the realization of religious science. These challenges require independent research; however, this study merely explains the challenges and provides a brief response to them. Additionally, the functions of this theory include a maximalist approach to religion, the unity of science and religion, the comprehensiveness of epistemic sources, human perfection, attainment of pure life, the unity of Islamic seminary (Hawza) and university, the synergy of reason and revelation, acceleration in civilization-building, access to a source beyond reason, and resolving the conflict between science and religion. These functions pave the way for transformation in Islamic civilization and provide a platform for interaction among various fields of knowledge. This study emphasizes the importance of this theory as a solution to contemporary challenges and the utilization of upcoming opportunities.

Knowledge, virtue, and happiness as issues that have always been of great importance in Plato's philosophical approaches, were used in constructing his utopia. The fundamental question of this paper is about the relationship between knowledge, virtue, and happiness according to Plato. The spirit of Plato's philosophy affirms the connection and alignment of virtue and knowledge with each other, and as it seems in Platonic thought, the onslaught of moral vices on the virtuous person will degrade his epistemology. Also, knowledge, as one of the foundations of human happiness, plays an essential role in his happiness. Knowledge and happiness are related to each other because, in the field of knowledge, human must be in the epistemological level of "Nous" to be like God by thinking in ideas.

In his commentary on esharat, Fakhrrazi challenges the issue of perception and the purpose of having natural powers. tusi mentions two points in response to him. 1) It is the necessary end of the essence of nature. 2) Natural forces have a kind of consciousness. Our findings in this research show that applying the interpretation “kind of consciousness” to natural forces in peripatetic philosophy is reserved for tusi and not found in Ibn Sina's works. About the answers of these two philosophers to the question of science and the purpose of natural forces, we can also say Ibn Sina does not have a single opinion on the issue of perception and the goal of natural forces. In the tabiat shifa, he considers physical agents to be devoid of perception and will, which have a uniform action. However, in the eighth section of esharat, refers to the existence of natural or voluntary passion and love for physical agents. In tabiat shifa, although the totality of nature is called purposeful, rejects the hyle passion for the form. In the treatise on love for hyle,form and accidents proves instinctive and natural love. Even though Tusi accepts the finality of nature, does not provide an explanation about the existence kind of consciousness for natural forces. what these two philosophers have proposed as the end of natural forces is more similar to the end of movement than to the cause of movement, and the goal can also be attributed to the higher causes of natural forces rather than physical agents; According to avicenna, the journey towards the true lover is inherent in all beings, even without perception.

In the mystical heritage, more attention is paid to the identity and cognitive and behavioral functions of the heart, and the dignity of the heart is presented as beyond the intellect and below the soul and in time below Fouad. It is placed again. But Ibn Arabi mentions the existential characteristic of the heart as cheating in forms and manifestations, and this research by emphasizing this characteristic seeks to draw the inner capacities of the heart for a phenomenological view and tries to use phenomenology according to Van Menen and Adding an existential attitude to it will answer this basic question; How can the inner capacity of the heart be used in Ibn Arabi's mysticism for existential phenomenological reflections? The achievements of this research are as follows: 1. The heart is the essence of a person's existence, and due to its application and fraud, it is receptive to various forms and manifestations, and what is meant by this fraud is intuitive existential fraud. To this credit, the heart has a good capacity to strengthen the phenomenological view with components such as astonishment, suspense, attention, and appearance, and helps to keep the file of reflection on the truth and its knowledge open; Second. The heart, with its face-to-face encounter with names and attributes, and in a sense, its pre-reflective confrontation, puts a powerful capacity for existential phenomenological reflections in front of the intellect, as one of the affairs of the heart.

Tusi wrote works in the name of Ismaili elders and in those books he praised the elders of this sect. There is also a serious possibility that during his presence in this sect, he wrote treatises confirming their religious beliefs. But tusi, a Muslim scholar, is considered to be one of the twelve Imami Shiites, and based on moral responsibility, he is obliged to protect the correctness of the beliefs of his fellow believers, and morally, he cannot approve and promote the beliefs of other sects. Based on our inference from the method of statistics and analysis and comparison of related data, in addition to his explicit statement in the rewritten preface of Akhlaq Naseri, it follows that freedom in choice and agency in action, which The main conditions of moral responsibility were not there during the time of Khwaja''s presence among this sect. Therefore, he cannot be held responsible for the possible consequences of writing those books in support of the beliefs of this sect.

Humanities are not formed in a vacuum, but contain certain presuppositions and principles. These presuppositions and foundations are present in the new world both in the field of description of human sciences and in the realm of twisting prescriptions for "what should be" of Adam and the world. The method, epistemology, anthropology, and ontology of the humanities in the West are different from the method, epistemology, anthropology, and ontology of the Islamic context and era and the context and eras of other countries. The variables related to the research subject are: ontological fields, anthropology, cognitive knowledge, and cognitive value and religious time. In this research, the relationship between these variables and humanities is researched, and the basic question of this research is: How will humanities change with the evolution of the above five fields? The achievements of this research include: the subjectivity of knowledge and reason (intellect sitting in the veil instead of the intellect discovering the veil), reducing the world to the world and the general desire for the world, reducing man to body and soul, organizing the context and time of humanities and current social sciences. and Islamic philosophy in general and Sadra'i philosophy in particular do not like this field and according to the time of the last prophet, he believes that: the current field of science should be transformed according to this time and instead of being immersed in constructions and being imprisoned in mind (the current field of epistemology) and instead of reducing human beings to objectified dummies (the current field of anthropology), one should think of a new order in which social structures neither swallow Sharia nor trample justice. He crushes her. The author believes that Sadra's epistemic network, with its design, approach, goals, method, and issues, can provide a basis for new theories in humanities and sciences without ignoring human experiences. Socially formed and the theories formed in common humanities and social sciences find a native and divine nature. Therefore, the author does not see a conflict between the two theories of refinement and the theory of the establishment of Islamic humanities.

Obligationism is one of the consequences of voluntary belief; therefore, the relationship between will and belief is of interest to epistemologists. The main question of this research is to investigate this relationship from William James' point of view, to determine whether from his point of view, non-cognitive factors are also effective in belief, and what effect human will and voluntary nature have on a person's beliefs. This study concluded that although William James disagreed with Clifford's command of direct voluntarism, he was a voluntarist himself. From his point of view, man’s emotional nature not only can, but must choose between hypotheses, and of course, this is only possible in the case of "genuine" choices. From James' point of view, previous acceptances, reputation, and authority of others; practical application of belief; and inclinations are effective in the will to believe. In contrast to Clifford, who did not believe in the belief without sufficient evidence, he believes that man should experience, repeat this experience, and reach the truth by thinking about the results obtained from these experiences. From his point of view, the role of will is prominent in ethics, and the will also plays a role in personal relationships. James believes that one’s prior tendencies and belief in reality play an active role in the realization of that reality.

One of the disputes which has always existed in the justification of epistemological beliefs is the issue of extroversion and introversion in justification. A group of philosophers believe in extroversion and some others in introversion. In this context, Alston abandons the issue of justification and instead deals with epistemological issues. The main question is: What is Alston's view of justification? Achievements of this research: 1- Alston, by analyzing extroversion and introversion in the justification of beliefs, believes that both modes are needed to justify beliefs. 2-based on his point of view, a degree of awareness is necessary for justification. 3- And what exactly should be accessed and to what degree this access should be, what we have access to, and which is a justification has two introspective and external dimensions, that is, justification from one point of view in the ruling, it is based on belief (introspective dimension) and from another point of view it is true (externalist) according to Modi's verdict.

Phenomenology is a kind of return to the beginning and the source and an action in the direction of resuming the living relationship with reality. Also, the phenomenologist tries to establish a new, alive and active relationship with things with steps such as suspension and eidetic reduction and phenomenological reduction according to Husserl's account and reduction, calendar and deconstruction from the point of view of Heidegger and other components. The basic questions of this research are: What is theological phenomenology? And how can fasting be analyzed according to the theological phenomenological approach? Some of the achievements of this research are as follows: 1. In theological phenomenology, according to the author's account, the heart is the focus of pre-reflections, and the mind, as the dignity of the heart, is the focus of reflections, and God is the guide of the whole of phenomenology; Second. Theological phenomenology has three basic steps: withdrawing the heart from self and familiar appearances and phenomena, withdrawing the heart from holy manifestations and turning attention to the source of manifestations, and translating pre-contemplative findings into the field of reflection with the help of reason; Third. Another component that plays an essential role in theological phenomenology is the perfect human being, and precisely for this reason, verses and traditions play an important role in theological phenomenology. Because the verses and narrations are a kind of discovery of the whole and the atom of a perfect human being; Fourth. According to the theological phenomenological point of view, in the position of translation and reflection of reason, the Eidos of fasting can be seen as presence, meditation, and submission. the fifth Theological phenomenology is the expression of the invisible and invisible hidden in that which is visible. In the process of phenomenal salvation, fasting is not limited to one or more aspects of this world or supernatural. In other words, the researcher in phenomenological reflections should make arrangements so that one manifestation of fasting does not hide other manifestations.

Farabi is a philosopher who, for the first time, by taking a rational interpretation of revelation, took prophecy out of the form of a purely theological issue and included it in philosophical discussions. He, by using the argumentative method, proved generalities about the position of the Prophet, how he related to the unseen world and the characteristics of the Prophet. He did not need to go into detail to express the general laws of prophecy, and necessary did not use well-known religious words to express his views; Rather he substituted a noun for them and constructed  imagination. The question in this study is how prophecy is presented in Farabi's works and also what does this new image have to do with the prophecy? In other words, what image did he present of the prophet and prophecy in his philosophy? One of the results of this study after proving the claim that there is no independent subject under the title of prophecy and also not using the word of  "Prophet" (except in the first process of forming image) as well as by using Farabi's explanation of relevant, is that Farabi mentions the first chief as the recipient of revelation and taking advantage of commonalities between the definitions made of the first chief and prophet, directs the mind of the audience towards the subject of prophecy. According to his view, the first chief in the utopia corresponds to the Prophet with the condition of absolutely and the similarity between the Prophet and the first chief is confirmed and the challenge of lowering the state of Prophet to that of philosopher disappears in Farabi's view.

This study investigates voluntary death and its different types in the view of Seyyed Ḥaydar Āmulī and aims to provide a gnostic, psychological, and philosophical analysis of the issue. The authors believe that each type of voluntary death is a kind of practical wayfaring. The main question of this study is how one can provide a gnostic and psychological analysis of different types of death as viewed by Seyyed Ḥaydar Āmulī. The findings of this study indicate that the common feature of all types of death is detaching oneself from worldly belongings and moving away from them. Examples are different and could include moving away from hunger, wearing specific clothes, etc. As mentioned before, this study provides a gnostic and psychological analysis of voluntary death; for example, green death means wearing cheap clothes. Therefore, by avoiding expensive and luxurious clothes, the wayfarer dies a voluntary death. Green is the symbol of balance and subsistence, and the wayfarer attains balance and immortality through voluntary death and keeping away from worldly whims and desires.

Divine activity in Griffin`s view is a divine power that exerts causal influence in the world.Griffin explains divine activity based on power and degrades power into persuasion.God is not the only creator, but the actual creatures are agents in the pursuit of their own possibilities, and God is only a provocateur, not an enforcer.Griffin provide a new explanation of Divine act and power to justify issues such as God`s relationship with the world, the power of humans, the changes in the world and the problem of Evil.The two main question of this research are: 1. How is griffin`s Divine activity to be considered by Mulla Sadra`s philosophy? 2. How does Griffin`s Divine act be explained in a systematic way? The achievements of this research are: - Griffin limits Divine activity and degrades power into persuasion.- Griffin`s Divine act is not comparable to God, the only real subject, in Mulla Sadra`s view; rather it can be compared to Mulla Sadra`s Expanded Being.

During the past fifty years the internalism/externalism dichotomy in regard with justification and knowledge has been controversial, and inclination toward either of them has been considered as epistemological view of contemporary epistemologists. In opposition to externalism, internalism assumed all factors of justification and knowledge are internal affairs. Robert Audi has a combinatory theory: "internalism about Justification and externalism about Knowledge". The central problem under investigation in this paper is the possibility and origins of Audi's view and how it can be distinguished from the others. Like Gattier, Audi takes a critical position against the tripartite definition of knowledge, discussing the differences between the foundations of knowledge vs. justification, and argued that knowledge, due to its dependence on truth, is not accessible like justification. The combinatory of the theory and its elaboration in regard with justification and knowledge is based on both Audi's dualistic view toward epistemology and his belief in the difference of the accessibility of two parallels in epistemology i.e. justification and knowledge. He has regarded the justification as an internal and the episteme as external. Audi’s doctrine is the combined and detailed one on the nature of justification and episteme.

Metaphors in the new approach allow us to better understand ethics and bioethics due to their inherent capacities, such as highlighting and diversifying scripts from source domains. According to some, metaphors are not limited to conventional metaphors, not merely epistemological, but we need complex and unconventional metaphors for deep thinking and thoughtful cultural considerations. Stem cells, on the other hand, have extraordinary properties for the source domain in the unconventional and complex moral metaphor. Hence, the author has used the conceptual metaphor of cell for ethics. The fundamental question of this quest is: What aspects of morality does the conceptual metaphor of cell in ethics highlight for us? The findings of this study are as follows: 1. The conceptual metaphor of cell for ethics, unlike most ethical metaphors that are simple and common metaphors and naturally have less power for ethics, is a powerful, unconventional and complex metaphor and can handle ethical analysis well; 2. The metaphor mentioned in ethics is formed by moral phenomena and recognizes the distinction between religion and mysticism; 3. In the light of the cellular metaphor of ethics, the difference between ethical performance in different moral situations and ethical agents is better explained; 4. This metaphor, unlike other metaphors, highlights the idiosyncrasy of ethics, not a feature or few ethical features.

This article examines the issue  of life  in Mulla Sadra’s Philosophy. To provide a comprehensive and accurate explanation, the Mulla Sadra’s analysis of life should be addressed with respect to his framework of philosophy and his existential attitude to the universe. Life in Sadra's philosophy is coextensive with existence and, so,  runs through everything. Life has an analogical gradation in its nature which has different manifestations at different levels; e.g., the mundane world is the manifestation of being and life at its lowest level. In Mulla Sadra's existential attitude toward the universe, the world is a manifestation of God and a nessecary stage of existence stages. The important principles of transcendental philosophy, such as the graded unity of existence and the intensified substantial motion, play an important role in explaining the nature of life in Mulla Sadra's view. This article explains the issue of life in the framework of two theories: “graded unity of being” and “pantheism” in Sadra's philosophy.

Knowledge, virtue, and happiness as issues that have always been of great importance in Plato's philosophical approaches, were used in constructing his utopia. The fundamental question of this paper is about the relationship between knowledge, virtue, and happiness according to Plato. The spirit of Plato's philosophy affirms the connection and alignment of virtue and knowledge with each other, and as it seems in Platonic thought, the onslaught of moral vices on the virtuous person will degrade his epistemology. Also, knowledge, as one of the foundations of human happiness, plays an essential role in his happiness. Knowledge and happiness are related to each other because, in the field of knowledge, human must be in the epistemological level of "Nous" to be like God by thinking in ideas.

The present study seeks to answer the question "Is it possible to know the divine essence in the system of Fakhr-e-Razi thought?" Organized and the most important results are: Fakhr-e-Razi, after denying the possibility of conceptual and formal knowledge of the Almighty God, by raising the issue of the possibility of seeing, seeks a new cognitive system, according to which one can achieve the knowledge of the divine essence. In the first step, he proves the possibility of knowing the essence with eight reasons. Although there are criticisms of his reasons and some of which are analyzed with prejudice and subjectively, but in general, the possibility of knowing by Fakhr seems acceptable. There is evidence that Fakhr-e-Razi, in his later works, preferred the mystical method and in the second step, took the mystical method and after stating the eight reasons, offers the four stages of seeking, purifying, observing one's non-existence, and annihilation as solutions for attaining the essence and acquiring knowlege about it.

Discovering the relationship between essence and divine names and attributes has always been one of the great concerns of theologians. The present study follows this concern, based on the main question "How to explain the relationship between essence and divine attributes in the intellectual system of Seyyed Haidar Amoli?" The present paper, first collected and coded the related materials and then arranged them in a logical order to achieve the results. the results are as follow: Seyyed Haidar Amoli introduces the divine names and attributes as a channel for the orderly emergence of the divine essence, however, considering the inseparability of the names and attributes. it seems that these two are at the same time; In the intellectual system of Seyyed Haidar Amoli, names/Asma/ has been introduced as the same essence, but his reasons for objectivity have been distorted, and in the end, his performance in proving this claim has not been considered successful; By reconstructing the argument for otherness from the words of Seyyed Haidar Amoli, in some positions he has been evaluated as inclined to the theory of otherness; The way out of this internal contradiction will be to find a collective face between objectivity and zeal; It seems that the sum of objectivity and otherness is the theory of "names and attributes, the manifestation of essence", because with a validity of manifestation other than essence and degradation of essence from authority.

Resurrection commonly refers to objective resurrection, the details of which have been explained in divine religions. However, some gnostics such as Sayyid Ḥaydar Āmulī have presented and elucidated different types of resurrection based on spiritual and subjective interpretations of this concept. He refers to some resurrections which are mostly connected with voluntary death. This study mainly focuses on the question of what the relationships between death and different types of resurrection are. The findings of the investigation indicate that Sayyid Ḥaydar Āmulī divides resurrection into objective and subjective types and then divides each into two formal and spiritual categories. Later he classifies each formal and spiritual form into minor, middle, and major types and; hence, refers to 12 types of resurrection. In other, words, in his view, resurrection is of various types, most of which are related to voluntary death. He maintains that Man should die a voluntary death in order to witness different forms of resurrection. The findings of this study also show that the death Āmulī discusses leads to Man’s continuity; frees them from the limits of this-worldly life; expands their worldview; opens new horizons before them, and grants depth to their life, their selves, and their insight. A human being who does not seek a voluntary death and lives a worldly life is, in a sense, a dwarf or insignificant person.

The Image is one of the lesser-known cognitive sources of man that has been seriously explored in various scientific fields today. The exclusive attention and focus of traditional epistemologists on propositional cognition is one of the obstacles to cognition and research in the context of Image, because Image is a non-propositional cognition. The basic question of this Essay is: what are the characteristics of an Image and in what process is it formed and how can a network analysis of an image be obtained? The findings of the present Research are as follows: First. The Image is conceptually equal to the three meanings of "imagination", "image" and "model or pattern", but there is no practical difference between these meanings, so to differentiate between them and to avoid semantic confusion, two suggestions are made; Second. Eight attributes were enumerated for the Image, from which it was known that the Image is cognitive and at the same time hidden, the Image is the product of a complex and fluid mental process that is both evolving and perfecting, and the source of change in the various dimensions of thought, behavior, and action; Third. The Image is not related to the level of human imagination. for the analysis of images we need a network of components such as imagination and imaginary designs, structure, and mind. In imagining the future and imaginary Shemas, the imagination acts as an environment for guiding, reproducing, or modifying the image, and the image as a measure of mind control.

Mulla Sadra speaks of two interpretations of God: The Absolute and Comprehensive God of Names and the Manifest God with a specific name for each human being. The second view of God, according to Mulla Sadra, is a conceptual idol. The question that arises in this position is this: there is a gap between the absolute and all-encompassing God of names and the God who manifests with a specific name for each human being. What fills this gap? And what solution or solutions does Mulla Sadra offer in order to face a God free from any determination? The achievements of this research are as follows: In some positions, Mulla Sadra considers the analysis of God free from any determination and encounter with him in the intellect and considers the intellect to be responsible for filling the mentioned distance and not the position beyond the intellect; 2. Also, in his view, in positions of intuition and in some cases, the perfect man fills the mentioned distance, and in the light of the perfect man and following him, every human being can face the all-encompassing God of names and the all-encompassing God of "transcendence and presence" in the world. ; 3. In the analysis of the networks of human encounter with God, it can be said that the transcendental existential position prepares the ground for intuition, and the intuition in the next stage promotes the existential position, but what completes a network of relationships and components is the perfect human being.